Yoga texts: Yoga Sutras, Hatha Yoga Pradipika, Gorakhbodh, Khechari Vidya, Shiva Sutras

/SKILL ACHIEVED THROUGH THE PRACTICE /

we would like to ask You to make some commentaries on khechari vidya; there are many different new terms?

Guruji: ok

we will start from 57 th shloka: they are talking about whipping (mathana) - very similar things we’re doing in Kriya on 3 rd and 4 th levels but also it is said that some yogis would be successful only with mantra – could you comment this?

Guruji: they describes mantra?

no, they are saying that yogi can be successful only with mantra without madhana? After that they’re saying that with strong thread yogin should made salakikam from gold or silver and put it into the nostril from inside?

Guruji: that is an achievement, it’s not a description of a technic. The special sound will come to your mind, it’s like the question we discussed in Gorakhbodh; by putting the tongue in khechari the nose will become your mouth – then the special sound will come. They were trying to simplify divine things to make them easier for understanding. When the sadhus already lost their muscle power and could not put the tongue – they were using different things to help themselves. And remember – the literal translation of the word “mantra” is a secret. It means Guru gives the real mystery, not just some words or sounds to recite. We don’t want continue to discussing technics all our lives; the technic exists for doing it, not to discuss. Only with the practice the development will come.

They are beautiful dancers -I think they’ll understand the simile: if someone will spend his life just discussing the different technical aspects of the dance – he will never be a real dancer. Only by the very regular practice he will refine and make his art perfect.

I think our discussions are important?

Guruji: of course sometimes we need to clarify some questions – but then refinement should come to your practice and the art should be perfected.

/MAGIC SHOES/

when yogi drink amrita – he really becomes free of age and death and he became khecharatva – something connected with ether?

Guruji: it means he become able to fly. His body will become so light tat he will be able to fly. Read Hatha Yoga Pradipika: when every mudra is done very successful – only then the result will come.

in the next shloka they are talking about not siddhas or maha siddhas but magic shoes? It’s the description how yogi can make them?

Guruji: you can put on this paduka and travel as far as you want. They describes so many things – thousands of different mantras or other magical methods; also some paste could be made and put on your shoes; when you put on such magic padukas – you can go 400 miles in one second and come back.

it were made of stones and some metals?

Guruji: one particular tree is mentioned in many books; usually they are made from wood.

also it must be done on cremation area with certain mantra?

Guruji: cremation area is very important for the magic.

someone who want achieve this siddhi must to repeat saptakuta mantra millions of times, then bring the alcohol…

Guruji: all these things are part of that practice; when Bhairav will be pleased and grant you something very precious, the special wisdom – if you will be successful in that.

but here they are talking about some yoginis of smashan?

Guruji: yoginis are also connected with Bhairav. We don’t know, how many yoginis are looking at us.

what is this saptakuta mantra?

Guruji: it should be mentioned in original Sanskrit. Some mantras are described in Mantrabhava: you read the details – and then you discover the another layer upon layer. Here could be the six knots of particular mantra – or maybe seven notes must be there.

how we can understand that our subconsciousness is becoming conscious?

Guruji: when you start to experience the suspended animation – then the process will on. Instead od searching of magic shoes just climb on a big mountain – it will take you khecharatva.

/MOON LIGHT BETWEEN THE EYEBROWS/

what is paravastha? Is it different from samadhi?

Guruji: paravastha is when you have reached the goal, achieve the goal what you were trying to achieve. It’s the mental state after achieving the goal.

near closed doors of brahma there are four great parts; from west side is kala called krita, from south side called gupta, from east – siva, and from north – parapara siva?

Guruji: they are describing four parts of the brain, it’s biological description. Paramashiva means supreme; all others are means to reach that dark corner of the brain where he lives, the superconsciousness. These are four different parts of the brain. North is top of the head; east is in front and west is in the back. And south is in muladhara. Remember, it is also extension of the brain – that is the south side of the brain, you cannot separate spinal cord from that.

place between eyebrows is called soma mandalam and it’s also forms the group of four kalas?

Guruji: yes.

from where amrita is coming? These four parts are Chandrika, kanti, jyotsna and shri?

Guruji: very easy: jyotsna is the moonlight, it’s the Sanskrit term for that. This area is called moon – even the sign of crescent moon, where the amrita forms. I think it maybe the special type of hormone, which forms with very heavy, prolonged and successful practice. They used the term amrita, which creates by different positions of the tongue. All these four parts are between the eyebrows. Remember, all hormones are coming from there, that’s why khechari mudra considered as so important. The main property of the moon is jyotsna: without light of the moon you even will not become aware of the moon. That’s why they specially mention jyotsna. With the light of the moon you will become aware of the moon, and with the very prolonged practice of the yoga you will discover that moon is the essence and presiding deity of all medicines, all herbs. What is their healing power? It is just the part of the nectar of the moon, which they are carry inside. And jyotsna is the carrier of that nectar, the moonlight is the carrier of that nectar. If somehow you’re able to catch it – then the flow of age will stop and all that mystical and magical powers that are described become possible.

why in these kind of texts very short periods of time are mentioned?

Guruji: to achieve such results – it requires years and years of practice. When you have understood and mastered something perfectly – than it can take you 3 months to get the result of it. It’s not for beginners, only for masters.

between the eyebrows there is a stone – sila – which is also called khecharamandalam and vajrakandakhyam; yogin must become to aware of this – lalatante?

Guruji: it is maybe not the right translation, because the jewel may form over the years – someone talk about 40 years or more.

lower than nostrils and higher than mouth there is a place called rajadanta and it also of 2 kalas: purnamrita and sitala?

Guruji: one is cold which we should take; another we should avoid.

do You think all these things are too early for us to understand?

Guruji: no. it’s education which you should learn and remember. Keep it in your memory, when you will be there – you will understand. You must read all the books on subject which are coming your way, it will deepen your understanding.

/KUNDALINI SLEEPS IN MULADHARA/

basic place called adharam, which also consists of 5 kalas and there are sudha, sudhamayi, prajna, kalaghni and jnanadayini?

Guruji: there are different types of intellect which develops: from intellect to superintellect.

here they say – this place is in muladhara and it’s also source of the amrita?

Guruji: muladhara is the connection with earth element. The whole world knows now that kundalini sleeps in muladhara; that means – the real power is in earth element. You must be able to invoke that power: it will pierce all the five elements and brings them to the absolute harmony to each other. They will be in equal proportion 20% each. Main power, kundalini shakti, consciousness, - is in earth element – you need to understand this. Many people missing that point advising you start to develop avoiding lower chakras. Even simple durak and perfect durak has the different types of intellect.

there is also term like “venudandam”: again the 4 kalas is there and also some type of amrita?

Guruji: sometimes ornamental language uses it because spinal cord is also called “venudandam”. There are six chakras there and with different pranayamas the different sound will come; chakras here like six holes in the flute. “sushita” – one type of these for kalas – means your mind is very good. It’s not the literal meaning, ornamentally it means four colors of the mind – you can use any term to describe, but the meaning will be the same.

KHA MEANS EMPTY SPASE

in next shlokas there is description of levels of khechari mudra. The first level is calanam, the second is bhedanam, third is mathanam and 4 th level is praveshanam; how it is connected with the levels of Kriya?

Guruji: praveshanam is entering; before that you’re just training your tongue. It’s preparation and result. Even after entering there are many different stages – when your tongue is already inside. End of one chapter and the beginning of another.

it’s about physical preparation?

Guruji: yes, but your mind also should be open. Remember, physical things are very important to have the strong impact on your mind. Physical development will in turn develop your mind. When you plant a tree – you don’t need to take the seed from the ground every time to see the development. You have to wait.

the last chapter is not translated to Russian and English

Guruji: yes, better to read it directly. Always read the original shlokas of the text.

but there is description of different herbs, connected with khechari?

Guruji: there are many herbs, which are the great brain tonics, they can improve the brain development.

there is also description of khechari siddhas – and in many cases you must use many strange things like that shoes or you have to sacrifice some of your blood. For example, to make this sword – narabali?

Guruji: human sacrifice?

yes, and also how to become invisible, been able to move in akash, - why they are described?

Guruji: khechari is the very powerful thing. And this book is more on magic, but not yoga. Any powerful thing, which is able to fly – is called khechar. Like it is said in Mahabharata: the sun god is also called khechar – because he can move in a void. His son, Karna, killed another khechar – Ghatotkacha, who was able to fly. And the mother of Ghatotkacha – she was also able to fly and she was called khechari. And she was crying about her son – khechar – when he was killed. And it is connected with mercury also. Planets and stars, which are moving in the void, are also called khechar.

about the space, called “kha”, which is between earth and sky: it is said that dakinis are the guardians of that place. It’s about the physical place or about the state of mind?

Guruji: kha means empty space. In a human body there are several place – chidakash, medhakash, hridayakash and others – where vibration of the void is situated. Khechari is called khechari, because the inner space behind your nose – tongue moves into it – that’s why it’s called khechari. It’s the very special void – only by moving your tongue there the activation of the inner parts of your brain is possible. It’s the much more subtle than any just physical – because there the friction of prana and apana is taking place. You’re in tact with that meeting point, which not everyone can to do. With the development of khechari very slowly your mind became more and more refined - becoming aware of that friction prana and apana taking life. That is some powers, who are called dakinis – even different chakras may have such names.

if someone achieves such high level in khechari and yoga practice – why he should interest in such kind of siddhis and magic rituals?

Guruji: not everybody. it’s their choice how to pass the time. For someone it’s an entertainment.

I would like to came back to Shiva Sutras: that is most amazing work ever: because the shlokas are so profound, the meaning is so profound; and I wonder- which commentary You read prior to working on that?

Guruji: none. After that- I came across 2-3 commentaries.

did You read Kshemaraja’s commentary?

Guruji: I think so: it must be somewhere here. But- after I wrote my own thing; and I will say, if vanity will allow me, - I like my own.

it’s absolutely outstanding! And nobody ever said that it might be work of three beings?

Guruji: three immortals coming together after some time. They just compare notes and write their own.

knowing the history- it was found in a cave

Guruji: on the stones; by Vasugupta

just like Moses found ten commandments?

Guruji: probably: it could be that

so it cannot be a work of the human?

Guruji: I think this work is from some siddha, who has accomplished everything, have explored the depth of the consciousness and had achieved physical immortality: only they may talk from this way. Normal philosopher will never be able to even discuss this thing.

have You met people in prior to writing Your commentaries, whose opinion on those Sutras was valid or interesting at least to You? Or was it mostly philosophical?

Guruji: in fact, in this area Shiva Sutras was virtually unknown: even now not many people are aware of Shiva Sutras. But when You go to Benares- there you will see many different scholars, those, who are doing research on it. After I had written my commentary we ended up in Sarnath: there few people came, who were aware of Shiva Sutras and have been read it. When they read my version they were impressed. They also said: we have never come across this sort of commentaries.

those were people practicing yoga or…?

Guruji: no, nothing: they were all Ph.D. in sanskrit.

that is enough for them also to comprehend the level

Guruji: yes: I’ve never seen so many people having Ph.D degrees in sanskrit then in Benares. Every other person said: I’m Ph. D in sanskrit- this is something. It was a good feeling that many people know Shiva Sutras, they read and can appreciate with a friends also.

do You still think that this work is undiscovered- I mean Your commentaries and Shiva Sutras themselves: do You think the text is still undiscovered and known only to the scholars?

Guruji: I think so.

do You think it’s so complicated?

Guruji: it is complicated and it is not that popular also.

why it’s not popular?

Guruji: because nobody knows here about it and only those who are studying sanskrit- they are aware of it. General people are not aware. And such a profound statement: gyanam bandhah agyanam- only a person who has gone beyond that can make this statement.

yes, this one statement is a book by itself

Guruji: it’s a book and it’s a next step of Yoga Sutras: yogas chitta vritti nirodhah- everybody knows it. And Shiva Sutras tells us: chittam atma: the spirit is chitta. Why? Because feeling of being, “I am”, cones from that. This is fantastic- it is still my favourite book. Ver profound; and it’s a big privilege- I was able to comment on it. And I did it in Vrindavan. In one day, in Vrindavan.

these comments are new(about The Gorakhbodh)?

Guruji: which has never been done before – the commentaries on a dialogue between Matsyendranath and Gorakhnath. And Hatha Yoga Pradipika is a reference book for very senior yogis. Just to maintain the record. You can compare it with other commentaries and see how much confusion was created. Classic mistake which we so much discussed is about Mahavedha. It’s even opposite ends. They are describing it literally there, exactly – but who will understand it? Very simple with nadi shodhana: they recommend you to sit in baddhapadmasana - when you do baddhapadmasana, both of your hands are locked – how you can change the nostrils for inhale?

it’s amazing that nobody see it in front of them

Guruji: because they read the comment.

at the lecture on history of yoga we was told that people like Shivananda and Krishnamacharya made yoga popular deliberately because nobody was interested in real technics?

Guruji: they have my respect.

but what do You think – this popularization was needed for yoga?

Guruji: it could be. If we were think about it with the very open mind – even though many confusions came, but yoga become very popular. Another point I will tell you here: Paramahamsa Yogananda was the only realized yogi, whoever went to the west. He was not teaching nadi shodhana pranayama and postures. He was talking about Samadhi and Kriya yoga.

Suddenly after his material success which he attended – he was millionaire in lifetime there, very famous – he openly demonstrated Samadhi and even after his death his body remained in a state without any decay. No one can do bigger that way.

Then suddenly many yoga-posture men from India begin to go to the west – then confusion begin. Look at it as a larger picture: everybody who run to the west to make some money and create own empire – they spread a good work. They were all teaching something good. Of course for dollars and some other things, which come with dollars; but finally yoga become very popular. Every aspect of yoga is discussed so much – from chakras to kundalini – but not much people are discussing Samadhi.

After Yogananda I don’t know who can be competent to talk about it and demonstrate that. At least, as the physical culture, it is very popular. I will say that even it is just posture or something – every psychologist will agree that body language, whatever your body is doing, - it has direct impact on your mind. No matter, if person is doing it only for fitness by making certain postures – it will have direct effect on the consciousness; and if the consciousness is been affected – their decisions and their general social life will be affected in a very positive way.

So whatever has been done – I think some high powers are behind it, otherwise simply yoga cannot become so popular just like that.

“Autobiography of the Yogi” is the very potent book, carries great spiritual power inside it; - even my journey started after reading it. I’ve read it maybe in 1978. It changed my life absolutely. There is no other book to compare. He died when he was 59 and he was in a very good condition. Who can smile like him just one hour before he died? What more evidence one can ask for? I think so far till today – he maybe the only one realized yogi, who ever came to the west. He was sent by Babaji himself. He introduced Babaji – now Babaji is so famous.

but his school now remains without Guru?

Guruji: no, they take him as a Guru and they work in his name. his society is developing very well - now it has centers in more than 120 countries and in almost every city they have center.

The movie about him – “Awake” – is very touching movie. He faced a lot of opposition in America, even litigations were fight against him. There was so many problems. But you see him – now not bothered. He was not a yoga instructor. He was a yogi. That is a difference.

UNIQUE COMMENTS ON GORAKHBOTH

but before You did Your comments to Gorakhbodh – I was reading it twice but understand nothing and perceived just like a beautiful poetry

Guruji: nobody understand: otherwise scholars will be discussing on it. But we should not compromise with the standard.

Shlokas 12 and 13, second chapter:

In all the three worlds without knowledge of the shastras you can not become accomplished. So whoever gives you the true knowledge of the book and who teaches you Yoga – that Guru is like God himself.

So take whoever is making you practice as Shiva.

Shloka 15:

Keeping all the secret wherever the Guru is found with this divine knowledge - go to him and receive the art of khechari and practice according to his directions.

YOGA AND ASANA

If you go by language – one of the meanings of the word “yoga” is “union”. But if you go by definition given by Patanjali – it’s different thing: chitta vritti nirodhah is called yoga. It’s a technical term as well as linguistic word.

is it somehow stopping the activity of the brain?

Guruji: the main activity of your brain is your physical body: so you stop your every movement of your physical body- then you’re established in your own self. Read my commentary.

but it doesn’t mean just establishing in asana?

Guruji: in yoga! Tada drishtuh swarupe avasthanam – when the seer is established in its own form. Who is seer? Your brain or mind is seer.

how it feels after establishing in this state?

Guruji: if feelings will remain(smiling)

HOW TO BECOME A WISE?

Patanjali was not saying anything that you will become aware of your physical body inside. But the story with bacteria was good: every profit is predicting doom’s day – even bacteria profit (see topic: In-Bodily Experience). I don’t know, why every profit just predicting doom’s day, end of the world; why they not predicting positive things: that every human being will live in good friendship and they will all enjoy life? Only end of the world – this is too much.

Only because you make some name as an instructor, you’re using the name “ashtanga yoga” and you have read Yoga Sutras doesn’t make you a wise man.

but as I see most of the terms – even in ayurveda or jyotish – are explained by You in a very different way – the right way?

Guruji: of course, yes.

and this brilliant comment on 4 purusharthas? No one has commented like that!

DAO

The way which can be told is not the way, the Dao.

A person who is not educated at all and is not aware that there are schools and teachers who educate people — if he asks a very educated person: what is education? Will he be able to answer what education is? He will have to go through the whole process to know exactly what education is. That is Dao.

many translators are saying: Prakriti exists only for Purush?

Guruji: let’s say – Purush exists only for Prakriti. You just need to read my commentary on Yoga Sutras.

maybe now You have something to add?

Guruji: no, I never change my statements.

maybe You planning to do deeper commentary?

Guruji: I think that comment was already too deep. I’m just standing in the bottom, waiting if someone will dive deep enough. I’m already there.

mr. SHADOW

…Shiva Svarodaya – is the very old thing, it’s part of yoga. And it works. Not many people had commented on this, but the literal translation is available. I’ve read it – it’s very good.

is it suitable to use?

Guruji: I think, information is good. If you’re interested you can use this information from time to time.

you’re planning to give commentaries on Brahma Sutras?

Guruji: it depends on discussion. Some scholars also went through discussion on Brahma Sutras. For me it’s very easy to finish it in 4-5 days. Let the time come – we will do it.

In one poem Gorakhnath said that big belly and big butts are the sure sign that the person not meet a true Guru.

There are not many yogic paramparas around the world. Our is maybe the prominent once. Even in our parampara there are some fakes now, but at least parampara is there.

SHIVA SUTRAs SPECIAL DISCUSSION

INTRODACTION

once You said that all the three chapters of Shiva Sutra – it’s like direct experience of someone who was devoted to Shiva, Shakti and…

Guruji: of three people – Sambhavopaya, Saktopaya and Anvopaya

but who was the third person who created Anavopaya – we don’t know?

Guruji we don’t know all three: they are not known. It looks like three siddhas came together, old friends and compare notes.

what do You think, why these three different paths was given?

Guruji: three different paths are not given: these are the experiences of three great siddhas.

And their conclusions are more or less same. If you worship Shiva – Shakti is worshipped with Him.

If you worship Shakti – Shiva is worshipped with Her. Look at our Shivalingam: yoni and lingam, Shakti will always be there – no matter what you do. They all tried from different angles and reach the same thing.

4.ORIGIN IS THE BASIS OF KNOWLEDGE

what is origin here, it’s the Time?

Guruji: birth! Or anything coming into being.

we couldn’t say that the body is the origin here?

Guruji: it can be said that also; and it can be said about the Universe also: anything which has a beginning – it applies there.

it’s like Param Purush?

Guruji: that Purush Vishesh is Ishwar already. Yoga Sutras also say it. He supposed to be ajanma, beyond birth. He is there, but he has never taking birth.

15. BY CONCENTRATING THE MIND INTO THE CORE IT KNOWS ITS INVISIBLE FORM AND IS THEN ESTABLISHED BEYOND THE VISIBLE.

Guruji: yes, go back to Yoga sutras: the seer is established in its own form. So when mind is fully developed – then it will realise itself. Till then – it’s a progress. It’s beyond technic.

the heart and hridaya – are they different points in the body?

Guruji: they may be one and the same.

16. AN INVESTIGATION OF SUBLIME ELEMENT CAUSES KNOWLEDGE OF ONE’S ABILITIES.

here we are talking about the Void and Nada?

Guruji: when you’re trying to realise something extraordinarily high, on the way you will keep on realising different properties in your own nature. Even though you’re trying to achieve something great – but on the way you will realise so many things about your own nature and yourself. It’s about all your personality in total.

45. SIDDHA (PERFECT BEING) HAS INDEPENDENT EXISTENCE

Guruji: I think it’s not a right translation of the word siddha as a perfect being. Siddha means… when in Bengal they are cooking rice, when it is done perfectly it is called “siddha”.

So when in the fires of your tapas when you have been done perfectly - then you became call as siddha.

such qualities of siddha – are they like establishing of the self?

Guruji: surely, yes!

in the comment You used the word “independent”; on what such siddha will be independent?

Guruji: from all creation, from his own spirit possession, - he will be free. The sutra says that he has independent existence in the Creation: that means he is not depending on anything. That is too extraordinary state.

CHITTA VRITTI NIRODHAH

we were discussing about chitta vritti nirodhah: stopping of the mind which You commented very beautiful; is it the main of the yogi or the step?

Guruji: that is yoga: that is the definition of yoga. Chitta is mind; vritti is your physical body; and everything is go with it. When you will control your physical body – you will become acutely aware of the power within – your awareness, your consciousness or mind; and then the new chapter of your journey will begin.

so it is not the end?

Guruji: the beginning, basic thing.

is it the difference between chitta and the consciousness?

Guruji: mind, chitta, brain - all are synonyms. What happens with philosophers? Everybody stresses on mind: and they forgot that the brain is the seat of the mind. Nobody talked about development of the brain. That’s the main problem.

that’s how confusion comes: from the one point of view we’re trying to develop the consciousness, but from the other – we’re trying to stop it?

Guruji: no, we’re just trying to understand that body is just an instrument and support system for the brain. Your eyes are not looking `at me: they are just instruments of your consciousness or your brain: your brain is looking at me. Our bodies is not discussing: the thing inside us – you can call it the intelligence or the consciousness, or your mind or your brain or your soul – that is discussing. You must know it exactly! And the different outlooking perspective will begin.

why I’m feeling that brain is like vibrating?

Guruji: ok, it is vibrating because I’m giving so many electrical charges to it. Shocks! Whatever you will hear this place – you will never hear anywhere else.

usually chitta vritti nirodhah is translated like stopping the vibrations of the mind?

Guruji: the main vritti of your mind is your body. Mind is a very subtle thing; if such a gross thing – physical body – you cannot control; how you will reach your mind? It is so subtle! Remains unseen.

but the word “vritti” is the body or the vibration?

Guruji: the vibrations are the instruments of the brain. We need to control them.

SUBTLETIES AND DETAILS

When people try to explain something in too much detail – more confusion comes. Look at Hatha Yoga Pradipika, ancient Nath text: they described how to awaken Kundalini, making mudras: that’s what I’m talking about. They were not going into details. When it wakes up – you will know the details.

YAMA AND NIYAMA

Guruji, why Yoga Darshan begins from yamas and niyamas but they are not mentioned in Hatha Yoga Pradipika?

Guruji: I think yama and niyama are achievements of practicing yoga. It was the style of all ancient rishis that they will talk about the result first, then the process. That’s why Patanjali started by introducing Samadhi on the first chapter – then the process. Yama and niyama are achievements which comes with very-very heavy yoga practice. it is result, not a practice in itself.

That’s why in Hatha Yoga Pradipika they never mention yama and niyama – they directly start with shatkarma, asana, pranayama and mudra. You cannot establish yourself in yama and niyama without practicing yoga. It is a reference book for masters, not for the beginners. Beginner will focus on yama and niyama and never will practice further; by that he will never be able to master even the single yama or single niyama.

This is how this fiasco began – somewhere in the 19th century, there was a Brahmin who wanted to become a Nath yogi and went to Hardwar to Sapta Sarovar Ashram where some Naths were living. He requested to be taught.

They said, “Ok! Stay here and if you qualify, you’ll become a Nath.” He began his sadhana, washing dishes, making food, and performing other menial tasks. After four or five years, while the Naths were patiently watching him, he became impatient. He stole an original manuscript of Hatha Yoga Pradipika and ran away from the ashram. Because he was a scholar of Sanskrit, he went on to publish his commentaries on Hatha Yoga Pradipika – and these are the most useless commentaries I’ve ever come across.

That's how Mahavedha was described in the wrong way for the first time. And since then everyone began to follow these recommendations, as it was the first known commentary on the ancient manuscript of Hatha Yoga Pradipika.

There are only two highly mystical and mysterious works on yoga which I consider the best: Hatha Yoga Pradipika and Shiva Samhita. And these texts are next to impossible to understand. It is a kind of a manual, a reference book for the masters, not for the newcomers. I tried to find accurate literary translations of these works, even on the Internet.

Twenty years ago, I was planning to publish an accurate translation and commentaries on Hatha Yoga Pradipika but I received a signal from Babaji for not going ahead with it. He said that the truth was already there in the Sanskrit text. There was no need to explain or expand it. The one who became wiser would understand. There was no need to elaborate on some things. But after a long gap of twenty years I again received a signal from Babaji to go ahead with the translation. My translation and commentary on Hatha Yoga Pradipika will be published and available shortly...

But I could always share these things with you, my students. I will give you one more hint – Sheetkari pranayam is mentioned only in Hatha Yoga Pradipika. You might find its mention in Shiva Samhita, but not in any other ancient work on yoga. I will be 56 years old this year and I’ve never seen anybody doing Sheetkari pranayam correctly. It is a very mystical and mysterious pranayam.

Q. Is this pranayam used in Kriya Yoga?

A. It will come in some higher levels of Kriya.

For an ordinary scholar of Sanskrit, it is next to impossible to translate a text of such a level without losing its real meaning. This is the task for the yogi, if he has a good guru.

Sri Shailendra Sharma:

Don’t you think it is a perfect description of the siddhasana in Kriya Yoga?

Let’s take a look: Aghochar bandha or mulabandha is taking place, penis chakra is controlled in the process, the fire is moving up, Prana and Apana are rising through the heart, throat and head centers and the accomplished mastery of all these components might lead practitioner to immortality.

Deeper understanding of the process and control of the body will develop with persistent and regular practice. And finally yogi will develop an ability to control and move energy, which takes some patience and truly artistic creativity .

Through which centre can one make one’s body immortal?

Way to obtain immortality with the means of the yogic art are: mahamurdra, mahavedha, mahabandha,mullbandha, yddiana bandha, jalandhara bandha and khechari.

Babaji is an immortal giver of the Kriya yoga – and some hints on immortality is to be discovered in this very teaching of art of kriya.

The anus (Mula) centre

Agochar bandh (invisible bandh) or mulbandh is most powerful and most vital marm, the center of nervous system, directly connected with the mind.

In the human embrio this center is forming ahead of all other vital centers and that’s why it is connected with immortality.

The penis (Guda)

A tool for creation, penis is a giver of the seed, supplying the substance of new life. In yoga wise usage of sex center can prolong life.. It is a hint for brahmachari, who can prolong it’s own life by reversing the flow of the energy, reverting it’s outward current to inward.

Remaining unseen, this center creates life

Together with Mula, Agochar bandh Guda center is an unknowable because the doer will never see the very moment of creation of the new life by his own sperm.

Through which centre can the Hansa be liberated (Hans nirodh)?

Heart center

Hansa is a seed mantra of your breath and if flies from the Heart Center.

When we are breathing out, the sound “HUM” arises naturally. Sound of inhaling comes as a”SAH”. Every Indian knows that the soul, Jiva is Hams, identified by the sound of constant breath in all living creatures.

Paramatma, creator of Ishvara is called Parahams – The Hams of the hams, Swan of the swans, The Jiva of all jivas…It is also known by the name of God- for the lack of better terms.

Through which center can the mind be instructed?

– the throat centre and the head (Nilata) centre.

Instruction to the mind is given via combination of yogic breath technique and khechari mudra.

Throat center consolidates myriads of nerves and nadhis, running down to the lower parts and organs of the body, connecting upper and lower.

Vital air and food are supplied through this center and it is directly affecting nearest heart center, which is refining energy, received via the throat.

Mastered control of the throat center gives full control over all functions of the body. That’s why jalandhara bandha is considered to be one of the most important bandhas in yoga.

Nilata is an inner center inside of the front part of the scull. This empty spot is located right behind inner nasal passages – tongue enters this space during khechari mudra. Mind resides in the scull as a supreme ruler of the body, living in the castle and receiving all the energy from the Heart and Vauy – they are serving him like devoted and loyal vassals, worriers and servants, supporting his mighty power.

Which center gives pleasure? Which center brings on the Samadhi?

He who knows the meaning of these six chakras, he is the Cause, he the Deva.

Only a yogi, whose energy is passing through the spinal cord knows all six chacras. Such yogi is a master of Sushumna. He is a cause of his own existence or self destruction –and it is a final achievement of yogic practice of awakening the Kundalini. Passing through the spinal fluid, energy is creating all the chacras and activating them at the same time. Only such yogi will know the chakras.

Gaining Control of Mula and Vayu, obtaining knowledge of Lalat and Nilat will enables practitioner to enter his own consciousness inside of Sushumna.

Only knowledge of all six chakras inside the Sushumna will lead to the experience of the Samadhi.

This knowledge is the key to the doors of Samadhi, behind which yogi will find the the greatest of pleasures..

…also in Yoga Sutras they are using the word “Samadhi” for different reason – they even give practice of Samadhi. Dharana, dhyana and Samadhi – three together are for samyama. That means, that state of Samadhi the way they are describing in Yoga Sutra and the Samadhi they are describing in Hatha Yoga Pradipika – in Hatha Yoga Pradipika they are describing the ultimate Samadhi, not the stages of Samadhi. That difference will remain. Because in Yoga Sutras you read many different uses of that samyama – that you concentrate on something, when you breathe dhyana in that particular subject – and here the begin by: to leave subjects behind is very difficult. Go beyond it. They are describing here the final Samadhi. And this is the most beautiful thing, that when your conscious mind is unconscious and your subconscious mind is conscious – just imagine that! In single line they are describing everything. Which only yogi by the grace of Adinath, Matsyendranath and Gorakshanath is able to write. This line is rare. I never read this line before. And even in psychology this is the ultimate mental state. On yoga we can come to this conclusion today by discussing this: all yoga is aiming to make your conscious mind unconscious and to make your subconscious mind conscious. Then the vast greatest knowledge will open. Everything is there.

Q: what is correct translation of “samyama”?

Guruji: samyama is dharana, dhyana, Samadhi. All three together are called samyama. Then they are described in third chapter different uses of this samyama. Generally if you will go into language problem – then you will be much away. Samyama is simple control also. But they give the definition of the word samyama as you should take as a yogi from Yoga Sutras. Dharana, dhyana and Samadhi all three together are called samyama. Accept it. But to accept it first you will have to make your conscious mind unconscious, that will be difficult.

Once one Chanda Kapali went to the hut of Gheranda, offered him pranam with devotion and asked: “Oh Master of Yoga,” – but then in Sanskrit it is “ghatasta yogam”- it means “master of the Yoga of the body” – because “ghat” sometimes is referred to the body like a pot, which carries the soul, elixir of the spirit. “I wish now to learn the physical discipline, with needs to the knowledge of truth.” And Gheranda said: “ You are great, Chanda Kapali, because such great thought entered your mind and you are asking me this. Now listen carefully:

Oh my child, I will tell you what you have asked me. Listen very carefully, full of concentration. He said that there is no maya – there is no bondage of maya: who is continuously active in yoga and have attained some power in yoga – no maya exist for him. There is nothing better than true knowledge and there is no friend better – hide then your own self knowledge; and there is no greater enemy than false ego. This is the good example – like practicing the alphabets: by learning the alphabets one can true practice master all the books, all sciences – alphabet is the basic thing for every education. So thoroughly practice first the physical training one acquires a knowledge of truth. Only through the body you can start to understand the spirit – I think he is right. On account of good karma and bad karmas the bodies of all are produced. Then again body give birth to different karma, because they are also the result of somebody’s karmas – and that is how the circle continues. He is connecting it with some sort of irrigation system, which continues like this and brings water on the circle – this is like karma. Part of karma, you’re creating more karma – and it continues.

Only by the practice of hardest of yoga your body will become pure and free of karma. Beat it hard, in the fire of training, in order to strength and purify the body. Then he is giving seven different practices: the seven exercises, which appertain to this training of the body are following. Purification, strengthening, steading, calming and those needing to lightness, perception and isolation – these seven. The purification is acquired by regular performance of six practices; asanas, postures gives steadiness and strength. Mudras give sthira – absolutely steadiness of the mind and the body. Pratyahara gives patience and calmness. Pranayama gives lightness of the mind and the body. Dhyana gives perception and Samadhi gives isolation, which is for freedom.

This is the most dangerous thing now coming that: you stand up to your navel in the water and bring out your long intestine, wash the nadi with the hand and put it back again. This I’ve never been seen. But if he is writing – I believe it is possible.

There is a doubt here: he is not writing intestine – he is writing Shakti nadi; what is this Shakti nadi – nobody is describing. But it is from the stomach and it is back to the stomach again. Well, I’ve seen some Nigerians: this Shakti nadi – I think now I get it. You see: the tongue also goes up to here. They have the technic to bring the inner tongue out, and this is the thing which remains more filthy in almost everybody – because there is no way to actually clean it or wash it. So you bring it in water, wash it with your hands – then take it back again. I’ve seen some Nigerians doing it. Inner tongue: tongue is just attached here – it goes up to here, it is a long thing. It’s thing is connecting here – they just draw out the tongue with fingers.

Q: why do you think it’s Shakti nadi?

Guruji: because tongue is the Shakti – without tongue no Samadhi is possible! It’s not about intestines – they are discussing the inner tongue, which comes up to here and remains filthy.

Q: you know – predators never eat the tongue of human body, because it absorbs all impurities.

Guruji: never. So that Nigerian tribes let it go out – when the drums playing – and then put it back. I know some students from my college, which I already left – they were from Nigeria. Once one man came to me – he needed some help and we got to talk; then this talk came up and I’ve asked him show me – and he show me. This maybe the Shakti nadi. Not intestines – but the tongue can be brought out. You just go with your tongue – how deep it is going. And you need to wash it with your hands. That inner tongue nobody cleans.

Gheranda Samhita is talking about that portion of the tongue. That is Shakti nadi: because tongue is the power – without tongue Samadhi is not possible.

1.

Translation — Consciousness is soul.

Exposition — Consciousness of immense mind, which is manifested by means of body, is the cause of feeling of being. Consciousness of the mind is soul.

2.

Translation — Knowledge is bondage.

Exposition — The immense mind, which is manifested by means of the body, adopts physical limitations to know the totality of its own consciousness and also the one who manifests it. Said in other words, it limits itself in a bond with the body for the sake of knowing itself.

3.

Translation — Body is small bit of power of the origin.

Exposition — Body is only a small bit of power of the creator of all.

4.

Translation — Origin is the basis of knowledge.

Exposition — Body, that functions as a mother for the knowledge is a creator, who awakens the entire consciousness and delivers it in its entire immensity.

5.

Translation — Terrible truth is effort.

Exposition — Effort that a mind needs to perform by means of body for awakening the truth of its own dormant consciousness is terrible. It may be said to be extremely difficult.

6.

Translation — Creation can be annihilated when Sakticakra is sought.

Exposition — Just as infinite energy prevailing inside an atom appears in its vastness when an atom is sought and disintegrated, much the same way, when the consciousness of immense mind, which is capable of knowing everything is sought by means of body and is disintegrated by means of Pranayam, the consciousness is awakened and is then manifested in its entire immensity.

One who successfully performs this practice is at liberty of applying consciousness of his boundlessly awakened mind. He may at his discretion establish a New World or annihilate the existing one.

7.

Translation — Experience (Direct perception) of the fourth state is possible by separating the awakened, dream and dormant states of mind.

Exposition — Consciousness of his mind that a common man is capable of applying is awake only in small measures. Thinkers call this as conscious mind or awakened mind. And infinite consciousness of mind that prevails with every embodied being in dormant state and that which causes dream like feeling about it even after its knowledge is called as sub consciousness.

When immensity of mind that appears dream like is awakened by applying consciousness that is awake in small measures, one experiences that fourth state of mind i.e. completely awakened immense consciousness of mind, which is beyond these three (viz. partly awake consciousness, dormant immense consciousness and firm determination to awaken dormant vast consciousness).

8.

Translation — Only awakening is knowledge.

Exposition — A small bit of entire dormant infinite consciousness of mind that is awake, and which thinks the entire dormant consciousness to be dream like is the cause of restraining consciousness within physical limitations.

9.

Translation — Indecision about dream is ignorance.

Exposition — A feeling that immense consciousness of mind that lies dormant within one self is only a dream and a state of being uncertain about its existence is called as ignorance.

10. .

Translation — To feel, what is there is not there, due to indiscretion is spiritual ignorance.

Exposition — The mind rejecting the existence of its own infinite consciousness by considering it as dream like, although it is dormant within itself, is called as indiscretion.

11.

Translation — One, who can enjoy the three, is great among the heroes.

Exposition — One who awakens the dormant infinite consciousness of the mind, although feeling of its existence is dream like, by means of partly awakened consciousness, or, said differently a great person who makes firm determination for realizing dream, makes awesome efforts, and realizes the dream is the bravest among the braves.

12. .

Translation — Astonishment is the basis for yoga.

Exposition — Even a guess of infinite capacity of mind that lies dormant in an apparently ordinary personality of oneself, strikes wonder and is inspirational for those who are determined to awaken it into practicing yoga.

13.

Translation — Will power is the ultimately beautiful virgin.

Exposition — A strong will power to awaken infinite consciousness of mind that lies dormant within oneself is that most beautiful virgin who is solicited and thereby one begets awakened consciousness as if he begets a son.

14. .

Translation — Visible is the body.

Exposition — The entire visible world that lies within the realm of experiences of this body is the body of Him who manifests this all.

15.

Translation — By concentrating the mind into the core it knows its invisible form and is then established beyond the visible.

Exposition — The sublime consciousness element that is manifested by means of entire visible world is also the cause of manifestation of mind. When mind concentrates into itself with a strong will power, through its own consciousness by means of a body, it experiences its immense invisible existence that lies beyond the physical limits. Subsequently it gets the experience of the existence of the element of conscious void, which lies beyond entire visible world, and is experienced through the medium of vision.

16.

Translation — An investigation of sublime element causes knowledge of one’s abilities.

Exposition — When the existence of sublime conscious void that lies beyond the visible is experienced, the feeling of being begins to grow boundlessly and one knows ones infinite existence.

17.

Translation — Deliberation causes self-realization.

Exposition — When sublime conscious void that remains beyond the body is experienced one is established in pure thought that lies beyond the visible and then self-realization takes place. Pure thought alone is the cause of there being a relation between conscious world and the corporal matter of the visible world.

18.

Translation — Enjoying Samadhi is like enjoying the world.

Exposition — When established in pure thought and having achieved self-realization, one knows the conscious void that supports the entire world. Subsequent to the knowledge of conscious void that manifests and retains the visible world on the support of visible body, there remains no difference between so-called worldly pleasures and the delight of samadhi. This is because the basic cause that is manifested and is experienced in both is one and the same – the awakened consciousness.

19.

Translation — Concentration into the void causes knowledge of creation of body.

Exposition — Supporter of the entire visible world, the conscious void, supports entire corporal matter of the world and fosters it. When mind that is replete with yogic power concentrates upon the consciousness void that contains all activities/motion, it gains the knowledge of creation of the entire visible world.

20.

Translation — By concentrating upon the one that is created, each member of the creation separately as well as their combinations become known.

Exposition — When a self-realized mind is concentrated upon corporal matter of visible world, knowledge of five elements of matter (viz. Earth, Water, Fire, Air & Sky) as separate entities as well as in combinations of various proportions take place.

21.

Translation — When creation and then existence in pure form is known, one masters this cycle.

Exposition — When knowledge of truth is gained that there exists conscious matter, which is manifested on the support of pure thought that is elicited from the conscious void, the cycle of its manifestation, existence for a while and again its assimilation in the conscious void is mastered.

22.

Translation — Exploring the great sound causes experience of the power of creator of this secret sound.

Exposition — When a self-realized mind concentrates on the great sound that pervades the conscious void it knows from whither that great sound originates. It experiences the infinite power of time, the ultimate element, the origin of all, the one that manifests and retains even the consciousness void that in turn manifests, retains and contains all activities of matter, the one who manifest that great sound, the destroyer, the time. All this is manifested only from the womb of time, only time retains it and it is only time that destroys it. When this all is destroyed this is assimilated in time itself only to be manifested later at some other time.

II. Saktopaya

23.

Translation — Most mysterious is the mind.

Exposition — It is only mind that unveils the knowledge of hidden mysteries.

24.

Translation — Effort is achiever (Sadhak).

Exposition — Effort of the mind for knowing hidden secrets is itself called as achiever. Mind together with the seed of infinite consciousness solicits a body to know itself, as such the mind is the achiever that makes efforts to cause the birth of its own consciousness.

25.

Translation — Existence of the present body itself is a hidden secret.

Exposition — The one who causes the body to exist, the one who makes efforts by taking support of body for the birth of its own consciousness, the one who avails of a body and yet remains hidden, the one who conducts everything by means of body, and the one who has the capacity to know infinite hidden mysteries, is one and the only one – The Mind.

26.

Translation — Dream is realized when growth of consciousness in the womb is distinctive.

Exposition — When mind plants a seed of consciousness in the womb- like body, it grows up and is established in its own infinite magnitude, which in the beginning appears dream- like. Said in other words infinite magnitude of consciousness that looks dream- like, grows up in the body and becomes a reality when it is born.

27.

Translation — When existence in an unsupported state that lies beyond death becomes natural, status become Shiva- like.

Exposition — The one, who conceives the conscious seed of mind in the womb, develops and then delivers through the medium of the body, the one, who is born through the medium of death after total development of consciousness beyond all physical limits, no longer needs any support for the birth of consciousness. It then establishes him in his own self without any dependence and attains union with time.

28.

Translation — This is the Great Way.

Exposition — The mind availing of a body and causing it to conceive with the seeds of consciousness, developing the foetus, delivering the totally awakened consciousness through the medium of physical death and subsequently developing consciousness up to a state of no support and uniting such consciousness with the time, this is that Great Way.

29.

Translation — The Cycle of Origin ends.

Exposition — Since mind causes the body to conceive and deliver immense consciousness, the body is the origin of consciousness. Since body delivers the consciousness after developing it, therefore body is the mother of consciousness. When birth of consciousness takes place in its completeness and the consciousness unites with time, the mind no more needs a body, since this no more remains necessary. Therefore, mind taking on a body till the birth of infinite consciousness, leaving a body even before consciousness is fully developed and when body becomes emaciated and ones again assuming a new body, this cycle disappears.

30.

Translation — Body is an offering.

Exposition — Mind availing of a body, developing consciousness using the body as womb and then delivering consciousness through the medium of physical death – in this cycle the body is offered as a sacrifice.

31.

Translation — Knowledge is food.

Exposition — The knowledge that accrues subsequent to mind taking on a body, developing consciousness using the body as a womb and then delivering it through the medium of physical death, this knowledge itself is the food of the mind.

32.

Translation — When existence is annihilated, it comes forth and experiences the dream.

Exposition — When completely developed in the womb of body, consciousness, the daughter of mind as father and body as mother, is born through the medium of death and then a consciousness that is now established without any support unites with the time. When it unites with the time, it is as if its existence becomes no more and knowledge of time that appeared like a dream before birth of developed consciousness unfolds itself after union with the time. In other words we may say that, consciousness, the daughter of mind and body marries with the time itself and after marriage, while living in the heart of her husband, she unites with him.

III. Anavopaya

33.

Translation — Mind is soul.

Exposition — A mind, which takes on a body, plants a seed of consciousness using the body as a womb, develops the foetus completely and causes the birth of infinitely developed consciousness through the medium of physical death, is the one that alone is the feeling of being.

34.

Translation — Knowledge is bondage.

Exposition — The mind that has infinite capacity has to limit itself in physical limits by taking on a body to develop and deliver the consciousness.

35.

Translation — Indiscretion about real truth by the degrees is illusion.

Exposition — Prior to development of consciousness in a body that is but a small grain in the entire manifest world being unable to be judicious about time – the supreme lord, the one who manifests all, and the one who plays with the unexpressed element, the consciousness is illusion. Said differently, to believe what very much is there as not being there is illusion.

36.

Translation — Merger of degrees within body.

Exposition — When complete development of consciousness is attained by means of intense practice of yoga through the medium of body, eventually the fractured consciousness, which in the beginning is experienced piecemeal combines together and unfolds itself in its own complete vastness.

37.

Translation — Gaining Control upon elements, knowing each element separately.

Exposition — When consciousness that is above physical limits is born, knowledge of five elements of the corporal body of the world (viz. Earth, Water, Fire, Air & Sky) is begotten and then these are mastered. Eventually consciousness attains union with time, the time that manifests these elements, that which is the element of all elements, the fancy of the elements and the consciousness becomes time itself. Thereafter the body that delivers infinite consciousness also vanishes because all the five elements (viz. Earth, Water, Fire, Air & Sky) that are the basis of the body are absorbed in their origin.

Translation — Attaining perfection by the envelope of ignorance.

Exposition — Mind takes on a body for causing birth of consciousness. By taking on a body, it presumably falls in an envelope of ignorance. But this body – an envelope of ignorance – itself completes the task of developing consciousness up to its totality in the womb of the body and causes its birth through the medium of physical death.

39.

Translation — Ending ignorance naturally leads to a state of infinite passiveness that endures.

Exposition — After completely developing and delivering consciousness through the medium of body, i.e. envelope of ignorance, the consciousness becomes established in infinity and is united with time. Eventually after uniting with time, having enjoyed everything, a state of passiveness or a state beyond enjoyment remains in natural existence until eternity.

40.

Translation — One who awakens becomes like a son.

Exposition — A great yogi who awakens his entire dormant consciousness through the medium of body and realizes his being in existence without corporal body becomes time conscious. And by knowing time that in the beginning appears dream like he as if becomes an offspring of time and he himself becomes omnipotent and omniscient like time.

41.

Translation — There is a feeling of one being like Shiva.

Exposition — A great person who is successful in delivering consciousness from the womb of the body becomes time conscious, and thus he behooves the son of time and becomes himself like time or Shiva.

42.

Translation — Inner self becomes a stage.

Exposition — A great person who develops consciousness that unites with time, the creator, the supporter and the annihilator of world becomes himself like time. Having united with one who manifests all, the entire world becomes an act being played on the stage of his inner self.

43.

Translation — Senses become witnesses.

Exposition — The great time — conscious person, on the stage of inner self of whom is this entire act of creation being played, all senses of such a great person become the witnesses of this omnipresent play and such time – conscious great person remains in bliss while witnessing everywhere this play of time.

44.

Translation — Consciousness becomes sublime when imagination is mastered.

Exposition — Imagination of a great person, who becomes time conscious is completely compliant to him. He has already realized that the most powerful force in this creation is imagination only and controlled force of imagination is called as will power. Practice also begins with imagination and it is only a process of developing confidence in one’s ability of doing something as per one’s imagination. Successful practice that takes place by applying controlled force of imagination is called as power. After becoming powerful, a yogi is established in sublime consciousness, the root of the consciousness that lies beyond sound and sight.

45.

Translation — Siddha (perfect being) has independent existence.

Exposition — The great man who becomes time – conscious by mastering his own imagination acquires independent existence in this world. He knows that all human beings complete the journey of their life by remaining compliant to various imaginations as they don’t master imagination and are not able even to imagine their own sublime existence until they actually realize it. He who uses his body for delivering consciousness becomes time conscious after delivering sublime consciousness through the medium of body and becoming one who has absolute existence and independence.

46.

Translation — As here, so is everywhere.

Exposition — One who applies will power i.e. a controlled flow of imagination, and by using his body as a womb for the conscious seed of the mind delivers sublime conscious presence, he becomes time–conscious and then becomes familiar with all mysteries of universe. Together with a consciousness that has united with time, a super human, during his lifetime becomes time conscious and remains in existence in this visible world. He similarly remains in existence beyond the realm of body and visible world in union with conscious time even after the journey of body is over. For him there remains no difference between existence & non-existence, birth and death, knowing and not knowing because he has realized of their relativity.

47.

Translation — Contemplation of origin.

Exposition — A great man who, by developing and delivering consciousness through medium of his body realizes the time, which creates the universe from its womb, supports it and also absorbs it in himself, the time that is origin of everything. He, while witnessing everywhere the play of time, is positioned in contemplation of entire seed of everything — the time, by becoming time conscious himself.

48.

Translation — Contended by totally knowing heart (is the mind).

Exposition — One who realizes the origin of all by applying controlled force of imagination i.e. will power, masters imagination and by delivering immensely developed consciousness from the womb of his body, he becomes time conscious. He is contended by knowing everything because he has no more yearning for knowledge and he then remains with independent existence in the visible world.

49.

Translation — His achievement is to make rules for himself.

Exposition — One who delivers his consciousness in its entire immensity by developing it through its absolute immensity in his womb of his body, remains established together with the consciousness that has united with time, the origin of all. Having united with him who manifests all, he is at liberty to do anything. He himself authors his own norms of pleasure, follows them himself and also discards those norms himself. Such time conscious super human while being established beyond all norms of visible world is established in himself.

50.

Translation — Existence is eternal but life has end.

Exposition — He, who has realized his existence beyond birth and death, i.e. he, who plants a seed of consciousness in his body using it like a womb, develops the consciousness completely and then delivers it through the medium of death. He experiences his existence in the un-manifested that lies beyond the realm of physical limitations and the limitations of the visible world. Eventually when he has united with the time together with his completely developed consciousness, he no more need to avail of another life, or said differently he doesn’t need to seek a body in order to develop consciousness

51.

Translation — “Ka” group and other words are elementary hints by worshipers of Shiva for the inane ones.

Exposition — Words present us with a great gift of memory. Great persons who worshipped Shiva, i.e. time, for knowing him in his elements, preserved by means of words in the nature of hints all their experiences with compassion, just as they realized him in his elements for all those, who, by understanding these hints would be prepared to use the controlled force of their imagination to know for themselves the great time by means of developing consciousness through the medium of the body.

(Note – “Ka” group here includes all 52 consonants in Sanskrit)

52.

Translation — Fourth, beyond the three should be extracted like essence.

Exposition — A person, who is ambitious of knowing Shiva or The Supreme Time, Mahakal in its element, along his pursuit begins to study and understand those hints that are preserved by ancient time-conscious great persons in memory by means of words. When he begins to understand those hints, he performs extremely hard practice of yoga by means of his body for developing consciousness. Mighty practice of yoga kindles intense fire of yoga in his body and his consciousness begins to stay established in the unmanifest by overcoming physical limits.

First, Study of hints preserved in memory by means of words, second, mighty practice of yoga through the medium of body, subsequent to rudimentary understanding of those hints and third, establishment of consciousness in the un-manifest subsequent to its development and its expansion beyond the physical limits.

Fourth sate i.e. the consequence of the above three is to know time in its element and by uniting with it to become time-conscious oneself. Just as the essence of a substance is extracted in the form of oil, much in the same way the essence of above three states is to be established in the fourth state that lies beyond the above three.

53.

Translation — Absorbed, he enters his own mind.

Exposition — Subsequent to knowing Shiva — the Time, the great person who becomes like Shiva or becomes time-conscious awakens his consciousness completely and by concentrating that into the sublime consciousness that manifests consciousness, he enters into it. In other words it may be said that by awakening his consciousness, he becomes time-conscious and enters into his own mind.

54.

Translation — Behavior becomes like shiva and causes equanimity.

Exposition — He unites with Shiva – The Supreme Time, Mahakal, the soul of all, the time that manifests the entire world, supports it and then absorbs it within itself by destroying it. Then, his conduct is at par with Shiva and such visionary, beholding himself in everything beholds uniformity.

55.

Translation — At the end of middle, birth takes place.

Exposition — When consciousness develops completely while developing into the womb of body between birth and death, then along with the end of the body is born a completely developed state of consciousness and the end of the process of taking on a body takes place along with the birth omniscient of consciousness.

56.

Translation — Concentration into the origin of creation causes knowledge of why it is destroyed and created again.

Exposition — He who becomes successful in delivering consciousness through the medium of his body is established in the unmanifest that lies beyond physical limits. And after knowing the reason of creation of the body, he concentrates his awakened consciousness on to the cause of creation of the visible world and thereby he knows the cause of destruction of the entire world as also its subsequent recreation. He then remains united with the creator.

57.

Translation — He becomes like Shiva.

Exposition — The great person, who, by concentrating the total consciousness of his mind that is replete with yogic powers knows why after the creation from the conscious void through the support of corporal matter, there is a merger of entire visible world into the conscious void itself. As a consequence of this knowledge he becomes one with Time — an element, which manifests the void that pervades in the almighty void and, which through the medium of void, manifests this visible world.

58.

Translation — Existence of the body itself is obeisance.

Exposition — Existence of the body of such a great person being visible is itself an obeisance directly towards Shiva or Time. Inspired by this, other persons also become ambitious to completely develop and deliver the immense consciousness of mind through the medium of their own body to know the original cause of the creation.

59.

Translation — Description is remembrance.

Exposition — Exposition of the result of practicing the means of attaining that state by a time-conscious or a Shiva- like person is like remembrance that takes place through the medium of body of such a great person.

60.

Translation — Charity is to give self-knowledge.

Exposition — Existence of the body of a Shiva like, conscious man is an obeisance, exposition by him of the ultimate element is remembrance and inspiring others for self-realization by his own example and bestowing upon them the process of delivering consciousness through the medium of body is like gracing them with self-realization.

61.

Translation — One, who is established here, is the inspiration of knowledge.

Exposition — A great person, who by means of union of his own mind and body delivers immense consciousness in this manner, remains in visible existence and while being a source of inspiration for others he becomes a inspiration for realization.

62.

Translation — Creation is a treasure of one’s own realization.

Exposition — One who knows Him, who manifests the complete world, the essence of all, Shiva — The Supreme Time, Mahakal, in his element by concentrating omnipotent consciousness that is born out of the union of his mind and body, at last gets united with Him. He then beholds himself manifested in the entire creation and the entire visible and invisible creation becomes just like a direct evidence of his realization.

63.

Translation — Absorption (Laya) in a state.

Exposition — He, who himself knows the entire creation by means of manifestation of realization, is established with a consciousness that is in union with all and is eventually absorbed in The Supreme Time, Mahakal who manifested himself through the medium of all. Then, there remains no difference between him and The Supreme Time, Mahakal.

64.

Translation — When this experience happens, resignation sets in.

Exposition — A great man, who becomes united with time, has all his ambitions, wishes and hopes fulfilled and then he becomes resigned even to the feeling of being completely satisfied and is established above all the hopes.

65.

Translation — Imagination then remains beyond delight and distress.

Exposition — When the hope of gaining happiness from the thought of procuring something comes to an end, the great man who has already united with All, knows the basic cause of imagination. He becomes like one who has his consciousness absorbed into Him, who manifest all imagination and remains established as such.

66.

Translation — Sublime state emerges after liberation from it.

Exposition — A great person who is liberated from all thoughts knows their creator, the Time, in its element and he in a state of sublime consciousness, remains visible until the end of the journey of the body and remains invisible after the journey of the body is over. He has already known during his union with time that this entire visible creation as well as invisible creation is but an imagination of Time.

67.

Translation — Realized person is aloof from delusion.

Exposition — A yogi who is able to deliver the daughter of mind (i.e. consciousness), from the womb of body by successfully developing consciousness, is established beyond all imaginations and becomes free from all imaginary delusions. He is able to understand that, imagination may imagine up to any extent, imagination is always distinct from the reality and it is impossible to imagine reality without realizing reality and yet the imagination of knowing reality is the cause of starting action that develops consciousness in the womb of the body. He, who knows this, develops omnipotent consciousness inside the body and delivers it and beyond all attachments and delusions, he, together with omniscient consciousness unites with the Time that manifests all.

68.

Translation — Origin of the effort ends in realizing the invisible.

Exposition — In the beginning a thinker, who is inspired by the thought of knowing the truth of his existence, begins his efforts of knowing the truth. As a result of this he realizes the relationship of the body and the mind for the complete development of consciousness i.e. the daughter of mind, and the body, he is able to imagine Shiva – The Supreme Time, Mahakal, a truth that is invisible and is beyond the realm of imagination. By knowing Shiva in essence, he becomes one who has his consciousness dissolved in time, or we may say that he realizes the invisible that is beyond the visible creation.

69.

Translation — Power of body is an experience of being.

Exposition — Mind, which remains invisible and takes on a body, is itself a means of experiencing the strength that enables one to achieve something by means of the body. Feeling of being originates in the mind. A mind, which plays with the body, and plants a seed of consciousness in the womb of the body and develops it and after the delivery of totally developed consciousness and knowing by using it, the Time that manifests all, the time that is imagination of all imaginations and the essence of all. Eventually by knowing Time he becomes like Shiva.

Those, who consider that this body is passive, do not realize that this is that root, which when sprinkled by mind, blossoms into a creeper on which blooms the flowers of knowledge that arises out of experience.

70.

Translation — Shiva is the original cause of these three.

Exposition — It is the Shiva that causes the union of mind, body and developed vast consciousness; He is the basis of all their activities. He is manifested in the body through the medium of breaths and in the mind, in the form of consciousness.

71.

Translation — The capacity of body follows the state of realization.

Exposition — By taking support of the soul through the medium of mind and body and after knowing Shiva — The Supreme Time, Mahakal that manifests all by awakening his consciousness, a yogi becomes like Shiva. His body becomes divine and is a clear indication towards Shiva – The Supreme Time, Mahakal. Physical appearance of such a great person is an inspiration for others and is a direct indication towards the great omnipotent time – Shiva himself.

72.

Translation — Mere wishing takes them out.

Exposition — The great yogi, who has successfully developed and delivered consciousness – the daughter of mind, by means of his body and who has been able to know Shiva – The Supreme Time, Mahakal, then becomes capable of leaving his body merely by wishing.

73.

Translation — When established in true knowledge, he is no more; thereby life also is no more.

Exposition — A yogi, who successfully delivers vast dormant consciousness of the mind through the medium of his body, becomes capable of forsaking existence of the body yogically, merely with a wish. Knowing the very cause of the birth and the death and the creation and the destruction of the entire creation, he is able to know his essence, the Shiva – The Supreme Time, Mahakal. When such great time-conscious person leaves his body yogically, his visible physical existence is over and his mind that is the cause of birth of consciousness and the basis of relationship with the body also submerges into its origin.

74.

Translation — Then liberated from the coverings of all elements, he becomes like Maheshwar, the cause of creation and destruction of all.

Exposition — The great person, who is successful in causing birth of consciousness, i.e. the daughter of mind, by completely developing it in the womb of the body, knows in essence as the Shiva — The Supreme Time, Mahakal, and the one who supports, manifests and then destroys the entire creation. He then concentrates his awakened consciousness in Shiva and unites with him and by uniting with The Supreme Lord (Maheshwar) he becomes Supreme Lord himself.

75.

Translation — Prana (Shiva) is naturally related.

Exposition — Shiva creates the entire world, supports it and then destroys it when its time is over. That The Supreme Time, Mahakal manifests itself as Shiva. He is himself the life of the entire world. The life of great persons who realize him through the medium of death gets dissolved in him only. Everything has a natural relation with the Shiva who is, as if not there, although he is there and is experienced in the form of time in the creation.

We experience time all the time and yet it remains beyond all experiences. It is only when the consciousness is totally developed can one realize the time in its truth and can be one with time. The life of all has a natural relationship with the supreme element i.e. Time. Soul is manifested from time only and is absorbed again only in time. Mighty conscious void that supports all is also manifested from The Supreme Time, Mahakal. Void is one with time and time is the essential consciousness of that conscious void and is present in the conscious void. Coitus between the Time and the Conscious Void created the Conscious Matter, which is the body of the visible whose essence is the void that supports all movements of conscious matter that remains untouched by it. Life of matter as well as the conscious void is The Supreme Time, Mahakal itself, and Time is there in everything and yet remains beyond from all forever.

The author of these precepts, who himself realized time, has indicated in the next precept how those great yogis realized the life of all, the Shiva – The Supreme Time, Mahakal, by developing their consciousness in the womb of the body. And then, how they proceeded to develop their consciousness and realized Him, the essence of all.

76.

Translation — Doing Sanyam (i.e. intense meditation) at the inside end of the nostril causes knowledge of mutually opposite activities of “Prana” (incoming and outgoing breath) and “Sushumma” (the lull between the two) and that of positioned “Sushumna”.

Exposition — By means of doing Sanyam into the scull cavity at the meeting point where nasal holes terminate inside the scull bowl with the help of the Khechari mudra, determined to realize Shiva – The Supreme Time, Mahakal, who is there as the essence of the conscious void inside of the scull cavity, and by concentrating the total consciousness in Shiva, one gets the result of realizing Time that is manifested through the medium of void in the form of essence of life.

In the process of realizing this consequence, the mutually opposite states of Prana (known as Prana & Apana) are realized in their truth. After realizing their natural activity that is mutually opposite to each other, becomes quiescent, and yogi experiences the quiet state of life. This quiescent state of Prana (which is described by yogis as admission of Prana in Sushumma) gives direct perception of The Supreme Time, Mahakal and is therefore itself like Time. In this quiescent state of life he directly experiences Shiva – the supreme lord, i.e., the form of Time, as brilliant as sun, the brilliance of brilliances, extremely dazzling, the essence of all and then the yogi knows Him and becomes tranquil.

77.

Translation — All doubts are absorbed into their origin.

Exposition — A yogi who directly observes him, who is the brilliance of all brilliance, the extremely brilliant, the soul of all, the supreme being, the supreme lord Shiva and knows him in his element has his consciousness united with Shiva. All doubts of such a great person, which originated from the womb of Time only, are absorbed again only in Time by being one with Time.

1.

Translation — A narration of the precepts on yoga follows. (The discipline of Yoga is now explained)

2.

Translation — Restraining the impressions of mind is Yoga.

Exposition — Yoga is restraining the impressions of mind that are confined within physical limits.

3.

Translation — Eventually the beholder is established in his own form.

Exposition — By doing this, he, who experiences this visible world by means of his body awakens dormant consciousness of his immense mind that is confined within physical limitations and is then established in his own immensity.

4.

Translation — Mind understands its form only in accordance with its impressions.

Exposition — Assuming it to be a corporal body on account of being confined to physical limitations as also not having awakened it up to its immensity, consciousness cannot get a feeling of its unmanifest immensity that lies beyond the body.

5.

Translation — Afflicting and non-afflicting impressions are of five kinds.

Exposition — There are five kinds of afflicting and non-afflicting impressions, which withhold the unmanifest immense consciousness within physical limitations.

6.

Translation — These impressions are structure (form), destruction, doubt, dormancy and memory.

Exposition — These impressions are enumerated as intelligible form of body, destruction of body, being confined to body assuming oneself as either female or male, remaining dormant or ignorant about one’s immensity and on account of being confined to a body considering oneself as no more than a body.

7.

Translation — Direct, inference and testimony are the different features of evidence.

Exposition — Body appears as a consequence of birth.

8.

Translation — A false knowledge that one is ruined with the death of this corporal body is termed as destruction.

Exposition — False understanding that end of temporal body is the end of oneself is called destruction.

9.

Translation — Supported on the knowledge of words and devoid of substance, it is termed as doubt.

Exposition — To devise various conceptions about oneself as well as others on the basis of nothing more than hearsay and to make various imaginations about one’s existence or lack of it after death — is called as indecision.

10.

Translation — Sleep is a trait based on non-existence.

Exposition — To be ignorant about the dormant immense consciousness that lies within one’s physical limitations and to live life without knowing it is termed as sleep.

11.

Translation — Memory is appearance in the mind of a matter that was experienced.

Exposition — Owing to consciousness that is limited to physical limitations, to consider that the principle of life is to satiate senses, to retrospect pleasures, and to be passing life for their effectuation together with a consciousness having physical limitations — this is memory.

12.

Translation — Practice and detachment causes restraint.

Exposition — When one practices restraint of impressions of immense mind by performing yoga, which are limited to body and senses, a dislike for one’s limitations is created. This dislike restrains the five attributes.

13.

Translation — It gets established due to constant efforts made with perseverance.

Exposition — After gaining freedom from passions, continuous practice of yogic kriyas that are performed for awakening the dormant immense consciousness of one’s mind causes consciousness of mind to overcome physical limitations. The consciousness is then established in unmanifest vastness.

14.

Translation — Foundation becomes firm by prolonged continuous devoted practice.

Exposition — Immense consciousness of mind is awakened by performing prolonged devoted continuous practice of restraining impressions of mind that are confined to physical limitations. The awakened consciousness is then established in unmanifest awake actuality.

15.

Translation — Subjection of lack of interest for matters that are seen and heard is Vairagya (Freedom from passion/indulgence).

Exposition — There are two main supports that withhold a thought or a consciousness to physical limitations. Words and visions — these two basic causes that confine consciousness to a body, disappear as a result of valorous practice of yoga. The status of being established in pure thought beyond words and vision is termed as Vairagya.

16.

Translation — After knowing the conscious element that is beyond every vision, there is lack of interest for merit (excellence).

Exposition — When consciousness is established in an unmanifest conscious element that is above words and visions, then a desire is lost even for the merit of the awake. The main premise that manifests the attributes of consciousness is a body, and consciousness of mind grasps experiences through its medium. After expanding consciousness beyond physical limits, indifference is caused about the body as also about gaining knowledge of why consciousness confines to body.

17.

Translation — When deliberation, judgment, delight and ego are followed (in that order), one is established in superb discernment or one obtains extra-ordinary knowledge.

Exposition — What follows next is a description of the procedure of rising above words and scenes and thereby getting established in pure consciousness. First of all, when the impressions of mind confined to a body are restrained by practicing yoga, the consciousness of mind begins to awaken and a yogi is initiated into mental deliberations. By means of deliberations, viz. by finding solutions all by himself for one’s own difficulties, a yogi rises above words and vision and is eventually established in pure thought. When a state of pure thought beyond word and vision is attained, all his limitations begin to disappear. When consciousness makes an access in limitless immensity, he experiences the immensity of his own consciousness. This experience causes exultation to him and he gets a feeling of his own boundless, unmanifest immensity. This state of feeling of one’s own immensity is termed as Samprajnat, that is, superb discernment, or knowing oneself in totality.

18.

Translation — Cessation is another refinement, which remains before practice of knowledge.

Exposition — Considering oneself to be limited is overcome, when one knows about his immensity. After overcoming limitations and realizing one’s immensity, self-confidence is created. The training that takes place by virtue of this experience is another stage that represents refinement on the threshold of ultimate distinction.

19.

Translation — Becomes transmaterial by faith in existence, thereby disappears in nature.

Exposition — Having awakened one’s entire consciousness, when faith in one’s incorporeal existence is established, one realizes the mystery of birth and death. When this mystery is unfolded, relativity between the birth and death is annulled and birth and death also become null and void.

20.

Translation — Begets a different knowledge by means of faith, valor, retrospection, Samadhi and intellect.

Exposition — By drawing inspiration from a great person who is possessed of this superb knowledge by virtue of his practice of yoga, others begin to practice yoga with due faith on his lessons. Being ambitious of establishing themselves in to immensity they perform valorous practice for staying in profound meditation. They attain conscious presence after attaining superb intellect that is created by Samadhi.

21.

Translation — This stage is quickly achieved by means of intense activity.

Exposition — When a practice of attaining this stage is performed with fierce force in single lifetime, or through the medium of current body, one begets the consequence of knowing the secret of birth and death or that of existence and non-existence, because his consciousness has already grown in to immensity.

22.

Translation — Subsequently extra-ordinary tenderness is positively achieved midway in unlimited measures.

Exposition — After achieving this knowledge, such an extra ordinary yogi becomes absolutely passive towards everything and becomes suffused with extreme tenderness.

23.

Translation — Great effort for the sake of lord of all.

Exposition — A great person like him who is possessed of such splendor makes huge efforts after becoming equipped with great yogic powers to know the lord in his reality, viz. to know manifestor of everything.

24.

Translation — A distinguished conscious element is the lord that lies beyond affliction, action, reward and meaning.

Exposition — One realizes the lord in the state of ultimate excellence of yoga that causes establishment in an unmanifest, or in a state of Samadhi that drives beyond the realm of birth and death. The lord is one who manifests himself through the medium of everything, the one who manifests the entire world by conceiving it to himself all by himself, the one who bestows ultimate sanctity upon the collective pervasion by just manifesting it, that extraordinary reality is omnipresent and yet it is above everything, it is that omnipresent supreme lord.

25.

Translation — It is origin of everything and nothing more than this.

Exposition —

26.

Translation — He is beyond the boundaries of time and is the Guru of even the oldest.

Exposition — His presence is spread all over, he is too close and yet he is far away for ordinary people having dormant consciousness. He is sacred for everybody. He remains above everything and yet he is all pervading. He defies the authority of past, present and future; past, present and future are abridged within him. He appears as if in motion although he is actually still. He himself manifests past, present and future and therefore knows everything that has been manifested and also everything that would be manifested. He is the time of the time itself and being the manifestor of everything, he is primordial. He manifests everything and bestows knowledge and is therefore the lord of everybody. He is one who awakens consciousness and being the ultimate consequence of entire knowledge, he is himself the great time, the supreme lord.

27.

Translation — Om signifies him.

Exposition — The sound of Omkar that is manifested by him is an unmanifest sound for common people, who have a dormant consciousness. But yogis, established in the consciousness of void, perceive it. Om itself is a sound that is an indicator towards the lord, which great yogis have expressed with great compassion as a favor to common people.

28.

Translation — Om should be practiced and its substance should be felt.

Exposition — An ambitious person should time and again retrospect the sound of Om that signifies the supreme lord, with an understanding of its import (underlying indication) by awakening one’s dormant consciousness for knowing the origin of the entire world.

29.

Translation — Then consciousness becomes conspicuous and impediments positively disappear.

Exposition — While practicing in this manner, the dormant consciousness is awakened and one realizes unmanifest that remains beyond the body; thereby the afflictions that are caused during an interval between birth and death disappear.

What follows next is an introduction of the affliction faced by common people having dormant consciousness and the beginners among the contemplators of yoga.

30.

Translation — Disease, inactivity, doubt, carelessness, indolence, indifference, delusions regarding the obvious and being unable to attend the spiritual status, not being able to be resolute in that state after attaining it, these are afflictions.

Exposition —

31.

Translation — Grief, despair, and lack of control on body as well as breath – these distractions are also associated.

32.

Translation — A principle should be practiced for warding off these afflictions and distractions.

Exposition — In order to rise above these afflictions and distractions, one should practice yoga to awaken his consciousness.

Now what follows is an introduction of the successive results of practicing yoga.

33.

Translation — Friendship, compassion, happiness, pleasure and grief, virtue and vice – presence of these concerns is a reward of mind.

Exposition — Initial development of consciousness takes place by muttering Om with due understanding of its import. Compassion arouses about oneself, when one rises above matters that cause pleasure and misery and that are either good or bad and such as are specific only to senses. When consciousness is further developed, one realizes that one alone is one’s own friend. When a friendship is established with one’s own self, pleasure of a person depends only on his own acts and therefore a yogi becomes inactive or indifferent to all influences that withhold consciousness of mind within physical limitations. When he becomes inactive after awakening his consciousness, he begins to be established in himself.

34.

Translation — By means of emitting and withholding the breath.

Exposition — When he becomes indifferent about matters that circumscribe consciousness, yogi proceeds to know the reality of the manifestor of all by awakening his entire consciousness. By this time, he has already realized that the basic cause of consciousness remaining within physical limitations is lack of control on the rhythm of breaths. When this is realized, he is initiated in to the art of Pranayam by his preceptor viz. that great person, who kindled in him an ambition of giving up his limitations. A yogi then valorously performs Pranayam for expanding the dimension of Prana, which is expressed through breaths. Expertly exhaling and then expertly inhaling the breath causes the dimensions of the yogi’s soul to expand beyond physical limitations. A yogi then begins to stay in the realm of unmanifest consciousness beyond word and vision.

35.

Translation — An inclination in this regard arises, which keeps the mind focussed.

Exposition — Mind arouses attachment with matters, which causes physical limitations. The unmanifest state that is experienced upon the expansion of dimension of the Prana beyond the body is such that it ties the mind with the unmanifest by inspiring interest in it.

36.

Translation — That state is griefless and a state of wisdom.

Exposition — In this state, consciousness having expanded beyond the limitations of body, the secret of birth and death becomes evident. A yogi by knowing these secrets then attains liberation from the trauma of death that causes pain to everyone who is born.

37.

Translation — And mind becomes free from mundane desires.

Exposition — When knowledge of posthumous existence is gained, even mystery of birth no longer remains a mystery and then dormant consciousness of the yogi is awakened and expands beyond all organic subjects. In this state a Yogi becomes passive/indifferent even to the delight that his consciousness has grown immensely. This is a state of mind in which it is free from all passions.

38.

Translation — Based on the knowledge acquired in dream state.

Exposition — At this stage a yogi depends upon knowledge that causes dormant consciousness to become awake. This knowledge appears dreamlike to common people with dormant consciousness.

39.

Translation — By means of meditation, that, which is esteemed.

Exposition — After gaining this knowledge, meditation — viz. concentration of his awakened consciousness, on any matter that endears him positively results in its presentation together with its substance.

40.

Translation — Meditation causes authority over the tiniest to the greatest element.

Exposition — Then he earns authority over everything from the micro to the macro, because he already possesses the competence by means of meditation to unite with the manifestor of everything.

41.

Translation — When impurities inherent in accepted, acceptance and acceptable disappear, the impressions are diminished and mind becomes like a pure jewel.

Exposition — All the impressions of consciousness of mind limited to body having already diminished, consciousness begins to glow like a pure jewel at this point. Then whatever is grasped by the consciousness presents itself before a yogi together with its actuality as well as its manifestor.

42.

Translation — At this point, a deliberative state that is narrowed by doubts regarding the knowledge of words and meanings comes to an end.

Exposition — A narrow feeling that knowledge is gained by efforts of interpreting words and their meanings comes to an end when a yogi attains exalted status of surpassing a stage of deliberations by procuring pure knowledge.

43.

Translation — When retrospection becomes exceptionally pure, a formless state reflects only substance and bears no doubt.

Exposition — When consciousness becomes pure and splendid, retrospection also becomes exceptionally pure, then the memory that withholds one within the body as well as the memory that preserves substance of knowledge in the form of words present themselves before a yogi. A great yogi who is established in immensity due to his awakened consciousness unites with all and by becoming devoid of a form he has none of the doubts, he being above all doubts.

44.

Translation — This is subtle definition of reflective and non-reflective matters.

Exposition — Different levels of consciousness of a yogi, who awakens his immense consciousness by practicing yoga, are presented in a subtle manner like this for the sake of seekers.

45.

Translation — This subtle matter ends up in formlessness.

Exposition — Awakened consciousness of a yogi, who attains such exalted position, is established in the unmanifest that is beyond the subtle.

46.

Translation — But still it is causative meditation.

Exposition — The state of awakened consciousness even at this level remains causative.

47.

Translation — Proficient at non-causative level obtains spiritual reward.

Exposition — By getting established in a sublime thought that is above word and vision and after attaining perfection in that state, a great yogi begets a reward of knowing himself as well as knowing his manifestor.

48.

Translation — At this stage, the intellect is able to retain and foster the truth.

Exposition — Intellect of such great yogi at this stage becomes replete with truth that is manifested through the medium of entire visible world.

49.

Translation — This intellect is different from the intellect, which makes judgment on listening, and it has special significance.

Exposition — This intellect that retains the truth is different from the ordinary intelligence that makes judgment on the basis of listening and remains trapped in debate. Yogis aptly apply this for knowing the basic elements of special topics.

50.

Translation — Influences produced by this intellect, restrain other influences.

Exposition — Influences produced by an intellect that springs up after establishment in an unmanifest and that, which fosters the truth, restrain all other influences. Even the delight of knowing the unmanifest and of being established there is restrained by this extra ordinary intellect.

51.

Translation — When this is restrained, everything else is restrained, that is a state of non-causative Samadhi.

Exposition — A yogi who attains Ritambhara intellect becomes passive about the delight of knowing everything by its application. Then a state in which there is everything and yet it is as if there is nothing – is termed as non-causative Samadhi for the sake of explaining it to the others.

II. Sadhanapada

52.

Translation — Kriyayoga is a great effort for knowing the lord by means of penance and self-contemplation.

Exposition — Kriyayoga is awakening of one’s dormant immense consciousness by means of meditation and then a great effort of concentrating that awakened consciousness on to the lord for realizing him.

53.

Translation — This is meant for staying in deep meditation viz. Samadhi and for diminution of afflictions.

Exposition — This Kriyayoga leads to realization of lord through attainment of Samadhi and diminishes the afflictions suffered between birth and death.

54.

Translation — Ignorance, ego, attachment, hate and fear of death are afflictions.

Exposition — Every embodied being positively faces these five afflictions between birth and death –

Ignorance due to major part of mind being dormant,

On account of this ignorance to assume oneself as confined to physical limitations and hence a mere corporal body, and thereby remaining unaware about the immense unmanifest existence that lies beyond the body,

Being limited within physical limitations and being abnormally attached with sexual acts and to assume that alone to be the pleasure,

To presume enmity with anybody who obstructs in fulfilling of one’s desire, and

Because of giving preponderance to the body to remain lifelong in fear of death.

55.

Translation — Stage of ignorance is dormant, impotent, scattered and expansive.

Exposition — To consider oneself as a mere corporal body, attachment with sexual acts, to take enmity with the source of obstruction when obstructed in the fulfillment of physical desires, to consider physical pleasures as happiness and to remain in fear of death due to consciousness being confined to a body – regardless of the strength or weakness of these feelings, their place or their origin is nothing but the dormant consciousness of mind. Sages have termed these as ignorance.

56.

Translation — To fancy eternity in transient, holy in unholy, happiness in grief, and gain in loss – this is ignorance.

Exposition — A feeling that is always associated with a body while being confined to its limitations is to consider one’s insane or unholy mentality as the greatest or the most sanctimonious, and by virtue of a narrow point of view, which positively confines consciousness within physical limitations to feel happiness in such actions that yield temporal pleasures, but eventually inflict deathlike pain, to consider oneself to be a mere temporal body – this all is ignorance.

57.

Translation — Visible and vision unite and result in ego.

Exposition — Experiencing a visible body by means of own consciousness, and instead of understanding the body as a special form of manifestation of the consciousness, feeling that body itself is the consciousness – this is ego.

58.

Translation — Feeling of happiness accompanies attachment.

Exposition — An emotion that impels in to a feeling of happiness is termed as attachment.

59.

Translation — Grief accompanies hate.

Exposition — An emotion that impels in to a feeling of grief is hate.

60.

Translation — Natural and well known even to the learned ones is an intense attachment caused by the fear of death.

Exposition — Those who give preponderance to the body and consider themselves as learned solely by studying scriptures, which expound a presence of unmanifest beyond the body are found to be suffering from fear of death, just like those who have not studied scriptures and have never practiced yoga. This state is described as intense attachment caused by the fear of death.

61.

Translation — These afflictions are diminished by Kriyayoga and disappear when consciousness is established in its original source.

Exposition — All these afflictions that are experienced by a physically limited consciousness disappear as a consequence of entire consciousness of mind becoming awake and getting established in an unmanifest beyond the realm of body. In other words the afflictions merge in to their source from where they originated.

62.

Translation — Their impressions are abandoned by means of meditation.

Exposition — A yogi perfects the competence of meditation by performing a practice of restraining the impressions of consciousness of mind that are confined to the body. Eventually when his consciousness is awakened, he knows that a body and its senses are nothing but the instruments of the mind of acquiring experiences. When it is realized that he enjoys absolutely no authority of himself without a mind and its consciousness, all his afflictions that were experienced due to dormant consciousness, soon disappear.

63.

Translation — Desire of actions of which affliction is a basic source causes pain in seen and yet unseen incarnations.

Exposition — The basic source of these afflictions is the dormant consciousness of mind, that is, ignorance. Actions that further strengthen physical limitations and are performed with a desire of satiating senses result in a pain like that of fear of death in present life as well as in the future and yet unseen lives.

64.

Translation — Endurance of the source of afflictions and its maturity correspondingly causes birth, age and sufferings.

Exposition — So long as the basic cause of these afflictions is present, that is, so long as the consciousness of mind is dormant and remains confined to physical limitations, a desire to procure pleasures in accordance with the level of consciousness, actions that match with that desire, and as a result of these acts, a shorter or a longer life, occasion of death and again a new life with a limited intellect will follow. This will continue itself so long as one doesn’t free himself of all his limitations with the help of yoga.

65.

Translation — The fruits of delight and agony are the receipts of virtuous and evil motives respectively.

Exposition — When one’s entire consciousness is awakened by yoga and it is established beyond word and vision, then delight is occasioned by overcoming limitations as a result of awakened consciousness. Similarly, acts associated with a consciousness confined within a body that further strengthen the limitations of the body and are gratifying to the senses cause a pain of dispossessing a body when death presents itself.

66.

Translation — Resistance of natural properties and impressions by means of end-oriented misery and cultivation-oriented misery is also misery itself. All sages agree upon this.

Exposition — To remain unaware about the immense consciousness that is latent within oneself and in spite of cherishing within oneself a property of natural immensity, not to awaken that same by means of kriyayog, as also one’s acts that are performed with a consciousness having physical limitations results in fear of death and misery caused by fear. All sages who have perfected all their competencies by practicing kriyayog know about this.

67.

Translation — One should absolve from a misery that has not yet appeared.

Exposition — Having realized death even when he is alive, a yogi doesn’t feel the pain of dispossessing the body when death presents itself at the end of journey of a body. Because as a result of practicing yoga, he is established in an unmanifest immensity beyond the body and he has already realized his existence even without the support of a body. For him death is no more than a medium of attaining immensity by surpassing the limitations of the body.

68.

Translation — Union of viewer and visible is a reason for dissociable misery.

Exposition — By means of a body, consciousness experiences the visible world for strengthening the pain of death and limits itself within the physical limitations for knowing itself completely. By tempering his body in the fires of yoga and thereby awakening entire dormant consciousness of his mind, a yogi attains freedom from the need of availing of a body once again.

69.

Translation — A brilliant action and position is natural to it. Elements and senses is its form and diminution of pleasure is its purpose, it is visible.

Exposition — This body and the entire visible world is manifested through the five elements namely earth, water, fire, air and sky. Amongst the embodied ones, everybody, in accordance with the brilliance of his consciousness, gets a result of either remaining attached with pleasures in physical limitations or that of entirely awakening his consciousness by practicing yoga and thereby realizing the god by concentrating that awakened consciousness on to Him. The consciousness of the immense mind that is manifested by the indestructible supreme creator, who manifests everything on the support of five elements namely earth, water, fire, air and sky, gets confined to physical limitations for knowing itself.

70.

Translation — Its properties are excellent and ordinary, embodied and incorporeal.

Exposition — A consciousness that is manifested in the body through the five constituents of matter namely earth, water, fire, air and sky is unmanifest and yet it is manifested in the body. It is extraordinary and yet it becomes ordinary by being dormant and limited within a body. It is as if it is null although it is there. These properties are experienced due to manifestation of consciousness.

71.

Translation — Viewer is but an instrument of viewing and when purified, it beholds in accordance with the impressions of mind.

Exposition — That intrinsically pure, unblemished consciousness acquires support of a body and takes various experiences by means of it, while beholding entire visible world.

72.

Translation — A sense of visible is for him only.

Exposition — Reality of visible world as well as its manifestor presents itself directly before a yogi, who tempers his body in the fires of yoga and awakens that sublime, unblemished, unmanifest, immense consciousness.

73.

Translation — For him, whose motive is accomplished, even the perishable doesn’t perish, because that is different from the ordinary.

Exposition — The yogi who surpasses the realm of word and vision and awakens unmanifest immense consciousness, concentrates it on to the cause that manifests everything. Thereby he realizes the mystery of the manifestation of the world, and becomes accomplished while beholding everywhere the lord who manifests himself through the medium of entire visible creation. The yogi is possessed of a knowledge that what appears to be a perishing world on an ordinary view, will never perish on account of its being an inherent form of the supreme lord.

74.

Translation — Union of oneself with the power of one’s lord is itself the cause of attaining the intrinsic form.

Exposition — Union of unmanifest consciousness with a body is itself a cause of attaining intrinsic form for a yogi because he has awakened the entire consciousness of his mind.

75.

Translation — Reason of that union is ignorance.

Exposition — The reason of unmanifest consciousness uniting with a body and getting confined within physical limitations is ignorance or that of consciousness becoming dormant by limiting itself to the physical limitations.

76.

Translation — In absence of that ignorance even union becomes absent and then exclusive spirituality is attained.

Exposition — A yogi kindles fires of yoga in his body by practicing yoga and awakens his entire dormant consciousness. At this stage since ignorance is no more present, viz. consciousness is not dormant anymore, he does not require union of body and consciousness for knowing himself. Eventually, after uniting with that supreme lord, the time of all times, which is manifested through the medium of entire visible creations, he eventually unites with entire creation and becomes a unique manifestation of the lord. Sages have termed this state as exclusive solitude.

77.

Translation — Free from doubt, the judicious knowledge is a means of ending union.

Exposition — Knowledge originating from judgment, developed by intensive practice of yoga, or said in other words, a knowledge that is caused by awakening of consciousness is a means of ending the necessity for consciousness to successively unite with body.

78.

Translation — Yogi’s intellect has seven stages.

Exposition — There are seven successive stages of development of consciousness of yogi, who is ambitious of staying away from all afflictions by way of knowing the mystery of birth and death.

What follows is a description of the order in which these stages are surpassed.

79.

Translation — After diminution of impurity by performing expedients of yoga, the brilliance of knowledge reaches the fame of sagacity.

Exposition — Practice of the expedients of yoga by persevering efforts causes entire consciousness to gradually awaken and develop into a consequence of knowing the lord, who manifests everything and then fosters and destroys that all. The consciousness is then established in a sublime brilliance. Entire dormant consciousness of a yogi, who performs an ordered practice of these expedients, crosses physical limitations and by rising above the realms of words and visions, it unites with the manifestor of all – the eternal supreme creator.

What follows next is an advice on the activities of eight expedients of yoga for restraining the impressions of mind. Their sequential practice causes the consciousness to establish in the unmanifest by overcoming the main seven steps of impressions limited to the body.

80.

Translation — Yama, Niyama, Asana, Pranayam, Pratyahara, Dharana, Dhyan and Samadhi are eight main expedients of yoga.

Exposition — Yama, Niyama, Asana, Pranayam, Pratyahara, Dharana, Dhyan and Samadhi are those main expedients of yoga by means of which consciousness confined to physical limitations is liberated from physical limitations. When consciousness is totally awakened, it is established in its immensity. Seven levels of consciousness are experienced by step-by-step practice of these expedients. Yama and Niyama are respectively first and second levels of consciousness. Asana, Pranayam and Pratyahara are third, fourth and fifth levels respectively. Dharana, Dhyan and Samadhi together are termed as Sanyam and that is sixth level of awakening. Consequence of practicing Sanyam is the seventh level. This narration is for the sake of understanding of common people.

81.

Translation — Ahimsa, Satya, Asteya, Brahmacharya, Aparigrah make Yama.

Exposition — Yama, the first level of consciousness for aggregating the scattered impressions that are limited to physical boundaries is now introduced as under –

Nonviolence — Absence of a feeling of violence unto oneself as well as other life forms, i.e. to remember that this body itself by virtue of being a medium of manifestation of consciousness is respectable and that it cherishes within itself an infinite capacity regardless of whether the body is your own or someone else’s.

Truth – When the truth of manifestation of a body is understood, one becomes extraordinarily honest unto oneself as well as other embodied beings, because he is able to behold infinite consciousness being dormant within him and other embodied beings.

When non-violence, truth and honesty are attained, attachment for sexual pleasure comes to an end. When violence unto oneself disappears, one can realize that the consequence of copulation is violence to the large number of sperms. Subsequent to becoming non-violent, a desire for sex disappears and one is established in continence and then one becomes averse to procure for him any provisions, so much so that he is averse even to procure decorations. A yogi, who experiences this level of consciousness is said to be established in Yama.

82.

Translation — This is a universal vow for everybody for reaching above birth, place, time and occasion.

Exposition — These five yamas that regulate the consciousness, which is limited to body and organs after birth, are a beginning of the great vow of practicing yoga for surpassing through the medium of a field viz. body beyond the limitations of body.

83.

Translation — Shaucha (Purity), Santosha (Contentment), Tapa (penance), Swadhyaya (Self-study) these four great efforts form Niyama.

Exposition — When consciousness awakens and begins to sublimate due to meditation, then real purity (Shouch) springs up and yogi experiences the contentment (Santosh) of a beginning of an end of ignorance. Then after crossing this level, a yogi searches his own self, awakens his immense consciousness and puts great effort (tapa) to know him who manifests everything.

84.

Translation — When an impediment of contradiction is faced, an opposite reflection should be resorted to.

Exposition — When physical limitations become stronger, its opposite reflection that this body is but a medium for the consciousness to receive experiences and that organs perform just like instruments of the mind, then controls the desire for the pleasure and for gratifying the body by means of senses.

85.

Translation — Violence etc are contradictions; they are one’s own, implemented by others or by approval. Their reasons are desire, anger and illusion and these are differentiated as soft, medium and intense and their consequence is misery and ignorance becoming perpetual. This is counter-reflection.

Exposition — When (a trait of) violence is being committed, whether by oneself or through others or by others and being approved by oneself, at that moment the consciousness of that person is dominated by desire, anger and illusion. As per the level of consciousness, these passions prevail in soft, medium or excessive degrees within those persons, who are limited to physical limitations. As a result, consciousness is withheld within the limits of body and organs, and it is only ignorance that is nurtured and a great pain is inflicted when death presents itself.

86.

Translation — Enmity disappears in the proximity of him, who is established in non-violence.

Exposition — Passion of violence unto oneself as well as others disappears, when a passion of non-violence is aroused. A person not committing enmity unto himself is none’s enemy. He, whose passion of violence unto himself has disappeared by consciousness getting illuminated is alone established in non-violence, because if even a little violence unto oneself is left in his mind, there will necessarily be a feeling of violence about others as well. One, who is his own friend, alone can be a friend of all others.

87.

Translation — Establishment of truth becomes a recipient of rewards of acts.

Exposition — When the truth that underlies manifestation of a body is understood and the yogi becomes fully aware of physical limitations, his body itself becomes a resort to receive the fruits of his actions.

88.

Translation — When passion of stealth disappears (Asteya), all the jewels present themselves.

Exposition — Those who get a reflection of the immense dormant consciousness, which is latent within them and are intent to awaken it by yoga so as to free themselves of the afflictions faced between the birth and death are blessed with a superb jewel of immensity of consciousness for winning over their passion of stealth of themselves. It may be said that after having acquired unlimited mental strength of yoga, all the best facets of the entire world present themselves before a man.

89.

Translation — When established in continence, strength is obtained.

Exposition — When non-violence is affirmed, violence about him disappears and a yogi has no desire for sexual acts. His semen i.e. principal virile fluid is digested by practice of yoga in his body itself and produces Ojas (extraordinary potency) that resides in the heart. When Ojas is generated, a yogi acquires extraordinary brilliance and mental strength and this is the foundation of strength that drives him up to the end result of yoga.

Translation — When voluntary poverty (Apraigrah) is settled, one knows the reason of birth.

Exposition — When established in indigence, a yogi rises above the desire of procuring any object and is established in voluntary indigence. Not procuring even the Sanskaras (stored up Karma) at this moment, he desires to know the reason of his birth and he is capable to satisfy this desire of knowledge by virtue of the mental strength he owes to continence.

91.

Translation — Shauch causes aversion for one’s body, and then association with others becomes absent.

Exposition — When the desire of knowing the reason of birth arises and while yogi satisfies it, his consciousness begins to sublimate. When he knows the reason of his birth, he develops a dislike for remaining confined within the physical limitations of a body once again. When such dislike rouses a yogi makes intensive strong practice of yoga to liberate his consciousness from physical limitations and by separating himself from the association of others, he resides in seclusion.

92.

Translation — When I-consciousness becomes sublime; transparency (purity) of mind, concentration, authority over organs and a qualification to know oneself is created.

Exposition — Knowledge of true nature of one’s existence is obtained while residing in solitude and enduring to realize and cross the limitations of body. Consciousness then awakens and stays in concentration. Or said differently, a thought of knowing one’s immensity becomes foremost or pre-emanates all other thoughts. While realizing physical limitations the relation of body and mind is understood and thereby one knows that body and organs are nothing but a medium of having experiences for the consciousness. Soon after this knowledge, control of mind over senses is established and a competence for awakening one’s dormant consciousness and thereby establishing in immensity is acquired.

93.

Translation — Contentment (Santosh) causes highest happiness.

Exposition — A yogi gets the satisfaction of knowing the objective of his life when the motive of availing of a life for awakening entire consciousness of mind by means of a body is understood. He then puts in great efforts to accomplish his objective and experiences happiness.

94.

Translation — Penance (Tapa) removes impurity, body and senses thereby develop up to their ultimate limit.

Exposition — While making arduous efforts for knowing physical limitations, body of a yogi develops up to its ultimate limit. While developing body, he very well realizes the importance of mind. When pre-eminence of mind is understood, all his sense organs become splendid and the consciousness of a yogi becomes resplendent by being awake and advances into immensity.

95.

Translation — Imminent capacity is fully appropriated by a study of own self (Swadhyaya).

Exposition — In this manner when consciousness becomes immense through the medium of body and advances farther in to immensity, then yogi studies his mind himself and gets a reflection of the cause of manifestation of consciousness. He then earns the capacity/competence of fully appropriating his awakened consciousness to know the elements of that supreme spirit that manifest the consciousness.

96.

Translation — Ultimate accomplishment of Samadhi takes place due to great efforts for knowing the lord (Ishwar Pranidhan).

Exposition — A yogi makes great efforts to attain Samadhi for knowing the manifestor of consciousness, the lord – the root cause of consciousness itself, that is, to know the supreme reality by concentrating immense consciousness by complete awakening of the mind.

97.

Translation — Posture causes happiness of stillness.

Exposition — At this stage of development, a yogi has already realized that a body is but a medium for manifestation of unmanifest consciousness and lack of control over breath is a reason for the immense consciousness to be limited to physical limitations and remaining dormant. While developing his body up to its ultimate limits, firmness develops in the body of a yogi. He feels pleasure in making efforts for awakening his consciousness by restraining the motion of the body. Motion of a mind begins where motion of the body comes to an end. He is able to visualize the far end of physical limitations as also the starting point of knowing the spread of consciousness. Even from a general point of view, it can be readily understood that a practice of yogic postures causes firmness in various activities or states of the body and a yogi, who variously experiences physical firmness can experience the pleasure of complete stillness. This is called as stillness in motion and motion in stillness.

98.

Translation — Relaxation of efforts causes an end in infinity.

Exposition — When motion of a body comes to a halt, efforts of knowing physical limitations reach an end, thereby the physical bindings on the consciousness that is limited to the body get released and consciousness of a yogi begins to orient towards infinity.

99.

Translation — Then effects of conflicts are no more.

Exposition — When consciousness becomes awakened up to this level, all doubts regarding one’s body and consciousness disappear and a yogi becomes qualified to practice pranayam for expanding unto infinity the dimensions of the Prana, the resort of consciousness, which is conspicuous through the medium of breaths.

100.

Translation — In this state, untying the rhythm of inhalation and exhalation is Pranayam.

Exposition — Restraining the natural course or rhythm of inhalation and exhalation in a resolute position after completely overcoming the shakiness of body and withholding the motion of breaths with a special skill for acquiring a capability of expanding the dimensions of Prana that is manifested through their medium to reach beyond the realm of body, this proficiency is termed as Pranayam.

102.

Translation — Fourth Pranayam is beyond external and internal matters.

Exposition — A yogi who is accomplished at this exalted level only is qualified to practice fourth stage Pranayam. Only those of the yogis are able to perform this Pranayam successfully, whose heartbeats easily become quiescent in a state of concentration of mind and who have started knowing the relativity of life and death. A yogi who is accomplished in this Pranayam is blessed with a direct view of him who manifests all, who is beyond the realm of all internal and external matters, who is the origin of the entire world – the unmanifest time, the supreme lord and then Yogi advances to become time conscious himself. In this Pranayam, Khechari Mudra is performed and then while staying in Yoni Mudra, Prana is oblated in Prana itself. A yogi who is realized of the relativity of life and death gives an oblation of his Prana by means of this Pranayam by igniting fires of Yoga in his body for knowing the manifestor of life and death – the time itself.

103.

Translation — Then veil of light diminishes.

Exposition — As a consequence of all these four stages of Pranayam, his ignorance disappears and his immense consciousness begins to glow.

104.

Translation — Mind becomes capable of making a resolve (Dharana).

Exposition — At this stage, mind acquires capability of making firm determination.

105.

Translation — Not indulging in desires, senses follow the mind. This is Pratyahar.

Exposition — When the covering enveloping the consciousness disappears, mind no longer needs to receive experiences through the senses and senses merge in to mind, which is their origin. This is as if they get dissolved. This state is called as Pratyahar.

106.

Translation — Then senses become extremely compliant.

Exposition — When consciousness awakens in its immensity as a reward of Pranayam, yogi becomes acquainted with a body, which supports senses as well as all those competencies of mind that become conspicuous through the body and he gains authority over all of them. A yogi then wields ultimate yogic strength.

III. Vibhutipada

107.

Translation — Binding of mind to a specific subject with firm determination is Dharana.

Exposition — An act of concentrating awakened consciousness of one’s mind upon any subject with firm determination is termed as Dharana.

108.

Translation — That determination remaining steady is Dhyana.

Exposition — When awakened consciousness of mind unites with a specific object on which it is concentrated with firm determination for knowing it – that state is termed as Dhyana.

109.

Translation — When form disappears and only substance is experienced, that is Samadhi.

Exposition — The conspicuous outward form of that field or object then vanishes due to meditation and mind experiences the cause of its manifestation or its original form and becomes familiar with all its aspects. Resultant of concentration of consciousness with firm determination is termed as Samadhi.

110.

Translation — Three together is Sanyam.

Exposition — A determination for knowing any specific object (Dharana), with this determination to concentrate one’s mind that is replete with yogic force on that object (Dhyana) and resultant of concentrating mind with firm determination (Samadhi), these three levels of consciousness together are termed as Sanyam.

111.

Translation — Mastery on Sanyam illumines intellect.

Exposition — When proficiency is achieved on performing Sanyam, an extra-ordinary intellect springs up in a yogi, that is, a yogi becomes possessed of the power of completely knowing and acquiring an object upon which he performs Sanyam. This is as if he wins authority over it. This is termed as ultimate state of consciousness or that of intellect.

112.

Translation — This should be practiced step by step.

Exposition — A yogi should practice employment of Sanyam.

113.

Translation — These three (Dharana, Dhyan and Samadhi) are intimate aspects of previous practice.

Exposition — Being resultant of the earlier introductory practice of yama, niyam, asana and Pranayama, Sanyam – that is Dharana, Dhyan and Samadhi are most esteemed aspects of Yoga. A yogi earns the competence of knowing secrets of the entire universe by practicing Sanyam.

114.

Translation — Even then these are outward expedients of becoming seedless (free from birth).

Exposition — Sanyam or Dharana, Dhyan and Samadhi together are outward or initial stages of attaining a status that is called seedless (free from birth) Samadhi, which is a state that occurs by being passive even to the delight of knowing everything.

115.

Translation — Very strong knowledge is caused due to dissolution of distractive ignorant and dismissive settings of mind.

Exposition — Interrelation of mind with consciousness at this stage of dissolution is a consequence of restraining the impressions of mind, which are limited to the body. Having acquired complete knowledge of all such fields on which Sanyam is being performed, all distractive ignorant and dismissive settings that existed about those fields are illuminated and a very strong knowledge about those fields arises in the mind. At the moment of absorption of ignorance about that field in to its knowledge, the yogi gets the result of relating consciousness with the basic cause of that field.

116.

Translation — Course of mind becomes steady by having acquired knowledge.

Exposition — Knowledge about the central topic of Sanyam is gained at the moment of merger of ignorance with knowledge and consciousness of a yogi once again assumes steady course.

117.

Translation — Absorption of mind at one single point from everywhere causes gain of Samadhi.

Exposition — Concentration of an immense mind replete with Yogic strength in various objects concludes in a consequence of Samadhi.

118.

Translation — Having grasped the result of concentration of mind, peace once again prevails.

Exposition — Dawn of peace follows a determination of procuring results of concentration.

119.

Translation — After knowing the potentialities/potencies of the five elements (namely earth, water, fire, air and sky), a consequence of defining status and properties of that supreme element, which fosters them, is procured.

Exposition — In this manner, when all the potentialities of all the five elements — earth, water, fire, air and sky, which are the medium of manifesting the creation are known, attributes of all of them, their all states and their effects are also known and a yogi can grasp the substance of the original element that fosters them.

120.

Translation — He, who retains them in their past, present and future, is the supreme lord.

Exposition — He, who remains above these five elements (earth, water, fire, air and sky) of manifesting the world, he who is uniformly present in past, present and future, he who is beyond everything and manifests everything and he, who manifests the universe through the universal mediums and fosters it is the supreme lord.

121.

Translation — Difference of sequence is the cause of difference of effects.

Exposition — Turns of time namely past, present and future, which are experience due to varying levels of consciousness, cause varying effects of the means of manifesting the creation (namely earth, water, fire, air and sky).

122.

Translation — Performing Sanyam on the triple effects causes knowledge of past and future.

Exposition — On account of these three turns of time (namely past, present and future), three different effects of these five elements of matter and their varying combinations are experienced. By concentrating a mind replete with yogic strength on to these effects, their original cause becomes known and thereby the effects that took place in the past and those that would happen in the future are also known.

123.

Translation — Various false impressions are caused in absence of knowledge about the implied sense of various sounds. Knowledge of the languages of all animals is obtained by performing Sanyam on the form of their sounds.

Exposition — Word or distinct sound is a means of expressing unexpressed thoughts. All life forms make use of sounds or words to express their thoughts. When thinking implied behind a sound or a word is not known, there is a confusion regarding its meaning/import. By performing Sanyam on the course of unexpressed thought and a sound (or a word) that expresses it, one obtains knowledge of words of all life forms and of the unexpressed thoughts expressed by them.

124.

Translation — Knowledge of the previous life is caused by having a direct view of a persona.

Exposition — Subsequent to taking an overview of the present mindset and of physical structure by performing Sanyam on his own mentality and body, yogi obtains the knowledge of those past deeds that are the cause of this body and mentality. When this knowledge is obtained, he can directly see his previous life, the deeds of which are the cause of present life.

125.

Translation — This knowledge itself succeeds into knowledge of other mind.

Exposition — By performing Sanyam on the physical structure as well as passions of previous life, a yogi gains knowledge of his mind by knowing his entire bringing up.

126.

Translation — Not only this knowledge, but also beyond this, the cause of its presence and its unmanifest support is also known.

Exposition — Knowledge not only regarding mind but also beyond that – i.e. regarding the support of mind itself and its origin that is unmanifest and imperceptible is also procured by a yogi.

127.

Translation — Sanyam on the appearance of the body causes strengthening of the capacity to grasp it and thereby a capacity to visualize the unknown is developed and a yogi gains the capacity of forsaking body.

Exposition — Performing Sanyam upon one’s body and its nature strengthens his capacity to grasp the unmanifest and thereby spring up a power to visualize the unknown, and a yogic power of forsaking corporal body appears in a yogi.

128.

Translation — Performing Sanyam upon strongly as well as moderately impetuous deeds causes knowledge of death, as also obtained by performing Sanyam upon bad omens.

Exposition — When Sanyam is performed on the communion of consciousness and body i.e. on the deeds that are possible by a communion of an impetuous consciousness and a slow body then consciousness has a foresight of physical signs that causes the knowledge of the occasion of death. Then a yogi forsakes his corporal body by means of yogic power and tends to the ultimate destination i.e. he attains the ultimate speed. In other words, he attains the perfection in the motion of consciousness.

129.

Translation — Power is generated by knowing the beginning of intimacy.

Exposition — Yogic power is created by knowledge of intimate relation of a body and the consciousness.

130.

Translation — This power causes all other powers to be on hand.

Exposition — When yogic power is acquired, all other powers become compliant to the yogi. It may be said that having gained a true perception of body and consciousness, one knows the element that manifests body and consciousness and the power of doing absolutely anything is created in a yogi.

131.

Translation — When a power of observing origin is established, knowledge of minute, hidden and remote is acquired.

Exposition — When all the powers are mastered, by means of yogic power an awareness about that, which is presumed as remote, for its being unmanifest – that is about that which manifests everything smaller than the smallest, begin to grow.

After having an introduced to the practice and to the results of performing Sanyam, what follows next is an introduction to the sequence of practicing Sanyam.

132.

Translation — Performing Sanyam upon Sun causes knowledge of the space.

Exposition — Concentration of a mind that is empowered with yogic strength on the sun, which is basic to the existence of solar family causes knowledge of the void that contains the motion of the sun, that is that of a spacious void that fosters the sun — a void that supports matter and thereby fosters everything. It may be said that a yogi gains knowledge about the origin of the existence of the solar system.

133.

Translation — Performing Sanyam on moon causes knowledge of star systems.

Exposition — Subsequent to gaining knowledge of the void that sustains everything and that abounds in everything, a yogi by performing Sanyam on moon – the satellite of earth, acquires the knowledge of its motion and that of gravitation, which is the basis of its relationship with the earth. By gaining this knowledge, a yogi is able to know the course of all star systems and the truth of their mutual relations.

134.

Translation — Performing Sanyam upon stillness causes knowledge of motion.

Exposition — Knowledge of all kinds of motion, from gross to subtle, is obtained after knowing the actuality of stillness (absolute stillness) by performing Sanyam upon it. Omnipresent void that is eternally still (absolute) is the basis of perception of all the motion. Knowledge of motion can be gained only after knowing the absolute stillness.

135.

Translation — Knowledge of arrangement of corporal matter is gained by performing Sanyam on the core of the mind.

Exposition — After knowing void in its elements, knowledge of the arrangements of entire universe is obtained by performing Sanyam upon the core of the universe.

Following precepts explain the stages of performing Sanyam for knowing the element that manifests immensity as also the immensity prevailing in the body, which supports consciousness and is a medium of knowing immensity.

136.

Translation — Space in throat causes prevention of hunger and thirst.

Exposition — Thirst and hunger are not felt by performing Sanyma on the Prana by feeling the space inside one’s throat by khechari mudra. The body does not need food and water as long as this Mudra is maintained. Consequently, unhindered practice of Sanyam for knowing the manifestor of the immense becomes possible.

137.

Translation — Absolute tranquility is achieved, when Kurma vayu can be maintained quiescent for 24 minutes.

Exposition — Performing Sanyam upon Prana in Khechari Mudra causes control over sub-Prana called Kurma. When it becomes possible to maintain Kurma vayu in tranquility for 24 minutes, consciousness of yogi surpasses his physical boundaries. In this state the movement of heart ceases completely and yet the yogi does not die.

138.

Translation — The accomplished one then beholds the divine flame in his cerebrum.

Exposition — When Kurma vayu becomes totally still and the body becomes as if dead because of performing Sanyam on Prana in Khechari Mudra, then consciousness glows with its full intensity, and the yogi has a direct perception of him, who manifests consciousness, the eternal, the brilliance of all brilliance, which sages have described with various adorations such as the supreme lord, brahma, eternal time and many others.

139.

Translation — The intellect to know everything is gained.

Exposition — A competence to know the manifestor of everything by direct perception then arises in a yogi.

140.

Translation — Sanyam upon the core causes knowledge to the mind.

Exposition — The yogi begins to establish in the consciousness of the consciousness that manifests everything, by performing sanyam on the heart of the universe, that is, upon its creator.

141.

Translation — Having already experienced a unique boundless presence of the aloof conscious element, knowledge of that aloof consciousness is obtained, by performing Sanyam upon that par-discourse for the purpose of knowing it.

Exposition — When the knowledge of the presence of manifestor of everything, who is boundless and who imparts consciousness to the conscious is obtained, a yogi proceeds to concentrate such highly awakened consciousness of his mind with a firm determination and performs Sanyam on that element for knowing it, which is present everywhere and yet remains beyond everything and that which is known only after knowing everything else. Thereby a yogi knows that element by having a direct perception of it and becomes possessed of the knowledge of its actuality.

142.

Translation — By experiencing Shruti (the voice of creator), through original experience a yogi becomes possessed of an intellect of narrating it.

Exposition — After knowing in elements, Him, who manifests everything, a yogi has an experience of directly hearing the voice of creator, which can be understood through the medium of his intellect. A yogi thereby realizes reality and becomes qualified to instruct others on how it can be realized.

143.

Translation — This is a physical impediment for him, who is posed in Samadhi, for others it is purifying for their distractive ignorant and dismissive mindsets.

Exposition — This affair is a physical impediment for him, who is posed in Samadhi, but for others it is purifying of their distractive ignorant and dismissive mindsets.

144.

Translation — By removing the cause of bondage, a yogi experiences moving about at will by inhabiting in a different body.

Exposition — By casting away the cause that binds a gross body with consciousness, that is, by expanding the consciousness beyond the boundaries of gross body by means of Pranayam, a yogi can liberate his consciousness from the corporal body and can move about in the entire creation by means of his subtle body and if he so wishes, he can inhabit in any desired body.

145.

Translation — When Udana is controlled; water, mud and thorns do not touch gross body due to upward lift.

Exposition — The subtle body is linked to the corporal body on the support of Udana (one of the five principal life winds namely Prana, Apana, Samana, Udana and Vyana). Being in the form of Prana, it is not affected by water, mud, thorns etc because subtle body has a natural course above these all.

146.

Translation — Control on Saman causes burning.

Exposition — When complete authority is acquired over Saman (one of the five principal divisions namely Prana, Apana, Samana, Udana and Vyana) by means of Pranayam, a yogi acquires power to burn off his corporal body simply by willing, when permanently casting away his body by yogic power.

147.

Translation — Performing Sanyam on an inter-relation of sound and the element sky causes divine audition.

Exposition — Principle property of the element sky is sound or word. By performing Sanyam on the inter-relation of one’s sensitivity to sound and the element sky, auditory functioning of a yogi becomes divine and having known the principle property of the element sky, he becomes capable of hearing at his will any sound that prevails in that element.

148.

Translation — Sky travel begins due to communion with atmosphere by performing Sanyam upon interrelation of sky element and the body.

Exposition — After knowing the principle property of the element sky, when a yogi performs Sanyam upon the interrelation of the body and the sky, his body acquires the property of the element sky, becomes weightless and begins to levitate. A yogi then acquires the capacity of flying bodily in the sky.

149.

Translation — Unimagined properties beyond the body are termed as Maha-videh (The Super Body beyond the capacity of physical body) that causes disappearance of veils around light.

Exposition — After knowing by means of a physical body about one’s existence beyond it, experience of one’s existence beyond a corporal body becomes firm and a yogi becomes free from all veils of ignorance surrounding his consciousness and his gross body.

150.

Translation — Performing Sanyam upon the secret truth of a relation of the gross form and the subtle causes authority over the elements.

Exposition — A yogi gains control over these five elements (namely earth, water, fire, air and sky) through his body itself by performing Sanyam on them after knowing subtle proportions in which these five great elements that are basic to the manifestation of a gross body are present in his own body. He then becomes competent to choose the proportion of their coming together as his body at his free will.

151.

Translation — Then Anima etc become conspicuous and a wealth of a body, which has the property of not halting anywhere, is acheived.

Exposition — When this competence is attained, a yogi avails of Anima, Laghima, Mahima, Prapti, Prakamya, Vashitva, Ishitritva, and Yatra-Kama-Vasayitva these eights extra ordinary capacities. His gross body then becomes divine, he acquires authority over all the five elements, and his now divine body is not hampered by any element since it holds the core of their consciousness (of the five elements).

152.

Translation — Beautiful formation, strength and diamond like constitution of body is physical wealth.

Exposition — When this state is attained, a yogi begets extraordinarily charming looks and constitution of his body becomes similar to diamond just as Carbon is transformed in to diamond in the interior of the earth due to excessive temperature and pressure. Much in the same manner, the body of a yogi as it existed before practicing yoga gets transformed by fires of yoga. Thereby his body becomes diamond like and he becomes possessed of great powers. Thinking even on the basis of contemporary knowledge, we find that the support of our life and of the manifestation of our body as well as the gross world is carbon molecules. The most ordered arrangement of carbon molecules is diamond. Arrangement of carbon molecules in a yogi’s body is transformed like an arrangement of carbon molecules in a diamond – the purest form of carbon and a yogi’s body becomes divine. Yogis acquire a wealth of such body endowed with eight super powers viz. Anima, Laghima, Mahima, Prapti, Prakamya, Vashitva, Ishitritva, and Yatra-Kama-Vasayitva.

153.

Translation — By performing Sanyam upon the use of self-consciousness of a body so awarded, a control is gained over its capacities.

Exposition — When a divine body is so obtained by a yogi, his feeling of being becomes divine. By performing Sanyam on the uses of this divine body, yogi acquires knowledge regarding everything that is possible by his now divine body.

154.

Translation — Then there is that foremost ability by which movement of the body becomes infinite like that of the mind.

Exposition — Then the yogi enjoys the foremost ability of reaching out anywhere at the speed of mind with his divine corporal body. He is able to realize that a body being a manifestation of mind, or of consciousness it can reach the speed of mind. When this knowledge is acquired by means of Sanyam, the speed of his corporal body becomes infinite like that of a mind.

155.

Translation — Thus by achieving supernatural, self developed behavior which is beyond the normal nature, a yogi becomes omniscient.

Exposition — In this manner, natural behavior of a yogi goes beyond the nature and thereby becomes unusual, and he achieves of the dignity of mastering all supernatural things and he becomes omniscient.

156.

Translation — His passiveness from this erases the seed of original shortcomings and he becomes one with the creation (Kaivalya).

Exposition — When there is no feeling of achievement even after achieving great sovereignty over nature, origin of ostentatious shortcomings like feeling of exhilaration about achieving sovereignty over nature is no longer felt. This state is termed as exclusive Kaivalya.

157.

Translation — When passiveness is established, not doing anything about it causes undesirable occasion.

Exposition — If a yogi who is indifferent to his sovereignty doesn’t become passive to the passivity itself, his Kaivalya will remain doubtful and he will not attain actual Kaivalya.

158.

Translation — When one advances the progress after overcoming the feeling of exhilaration, then Sanyam causes super-judgment to arise and thereby wisdom is gained.

Exposition — When one proceeds to perform Sanyam after overcoming the feeling of exhilaration at the moment of attaining passivity even about one’s sovereign glory of yoga, an ability of staying passive about passivity is generated and that causes wisdom.

159.

Translation — When objective is in sight, parity with supernatural compaction is reached, which causes wisdom.

Exposition — When a distinctive character of neutrality even for passivity arises, consciousness of a yogi becomes supernatural, beyond the reaches of space and time, and assumes no limits. At this point, it is unique like itself only. This itself is the knowledge accruing to a balanced intellect.

160.

Translation — That which takes one beyond all matters, altogether different, devoid of courses, such knowledge is caused by a balanced super intellect.

Exposition — A wisdom that causes passivity even about passiveness towards the entire sovereign power of yoga and which takes even beyond that, that which is beyond even the knowledge of all matters, and that which is devoid of all routes because all routes terminate in to it, such wisdom arises due to balanced super intellect.

161.

Translation — When purification alike an aloof conscious reality (which is beyond matter, space and time) takes place, absolution is attained.

Exposition — At this point, consciousness of a great yogi, who has reached this stage becomes pure and unites with the aloof conscious reality, which is beyond this entire creation. Then consciousness of a yogi remains in union with a reality, which manifests and then fosters this entire creation and also destroys it, in a reality that manifests itself by manifesting the entire creation and yet remains beyond the creation. A great person like him then beholds himself in the entire creation and becomes the only manifestation of that reality. This state itself is termed as absolution (Kaiwalya).

IV. Kaiwalyapada

162.

Translation — The course of birth, medicaments, mantra, penance and Samadhi makes one adept i.e. a Siddha.

Exposition — Now the course of attaining absolution is described once again. Causes of attaining absolutions as a result of practicing yoga are as follows; birth of a physical body, employing medicaments and thereby attaining longevity and self-reliance, getting spiritual advice viz. secret knowledge of yoga from a guru (i.e. Mentor), tempering in the fires of yoga and as a consequence of that to acquire vast mental capabilities by awakening one’s dormant immense consciousness, employing this mind of yogic powers for procuring Samadhi and then becoming indifferent even about that, these consequences of practicing yoga are the steps towards reaching absolution.

163.

Translation — Inborn nature, by accomplishment in middle i.e. between birth and death, attains result.

Exposition — One avails of a life and reaches absolution by practicing yoga in this course in his lifetime, by fully satisfying himself because his immense consciousness has awakened as a result of practicing yoga.

164.

Translation — A motive of making choices varying with moods does not later impel like him, who is confined in his body.

Exposition — After attaining absolution, the yogi in communion with an awakened element that manifests the entire unmanifest lying within his own body, is no longer inspired to accomplish various objectives in accordance with his own varying moods that were varied due to the varying levels of consciousness.

165.

Translation — Feeling of being causes composition of mind.

Exposition — It is only due to feeling of being that varying levels of consciousness are experienced.

166.

Translation — A mind, which inspires into various impressions, is singular yet appears in plurality.

Exposition — A mind that is manifested on the support of body and cherishes within itself an immense consciousness inspires the body to perform various kinds of acts by means of the body, and the mind appears to be plural owing to varying levels of consciousness, though it is verily singular.

167.

Translation — By performing Dhyan upon the home of breath.

Exposition — When a competency of concentrating is developed in a powerful mind by practicing yoga for awakening the entire consciousness of mind, then its concentration for knowing the resort of consciousness results in the knowledge of original form of consciousness (which is manifested in a body by means of breath). In this state consciousness begins to know the original cause of its manifestation by growing beyond the realm of body in its breathless state.

168.

Translation — Acts of a yogi are inconspicuous and conspicuous and are of three types beyond this.

Exposition — The conscious element – supreme lord, who manifests the consciousness, who is the consciousness of the consciousness is beyond dormant consciousness as well as awakened consciousness. About which you can neither say that it is illuminant or that it is not illuminant, that which can be known only by awakening the entire consciousness and that is a consequence of the three acts – Dharna, Dhyan and Samadhi that are performed by yogis to procure its knowledge and is therefore beyond these acts as well.

169.

Translation — That inspires a desire for one’s own manifestation attaining parity with their consequence.

Exposition — Subsequent to knowing by means of Dhyan, the manifesting spirit of all, the ultimate spiritual reality beyond all, that is when the consequence of Dharana, Dhyan and Samadhi have matured, a desire for one’s own manifestation becoming identical to that of the lord – the ultimate element is induced.

170.

Translation — Memory that remains unaffected by birth, space and time becomes sacred and unites with certainty.

Exposition — The unmanifest divine element that is beyond the realm of all, that which remains unaffected by limitations like birth, space and time, the one that assumes no impediment, by knowing that, the awakened, immense consciousness of a yogi then becomes pure beyond the space, time and life and attains union with that ultimate conscious element.

171.

Translation — That desire, being primal, becomes eternal.

Exposition — Owing to a desire of identifying with that element, consciousness of the yogi is united with that element and being primal it becomes eternal.

172.

Translation — Very support of the base of the achiever that has motives of achieving disappears and becomes extinct.

Exposition — That, which is the motive of entire practice since it is the consequence of the entire faculty of yoga and for the knowledge of which the consciousness grows up to becomes replete with yogic power and acquires knowledge of innumerable topics, that immensely powerful consciousness of the yogi is united with that, which is the support of everything. Having already known everything (attaining omniscience), it doesn’t require knowing anymore and being in union with the lord, it becomes as if it doesn’t exist.

173.

Translation — Past and future are due to one’s own self; differentiating time is a property of the body.

Exposition — Body being a fosterer of the consciousness is like an embodiment of virtues. Being confined within this body, consciousness experiences various facets of time like past and future, which have mutual relativity. Time is one such element that remains standstill and yet appears to be motional to us, owing to varying levels of consciousness. It is all the while associated with us, it is experienced and yet it remains beyond the reach of all experiences. Time is itself the cause of consciousness being either dormant or awakened. Results of yoga are also obtained in time itself. When consciousness of the yogi overcomes physical limitations and while developing into immensity becomes focused for knowing the foundation of everything, he is able to know that being a support of all supports, the original support of everything is time itself. It precludes the authority of past, present and future. This universe itself was in the womb of time before its manifestation. Time conceived it to its own self and then delivered it, and when the time of the creation will expire, it is only time which will remain. Time, that ultimate element itself is the lord that manifests everything, that fosters and destroys everything. After having a direct perception of this great reality, the yogi becomes time-conscious and by uniting with time he reaches beyond the relativity of past and future.

174.

Translation — These are subtle properties of him who is manifested.

Exposition — Consciousness manifests itself through the medium of a body and experiences the body related subtle properties like past and future that are experienced due to varying level of focusing of its own self.

175.

Translation — Uniformity of consequences gives a singular reality.

Exposition — When consciousness awakens in its immensity and unites with the time, the yogi becomes time-conscious and then realizes that past, present and future, which are experienced due to varying levels of consciousness, are in fact one singular reality. He is able to know that the destiny of every object is to be finished by time and then once again to be created by time and is therefore the same.

176.

Translation — Object is similar and yet varying consciousness causes separation and adopts different course.

Exposition — Destiny of objects is uniform and yet owing to levels of consciousness being very many, the course of inspiration corresponding to varying levels appears different and therefore the past, present and future of objects are also experienced varyingly.

177.

Translation — And when by performing Sanyam on the mind it becomes bodyless is that reality not there at that time?

Exposition — Manifested by time, consciousness appears in variety because it is availing of support of varieties of bodies. Consciousness that manifests the entire creation is one and a need for a corporal body is over when consciousness is established in immensity beyond the realm of the body when performing Sanyam on the mind through a bodily awakened consciousness. Even then other supports of consciousness still maintain their existence.

178.

Translation — A subject is known or unknown when the relation of mind and the subject body is established.

Exposition — Consciousness, manifested through the medium of body gets associated with the entire world through the medium of scene and hearing and is thereby inspired to know it. Subsequent to knowing this world, it proceeds to know the yet unknown creator and when it knows him, it unites with the creator that manifests the entire world and achieves the knowledge of the entire creation.

179.

Translation — The knower of the impressions of mind, the creator that is the solitary awakened conscious element and is immutable.

Exposition — The levels of consciousness of mind are permutable and yet time-like supreme lord, who manifests consciousness, the supreme authority of all, being immutable himself, the different impressions of mind manifested by him cause different perceptions to the consciousness.

180.

Translation — Owing to visibility, one’s own perception is not felt.

Exposition — Continuous viewing of various manifestations through the medium of vision for all the time prevents the consciousness that avails of the support of body from being familiar with its own immensity without resorting to the practice of yoga.

181.

Translation — It cannot know both of these simultaneously.

Exposition — It is not possible in the beginning to know oneself together with others by means of consciousness that is limited to seeing and hearing.

182.

Translation — When mind looks inward and causes a meeting of intellect with intellect, a connection with memory takes place.

Exposition — When the mind awakens its immense consciousness in an introspective state beyond word and vision by means of valorous practice of yoga, then the memory of one’s origination is awakened.

183.

Translation — One’s intellect becomes sensitive by becoming identical with that conscious Supreme Being, which is endless and permanent.

Exposition — Having eventually known the origin of one’s origin, consciousness becomes ultimately pure and the yogi by knowing his manifesting spirit becomes possessed of extremely sensitive intellect.

184.

Translation — An intellect that is raised above the state of viewer and a view becomes most significant.

Exposition — The extraordinary sensitive intellect that is gained when consciousness is developed as a result of performing yoga understands the suggestion underlying the word and vision. It is then fixed beyond these and is able to know the manifestor of vision and words.

185.

Translation — Although surrounded by innumerable desires, yet he makes organized efforts for others.

Exposition — The yogi who has awakened his consciousness to this level is a part of this visible world and as such is surrounded by persons with dormant consciousness that is confined in innumerable desires. Being himself an emulative example, he gives them a reflection of their dormant consciousness and inspires them to awaken it themselves.

186.

Translation — I-consciousness of the visionary, who perceives the supreme, comes to an end.

Exposition — Manifesting spirit of the entire world, i.e. the unmanifest time that is beyond past, present and future, the lord that manifests everything and is all pervading and yet he is distinct from everything – a yogi who has a perception of such distinct, has his consciousness united with him. His consciousness grows vaster and still vaster and reaches a stage of liberation from I-consciousness.

187.

Translation — Then a mind that has inclination for discretion is on the threshold of attaining exclusiveness (Kaivalya).

Exposition — Consciousness of a yogi in this state overflows with delight of knowing the lord by his own wisdom and is awakened up to the level of attaining spiritual uniqueness.

188.

Translation — This exultation, at a moment of disregard can cause obstruction.

Exposition — Even in this state a yogi should perform Sanyam for becoming passive to the exultation of knowing the time by controlling himself by his discretion. Any disregard due to exultation can prevent him from attaining spiritual exclusiveness even after making it up to the threshold of attaining spiritual uniqueness (Kaivalya).

189.

Translation — Like afflictions its prevention is advised.

Exposition — Just like the obstructions faced in the initial practice of yoga one should prevent this last ornamental affliction by performing Sanyam.

190.

Translation — One who develops non-affection for this supreme knowledge gains super exaltation and attains Dharmamegha Samadhi.

Exposition — When a yogi having great yogic powers has a direct perception of the time that manifests everything, which is abound in everything and is yet beyond everything, the original conscious element that manifests consciousness, for which the past, present and future wield no authority, this trio remains together all the time in Him, from whose conception this world is manifested and wherein it is destined to merge. Eventually the yogi becomes passive to the exultation of knowing time and finally becomes passive even about remaining passive. This state of splendid sagacity, that is so much illuminant is termed as Dharmamegha Samadhi. Said this way, having accomplished all that was contemplated, the purpose of this pious body that supports the consciousness is over and it is no more of use.

191.

Translation — At this point all the sufferings and deeds are over.

Exposition — Free from all the hindrances and sufferings the yogi at this point is united with the manifesting spirit of all. At this moment all his deeds come to an end by having their objective already accomplished.

192.

Translation — Then owing to the removal of all the coverings and impurities knowing becomes infinite and hardly anything remains to be known.

Exposition — Consciousness of the yogi, after knowing the origin of all knowledge unites with it and all the veils surrounding the consciousness having already vanished, his consciousness becomes infinite. Thereafter the only thing that remains for the yogi is to surrender his body, which was a means of nothing more than awakening the consciousness.

193.

Translation — Then the feeling of obtaining results is over for an accomplished person (one).

Exposition — After having already achieved his objectives, a feeling of getting results comes to an end for that great yogi.

194.

Translation — Results that compete with moment of their achievement are grasped by intellect when they happen.

Exposition — The results of yoga are such that they remain beyond the reach of intellect even until the moment of their arrival and these are grasped by the intellect only after their they are achieved. This trend continues from the beginning up to the end of practicing yoga.

195.

Translation — Spiritual uniqueness (Kaivalya) is a reverse-delivery of effects or a merger into one’s origin by becoming inactive, or that consciousness is established in its own actuality. This itself is the end.

Exposition — A great person who has reached such ultimate position because of his own potency becomes inactive by obtaining the results of activity. He then awakens the consciousness, which is the principle cause of his own manifestation and by means of that he knows the manifestor of consciousness – the lord, the time itself and merges with him. An awakened superhuman, he unites with the time and is established in unmanifest by shedding all limitations of the body in association with the consciousness, which has united with the time i.e. his original form. This itself is termed as an end of all ends.

This shloka starts the sequence of questions and answers on the nature of breath and its origin. To understand the origin of life force, or Prana, one should look no farther than Shiva Sutras; the following exposition illustrates the inseparable cosmogony of Time, Void and Prana:

Foreword
Hatha Yoga Pradipika is the most mysterious and complete
book on yoga. This is a reference manual for very senior
yogis; this book is not for beginners. It gives complete, in-
depth and detailed description of Kriya Yoga.
Swatmarama, the author of this book, is a very mysterious
figure in the history. No reference about him has ever been
found. This is my belief that Babaji himself has written
Hatha Yoga Pradipika with the pen name Swatmarama.
I thank my disciples for starting discussions on Hatha
Yoga Pradipika and making this work possible.
Shailendra Sharma

I salute Guru Adinath, who gave the knowledge of Hatha
Yoga for the seekers who want to reach the highest state
of yoga – Raja Yoga.
Prostrating first to his Shri Gurunath, yogi Swatmarama
gives the knowledge of Hatha Yoga only for (the highest
state of) Raja Yoga.
For those who are roaming in the darkness of ignorance,
yogi Swatmarama, out of compassion, offers the light in
the form of knowledge of Hatha Yoga.

The true goal of immortality can be outlined in the following words:

To create unlimited future for the spirit residing in the body, understanding of the importance of mind development has to be reached first; then the house of the spirit has to be fortified.

All yogic treatises list the most important tools of yogic art in the quest for immortality. Body has to be vigorously prepared to host the spirit for eternity with the power of seven crucial bandhs and mudras: Mahamudra, Mahavedh, Mahabandh, Mulabandh, Uddiyan Bandh, Jalandhar Bandh and Khechari Mudra.

The immortal giver of Kriya Yoga, Babaji Maharaj, shared this mystical knowledge with modern-day yogis, so that hints on immortality, yet waiting to be discovered through dedicated and utterly artistic practice of Kriya, could be recognized in these mudras.

It this shloka Guru Matsyendranath describes results achieved by mastery over the body, chakra by chakra, starting from Mula center, the basis of bodily existence. Reading carefully, one can recognize Siddhasana and Mahamudra as practiced in Kriya Yoga.

Let’s take a look: Agochar Bandh, or Mulabandh, takes place in Mula; Mani chakra is under control; fire moves up from the Nabhi center; Prana in union with Apana rides on the back of the awakened serpent energy through the heart, throat and head centers; and the accomplished mastery of activation of these chakras grant life in eternity.

Muladhara, or Mula, represents the earth element. Only after the element of our planet is recognized and realized by a yogi in his own earthly body, immortality can be achieved.

Matsyendranath instructs: “Sit on the shoulders of Muladhara (the earth element) and hold Agochar Bandh (the unseen bandh) there.” It actually means “apply Mulabandh in Muladhara”.

This bandh can’t be seen, as even the most accomplished yogis can’t demonstrate it due to its location. We already know that the initial development of embryo starts from Mula, Guda and Nabhi centers simultaneously.

These life-receiving nodes can be reactivated again, and the mechanism of creation will start to rejuvenate and sustain the adept’s body anew. If a yogi is able to control these centers, he reverses the ageing process, defeats time and old age, stepping into eternity.

Skillful control of Mula and Guda (anus) centers also redirects the current of sexual energy; tamed sexual impulses and the reversal of its outward flow can grant a brahmachari* a possibility to prolong his life.

A sadhak directs it inward and absorbs its creative essence. Sexual impulse (not the sexual organs and centers) ignites the basic feeling of sexual desire; it grows from one’s survival instinct: to save the genetic code by carrying it forward in time.

Procreation program, triggered by the sexual instinct, is the only way to leave one’s individual genetic trace.

That’s why the fear of death is the basis of sexual desire. If achieved, immortality cures this fear forever, sexual urges are ceased, and, transformed by the tapas, the essence of DNA of one’s body sustains its longevity.

_____________________________________________________

* An adept who practices brahmacharya – celibacy.

Control the swan in Mani chakra

Manipura chakra controls Swan-breath.

Swan (Hans) flies in and out of the body in the seed mantra of the exhaled breath in the sound of “Ham”, and the inhalation brings the sound of “Sah”. Via Nabhi center, and specifically through bank naal, the intake and distribution of life force is reined.

Paramhans is the Universal Soul, or Paramatma, Ishvara. He is the Swan of the swans, Jiva of all jivas, also known under the name of “God” for lack of better terms. Breath can be controlled with recognition of Prana and its taming.

This process starts with realization of jiva’s true nature and is followed by liberation from all limitations. Nabhi Kriya, performed at the navel center, is employed as a powerful tool for reactivation of life force.

Let’s take a step back to remind ourselves why yoga stresses the importance of prolonged life in the physical body. Longevity of body is achieved through successful activation of bank naal with Nabhi Kriya. It switches on the mechanism of body rejuvenation.

The goal of achieving and sustaining everlasting life in one’s body is to have enough time to realize the Time. Controlled Nabhi prolongs life so that a sadhak can change his perception of Time flow by controlling Vishuddha and observe it objectively, gaining new knowledge and experience.

Anahata is the center of domain of the unstruck sound of Anahat Naad. It dwells all around us, born in the great cosmic Emptiness – Void.

Mind and soul experience utmost pleasure listening to the word of the Void (Naad) and recognizing it in the heart. The yogi reaches ultimate satisfaction and happiness upon receiving this Word.

Vishuddha is a crucial junction for the flow of vital energy from the brain. Physiologically, the throat center consolidates myriads of nerves and nadis, running down to the other parts and organs of the body, connecting “upper” with “lower”.

Vital air and food are supplied through this center; it directly affects Hriday, which refines and collects pranic energy received via Vishuddha.

Control of this center in Kriya is achieved with particular head movements, through physicality, but effects lead far beyond.

In Vishuddha chakra Time [achieves] Samadhi

Unless you stop the flow of time, it cannot be fully realized as it moves continuously. At least it appears moving to our mind, as mind itself remains in constant rotation.

To stop time is to suspend your own sense of time perceived by the brain, by bringing mind and senses into the state of suspended animation.

When mind stops, then it observes time objectively. As long as a fish continues to live in the water, it will never see it. To form perception of water, the fish has to get out of the ocean. Only then it will understand what water is.

The same example applies to us. Living inside Time, we never perceive it in full: our cognition of time is narrow and limited. Control of Vishuddha brings the body in the state of suspended animation, and then Time does not affect it any longer.

In Chandra (Agya) chakra Samadhi of the mind begins.

Synonymous with mind, Chandra signifies real awareness. Controlled Vishuddha brings the body in suspended animation. After mind has experienced and understood this state, the yogi becomes “knowing”, or realized. In Chandra chakra the knowledge of Samadhi becomes part of knowing.

Different from knowledge, knowing is a state of experienced Truth.

If you know the mystery of these six chakras,

You are yourself the maker (karta),

You are yourself the God (dev)

The main objective of yoga is to establish connectivity with Mother Earth, the cradle of powerful energy, which holds the key to the door leading to the Supreme Mind.

All yoga and tantra texts describe this force as an inert serpent resting in three and a half coils in Muladhara chakra. The bearer of the earth element, Mula houses this vital energy, which guards the gates to everlasting life in the state of supreme consciousness.

The element of earth is real Shakti that nurtures and protects the power of Kundalini. When a yogi connects with the energy of Earth, it will pass through his earthly body, linking and merging all elements responsible for “compilation and assemblage” of his present physical shell.

The entire text of Gorakhbodh carries fragmented description of different phases of this great journey, during which Kundalini, “the coiled one”, springs up and rises, piercing chakra by chakra, element by element, reaching the spirit-jiva and uniting it with the Higher Mind.

Let’s follow this mystical path: Prana Shakti comes down from Hriday into Muladhara, connects with its earth element and awakens Kundalini.

As a result of certain contractions and controlled breathing, the coiled energy is forced to leave its seat, to straighten and pierce Sushumna, spinning and whirling up from Mula to Nabhi. Ascending, it crosses Swadhisthana chakra and merges with its tattva, the water element.

Then it pierces Manipura and merges with the fire element, the basis of life. Climbing higher, Kundalini arrives at Anahata, the embodiment of the air element that evolved from the ether. From there it rises to Vishuddha, or Bharatisthana, located above Anahata at the bottom of the throat (“kantha mula”), the embodiment of the air element. In Agya chakra (also called “Param Kula” and “Mukta Triveni” due to its separation in Bhrumadhya into three channels – Ida, Pingala and Sushumna) the rising energy detects only the subtle tattva of mind.

Now the “gross” tattvas (elements), strung on the axis of the rising energy, are left behind. Then Kundalini reaches Param Shiva in Sahasrara chakra.

The yogi attains his true home; he is free, omnipotent and omnipresent. Passing Sahasrara, where Param Shiva is manifested as Great Ether (“paramakash rupa”) the energy exits beyond all centers and chakras of the physical body, entering the aspect of Absolute.

At this moment mind reaches a state beyond consciousness – Unmuni.

Having passed through the physical body, the supremacy of the earth energy transforms it into a “diamond body”; mind opens up and becomes Supreme.

Only an exceptional yogi, whose Kundalini energy has risen, piercing and activating all six chakras, possesses real knowledge and accomplishes the goal of yoga.

As a result of dedicated practice, energy ascends along Shankhini nadi (Sushumna) through the fluid of the spinal cord, refurbishing and igniting all chakras one by one, finally reaching “the crown” – Sahasrara.

Gained control of Mula and Vayu, combined with the knowledge of nilata in lalata*, will enable the practitioner to enter his own consciousness.

Powerful activation of all six chakras inside the median channel will lead to the experience of Samadhi. Such a yogi becomes a master of Sushumna; he is the cause of his own existence or self-annihilation. Behind the doors of Samadhi opened with this mystical knowledge, the yogi will find the greatest of pleasures.

* In Kriya Yoga, “nilata in lalata” indicates the passage of the tongue in Khechari Mudra behind the upper palate, past inner nasal cavities into the space from where Kutastha emerges. “Lalata” means “forehead”; “nilata” is “going inside”, “entering forbidden territory out of reach”.

_________________________________________________________________________

Jai Guru Matsyendranath!

I bow down to the lotus feet of the greatest of the Gurus of Yoga

and direct disciple of Adinath.

May His grace be upon us, yogis.

We hope to receive His blessing. Jai Gorakhnath, Jai Machhendra Guru ki!