"Shiva Samhita" means "Shiva's Compendium"
Chapter One
Existence one only
17. Having studied all the Shastras and having pondered over them well, again and again, this Yoga Sastra has been found to be the only true and firm doctrine.
Karmakanda.
20. There are two systems (as found in the Vedas). Karmakanda (ritualism) and jnanakanda (wisdom).
Jnanakanda and karmakanda are again each subdivided into two parts.
21. The karmakanda is twofold - consisting of injunctions and prohibitions.
22. Prohibited acts when done, will certainly bring forth sin; from performance of enjoined acts there certainly results merit.
23. The injunctions are threefold - nitya (regular), naimittika (occasional), and kamya (optional). By the non-performance of nitya or daily rites there accrues sin; but by their performance no merit is gained. On the other hand, the occasional and optional duties, if done or left undone, produce merit or demerit.
24. Fruits of actions are twofold - heaven or hell. The heavens are of various kinds and so also hells are diverse.
25. The good actions are verily heaven, and sinful deeds are verily hell; the creation is the natural outcome of karma and nothing else.
27. From sinful acts pain, from good acts happiness, results. For the sake of happiness, men constantly perform good actions.
28. When the sufferings for evil actions are gone through, then there take place re-births certainly; when the fruits of good actions have been exhausted, then also, verily, the result is the same.
31. Those who are not desirous of enjoying the fruits of their actions in this or the next world, should renounce all actions which are done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittika acts, should employ themselves in the practice of Yoga.
Jnanakanda.
32. The wise Yogi, having realized the truth of karmakanda (works), should renounce them; and having left both virtue and vice, he must engage in jnanakanda (knowledge).
35. As in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups are innumerable, but the vivifying spirit, like the sun, is one.
36. As in a dream the one soul creates many objects by mere willing; but on awaking everything vanishes but the one soul; so is this universe.
41. As through knowledge of rope the serpent appears a delusion; similarly, through spiritual knowledge, the world. As through jaundiced eyes white appears yellow; similarly, through the disease of ignorance, this world appears in the spirit - an error very difficult to be removed.
43. As a rope can never become a snake, in the past, present or future; so the spirit which is beyond all gunas and which is pure, never becomes the universe.
45. Like a bubble in the sea rising through the agitation of the wind, this transitory world arises from the Spirit.
46. The Unity exists always; the Diversity does not exist always; there comes a time when it ceases: two-fold, three-fold, and manifold distinctions arise only through illusion.
47. Whatever was, is or will be, either formed or formless, in short, all this universe is superimposed on the Supreme Spirit.
The Spirit.
52. From Devas down to this material universe all are pervaded by one Spirit. There is one satchitananda (Being, Consciousness, and Bliss) all-pervading and secondless.
54. Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself.
58. Since by Gnosis is destroyed the Ignorance, which is the cause of the universe; therefore, the Spirit is Gnosis; and this Gnosis is consequently eternal.
60. All these external substances will perish in the course of time; (but) that Spirit which is indestructable by
word (will exist) without a second.
61. Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect; the Spirit alone is so.
Yoga and Maya.
62. Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Universal Spirit by the self.
64. Maya (illusion) is the mother of the universe. Not from any other principle has the universe been created; when this maya is destroyed, the world certainly does not exist.
67. That one Spirit, through differentiation, verily becomes a son, a father, etc. The Sacred Scriptures have demonstrated the universe to be the freak of maya (illusion). The Yogi destroys this phenomenal universe by realizing that it is but the result of adhyaropa (superimposition) and by means of aparada (refutation of a wrong belief).
Definition of a Paramahamsa
68. When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then he can say that he is indivisible intelligence, and pure Unit.
Emanation or Evolution.
69. The Lord willed to create his creatures; from His will came out avidya (Ignorance), the mother of this false universe.
70. There takes place the conjunction between the Pure Brahma and avidya, from which arises Brahma, from which comes out the akasa.
71. From the akasa emanated the air; from the air came the fire; from fire - water; and from water came the earth. This is the order of subtle emanation.
Absorption or Involution.
78. The earth becomes subtle and is dissolved in water; water is resolved into fire; fire similarly merges in air; air gets absorption in ether, and ether is resolved in avidya (Ignorance), which merges into the Great Brahma.
85. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through words and names; but there is no real difference.
86. Therefore, the things do exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear real.
Karma clothes the Jiva with body.
91. This body, the abode of Brahma, and composed of five elements and known as Brahmanda (the egg of Brahma or microcosm) has been made for the enjoyment of pleasure or suffering of pain.
92. From the self-combination of the Spirit which is Siva and the Matter which is Sakti, and, through their inherent interaction on each other, all creatures are born.
96. When the fruits of karma have been enjoyed, the jiva is absorbed in the Parambrahma.
Chapter Two
(1) The Microcosm.
1. In this body, the mount Meru - i.e., the vertebral column - is surrounded by seven islands; there are rivers, seas, mountains, fields; and lords of the fields too.
2. There are in it seers and sages; all the stars and planets as well. There are sacred pilgrimages, shrines; and presiding deities of the shrines.
3. The sun and moon, agents of creation and destruction, also move in it. Ether, air, water and earth are also there.
(2) The Nerve Centers.
4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Meru they are engaged in their respective functions.
5. (But ordinary men do not know it). He who knows all this is a Yogi; there is no doubt about it.
6. In this body, which is called Brahmanda (microcosm, literally the mundane egg), there is the nectar-rayed moon, in its proper place, on the top of the spinal cord, with eight Kalas (in the shape of a semi-circle).
7. This has its face downwards, and rains nectar day and night. The ambrosia further sub-divides itself into two subtle parts:
8. One of these, through the channel named Ida, goes over the body to nourish it, like the waters of the heavenly Ganges - certainly this ambrosia nourishes the whole body through the channel of Ida.
9. This milk-ray (moon) is on the left side. The other ray, brilliant as the purest milk and fountain of great joy, enters through the middle path (called sushumna) into the spinal cord, in order to create this moon.
12. The right-side vessel, which is pingala is another form of the sun, and is the giver of nirvana. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs.
(3) The Nerves.
13. In the body of man there are 3,500,000 nadis; of them the principal are fourteen;
14-15. Sushumna, Ida, Pingala, Gandhari, Hastijihvika, Kuhu, Saraswati, Pusa, Sankhini, Payaswani, Varuni, Alumbusa, Vishwodari, and Yasaswani. Among these Ida, Pingala and Sushumna are the chief.
16. Among these three, sushumna alone is the highest and beloved of the Yogis. Other vessels are subordinate to it in the body.
18. The innermost of these three is chitra; it is my beloved. In that there is the subtlest of all hollows called Brahmarandhra.
20. This has been called in the Shastras the Heavenly Way; this is the giver of the joy of immortality; by contemplating it, the greatYogi destroys all sins.
(4) The Pelvic Region.
22. In the pericarp of the adhara lotus there is the triangular, beautiful yoni, hidden and kept secret in all the Tantras.
23. In it is the supreme goddess Kundalini of the form of electricity, in a coil. It has three coils and a half (like a serpent), and is in the mouth of sushumna.
25. The nadi called ida is on the left side coiling round the sushumna, it goes to the right nostril.
26. The nadi called pingala is on the right side; coiling round the central vessel, it enters the left nostril.
27. The nadi which is between Ida and Pingala is certainly Sushumna. It has six stages, six forces, 1 six lotuses, known to the Yogis.
29. The other nadis, rising from <Muladhar>, go to the various parts of the body, e.g. the tongue, penis, eyes, feet, toes, ears, the abdomen, the armpit, fingers of the hands, the scrotum and the anus. Having risen from their proper place, they stop at their respective destinations, as above described.
(5) The Abdominal Region.
32. In the abdomen there burns the fire - digester of food - situated in the middle of the sphere of the sun having twelve Kalas. Know this as the fire of Vaiswanara; it is born from a portion of my own energy, and digests the various foods of creatures, being inside their bodies.
33. This fire increases life, and gives strength and nourishment, makes the body full of energy, destroys all diseases, and gives health.
(6) The Jivatma.
40. The desires, etc., which cause pleasure or pain, act according to the past karma of the Jiva.
44. From desire all these delusions arise; they can be eradicated with great difficulty; when the salvation-giving knowledge of the unreality of the world arises, then are desires destroyed.
52. Persons attached to sensual objects and desirous of sensual pleasures, descend from the road of nirvana, through the delusion of much talk, and fall into sinful deeds.
54. All desires and the rest are dissolved through Gnosis only, and not otherwise. When all (minor) tattwas (principles) cease to exist, then My Tattva becomes manifest.
Chapter Three
(1) On Yoga Practice. The Vayus.
4. Prana, apana, samana, udana, vyana, naga, kurma, Krikara, devadatta, and dhananjaya.
6. Again, out of these ten, the first five are the leading ones; even among these, the prana and apana are the highest agents, in my opinion.
7. The seat of the Prana is the heart; of the apana, the anus; of the samana, the region above the navel; of the udana, the throat; while the vyana moves all over the body.
9. He who in this way knows the microcosm of the body, being absolved from all sins, reaches the highest state.
(2) The Guru.
11. Only the knowledge imparted by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful.
14. By Guru's favour everything good relating to one's self is obtained. So the Guru ought to be daily served; else there can be nothing auspicious.
(3) The Adhikari.
16. The person who has control over himself attains verily success through faith; none other can succeed. Therefore, with faith, the Yoga should be practiced with care and perseverance.
18. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful; the second condition is having faith in it; the third is respect towards the Guru; the fourth is the spirit of universal equality; the fifth is the restraint of the organs of sense; the sixth is moderate eating, these are all. There is no seventh condition.
(4) The Place, etc.
20. Let the Yogi go to a beautiful and pleasant place of retirement or a cell, assume the posture padmasana, and sitting on a seat (made of kusa grass) begin to practice the regulation of breath.
(5) The Pranayama.
29. The body of the person practicing the regulation of breath becomes harmoniously developed, emits sweet scent, and looks beautiful and lovely. In all kinds of Yoga, there are four stages of pranayama - 1: Arambha-avastha (the state of beginning); 2: Ghata-avastha (the state of co-operation of Self and Higher Self); 3: Parichaya-avastha (knowledge); 4: Nishpattiavastha (the final consummation).
31. The following qualities are surely always found in the bodies of every Yogi - Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength.
(7) The means.
39. When the Yogi can, of his will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in kumbhaka, and from the success in kumbhaka only, what things cannot the Yogi command here?
The first stage.
40. In the first stage of pranayama, the body of the Yogi begins to perspire. When it perspires, he should rub it well, otherwise the body of the Yogi loses its dhatu (humours).
The second and third stages.
41. In the second stage, there takes place the trembling of the body; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air.
Vayusiddhi.
42. When the Yogi, though remaining in padmasana, can raise in the air and leave the ground, then know that he has gained vayusiddhi (success over air), which destroys the darkness of the world.
47. Verily, there are many hard and almost insurmountable obstacles in Yoga, yet the Yogi should go on with his practice at all hazards; even were his life to come to the throat.
48. Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles.
51. This pranayama destroys sin, as fire burns away a heap of cotton; it makes the Yogi free from sin; next it destroys the bonds of all his good actions.
Siddhis or Perfections.
54. The Yogi acquires the following powers: vakya siddhi (prophecy), transporting himself everywhere at will (kamachari), clairvoyance (duradristhi), clairaudience (durashruti), subtle-sight (shushma-drishti), and the power of entering another's body (parakaypravesana), turning base metals to gold by rubbing them with his excrements and urine, and the power of becoming invisible, and lastly, moving in the air.
II. The Ghata Avasta.
56. The ghata is said to be that state in which the prana and the apana vayus, the nada and the vindu, the jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate.
III. The Parichaya
60. After this, through exercise, the Yogi reaches the Parichaya-avastha. When the air leaving the sun and moon (the right and the left nostrils), remains unmoved and steady in the ether of the tube sushumna, then it is in the parichaya state.
62. Then, let the Yogi destroy the multitude of karmas by the pranava (OM); let him accomplish kayavyhua (a mystical process of arranging the various skandas of the body), in order to enjoy or suffer the consequences of all his actions in one life, without the necessity of re-birth.
63. At that time let the great Yogi practice the five-fold dharana forms of concentration on Vishnu, by which command over the five elements is obtained, and fear of injuries from any one of them is removed. (Earth, water, fire, air, akas cannot harm him.)
IV. The Nishpatti.
66. After this, through gradual exercise, the Yogi reaches the Nishpatti- avestha (the condition of consummation). The Yogi, having destroyed all the seeds of karma which existed from the beginning, drinks the waters of immortality.
69. When the skilful Yogi, by placing the tongue at the root of the palate, can drink the prana vayu, then there occurs complete dissolution of all Yogas (i.e., he is no longer in need of Yoga).
78. If he continues this exercise for a year, he becomes a Bhairava; he obtains the powers of anima &c, and conquers all elements and the elementals.
83. By practicing thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the gods.
The postures.
84. There are eighty-four postures, of various modes. Out of them, four ought tot be adopted, which I mention below:— 1, Siddhasana; 2, Padmasana; 3, Ugrasana; 4, Svastikasana.
1. Siddhasana.
85. The Siddhasana that gives success to the practitioner is as follows: Pressing with care by the heel the yoni, the other heel the Yogi should place on the lingam; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His body particularly must be straight and without any bend. The place should be a retired one, without any noise.
2. The Padmasana.
88. I now describe the Padmasana which wards off (or cures) all diseases:— Having crossed the legs, carefully place the feet on the opposite thighs {i.e., the left foot on the right thigh, and vice versa); cross both the hands and place them similarly on the thighs; fix the sight on the tip of the nose; pressing the tongue against the root of the teeth, (the chin should be elevated, the chest expanded) then draw the air slowly, fill the chest with all your might, and expel it slowly, in an unobstructed stream.
Chapter Four
Yoni-Mudra. The Sacred Drink of the Kaulas.
7. He who practices Yoni-Mudra is not polluted by sin, were he to murder a thousand Brahmanas or kill all the inhabitants of the three worlds —
The Awakening of Kundalini.
13. When the sleeping goddess Kundalini is awakened, through the grace of Guru, when all the lotuses and the bonds are readily pierced through and through.
15. Out of the many mudras, the following ten are the best: (1) Mahamudra, (2) Mahabandha, (3) Mahavedha, (4) Khechari, (5) Jalandhar, (6) Mulabandha, (7) Viparitkarana, (8) Uddana, (9) Vajrondi, and (10) Shaktichalana.
(1) Mahamudra
19. O ye worshipped of the gods! know that this mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the ocean of the world.
(2) Mahabandha
22. Through this practice, the wind enters the middle channel of Sushumna, the body is invigorated by it, the bones are firmly knitted, the heart of the Yogi becomes full (of cheerfulness). By this Bandha, the great Yogi accomplishes all his desires.
(3) Mahavedha
25. He who practices this Mahavedha with great secrecy, obtains vayu-siddhi (success over the wind). It destroys decay and death.
(4) Khechari
35. He who practices this Khecharimudra calmly and without laziness counts as seconds the period of hundred Brahmas.
(5) Jalandhar
39. Through this bandha, the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three worlds.
(6) Mulabandha
42. If, in the course of the practice of this mudra, the Yogi can unite the apana with the prana vayu, then it becomes of course the Yoni-mudra.
43. He who has accomplished Yoni-mudra, what can he not accomplish in this world. Sitting in the padmas ana posture, free from idleness, the Yogi, leaving the ground, moves through the air, by the virtue of this mudra.
(7) Viparitkarana
47. He who drinks nectar becomes equal to Siddhas; he who practices this bandha becomes an adept among creatures.
(8) Uddana
49. The Yogi, who practices it four times a day, purifies thereby his navel, through which the winds are purified.
(9) Vajrondi
57. The Yogi, worshipper of the lotus-feet of his Guru, should in order to obtain quick success in Yoga drink milk or nectar in this way.
(10) Shaktichalana.
79. He who practices always this best Shakti-chalan according to the instructions of his Guru, obtains the vigraha-siddhi, which gives the powers of anima, etc., and has no fear of death.
81 . These are the ten mudras whose equal there never was nor ever shall be: through the practice of any one of them, a person becomes a siddha and obtains success.
Chapter Five
Four Kinds of Yoga.
9. The Yoga is of four kinds: First mantrayoga, second hathayoga, third layayoga, fourth rajayoga, which discards duality.
(Mild) entitled to Mantrayoga.
11. Men of small enterprise, oblivious, sickly and finding faults with the teachers; avaricious, sinful gourmands, and attached helplessly to their wives; fickle, timid, diseased, not independent, and cruel; those whose characters are bad and who are weak - know all the above to be mild sadhaks. With great efforts such men succeed in twelve years; them the teachers should know fit for mantrayoga.
(Moderate) entitled to Layayoga.
12. Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking - these are the middling. These are to be initiated by the teacher in layayoga.
(Ardent) entitled to Hatha Yoga.
13. Steady minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, full of sympathy, forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga - know such men to be adhimatra. They obtain success in the practice of Yoga within six years, and ought to be initiated in hathayoga and its branches.
(The most ardent) entitled to all Yogas.
14. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the Shastras, and are persevering, free from the effects of blind emotions, and, not easily confused, who are in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skillful, charitable, a help to all; competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavors secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers of God and Guru, who are averse to fritter away their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimatra, and are the practitioners of every kind of Yoga —undoubtedly, they obtain success in three years; they are entitled to be initiated in all kinds of Yoga, without any hesitation.
Raj Yoga.
22. Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and with the reaming four fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his soul in the shape of light.
Anahad Sounds.
27. The first sound is like the hum of the honey-intoxicated bee, next that of a flute, then a harp; after this, by gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells; then sounds like roar of thunder. When one fixes his full attention on this sound, being free from fear, he gets absorption, O my beloved!
A Secret.
30. There is no posture like that of Siddhasana, no power like that of kumbha, no mudra like the Khechari, and no absorption like that of nada (the mystic sound).
32. Having adored the Lord God properly, and having completely performed the best of the Yogas, and being in a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru.
Various kinds of Dharana.
45. When the Yogi constantly thinks that he has got a third eye - the eye of Shiva - in the middle of his forehead, he then perceives a fire brilliant like lightening. By contemplating on this light, all sins are destroyed, and even the most wicked person obtains the highest end.
The six Chakras.
1 . Muladhar chakra.
71. He who leaving the Siva who is inside, worships that which is outside (viz., worships external forms), is like one who throws away the sweetmeat in his hand, and wanders away in search of food.
2. Swadhisthan Chakra.
78. Death is eaten by him, he is eaten by none; he obtains the highest psychic powers like anima, laghima, etc. The vayu moves equably throughout his body; the humours of his body are also increased; the ambrosia exuding from the ethereal lotus also increases in him.
3. Manipur Chakra
81. When the Yogi contemplates on the Manipur lotus, he gets the power called the patal-siddhi - the giver of constant happiness, He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another.
4. Anahat Chakra.
87. He sees the adepts, and the goddess known as Yoginis; obtains the power known as Khechari, and conquers all who move in the air.
5. Vishuddha Chakra.
93. Even, if by chance, the mind of the Yogi is absorbed in this place, then he becomes unconscious of the external world, and enjoys certainly the inner world.
94. His body never grows weak, and he retains his full strength for a thousand years, it becomes harder than adamant.
6. Ajha Chakra.
99. I am the giver of salvation, I am the third linga in the turiya (the state of ecstasy, also the name of the thousand-petalled lotus). By contemplating on this, the Yogi becomes certainly like me.
7. The Thousand-Petalled Lotus.
103. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). In the space in its centre, dwells the moon. From the triangular place, elixir is continually exuding.
The Sacred Triveni (Prayag).
133. We have said before that the ida is the Ganges and the pingala is the daughter of the sun (the Jamuna), in the middle the sushumna is the saraswati; the place where all three join is a most inaccessible one.
The Moon of Mystery.
145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara; below that is the moon; let the wise contemplate this.
146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts.
The Mystic Mount Kailas.
151. Above this {i.e., the lunar sphere) is the brilliant thousand-petalled lotus. It is outside this microcosm of the body, it is the giver of salvation.
152. Its name is verily the Kailas mount, where dwells the great Lord (Shiva), who is called Nakula and is without destruction, and without increase or decrease.
161. The Great Void, whose beginning is void, whose middle is void, whose end is void, has the brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on this, one obtains success.
162. Let him practice with energy daily this dhyana, within a year he will obtain all success undoubtedly.
164. All his stores of sins are at once verily destroyed.
The Rajadhiraj Yoga.
172. He who practices this always, is the real passionless Yogi, he never uses the word "I", but always finds himself full of atman.
177. The Yogi, free from all attachment, consistently exerts himself in keeping up this practice that leads to Gnosis, so that there may not be again the upheaval of Ignorance.
181. The hathayoga cannot be obtained without the rajayoga, nor can the rajayoga be obtained without the hathayoga. Therefore, let the Yogi first learn the hathayoga from the instructions of the wise Guru.
184. The wise Yogi in an assembly should utter words of highest good, but should not talk much: he eats a little to keep up his physical frame; let him renounce the company of men, let him renounce the company of men, verily, let him renounce all company: otherwise he cannot attain mukti (salvation); verily, I tell you the truth.
186. Even the house-holder {grihastha), by wisely following this method, may obtain success, there is no doubt of it. He ever lives in blissful happiness.
http://archive.org/stream/SivaSamhita/SivaSamhita_djvu.txt
Chapter One
Existence one only
17. Having studied all the Shastras and having pondered over them well, again and again, this Yoga Sastra has been found to be the only true and firm doctrine.
Karmakanda.
20. There are two systems (as found in the Vedas). Karmakanda (ritualism) and jnanakanda (wisdom).
Jnanakanda and karmakanda are again each subdivided into two parts.
21. The karmakanda is twofold - consisting of injunctions and prohibitions.
22. Prohibited acts when done, will certainly bring forth sin; from performance of enjoined acts there certainly results merit.
23. The injunctions are threefold - nitya (regular), naimittika (occasional), and kamya (optional). By the non-performance of nitya or daily rites there accrues sin; but by their performance no merit is gained. On the other hand, the occasional and optional duties, if done or left undone, produce merit or demerit.
24. Fruits of actions are twofold - heaven or hell. The heavens are of various kinds and so also hells are diverse.
25. The good actions are verily heaven, and sinful deeds are verily hell; the creation is the natural outcome of karma and nothing else.
27. From sinful acts pain, from good acts happiness, results. For the sake of happiness, men constantly perform good actions.
28. When the sufferings for evil actions are gone through, then there take place re-births certainly; when the fruits of good actions have been exhausted, then also, verily, the result is the same.
31. Those who are not desirous of enjoying the fruits of their actions in this or the next world, should renounce all actions which are done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittika acts, should employ themselves in the practice of Yoga.
Jnanakanda.
32. The wise Yogi, having realized the truth of karmakanda (works), should renounce them; and having left both virtue and vice, he must engage in jnanakanda (knowledge).
35. As in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups are innumerable, but the vivifying spirit, like the sun, is one.
36. As in a dream the one soul creates many objects by mere willing; but on awaking everything vanishes but the one soul; so is this universe.
41. As through knowledge of rope the serpent appears a delusion; similarly, through spiritual knowledge, the world. As through jaundiced eyes white appears yellow; similarly, through the disease of ignorance, this world appears in the spirit - an error very difficult to be removed.
43. As a rope can never become a snake, in the past, present or future; so the spirit which is beyond all gunas and which is pure, never becomes the universe.
45. Like a bubble in the sea rising through the agitation of the wind, this transitory world arises from the Spirit.
46. The Unity exists always; the Diversity does not exist always; there comes a time when it ceases: two-fold, three-fold, and manifold distinctions arise only through illusion.
47. Whatever was, is or will be, either formed or formless, in short, all this universe is superimposed on the Supreme Spirit.
The Spirit.
52. From Devas down to this material universe all are pervaded by one Spirit. There is one satchitananda (Being, Consciousness, and Bliss) all-pervading and secondless.
54. Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself.
58. Since by Gnosis is destroyed the Ignorance, which is the cause of the universe; therefore, the Spirit is Gnosis; and this Gnosis is consequently eternal.
60. All these external substances will perish in the course of time; (but) that Spirit which is indestructable by
word (will exist) without a second.
61. Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect; the Spirit alone is so.
Yoga and Maya.
62. Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Universal Spirit by the self.
64. Maya (illusion) is the mother of the universe. Not from any other principle has the universe been created; when this maya is destroyed, the world certainly does not exist.
67. That one Spirit, through differentiation, verily becomes a son, a father, etc. The Sacred Scriptures have demonstrated the universe to be the freak of maya (illusion). The Yogi destroys this phenomenal universe by realizing that it is but the result of adhyaropa (superimposition) and by means of aparada (refutation of a wrong belief).
Definition of a Paramahamsa
68. When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then he can say that he is indivisible intelligence, and pure Unit.
Emanation or Evolution.
69. The Lord willed to create his creatures; from His will came out avidya (Ignorance), the mother of this false universe.
70. There takes place the conjunction between the Pure Brahma and avidya, from which arises Brahma, from which comes out the akasa.
71. From the akasa emanated the air; from the air came the fire; from fire - water; and from water came the earth. This is the order of subtle emanation.
Absorption or Involution.
78. The earth becomes subtle and is dissolved in water; water is resolved into fire; fire similarly merges in air; air gets absorption in ether, and ether is resolved in avidya (Ignorance), which merges into the Great Brahma.
85. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through words and names; but there is no real difference.
86. Therefore, the things do exist; the great and glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear real.
Karma clothes the Jiva with body.
91. This body, the abode of Brahma, and composed of five elements and known as Brahmanda (the egg of Brahma or microcosm) has been made for the enjoyment of pleasure or suffering of pain.
92. From the self-combination of the Spirit which is Siva and the Matter which is Sakti, and, through their inherent interaction on each other, all creatures are born.
96. When the fruits of karma have been enjoyed, the jiva is absorbed in the Parambrahma.
Chapter Two
(1) The Microcosm.
1. In this body, the mount Meru - i.e., the vertebral column - is surrounded by seven islands; there are rivers, seas, mountains, fields; and lords of the fields too.
2. There are in it seers and sages; all the stars and planets as well. There are sacred pilgrimages, shrines; and presiding deities of the shrines.
3. The sun and moon, agents of creation and destruction, also move in it. Ether, air, water and earth are also there.
(2) The Nerve Centers.
4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Meru they are engaged in their respective functions.
5. (But ordinary men do not know it). He who knows all this is a Yogi; there is no doubt about it.
6. In this body, which is called Brahmanda (microcosm, literally the mundane egg), there is the nectar-rayed moon, in its proper place, on the top of the spinal cord, with eight Kalas (in the shape of a semi-circle).
7. This has its face downwards, and rains nectar day and night. The ambrosia further sub-divides itself into two subtle parts:
8. One of these, through the channel named Ida, goes over the body to nourish it, like the waters of the heavenly Ganges - certainly this ambrosia nourishes the whole body through the channel of Ida.
9. This milk-ray (moon) is on the left side. The other ray, brilliant as the purest milk and fountain of great joy, enters through the middle path (called sushumna) into the spinal cord, in order to create this moon.
12. The right-side vessel, which is pingala is another form of the sun, and is the giver of nirvana. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs.
(3) The Nerves.
13. In the body of man there are 3,500,000 nadis; of them the principal are fourteen;
14-15. Sushumna, Ida, Pingala, Gandhari, Hastijihvika, Kuhu, Saraswati, Pusa, Sankhini, Payaswani, Varuni, Alumbusa, Vishwodari, and Yasaswani. Among these Ida, Pingala and Sushumna are the chief.
16. Among these three, sushumna alone is the highest and beloved of the Yogis. Other vessels are subordinate to it in the body.
18. The innermost of these three is chitra; it is my beloved. In that there is the subtlest of all hollows called Brahmarandhra.
20. This has been called in the Shastras the Heavenly Way; this is the giver of the joy of immortality; by contemplating it, the greatYogi destroys all sins.
(4) The Pelvic Region.
22. In the pericarp of the adhara lotus there is the triangular, beautiful yoni, hidden and kept secret in all the Tantras.
23. In it is the supreme goddess Kundalini of the form of electricity, in a coil. It has three coils and a half (like a serpent), and is in the mouth of sushumna.
25. The nadi called ida is on the left side coiling round the sushumna, it goes to the right nostril.
26. The nadi called pingala is on the right side; coiling round the central vessel, it enters the left nostril.
27. The nadi which is between Ida and Pingala is certainly Sushumna. It has six stages, six forces, 1 six lotuses, known to the Yogis.
29. The other nadis, rising from <Muladhar>, go to the various parts of the body, e.g. the tongue, penis, eyes, feet, toes, ears, the abdomen, the armpit, fingers of the hands, the scrotum and the anus. Having risen from their proper place, they stop at their respective destinations, as above described.
(5) The Abdominal Region.
32. In the abdomen there burns the fire - digester of food - situated in the middle of the sphere of the sun having twelve Kalas. Know this as the fire of Vaiswanara; it is born from a portion of my own energy, and digests the various foods of creatures, being inside their bodies.
33. This fire increases life, and gives strength and nourishment, makes the body full of energy, destroys all diseases, and gives health.
(6) The Jivatma.
40. The desires, etc., which cause pleasure or pain, act according to the past karma of the Jiva.
44. From desire all these delusions arise; they can be eradicated with great difficulty; when the salvation-giving knowledge of the unreality of the world arises, then are desires destroyed.
52. Persons attached to sensual objects and desirous of sensual pleasures, descend from the road of nirvana, through the delusion of much talk, and fall into sinful deeds.
54. All desires and the rest are dissolved through Gnosis only, and not otherwise. When all (minor) tattwas (principles) cease to exist, then My Tattva becomes manifest.
Chapter Three
(1) On Yoga Practice. The Vayus.
4. Prana, apana, samana, udana, vyana, naga, kurma, Krikara, devadatta, and dhananjaya.
6. Again, out of these ten, the first five are the leading ones; even among these, the prana and apana are the highest agents, in my opinion.
7. The seat of the Prana is the heart; of the apana, the anus; of the samana, the region above the navel; of the udana, the throat; while the vyana moves all over the body.
9. He who in this way knows the microcosm of the body, being absolved from all sins, reaches the highest state.
(2) The Guru.
11. Only the knowledge imparted by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful.
14. By Guru's favour everything good relating to one's self is obtained. So the Guru ought to be daily served; else there can be nothing auspicious.
(3) The Adhikari.
16. The person who has control over himself attains verily success through faith; none other can succeed. Therefore, with faith, the Yoga should be practiced with care and perseverance.
18. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful; the second condition is having faith in it; the third is respect towards the Guru; the fourth is the spirit of universal equality; the fifth is the restraint of the organs of sense; the sixth is moderate eating, these are all. There is no seventh condition.
(4) The Place, etc.
20. Let the Yogi go to a beautiful and pleasant place of retirement or a cell, assume the posture padmasana, and sitting on a seat (made of kusa grass) begin to practice the regulation of breath.
(5) The Pranayama.
29. The body of the person practicing the regulation of breath becomes harmoniously developed, emits sweet scent, and looks beautiful and lovely. In all kinds of Yoga, there are four stages of pranayama - 1: Arambha-avastha (the state of beginning); 2: Ghata-avastha (the state of co-operation of Self and Higher Self); 3: Parichaya-avastha (knowledge); 4: Nishpattiavastha (the final consummation).
31. The following qualities are surely always found in the bodies of every Yogi - Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength.
(7) The means.
39. When the Yogi can, of his will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in kumbhaka, and from the success in kumbhaka only, what things cannot the Yogi command here?
The first stage.
40. In the first stage of pranayama, the body of the Yogi begins to perspire. When it perspires, he should rub it well, otherwise the body of the Yogi loses its dhatu (humours).
The second and third stages.
41. In the second stage, there takes place the trembling of the body; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air.
Vayusiddhi.
42. When the Yogi, though remaining in padmasana, can raise in the air and leave the ground, then know that he has gained vayusiddhi (success over air), which destroys the darkness of the world.
47. Verily, there are many hard and almost insurmountable obstacles in Yoga, yet the Yogi should go on with his practice at all hazards; even were his life to come to the throat.
48. Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles.
51. This pranayama destroys sin, as fire burns away a heap of cotton; it makes the Yogi free from sin; next it destroys the bonds of all his good actions.
Siddhis or Perfections.
54. The Yogi acquires the following powers: vakya siddhi (prophecy), transporting himself everywhere at will (kamachari), clairvoyance (duradristhi), clairaudience (durashruti), subtle-sight (shushma-drishti), and the power of entering another's body (parakaypravesana), turning base metals to gold by rubbing them with his excrements and urine, and the power of becoming invisible, and lastly, moving in the air.
II. The Ghata Avasta.
56. The ghata is said to be that state in which the prana and the apana vayus, the nada and the vindu, the jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate.
III. The Parichaya
60. After this, through exercise, the Yogi reaches the Parichaya-avastha. When the air leaving the sun and moon (the right and the left nostrils), remains unmoved and steady in the ether of the tube sushumna, then it is in the parichaya state.
62. Then, let the Yogi destroy the multitude of karmas by the pranava (OM); let him accomplish kayavyhua (a mystical process of arranging the various skandas of the body), in order to enjoy or suffer the consequences of all his actions in one life, without the necessity of re-birth.
63. At that time let the great Yogi practice the five-fold dharana forms of concentration on Vishnu, by which command over the five elements is obtained, and fear of injuries from any one of them is removed. (Earth, water, fire, air, akas cannot harm him.)
IV. The Nishpatti.
66. After this, through gradual exercise, the Yogi reaches the Nishpatti- avestha (the condition of consummation). The Yogi, having destroyed all the seeds of karma which existed from the beginning, drinks the waters of immortality.
69. When the skilful Yogi, by placing the tongue at the root of the palate, can drink the prana vayu, then there occurs complete dissolution of all Yogas (i.e., he is no longer in need of Yoga).
78. If he continues this exercise for a year, he becomes a Bhairava; he obtains the powers of anima &c, and conquers all elements and the elementals.
83. By practicing thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the gods.
The postures.
84. There are eighty-four postures, of various modes. Out of them, four ought tot be adopted, which I mention below:— 1, Siddhasana; 2, Padmasana; 3, Ugrasana; 4, Svastikasana.
1. Siddhasana.
85. The Siddhasana that gives success to the practitioner is as follows: Pressing with care by the heel the yoni, the other heel the Yogi should place on the lingam; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His body particularly must be straight and without any bend. The place should be a retired one, without any noise.
2. The Padmasana.
88. I now describe the Padmasana which wards off (or cures) all diseases:— Having crossed the legs, carefully place the feet on the opposite thighs {i.e., the left foot on the right thigh, and vice versa); cross both the hands and place them similarly on the thighs; fix the sight on the tip of the nose; pressing the tongue against the root of the teeth, (the chin should be elevated, the chest expanded) then draw the air slowly, fill the chest with all your might, and expel it slowly, in an unobstructed stream.
Chapter Four
Yoni-Mudra. The Sacred Drink of the Kaulas.
7. He who practices Yoni-Mudra is not polluted by sin, were he to murder a thousand Brahmanas or kill all the inhabitants of the three worlds —
The Awakening of Kundalini.
13. When the sleeping goddess Kundalini is awakened, through the grace of Guru, when all the lotuses and the bonds are readily pierced through and through.
15. Out of the many mudras, the following ten are the best: (1) Mahamudra, (2) Mahabandha, (3) Mahavedha, (4) Khechari, (5) Jalandhar, (6) Mulabandha, (7) Viparitkarana, (8) Uddana, (9) Vajrondi, and (10) Shaktichalana.
(1) Mahamudra
19. O ye worshipped of the gods! know that this mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the ocean of the world.
(2) Mahabandha
22. Through this practice, the wind enters the middle channel of Sushumna, the body is invigorated by it, the bones are firmly knitted, the heart of the Yogi becomes full (of cheerfulness). By this Bandha, the great Yogi accomplishes all his desires.
(3) Mahavedha
25. He who practices this Mahavedha with great secrecy, obtains vayu-siddhi (success over the wind). It destroys decay and death.
(4) Khechari
35. He who practices this Khecharimudra calmly and without laziness counts as seconds the period of hundred Brahmas.
(5) Jalandhar
39. Through this bandha, the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three worlds.
(6) Mulabandha
42. If, in the course of the practice of this mudra, the Yogi can unite the apana with the prana vayu, then it becomes of course the Yoni-mudra.
43. He who has accomplished Yoni-mudra, what can he not accomplish in this world. Sitting in the padmas ana posture, free from idleness, the Yogi, leaving the ground, moves through the air, by the virtue of this mudra.
(7) Viparitkarana
47. He who drinks nectar becomes equal to Siddhas; he who practices this bandha becomes an adept among creatures.
(8) Uddana
49. The Yogi, who practices it four times a day, purifies thereby his navel, through which the winds are purified.
(9) Vajrondi
57. The Yogi, worshipper of the lotus-feet of his Guru, should in order to obtain quick success in Yoga drink milk or nectar in this way.
(10) Shaktichalana.
79. He who practices always this best Shakti-chalan according to the instructions of his Guru, obtains the vigraha-siddhi, which gives the powers of anima, etc., and has no fear of death.
81 . These are the ten mudras whose equal there never was nor ever shall be: through the practice of any one of them, a person becomes a siddha and obtains success.
Chapter Five
Four Kinds of Yoga.
9. The Yoga is of four kinds: First mantrayoga, second hathayoga, third layayoga, fourth rajayoga, which discards duality.
(Mild) entitled to Mantrayoga.
11. Men of small enterprise, oblivious, sickly and finding faults with the teachers; avaricious, sinful gourmands, and attached helplessly to their wives; fickle, timid, diseased, not independent, and cruel; those whose characters are bad and who are weak - know all the above to be mild sadhaks. With great efforts such men succeed in twelve years; them the teachers should know fit for mantrayoga.
(Moderate) entitled to Layayoga.
12. Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking - these are the middling. These are to be initiated by the teacher in layayoga.
(Ardent) entitled to Hatha Yoga.
13. Steady minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, full of sympathy, forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga - know such men to be adhimatra. They obtain success in the practice of Yoga within six years, and ought to be initiated in hathayoga and its branches.
(The most ardent) entitled to all Yogas.
14. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the Shastras, and are persevering, free from the effects of blind emotions, and, not easily confused, who are in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skillful, charitable, a help to all; competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavors secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers of God and Guru, who are averse to fritter away their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimatra, and are the practitioners of every kind of Yoga —undoubtedly, they obtain success in three years; they are entitled to be initiated in all kinds of Yoga, without any hesitation.
Raj Yoga.
22. Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and with the reaming four fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his soul in the shape of light.
Anahad Sounds.
27. The first sound is like the hum of the honey-intoxicated bee, next that of a flute, then a harp; after this, by gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells; then sounds like roar of thunder. When one fixes his full attention on this sound, being free from fear, he gets absorption, O my beloved!
A Secret.
30. There is no posture like that of Siddhasana, no power like that of kumbha, no mudra like the Khechari, and no absorption like that of nada (the mystic sound).
32. Having adored the Lord God properly, and having completely performed the best of the Yogas, and being in a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru.
Various kinds of Dharana.
45. When the Yogi constantly thinks that he has got a third eye - the eye of Shiva - in the middle of his forehead, he then perceives a fire brilliant like lightening. By contemplating on this light, all sins are destroyed, and even the most wicked person obtains the highest end.
The six Chakras.
1 . Muladhar chakra.
71. He who leaving the Siva who is inside, worships that which is outside (viz., worships external forms), is like one who throws away the sweetmeat in his hand, and wanders away in search of food.
2. Swadhisthan Chakra.
78. Death is eaten by him, he is eaten by none; he obtains the highest psychic powers like anima, laghima, etc. The vayu moves equably throughout his body; the humours of his body are also increased; the ambrosia exuding from the ethereal lotus also increases in him.
3. Manipur Chakra
81. When the Yogi contemplates on the Manipur lotus, he gets the power called the patal-siddhi - the giver of constant happiness, He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another.
4. Anahat Chakra.
87. He sees the adepts, and the goddess known as Yoginis; obtains the power known as Khechari, and conquers all who move in the air.
5. Vishuddha Chakra.
93. Even, if by chance, the mind of the Yogi is absorbed in this place, then he becomes unconscious of the external world, and enjoys certainly the inner world.
94. His body never grows weak, and he retains his full strength for a thousand years, it becomes harder than adamant.
6. Ajha Chakra.
99. I am the giver of salvation, I am the third linga in the turiya (the state of ecstasy, also the name of the thousand-petalled lotus). By contemplating on this, the Yogi becomes certainly like me.
7. The Thousand-Petalled Lotus.
103. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). In the space in its centre, dwells the moon. From the triangular place, elixir is continually exuding.
The Sacred Triveni (Prayag).
133. We have said before that the ida is the Ganges and the pingala is the daughter of the sun (the Jamuna), in the middle the sushumna is the saraswati; the place where all three join is a most inaccessible one.
The Moon of Mystery.
145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara; below that is the moon; let the wise contemplate this.
146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts.
The Mystic Mount Kailas.
151. Above this {i.e., the lunar sphere) is the brilliant thousand-petalled lotus. It is outside this microcosm of the body, it is the giver of salvation.
152. Its name is verily the Kailas mount, where dwells the great Lord (Shiva), who is called Nakula and is without destruction, and without increase or decrease.
161. The Great Void, whose beginning is void, whose middle is void, whose end is void, has the brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on this, one obtains success.
162. Let him practice with energy daily this dhyana, within a year he will obtain all success undoubtedly.
164. All his stores of sins are at once verily destroyed.
The Rajadhiraj Yoga.
172. He who practices this always, is the real passionless Yogi, he never uses the word "I", but always finds himself full of atman.
177. The Yogi, free from all attachment, consistently exerts himself in keeping up this practice that leads to Gnosis, so that there may not be again the upheaval of Ignorance.
181. The hathayoga cannot be obtained without the rajayoga, nor can the rajayoga be obtained without the hathayoga. Therefore, let the Yogi first learn the hathayoga from the instructions of the wise Guru.
184. The wise Yogi in an assembly should utter words of highest good, but should not talk much: he eats a little to keep up his physical frame; let him renounce the company of men, let him renounce the company of men, verily, let him renounce all company: otherwise he cannot attain mukti (salvation); verily, I tell you the truth.
186. Even the house-holder {grihastha), by wisely following this method, may obtain success, there is no doubt of it. He ever lives in blissful happiness.
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