Patanjali Yoga Sutras

CHAPTER I - SAMADHI PADA
CONCENTRATION: ITS SPIRITUAL USES

1. Now concentration is explained.
2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis)
3. At that time (the time of concentration) the seer (the Purasa) rests in his own (unmodified) state.
4. At other times (other than that of concentration) the seer is identified with the modifications.
5. There are five classes of modification, painful and not painful.
6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
7. Direct perception, inference, and competent evidence, are proofs.
8. Indiscrimination is false knowledge not established in real nature.
9. Verbal delusion follows from words having no (corresponding) reality.
10. Sleep is a Vrtti which embraces the feeling of voidness.
11. Memory is when the (Vrttis of) perceived subjects do not slip away (and through impressions come back to consciousness).
12. Their control is by practice and non-attachment.
13. Continuous struggle to keep them (the Vrttis) perfectly restrained is practice.
14. Its ground becomes firm by long, constant efforts with great love (for the end to be attained).
15. That effort, which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.
16. That extreme non-attachment, giving up even the qualities, shows (the real nature of) the Purusa.
17. The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
18. There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
19. (This Samadhi, when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature.
20. To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
21. Success is speeded for the extremely energetic.
22. They again differ according as the means are mild, medium or supreme.
23. Or by devotion to Isvara.
24. Isvara (the Supreme Ruler) is a special Purusa, untouched by misery, the results of actions, or desires.
25. In Him becomes infinite that all-knowing-ness which in others is (only) a germ.
26. He is the Teacher of even the ancient teachers, being not limited by time.
27. His manifesting word is Om.
28. The repetition of this (Om) and meditating on its meaning (is the way).
29. From that is gain (the knowledge of) introspection, and the destruction of obstacles.
30. Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
31. Grief, mental distress, tremor of the body and irregular breathing, accompany non-retention of concentration.
32. To remedy this practice of one subject (should be made).
33. Friendship, mercy, gladness, indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the Chitta.
34. By throwing out and restraining the Breath.
35. Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
36. Or (by the meditation on) the Effulgent One which is beyond all sorrow.
37. Or (by meditation on) the heart that has given up all attachment to sense objects.
38. Or by meditating on the knowledge that comes in sleep.
39. Or by meditation on anything that appeals to one as good.
40. The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite.
41. The Yogi whose Vrttis have thus become powerless (controlled) obtains in the receiver, receiving, and received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different coloured objects.)
42. Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
43. The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
44. By this process (the concentrations) with discrim-ination and without discrimination, whose objects are finer, are (also) explained.
45. The finer objects end with the Pradhana.
46. These concentrations are with seed.
47. The concentration “without reasoning” being purified, the Chitta becomes firmly fixed.
48. The knowledge in that is called “filled with Truth.”
49. The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
50. The resulting impression from this Samadhi obstructs all other impressions
51. By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.

CHAPTER II - SADHANA PADA
CONCENTRATION - ITS PRACTICE

1. Mortification, study, and surrendering fruits of work to God are called Kriyâ-yoga.
2. (It is for) the practice of Samadhi and minimising the pain-bearing obstructions.
3. The pain-bearing obstructions are — ignorance, egoism, attachment, aversion and clinging to life.
4. Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
5. Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Âtman or Self (respectively).
6. Egoism is the identification of the seer with the instrument of seeing.
7. Attachment is that which dwells on pleasure.
8. Aversion is that which dwells on pain.
9. Flowing through its own nature, and established even in the learned, is the clinging to life.
10. The fine Samskaras are to be conquered by resolving them into their causal state.
11. By meditation, their (gross) modifications are to be rejected.
12. The "receptacle of works" has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
13. The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
14. They bear fruit as pleasure or pain, caused by virtue or vice.
15. To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
16. The misery which is not yet come is to be avoided.
17. The cause of that which is to be avoided is the junction of the seer and the seen.
18. The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
19. The states of the qualities are the defined, the undefined, the indicated only, and the signless.
20. The seer is intelligence only, and though pure, sees through the colouring of the intellect.
21. The nature of the experienced is for him.
22. Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
23. Junction is the cause of the realization of the nature of both the powers, the experienced and its Lord.
24. Ignorance is its cause.
25. There being absence of that (ignorance) there is absence of junction, which is the thing-to-be avoided; that is the independence of the seer.
26. The means of destruction of ignorance is unbroken practice of discrimination.
27. His knowledge is of the sevenfold highest ground.
28. By the practice of the different parts of Yoga the impurities being destroyed, knowledge be comes effulgent up to discrimination.
29. Yama, Niyama, Âsana, Prânâyâama, Pratyâhâra, Dhâranâ, Dhyâna, and Samâdhi are the eight limbs of Yoga.
30. Non-killing, truthfulness, non-stealing, continence, and nor-receiving are called Yamas.
31. These, unbroken by time, place, purpose, and caste-rules, are (universal) great vows.
32. Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
33. To obstruct thoughts which are inimical to Yoga contrary thoughts will be brought.
34. The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
35. Non-killing being established, in his presence all enmities cease (in others).
36. By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
37. By the establishment of non-stealing all wealth comes to the Yogi.
38. By the establishment of continence energy is gained.
39. When he is fixed in non-receiving, he gets the memory of past life.
40. Internal and external cleanliness being established, there arises disgust for one's own body, and non-intercourse with others.
41. There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
42. From contentment comes superlative happiness.
43. The result of mortification is bringing powers to the organs and the body, by destroying the impurity.
44. By the repetition of the Mantra comes the realisation of the intended deity.
45. By sacrificing all to Ishvara comes Samadhi.
46. Posture is that which is firm and pleasant.
47. By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
48. Seat being conquered, the dualities do not obstruct.
49. Controlling the motion of the exhalation and the inhalation follows after this.
50. Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
51. The fourth is restraining the Prana by reflecting on external or internal object.
52. From that, the covering to the light of the Chitta is attenuated.
53. The mind becomes fit for Dharana.
54. The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
55. Thence arises supreme control of the organs.

CHAPTER III – VIBHOOTI PADA
THE CHAPTER OF POWERS

1. Dharana is holding the mind on to some particular object.
2. An unbroken flow of knowledge in that object is Dhyâna.
3. When that, giving up all forms, reflects only the meaning, it is Samâdhi.
4. (These) three (when practiced) in regard to one object is Samyama.
5. By the conquest of that comes light of knowledge.
6. That should be employed in stages.
7. These three are more internal than those that precede.
8. But even they are external to the seedless (Samadhi).
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
10. Its flow becomes steady by habit.
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
14. That which is acted upon by transformations, either past, present, or yet to be manifested is the qualified.
15. The succession of changes is the cause of manifold evolution.
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
17. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
18. By perceiving the impressions, (comes) the knowledge of past life.
19. By making Samyama on the signs in another's body, knowledge of his mind comes.
20. But not its contents, that not being the object of the Samyama.
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
23. Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
24. By making Samyama on friendship, mercy, etc. (I. 33 ), the Yogi excels in the respective qualities.
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
26. By making Samyama on the Effulgent Light (I. 36 ), comes the knowledge of the fine, the obstructed, and the remote.
27. By making Samyama on the sun, (comes) the knowledge of the world.
28. On the moon, (comes) the knowledge of the cluster of stars.
29. On the pole-star, (comes) the knowledge of the motions of the stars.
30. On the navel circle, (comes) the knowledge of the constitution of the body.
31. On the hollow of the throat, (comes) cessation of hunger.
32. On the nerve called Kurma, (comes) fixity of the body.
33. On the light emanating from the top of the head, sight of the Siddhas.
34. Or by the power of Prâtibha, all knowledge.
35. In the heart, knowledge of minds.
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
38. These are obstacles to Samadhi; but they are powers in the worldly state.
39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
40. By conquering the current called Udâna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can, die at will.
41. By the conquest of the current Samâna he is surrounded by a blaze of light.
42. By making Samyama on the relation between the ear and the Akâsha comes divine hearing.
43. By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the yogi goes through the skies.
44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness.
48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
51. By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
52. The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
55. The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
56. By the similarity of purity between the Sattva and the Purusha comes Kaivalya.

CHAPTER IV – KAIVALYA PADA
INDEPENDENCE

1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration.
2. The change into another species is by the filling in of nature.
3. Good deeds, etc., are not the direct causes in the transformation of nature, but they act as breakers of obstacles to the evolutions of nature, as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
4. From egoism alone proceed the created minds.
5. Though the activities of the different created minds are various, the one original mind is the controller of them all.
6. Among the various Chittas that which is attained by Samadhi is desireless.
7. Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed.
8. From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
9. There is connectiveness in desire, even though separated by spices, space and time, there being identification of memory and impressions.
10. Thirst for happiness being eternal, desires are without beginning.
11. Being held together by cause, effect, support, and objects, in the absence of these is its absence.
12. The past and future exist in their own nature, qualities having different ways.
13. They are manifested or fine, being of the nature of the Gunas.
14. The unity in things is from the unity in changes. Though there are three substances their changes being coordinated all objects have their unity.
15. The object being the same, perception and desire vary according to the various minds.
16. Things are known or unknown to the mind, being dependent on the coloring which they give to the mind.
17. The states of the mind are always known because the lord of the mind is unchangeable.
18. Mind is not self-luminous, being an object.
19. From its being unable to cognize two things at the same time.
20. Another cognizing mind being assumed there will be no end to such assumptions and confusion of memory.
21. The essence of knowledge (the Purusa) being unchangeable, when the mind takes its form, it becomes conscious.
22. Colored by the seer and the seen the mind is able to understand everything.
23. The mind through its innumerable desires acts for another (the Purusa), being combinations.
24. For the discriminating the perception of the mind as Atman ceases.
25. Then bent on discriminating the mind attains the previous state of Kaivalya (isolation).
26. The thoughts that arise as obstructions to that are from impressions.
27. Their destruction is in the same manner as of ignorance, etc., as said before.
28. Even when arriving at the right discriminating knowledge of the senses, he who gives up the fruits, unto him comes as the result of perfect discrimination, the Samadhi called the cloud of virtue.
29. From that comes cessation of pains and works.
30. Then knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
31. Then are finished the successive transformations of the qualities, they having attained the end.
32. The changes that exist in relation to moments, and which are perceived at the other end (at the end of a series) are succession.
33. The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusa, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.

- Swami Vivekananda
http://uppit.com/7z0mobq2pkj5/Patanjali_Yoga_Sutra_-_Swami_Vivekananda.pdf
http://www.4shared.com/office/Am5XPBpZ/Patanjali_Yoga_Sutra_-_Swami_V.htm

Siva Sutras

1- Universal consciousness
1-1 Consciousness is the self.
1-2 (Ordinary) knowledge consists of associations.
1-3 Sets of axioms generate structures.
1-4 The ground of knowledge is matrka.
1-5 The upsurge (of consciousness) is Bhairava.
1-6 By union with the energy centers one withdraws from the universe.
1-7 Even during waking, sleep, and deep sleep one can experience the fourth state (transcending consciousness).
1-8 (Sensory) knowledge is obtained in the waking state.
1-9 Dreaming is free ranging of thoughts.
1-10 Deep sleep is maya, the irrational.
1-11 The experiencer of the three states is the lord of the senses.
1-12 The domain of the union is an astonishment.
1-13 The power of the will is the playful uma.
1-14 The observed has a structure.
1-15 By fixing the mind on its core one can comprehend perceivable and emptiness.
1-16 Or by contemplating the pure principle one is free of the power that binds (to associations).
1-17 Right discernment is the knowledge of the self.
1-18 The bliss of the sight is the joy of samadhi.
1-19 The body emerges when the energies unite.
1-20 Elements unite, elements separate, and the universe is gathered.
1-21 Pure knowledge leads to a mastery of the wheel (of energies).
1-22 The great lake (of space-time) is experienced through the power of mantra.

2- The emergence of innate knowledge
2-1 The mind is mantra.
2-2 Effort leads to attainment.
2-3 The secret of mantra is the being of the body of knowledge.
2-4 The emergence of the mind in the womb is the forgetting of common knowledge.
2-5 When the knowledge of one's self arises one moves in the sky of consciousness---the Shiva's state.
2-6 The guru is the means.
2-7 The awakening of the wheel of matrka (the elemental energies).
2-8 The body is the oblation.
2-9 The food is knowledge.
2-10 With the extinction of knowledge emerges the vision of emptiness.

3- The transformations of the individual
3-1 The mind is the self.
3-2 (Material) knowledge is bondage (association).
3-3 Maya is the lack of discernment of the principles of transformation.
3-4 The transformation is stopped in the body.
3-5 The quieting of the vital channels, the mastery of the elements, the withdrawal from the elements, and the separation of the elements.
3-6 Perfection is through the veil of delusion.
3-7 Overcoming delusion and by boundless extension innate knowledge is achieved.
3-8 Waking is the second ray (of consciousness).
3-9 The self is the actor.
3-10 The inner self is the stage.
3-11 The senses are the spectators.
3-12 The pure state is achieved by the power of the intellect.
3-13 Freedom (creativity) is achieved.
3-14 As here so elsewhere.
3-15 Emission (of consciousness) is the way of nature and so what is not external is seen as external.
3-16 Attention to the seed.
3-17 Seated one sinks effortlessly into the lake (of consciousness).
3-18 The measure of consciousness fashions the world.
3-19 As (limited) knowledge is transcended, birth is transcended.
3-20 Maheshvari and other mothers (sources) of beings reside in the sound elements.
3-21 The fourth (state of consciousness) should be used to oil the (other) three (states of consciousness).
3-22 Absorbed (in his nature), one must penetrate (the phonemes) with one's mind.
3-23 The lower plane arises in the center (of the phoneme).
3-24 A balanced breathing leads to a balanced vision.
3-25 What was destroyed rises again by the joining of perceptions with the objects of experience.
3-26 He becomes like Shiva.
3-27 The activity of the body is the vow.
3-28 The recitation of the mantras is the discourse.
3-29 Self-knowledge is the boon.
3-30 He who is established is the means and knowledge.
3-31 The universe is the aggregate of his powers.
3-32 Persistence and absorption.
3-33 Even when this (maintenance and dissolution) there is no break (in awareness) due to the perceiving subjectivity.
3-34 The feeling of pleasure and pain is external.
3-35 The one who is free of that is alone (with consciousness).
3-36 A mass of delusion the mind is subject to activity.
3-37 When separateness is gone, action can lead to creation.
3-38 The power to create is based on one's own experience.
3-39 That which precedes the three (states of consciousness) vitalizes them.
3-40 The same stability of mind (should permeate) the body, senses and external world.
3-41 Craving leads to the extroversion of the inner process.
3-42 When established in pure awareness, (the craving) is destroyed and the (empirical) individual ceases to exist.
3-43 Although cloaked in the elements one is not free, but, like the lord, one is supreme.
3-44 The link with the vital breath is natural.
3-45 Concentrating on the center within the nose, what use are the left and the right channels or su\dsumna?
3-46 May (the individual) merge (in the lord) once again.

http://www.shaivam.org/ssshivasuutra.htm

Gheranda Samhita

Lesson First
ON THE TRAINING OF THE PHYSICAL BODY
Salutation
I bow to that Lord Primeval who taught in the beginning the science of the Training in Hardiness(Hatha Yoga)- a science that stands out as the first rung on the ladder that leads to the supreme heights of Royal Training(Raja Yoga).
Note-The Training of the body is the first step to the training of the mind. A healthy mind can exist only in a healthy body. Hence the Hatha Yoga or Training of the body is the first step to the training of the mind or Raja Yoga. Hatha may be translated as "hard" or the training of or in Hardiness. Raja in the connection may be translated as royal as softness, or training in royal graces or mental discipline.

1. Once Chanda Kapali going to the cottage of Gheranda saluted him with reverence and devotion.

Chanda Kapali said:
2. O Master of Yoga! O best of the Yogins! O Lord! I wish now to learn the Physcial Disciple(Yoga), which leads to knowledge of truth(or Tattva-jnana).

Gheranda Replied:
3. Well asked, indeed, O mighty armed, I shall tell thee, O child, what thou askest me. Attend to it with diligence.

4. There are no fetters like those of Illusion(Maya), no strength like that which comes from discipline (Yoga), there is no friend higher than knowledge(Jnana), and no greater enemy than Egoism(Ahankara).

5. As by learning the alphabets one can, through practice, master all the sciences, so by thoroughly practising frist the (physical) training, one acquires the Knowledge of the True.

6. On account of good and bad deeds, the bodies of all animated beings are produced, and the bodies give rise to works(Karma which leads to rebirth) and thus the circle is continued like that of a Persian Wheel.

7. As the Persian Wheel is drawing water from a well goes up and down, moved by the bullocks(filling and exhausting the buckets again and again), so the soul passes through life and death moved by its Deeds.

8. Like unto an unbaked earthen pot thrown in water, the body is soon decayed(in this world). Bake it hard in the fire of Training in order to strengthen and purify the body.

THE SEVEN EXERCISES
9. The seven exercises which appertain to this Training of the body are the following: Purificatory, strengthening, steadying, calming, and those leading to lightness, perception, and isolation.

10-11.
1st - The purification is acquired by the regular performance of six practices ( to be mentioned shortly);
2nd- Asana or posture gives Driddhata or strength;
3rd- Mudra gives Sthirata or steadiness;
4th- Pratyahara gives Dhairyata or calmness;
5th - Pranayama gives lightness or Laghima;
6th - Dhyana gives perception(Pratyak-Shatwa) or Self;
and 7th- Samadhi gives isolation(Nirliptata), which is verily the Freedom

THE SIX PURIFICATORY PROCESSES
12. (1) Dhauti (2) Basti (3) Neti (4) Laukiki (5) Trataka (6) Kapalabhati are the Shatkarmas or six practices, known as Sadhana.

PART I
THE FOUR INTERNAL DHAUTIS
13. The dhautis are of four kinds, and they clear away the impurities of the body. They are: (1)Antardhauti (internal washing); (b) Dantadhauti(cleaning the teeth) ; (c) Hriddhauti (cleaning the heart); (d) Mulashodhana(cleaning the rectum).

14. Antardhauti is again sub-divided into four parts - Vatasara (wind purification), Varisara(water purification), Vahnisara(fire purification), and Bahiskrita.

VATASARA-DHAUTI
15. Contract the mouth like the beak of a crow and drink air slowly, and filling the stomach slowly with it, move it therein, and then slowly force it out through the lower passage.

16. The Vatasara is a very secret process, it causes the purification of the body, it destroys all diseases and increases the gastric-fire.

VARISARA-DHAUTI
17. Fill the mouth with water down to the throat, and then drink it slowly; and then move it through the stomach, forcing it downwards expelling it through the rectum.

18. This process should be kept very secret. It purifies the body. And by practising it with care, one gets a luminous or shining body.

19. The Varisara is the highest Dhauti. He who practises it with ease, purifies his filthy body and turns it into a shining one.

AGNISARA OR FIRE PURIFICATION
20. Press in the naval knot or testines towards the spine for one hundred times. This is Agnisara or fire process. This gives success in the practice of Yoga, it cures all the diseases of the stomach (gastric juice) and increases the internal fire.

21. This form of Dhauti should be kept very secret, and it is hardly to be attained even by the gods. By this Dhauti alone one certainly gets a luminous body.

BAHISKRITA-DHAUTI
22. By Kakachanchu or crow-bill Mudra fill the stomach with air, hold it there for one hour and a half, and then force it down towards the intestines. This Dhauti must be kept a great secret, and must not be revealed to anybody.

23. Then standing in navel-deep water, draw out the Saktinadi (long intestines), wash the Nadi with hand, and so long as its filth is not all washed away, wash it, with care, and then draw it in again into the abdomen.

24. This process should be kept secret. It is not easily to be attained even by the gods. Simply by this Dhauti one gets Deva-deha (Godlike body.)

25. As long as a person has not the power of retaining the breath for an hour and a half (or retaining wind in the stomach for that period), so long he cannot achieve this grand Dhauti or puriication, known as Bahiskritadhauti.

(b).—DANTA-DHAUTI, OR TEETH PURIFICATION.
26. Danta-Dhauti is of five kinds : purification of the teeth, of the root of the tongue, of the two holes of the ear, and of the frontal-sinuses.

(b) DANTA-MULA-DHAUTI
27. Rub the teeth with catechu-powder or with pure earth, so long as dental impurities are not removed.

28. This teeth-washing is a great Dhauti and an important process in the practice of Yoga for the Yogis. It should be done daily in the morning by the Yogis, in order to preserve the teeth. In purification this is approved of by the Yogis.

(c) JIVHA SODHANA. OR TONGUE-DHAUTI.
29. I shall DOW tell you the method of cleansing the tongue. The elongation of the tongue destroys old age, death and disease.

30. Join together the three fingers known as the index, the middle and the ring finger, put them into the throat, and rub well and clean the root of the tongue, and by washing it again throw out the phlegm.

31. Having thus washed it, rub it with butter, and milk it again and again ; then by holding the tip of the tongue with an iron instrument pull it out slowly and slowly.

32. Do this daily with diligence before the rising and setting sun. By so doing the tongue becomes elongated.

(b') KARNA-DHAUTI, OR EAR-CLEANING.
33. Clean the two holes of the ears by the index and the ring fingers. By practising it daily, the mystical sounds are heard.

KAPALA-RANDHRA-DHAUTI.
34. Rub with the thumb of the right hand the depression in the forehead near the bridge of the nose. By the practice of this Yoga, diseases arising from derangements of phlegmatic humours are cured.

35. The vessels become purified and clairvoyance is induced. This should be practised daily after awakening from sleep, after meals, and in the evening.

(c) HRID-DHAUTI.
36.Hrid-Dhauti, or puriication of heart (or rather thioat)is of three kinds, viz., by Danda (a stick), Vamana (vomiting), and by Vastra (cloth)

(c') DANDA-DHAUTI.
37. Take either a plantain stalk or a stalk of turmeric (Haridra) or a stalk of cane, and thrust it slowly into the oesophagus and then thaw it out slowly.

38. By this process all the phlegm, bile and other impurities are expelled out of the mouth. By this Danda-Dhauti every kind of heart disease is surely cured.

(c') VAMANA-DHAUTI.
39. After meal, let the wise practitioner drink water full up to the throat, then looking for a short while upwards, let him vomit it out again. By daily practising this Yoga, disorders of phlegm and bile are cured.

(c') VASTRA-DHAUTI.
40. Let him swallow slowly a thin cloth, four fingers wide, then let him draw it out again. This is called Vastra-Dhauti.

41. This cures Gulma or abdominal diseases, fever, enlarged spleen, leprosy, and Other skin diseases and disorders of phlegm and bile, and day by day the practitioner gets health, strength, and cheerfulness.

(a) MULA SODHANA, OR PURIFICATION OF THE RECTUM.
42. The Apanavayu does not flow freely so long as the rectum is not purified. Therefore with the greatest care let him practise this purification of the large intestines.

43. By the stalk of the root of Haridra (turmeric) or the middle finger, the rectum should be carefully cleansed with water over and over again.

44. This destroys constipation, indigestion, and dyspepsia, and increases the beauty and vigour of the body and enkindles the sphere of the fire (i.e., the gastric juice).
End of Dhautis.

PART II.
BASTIS.
45. The Bastis are described of two kinds, Jala Basti (or water Basti) and Sukslima Basti for dry Basti). Water Basti Is done in water and dry Basti always on land.

JALA-BASTI.
46. Entering water up to the navel and assuming the posture called Utkatasana, let him contract and dilate the sphincter-muscle of the anus. This is called Jala-Basti.

47. This cures Prameha (urinary disorders), udavarta (disorders of digestion) and Kruravayu (disorders of the wind). The body becomes free from all diseases and becomes as beautiful as that of the god Cupid.

STHALA-BASTI.
48. Assuming the posture called Paschimottana, let him move the intestines slowly downwards, then contract and dilate the sphincter-muscle of the anus with Aswini-Mudra.

49. By this practice of Yoga, constipation never occurs, and it increases gastric ire and cures flatulence.
End of Basti-Karma.

PART III
NETI
50. Take a thin thread, measuring half a cubit, and insert it into the nostrils, and passing it through, pull it out by the mouth. This is called Neti-Kriya.

51. By practising the Neti-Krita, one obtains Khechari Siddhi. It destroys the disorders of phlegm and produces clairvoyance or clear sight.

PART IV.
LAUKIKI-YOGA.
52. With great force move the stomach and intestines from one side to the other. This is called Laukiki-Yoga. This destroys all diseases and increases the bodily Fire.

PART V
TRATAKA OR GAZING
53. Gaze steadily without winking at any small object, until tears begin to low. This is called Trataka by the wise.

54. By practising this Yoga, Sambbavi Siddhis are obtained; and certainly all diseases of the eye are destroyed and clairvoyance is induced.

PART VI.
KAPALABHATI.
55. The Kapalabliki is of three kinds : Vama-krama, Vyut-krama, and Sit-krama. They destroy disorders of phlegm.

VAMA-KRAMA.
56. Draw the wind through the left nostril and expel it through the right, and draw it again through the right and expel it through the left.

57. This inspiration and expiration must he done without any force. This practice destroys disorders of phlegm.

VYUT-KRAMA
58. Draw the water through the two nostrils and expel it through the mouth slowly and slowly. This is called Vyut-krama which destroys disorders of phlegm.

SIT-KRAMA.
59. Suck water through the mouth and expel it through the nostrils. By this practice of Yoga one becomes like the god Cupid.

60. Old age never comes to him and decrepitude never disfigures him. The body becomes healthy, elastic, and disorders of phlegm are destroyed.
End of the First lesson.

SECOND LESSON
THE ASANAS OR POSTURES.
GHERANDA SAID : There are eighty-four hundreds of thousands of Asanas described by Shiva. The postures are as many in number as there are numbers of species of living creatures in this universe.

2. Among them eighty-four are the best; and among these eighty-four, thirty-two have been found useful for mankind in this world.

DIFFERENT KINDS OF POSTURES.
3-6. The thirty-two Asanas that give perfection in this mortal world are the following:
1. Siddham (perfect posture).
2. Padmam (Lotus posture).
3. Bhadram (Gentle posture).
4. Muktam (Free posture).
5. Vajram (Adamant posture).
6. Swastika (Prosperous posture).
7. Simharn (Lion posture).
8. Gomukha (Cow-mouth posture).
9. Vira (Heroic posture).
10. Dhanur (Bow posture).
11. Mulam (Corpse posture).
12. Guptam (Hulden posture).
13. Matsyam (Fish posture)
14. Matsendra.
15. Goraksha.
16. Paschimottana.
17. Utkatam (hazardous posture).
18. Sankatam (Dangerous posture).
11. Mayuram (Peacock posture).
20. Kukkutarn (Cock posture).
21. Karma (Tortoise posture).
22. Uttana Manduka.
23. Uttana Kurmakam.
24. Vriksha (Tree posture).
25. Munduka (Frog posture).
26. Garuda (Eagle posture).
27. Vrisham (Bull posture).
28. Salabha (Locust posture).
29. Makara (Dolphin posture).
30. Ushtram (Camel posture).
31. Bhujangam (Snake posture).
32. Yoga

1.-THE SIDDHSANA:
7. The practitioner who has subdued his passions, Laving placed one heel at the anal aperture should keep the other heal on the root of the generative organ; afterwards he should affix his chin upon the chest, and being quiet and straight, gaze at the spot between the two eye-brows. This is called the Siddh-asana and leads to emancipation.

2.-THE PADMASANA.
8. Place the right foot on the left thigh and similarly, the left one on the right thigh, also cross the hands behind the back and firmly catch hold of the great toes of feet so crossed. Place the chin on the chest and fix the gaze on the tip of the hose. This posture is called the Padmasana (or Lotus posture). This posture destroys all diseases.

3.-THE BHADRASANA.
9-10. Place the heels crosswise under the testes attentively; cross the hands behind the back and take hold of the toes of the feet. Fix the gaze on the tip of the nose, having previously adopted the Mudra called Jalandhara. This is the Bhadrasana (or happy posture) which destroys all sorts of diseases.

4.—THE MUKTASANA.
11.. Place the left heel at the root of the organ of generation and the right heel above that, keep the head and the neck straight with the body. This posture is called the Muktasana. It gives Siddhi (perfection).

5.—THE VAJRASANA OR THE ADAMANT POSTURE.
12. Make the thighs tight like adamant and place the legs by the two sides of the anus. This is called the Vajrasana. It gives psychic powers to the Yogi.

6.—THE SWASTIKASANA.
13. Drawing the legs and thighs together and placing the feet underneath them, keeping the body in its easy condition and sitting straight, constitute the posture called the Swastiktisana.

7.—THE SIMHASANA.
14-15. The two heels to be placed under the scrotum contrariwise (i.e., left heel on the right side and the right heel on the left side of 'it) and turned upwards, the knees to be placed on the ground, (and the hands placed on the knees), mouth to be kept open; practising the Jalandhara mudra one should fix his gaze on the tip of the nose. This is the Simhasana (Lion-posture), the destroyer of all diseases.

8.—THE GOMUKHASANA.
16. The two feet to be placed on the ground, and the heels to be placed contrariwise under the buttocks; the body to be kept steady and and the mouth raised, and sitting equably: this is called the Gomukhasana resembling the mouth of a cow.

9.—THE VIRASANA.
17. One leg (the right foot) to be placed on the other (left) thigh, and the other foot to be turned backwards: This is called the Virasana (Hero-posture).

10.—THE DHANURASANA.
18. Spreading the legs on the ground, straight like a stick, and catching hold of (the toes of) the feet with the hands, and making the body bent like a bow, is called by the Yogis the Dhanurasana or Bow-posture.

11.—THE MRITASANA.
19. Lying lat on the ground like a corpse is called Mritasana the Corpse-posture. This posture destroys fatigue, and quiets the agitation of the mind.

12.—THE GUPTASANA.
20. Hide the two feet under the two knees, and plat the anus on the feet. This is known as the Guptasana (Hidden-posture).

13.—THE MATSYASANA.
21. Make the Padrnasana-posture (as stated in verse 8) without the crossing of the arms ; lie on the back, holding the head by the two elbows. This is the Matsyasana (Fish-posture), the destroyer of diseases.

14.-THE MATSYENDRASANA.
22-23. Keeping the abdominal region at ease like the back, bending the left leg, place it on the right thigh; then place on this the elbow of the right hand, and place the face on the palm of the right hand, and fix the gaze between the eye-brows. This is called the Matsyendra-posture.

15.-THE PASCHIMOTTANA-ASANA.
24. Spread the two legs on the ground, stiff like a stick (the heels not touching), and place the forehead on the two knees, and catch with the hands the toes. This is called the Paschimottana-Asana.

16.-THE GORAKSHASANA.
25- 26. Between the knees and the thighs, the two feet turned upward and placed in a hidden way, the heels being carefully covered by the two bands outstretched; the throat being contracted, let one fix the gaze on the tip of the nose. This is called the Gorakshasana. It gives success to the Yogis.

17.-THE UTKATASANA.
27. Let the toes touch the ground, and the heels be 'raised in the air; place the anus on the heels: this is known as the Utkatasana.

18.-THE SANKATASANA.
28. Placing the left foot and the leg on the ground, surround the left foot by the right leg; and place the two hands on the two knees. This is the Sankatasana.

19.-THE MAYURASANA.
29-30. Place the palms of the two hands on the ground, place the umbilical region on the two elbows, stand upon the hands, the legs being raised in the air, and crossed like Padmasana. This is called the Mayurasana (Peacock-posture). The Peacock-posture destroys the effects of unwholesome food; it produces heat in the stomach; it destroys the effects of deadly poisons; it easily cures diseases, like Gulma and fever; such is this useful posture.

20.-THE KUKUTASANA.
31. Sitting on the ground, cross the legs in the Padmasana posture, thrust down the hands between the thighs and the knees, stand on the hands, supporting the body on the elbows. This is called the Cock-posture.

21.-THE KURMASANA.
32. Place the heels contrariwise under the scrotum, stiffen (or keep at ease) the Head, neck and body. This is called the Tortoise-posture.

22.-THE UTTANA KURMASANA
33. Assume the Cock-posture (as stated in verse 31), catch hold of the neck with the hands, and stand stretched like a tortoise. This is the Uttana Kurmasana.

23:-THE MANDUKASANA.
34. Carry the feet towards the back, the toes touching each other, and place the knees forwards. This is called the Frog-posture.

24.-THE UTTANA MANDUKASANA.
35. Assume the Frog-posture (as in verse 34), hold the head by the elbows, and stand up like a frog. This is called the Uttana Mandukasana.

25.-THE VRIKSHASANA,
36. Stand straight on one leg (the left), bending the right leg, and placing the right foot on the root of the left thigh; standing thus like a tree on the ground, is called the Tree-posture.

26.-THE GARUDASANA.
37. Place the legs and the thighs on the ground pressing it, steady the body with the two knees, place the two hands on the knees: this is called the Garuda-posture.

27.-THE VRISHASANA.
38. Place the anus on the right heel, on the left of it place the left leg crossing it opposite way, and touch the ground. This is called the Bull-posture.

28.-THE SALABHASANA.
39. Lie on the ground face downwards, the two hands being placed on the chest, touching the ground with the palms, raise the legs in the air one cubit high. This is called the Locust-posture.

29.-THE MAKARASANA.
40. Lie on the ground face downwards, the chest touching the earth, the two legs being stretched: catch the head with the two arms. This is Makarasana, the increaser of the bodily heat.

30.-THE USHTRASANA.
41. Lie on the ground face downwards, turn up the legs and place them,towards the back, catch the legs with the hands, contract forcibly the mouth and the abdomen. This is called the Camel-posture.

31.-THE BHUJANGASANA.
42-43. Let the body, from the navel downwards to the toes, touch the ground, place the palms on the ground, raise the head (the upper portion of the body) like a serpent. This is called the Serpent-posture. This always increases the bodily heat, destroys all diseases, and by the practice of this posture the serpent-Goddess (the kundalini force) awakes.

32.-THE YOGASANA.
44-45. Turn the feet upwards, place them on the knees; then place the hands on the ground with the palms turned upwards ; inspire, and fix the gaze on the tip of the nose. This is called the Yoga-posture, assumed by the Yogis when practising Yoga.

THIRD LESSON
Gheranda said: 1-3. There are twenty-five mudras, the practice of which gives success to the Yogis. They are :—
(1) Maha-mudra, (2) Nabho-rnudra, (3) Uddiyana, (4) Jalandhara, (5) Mulabandha, (6) Mahabandha, (7) Mahavedha, (8) Khechari, (9) Viparitakari, (10) Yoni, (11) Vajroni, (12) Saktichalani, (13) Tadagi, (14) Mandavi, (15) Sarnbhavi, (16) Panchadharana, (five dharanas), (21) Asvini, (22) Pasimi, (23) Kaki, (24) Matangi and (25) Bhujangini.

THE ADVANTAGES OF PRACTISING MUDRAS.
4-5. Maheswara, when addressing his consort, has recited the advantages of Mudras in these words : "O Devi! I have told you all the Mudras; their knowledge leads to adeptship. It should be kept secret with great care, and should not he taught indiscriminately to every one. This gives happiness to the Yogis, and is not to be easily attained by the marats (gods of air) even."

1.— MAHAMUDRA
6-7. Pressing carefully the anus by the left heel, stretch the right leg, and take hold of the great toe by the hand ; contract the throat (not expelling the breath), and ix the gaze between the eye-brows. This is called Maha-mudra by the wise.

Its benefits.
8. The practice of Maha-mudra cures consumption, the obstruction of the bowels, the enlargement of the spleen, indigestion and fever—in fact it cures all diseases.

2.-NABHO MUDRA
9. In whatever business a Yogi may be engaged, wherever he may be, let him always keep his tongue turned upwards (towards the soft palate), and restrain the breath. This is called Nabho-Mudra ; it destroys all the diseases of the Yogi.

3.—UDDIYANA-BANDHA.
10. Contract, the bowels equably above and below the navel towards the back, so that the abdominal viscera may touch the back. He who practises this Uddiyana (Flying up), without ceasing, conquers death. The Great Bird (Breath), by this process, is instantly forced up into the Sushumna, and lies (moves) constantly therein only.

Its benefits.
11. Of all Bandhanas, this is the best. The complete practice of this makes emancipation easy.

4.-JALANDHARA.
12. Contracting the throat, place the chin on the chest. This is called Jalandhara. By this Bandha the sixteen Adharas are closed. This and the Maha-mudra destroy death.

Its benefits.
13. The Jalandhara is a success-giving and well-tried Bandha; he who practises it for six months, becomes an adept without doubt.

5.-MULABANDHA.
14-15. Press with the heel of the left foot the region between the anus and the scrotum, and contract the rectum; carefully press the intestines near the navel on the spine; and put the right heel on the organ of generation or pubes. This is called Mulabandha, destroyer of decay.

Its benefits.
16-17. The person who desires to cross the ocean of Existence, let him go to a retired place, and practise in secrecy this Mudra. By the practice of it, the Vayu (Prana) is controlled undoubtedly; let one silently practise this, without laziness and with care.

6.—MAHABANDHA.
18 —19. Close the anal orifice by the heel of the left foot, press that heel with the right foot carefully, move slowly and slowly the muscles of the rectum, and slowly contract the muscles of the yoni or perineum (space between anus and organ): restrain the breath by Jalandhara. This is called Mahabandha.

Its benefits.
20. The Mahabandha is the Greatest Bandha; it destroys decay and death: by virtue of this Bandha a man accomplishes all his desires.

7.—MAHAVEDHA.
21-22. As the beauty, youth and charms of women are in vain without men, so are Mulabandha and Mahabandha without Mahavedha. Sit irst in Mahabandha posture, then restrain breath by Uddana Kumbhaka. This is called Mahavedha—the giver of success to the Yogis.

Its benefits.
23-24. The Yogi who daily practises Mahabandha and Mulabandba, accompanied with Mahavedha, is the best of the Yogis. For him there is no fear of death, and decay does not approach him: this Vedha should be kept carefully secret by the Yogis.

8.—KHECHARI MUDRA.
25. Cut down the lower tendon of the tongue, (frenulum linguae) and move the tongue constantly: rub it with fresh butter, and draw it out (to lengthen it) with an iron instrument.
N.B.—This is the preliminary to Khechari Mudra. Its object is so to lengthen the tongue, that when drawn out it may touch with its tip the space between the eye-brows. This can be done by cutting away the lower tendon. It takes about three years to cut away the whole tendon. I saw my Guru doing it in this wise. On every Monday he used to cut the tendon one-twelfth of an inch deep and sprinkle salt over it, so that the cut portions might not join together. Then rubbing the tongue with butter he used to pull it out. Peculiar iron instruments are employed for this purpose; the painful process Is repeated every week till the tongue can be stretched out to the requisite length.

26. By practising this always, the tongue becomes long, and when it reaches the space between the two eyebrows, then the Khechari is accomplished.

27. Then (the tongue being lengthened) practise, turning it upwards and backwards so as to touch the palate, till at length it reaches the holes of the nostrils opening into the mouth. Close those holes with the tongue (thus stopping inspiration), and fix the gaze on the space between the two eyebrows. This is called Khechari.

Its benefits.
28. By this practice there is neither fainting, nor hunger, nor thirst, nor laziness. There comes neither disease, nor decay, nor death. The body becomes divine.

29. The body cannot be burned by fire, nor dried up by the air, nor wetted by water, nor bitten by snakes.

30. The body becomes beautiful; Samadhi is verily attained, and the tongue touching the holes obtains various juices (it drinks nectar.)

31-32. Various juices being produced, day by day the man experiences new sensations; first, he experiences a saltish taste, then alkaline, then bitter, then astringent, then he feels the taste of butter, then of ghee, then of milk, then of curd, then of whey, then of honey, then of palm juice, and, lastly, arises the taste of nectar.

9.-VIPARITAKARANI
33-35. The sun (the solar Nadi or plexus) dwells at the root of the navel, and the moon at the root of the palate; the process by which the sun is brought upward and the moon carried downward is called Viparitakarani It is a secret Mudra in all the Tantras. Place the head on the ground, with hands spread, raise the legs up, and thus remain steady. This is called Viparitakarani.

Its benefits.
36. By the constant practice of this Mudra, decay and death are destroyed. He becomes an adept, and does not perish even at Pralaya.

10.—YONIMUDRA
37-42. Sitting in Siddhasana, close the two ears with the two thumbs, the eyes with the index fingers, the nostrils with the middle fingers, the upper lip with the fore fingers, and the lower lip with the little fingers. Draw in the Prana-Vayu by Kaki-mudra, (as in verse 88) and join it with the Apana-Vayu; contemplating the six chakras in their order, let the wise one awaken the sleeping serpent-Goddess Kundalini, by repeating the mantra Hum(1) and Hansa (M), and raising the Sakti (Force-kundali) with the jiva, place them at the thousand-petalled lotus. Being himself full of Sakti, being joined with the great Siva, let him think of the various pleasures and enjoyments. Let him contemplate on the union of Siva (spirit) and Sakti (Force or energy) in this world. Being himself all bliss, let him realise that he is the Brahma. This Yoni-mudra is a great secret, dificult to be obtained even by the Devas. By once obtaining perfection in its practice, one enters verily into Samadhi.

Its benefits.
43-44. By the practice of this Mudra, one is never polluted by the sins of killing a Brahmana, killing a foetus, drinking liquor, or polluting the bed of the Preceptor. All the mortal sins and the venal sins are completely destroyed by the practice of this Mudra. Let him therefore practise it, if he wishes for emancipation.

11.-VAJRONI MUDRA.
45. Place the two palms on the ground, raise the legs in the air upward, the head not touching the earth. This awakens the Sakti, causes long life, and is called Vajroni by the sages.

Its benefits.
46-48. This practice is the highest of Yogas; it causes emancipation, and this beneficial Yoga gives perfection to the Yogis. By virtue of this Yoga, the Bindu-Siddhi (retention of seed) is obtained, and when that Siddhi is obtained what else can he not attain in this world. Though immersed in manifold pleasures, if he practises this Mudra, he attains verily all perfections.

12.-SAKTI CHALANI.
49. The great goddess Kundalini, the energy of Self, atma-sakti (spiritual force), sleeps in the Muladhara rectum); she has the form of a serpent having three coils and a half.

50. So long as she is asleep in the body, the Jiva is a mere animal, and true knowledge does not arise, though he may practise ten millions of Yoga.

51. As by a key a door is opened, so by awakening the Kundalini by Hatha Yoga, the door of Brahma is unlocked.

52. Encircling the loins with a piece of cloth, seated in a secret room, not naked in an outer room, let him practise the Saktichalana.

53. One cubit long, and four fingers (3 inches) wide, should be the encircling cloth, soft, white and of fine texture. Join this cloth with the Kati-Sutra (a string worn round the loins.)

54-55. Rub the body with ashes, sit in Siddhasana-posture, drawing the Prana-Vayu with the nostrils, forcibly join it with the Apana. Contract the rectum slowly by the Asvini Mudra, so long as the Vayu does not enter the Sushumna, and manifests its presence.

56. By restraining the breath by Kumbhaka in this way, the Serpent Kundalini, feeling suffocated awakes and rises upwards to the Brahmarandhra.

57. Without the Saktichalana, the Yoni-Mildra is not complete or perfected; first the Chalana should be practised, and then the Yoni-Mudra should be learnt.

58. O Chanda-Kapali! thus have I taught thee the Saktichalana. Preserve it with care; and practise it daily.

Its benefits.
59. This mudra should be kept carefully concealed. It destroys decay and death. Therefore the Yogi, desirous of perfection, should practise it.

60. The Yogi who practises this daily, acquires adeptship, attains Vigraha-siddhi and all his diseases are cured.

13.-TADAGI-MUDRA.
61. Sitting in Paschimottana-posture, make the stomach like a tank (hollow). This is Tadagi (Tank) Mudra, destroyer of decay and death.

14.MANDUKI-MUDRA.
62. Closing the mouth, move the tip of the tongue towards the palate, and taste slowly the nectar (Flowing from the Thousand-petalled Lotus.) This is Frog-mudra.

Its benefits.
63. Tho body never sickens or becomes old, and it retains perpetual youth; the hair of him who practises this never grows white.

15.-SAMBHAVI-MUDRA.
64. Fixing the gaze between the two eye-brows, behold the Self-existent. This is Sambhavi, secret in all the Tantras.

Its benefits.
65.. The Vedas, the scriptures, the Puranas are like public women, but this 8ambhavi should he guarded as if it were a lady of a respectable family.

66. He, who knows this Sambhavi, is like the Adinatha, he is a Narayana, he is Brahma the Creator.

67. Maheswara has said, " Truly, truly, and again truly, he who knows the Sambhavi, is Brahma. There is no doubt of this."

THE FIVE DHARANA-MUDRAS.
68. The Sambhavi has been explained; hear now the five Dharanas. Learning these five Dharanas, what cannot be accomplished in this world?

69. By this, with the human body one can visit and revisit Svarga-loka, he can go wherever he likes, as swiftly as mind, he acquires the faculty of walking in the sky. These ive Dharanis are :—Parthivi (earthy), Ambhasi (Watery), Vayavi (aerial), Agneyi (Fiery), and Akasi (Ethereal).

(a).—PARTHIVI.
70. The Prithivi-Tattva has the colour of orpiment (yellow), the letter (la) is its secret symbol or seed, its form is four-sided, and Brahma, its presiding deity. Place this Tatva in the heart, and fix by Kumbhaki the Prima-Vayus and the Chitta there for the period of five ghatikas (2 1/2 hours). This is called Adhodharana. By this, one conquers the Earth, and no earthy-elements can injure him: and it causes steadiness.

Its benefits.
71. He who practises this dharana, becomes like the conqueror of Death; as an Adept he walks over this earth,

(b).—Ambhasi.
72. The Water-Tattva is white like the Kunda-flower or a conch or the moon, its form is circular like the moon, the letter va is the seed of this ambrosial element, and Vishnu is its presiding deity. By Yoga, produce the water-tattva in the heart, and fix there the Prana with the Chitta (consciousness), for five ghatikas, practising Kumbhaka. This is Watery Dharana ; it is the destroyer of all sorrows. Water cannot injure him who practises this.

Its benefits.
73.-74. The Ambhasi is a great mudra; the Yogi who knows it, never meets death even in the deepest water. This should be kept care-fully concealed. By revealing it success is lost, verily I tell you the truth.

(c). -AGNEYI
75. The Fire-Tattva is situated at the navel, its colour is red like the Indra-gop insect, its form is triangular, its seed is (ra) its presiding deity is Rudra. It is refulgent like the sun, and the giver of success. Fix the Prana along with the Chitta in this Tattva for five ghatikas. This is called Fire-Dharana, destroyer of the fear of dreadful death, and fire cannot injure him.

Its benefits.
76. If the practitioner is thrown into burning ire, by virtue of this Mudra he remains alive, without fear of death.

(d).—VAYAVI.
77. The Air-tattva is black as unguent for the eyes (collirium), the letter (ya) is its seed, and Isvara its presiding deity. This Tattva is full of Satva quality. Fix the Prana and the Chitta for five ghatikas in this Tattva. This is Vayavi-Dharana. By this, the practitioner walks in the air.

Its benefits.
78-79. This great Mudra destroys decay and death. Its practitioner is never killed by any aerial disturbances ; by its virtue one walks in the air. This should not be taught, to the wicked or to those devoid of faith. By so doing success is lost ; Oh Chanda! this is verily the truth.

(e) AKASI DHARANA
80. The Ether-Tattva has the colour of pure sea-water, (ha) is its seed, its presiding deity is Sadasiva. Fix the Prana along with Chitta for five ghatikas in this Tattva. This is Ether-Dharana. It opens the gates of emancipation.

Its benefits.
81. He who knows this Dharana is the real Yogi. Death does not approach him, nor does he perish at the Pralaya.

82. Contract and dilate the anal aperture again and again, this is called Asvini-mudra. It awakens the Sakti (Kandalini).

Its benefits.
83. This Asvini is a great Mudra; it destroys all diseases of the rectum; it gives strength and vigour, and prevents premature death.

22. PASINI-MUDRA
84. Throw the two legs on the neck towards the back, holding them strongly together like a Pasa (a noose). This is called Pasini-mudra; it awakens the Sakti(Kundalini.)

Its benefits.
85. This grand Mudra gives strength and nourishment. It should be practised with care by those who desire success.

28. KAKI-MUDRA.
86. Contract the lips, like the beak of a crow, and drink (draw in) the air slowly and slowly. This is Kaki (crow) mudra, destroyer of all diseases.

Its benefits.
87. The Kaki Itudra is a great Mucha, kept secret in all Tantras. By virtue of this, one becomes free from disease like a crow.

24.—MATANGINI-MUDRA.
88-89. Stand in neck-deep water, draw in the water through the nostrils, and throw it out by the mouth. Then draw in the water through [the mouth and expel it through] the nostrils. Let one repeat this again and again. This is called Elephant-mudra, destroyer of decay and death.

Its benefits
90-91. In a solitary place, free from human intrusion, one should practise with fixed attention this Elephant mudra: by so doing, he becomes strong like Elephant. Wherever he may be, by this process the Yogi enjoys great pleasure; therefore this mudra should be practised with great care.

25.—BUJANGINI-MUDRA.
92. Extending the neck a little forward, let him drink (draw in) air through the aesophagus; this is called Serpent-mudra, destroyer of decay and death.

Its benefits
93. This Serpent-mudra quickly destroys all stomach diseases, especially indigestion, dyspepsia, etc.

THE BENEFITS OF MUDRAS.
94. O Chanda-Kapali! thus have I recited to thee the chapter on Mudras. This is beloved of all adepts, and destroys decay and death.

95. This should not be taught indiscriminately, nor to a wicked person, nor to one devoid of faith ; this should he preserved secret with great care ; it is difficult to be attained even by the Devas.

96. These Mudras which give happiness and emancipation should be taught to a guileless, calm and peace-minded person, who is devoted to his Teacher and comes of good family.

97. These Mudras destroy all diseases. They increase the gastric fire of him who practises them daily.

98. To him death never comes, nor decay, etc; there is no fear to him from fire and water, nor from air.

99. Cough, asthma, enlargement of spleen, leprosy, being diseases of twenty sorts, are verily destroyed by the practice of these Mudras.

100. O Chanda! What more shall 1 tell three ? In short, there is nothing in this world like the Mudras for giving quick success.

FOURTH LESSON
PRATYAHARA, OR RESTRAINING THE MIND.
GHERANDA SAID:
1. Now I shall tell thee, Pratyahara-Yoga the best. By its knowledge, all the passions like lust, etc, are destroyed.

2. Let one bring the Chitta thinking principle under his control by withdrawing it, whenever it wanders away drawn by the various objects of sight.

3. Praise or censure ; good speech or bad speech ; let one withdraw his mind from all these and bring the Chitta under the control of the Self.

4. From sweet smells or bad smells, by whatever odour the mind may be distracted or attracted, let one withdraw the mind from that, and bring the thinking principle under the control of his Self.

5. From sweet or acid tastes, from bitter or astringent tastes, by whatever taste the mind may be attracted, let one withdraw it from that, and bring it within the control of his Self.

FIFTH LESSON.
PRANAYAMA, OR RESTRAINT OF BREATH.
GHERANDA SAID:
l. Now I shall tell thee the rules of Pranayama or regulation of breath. By its practice a man becomes like a god.

2. Four things are necessary in practising Pranayama. First, a good place ; second, a suitable time; third, moderate food ; and, lastly, the purifications of the nadis, (vessels of the body, i.e., alimentary canal, etc.)

Place.
3. The practice of Yoga should not be attempted in a far off country (from home), nor in a forest, nor in a capital city, nor in the midst of a crowd. If one does so, he loses success.

4. In a distant country, one loses faith (because of the Yoga not being known there); in a forest, one is without protection ; and in the midst of a thick population, there is danger of exposure (for then the curious will trouble him). Therefore, let one avoid these three.

5. In a good country whose king is just, where food is easily and abundantly procurable, where there are no disturbances, let one erect there a small hut, around it let him raise walls.

6. And in the centre of the enclosure, let him sink a well and dig a tank. Let the but be neither very high nor very low : let it be free from insects.

7. It should be completely plastered over with cow-dung. In a hut thus built and situated in such a hidden place, let him practise Pranayama.

Time.
8. The practice of Yoga should not be commenced in thesef our seasons out of six :—hemanta (winter), sisira (cold), grishma (hot), varsha, (rainy). If one begins in these seasons, one will contract diseases.

9. The practice of Yoga should be commenced by a beginner in spring (vasanta); and autumn (sarat). By so doing, he attains success; and verily he does not become liable to diseases.

10. The six seasons occur in their order in the twelve months beginning with Chaitra and ending with Phalguna: two months being occupied by each season. But each season is experienced for four months, beginning with Magha and ending with Phalguna.

SIX SEASONS.
11. The six seasons are as follows :—
Season -  Months (Sanskrit) - English
Vasanta or Spring - Chaitra and Vaigkkha - March, April.
Grishma or Summer - Jeshtha and Asadha - May, June.
Varasha or Rainy - Sravana and Bhadra - July, August.
Sarat or Autumn - Asvina and Kartika - Sept., Oct.
Hemanta or Winter - Agrahayapa and Pauaha - Nov., Deo.
Shira or Cold - Magna and Phalguna - January, February.

The experiencing of seasons.
12-14. Now I shall tell thee the experiencing of seasons. They are as follows :—
Beginning from - Ending with - Season - English
Magha - Vaisakha - Varshanubhava - January to April.
Chaitra - Asadha - Grishmanubhava - March to June.
Asadha - Asvina -  Varshanubhava - June to September.
Bhadra - Agrahayana - Saradanubhava - August to Nov.
Kartika - Magha - Hemanatanubhava -  Oct to Jan.
Agrahayana - Phalguna - Sisiranubhava - Nov to Feb.

15. The practice of Yoga should be commenced either in Vasanta (spring) or Sarat (autumn). For in these seasons success is attained without much trouble.

3.—Moderation of diet.
16. He who practises Yoga without moderation of diet, incurs various diseases, and obtains no success.

17. A Yogi should eat rice, barley (bread), or wheaten bread. He may eat Mudge beaus (Phaseolus Mungo), Masha beans (Phaseolus Radiatus), gram, etc. These should be clean, white and free from chaff.

18-19. A Yogi may eat patola (a k.nd of cucumber), jackfruit, manakachu (Arum Colocasia), kakkola (a kind of berry), the jujube, the bondue nut (Bonducella guilandina), cucumber, plantain, fig; the unripe plantain, the small plantain, the plantain stem, and roots, brinjal, and medicinal roots and fruits (e.g., riddhi, etc.)

20. He may eat green, fresh vegetables, black vegetables, the leaves of patola, the Vastuka-saka, and hima-lochikaSaka These are the five sakas (vegetable leaves) praised as fit food for Yogis.

21. Pure, sweet and cooling food should be eaten to ill half the stomach: eating thus sweet juices with pleasure, and leaving the other half of the stomach empty is called moderation in diet.

22. Half the stomach should be filled with food, one quarter with water: and one quarter should be kept empty for practising pranayama.

Prohibited foods.
23. In the beginning of Yoga-practice one should discard bitter, acid, salt, pungent and roasted things, curd, whey, heavy vegetables, wine, palmnuts, and over-ripe jack-fruit.

24. So also kulattha and masur beans, pandu fruit, pumpkins and vegetable stems, gourds, berries, katha-bel, (feronia elephantum), kantabilva and palasa (Butea frondesa).

25. So also Kadamba (Nauclea cadamba), jambira (citron), bimba, lukucha ka kind of bread fruit tree), onions, lotus, Kamaranga, piyala (Buchanama latifolia), hinga (assafcetida), sahnali, kemuka.

26-27. A beginner should avoid much traveling, company of women, and warming himself by fire. So also he should avoid fresh butter, ghee, thickened milk, sugar, and date-sugar, etc, as well as ripe plantain, cocoa-nut, pomegranate, dates, lavani fruit, amlaki (myrobalans), and everything containing acid juices.

28.But cardamom, jaiphal, cloves, aphrodisiacs or stimulants, the rose-apple, haritaki, and palm dates, a Yogi may eat while practising Yoga.

29. Easily digestible, agreeable and cooling foods which nourish the humours of the body, a Yogi may eat according to his desire.

30. But a Yogi should avoid hard (not easily digestible), sinful food, or putrid food, or very hot, or very stale food, as well as very cooling or very much exciting food.

31. He should avoid early (morning before sunrise) baths, fasting, etc, or anything giving pain to the body; so also is prohibited to him eating only once a day, or not eating at all. But he may remain without food for 3 hours.

32. Regulating his life in this way, let him practise Pranayama. In the beginning before commencing it, he should take a little milk and ghee daily, and take his food twice daily, once at noon, and once in the evening.

4.-PURIFICATION OF NADIS
33. He should sit on a seat of Kusa-grass, or an antelope skin, or tiger skin or a blanket, or on earth, calmly and quietly, facing east or north. Having purified the nadis, let him begin Pranayama.

Chandakapali said :
34. O ocean of mercy! How are nadis purified, what is the purification of nadis; I want to learn all this; recite this to me.

Gheranda said :
35. The Vayu does not (cannot) enter the nidis so long as they are full of impurities (e.g., faces, etc). How then can Pranayama be accomplished ? How can there be knowledge of Tattvas? Therefore, first the Nadia should he purified, and then Pranayama should be practised.

36. The purification of nadis is of two sorts :—Samanu and Nirmanu. The Samanu is done by a mental process with Bija-mantra. The Nirmanu is performed by physical cleanings.

37. The physical cleanings or Dhautis have already been taught. They consist of the six Sadhanas. Now, O Chanda, listen to the Samanu process of purifying tne vessels.

38. Sitting in the Padmasana posture, and performing the adoration of the Guru, etc, as taught by the Teacher, let him perform purification of nadis for success in Pranayama.

39-40. Contemplating on Vayu-Bija, full of energy and of a smoke-colour, let him draw in breath by the left nostril, repeating the Bija sixteen times. This is Puraka. Let him restrain the breath for a period of sixty-four repetitious of the Mantra. This is Kumbhaka. Then let him expel the air by the right nostril slowly during a period occupied by repeating the Mantra thirty-two times.

41-42. The root of the navel is the seat of Agni-Tattva. Raising the fire from that place, join the Prithivi-Tattva with it ; then contemplate on this mixed light. Then repeating sixteen times the Agni-Bija, let him draw in breath by the right nostril, and retain it for the period of sixty-four repetitions of the Mantras, and then expel it by the left nostril for a period of thirty-two repetitions of the Mantra.

43-44. Then fixing the gaze on the tip of the nose and contemplating the luminous reflection of the moon there, let him inhale through the left nostril, repeating the Bija tham sixteen times ; let him retain it by repeating the Bija (i) sixty-four times ; in the meanwhile imagine (or contemplate) that the nectar lowing from the moon at the tip of the nose runs through all the vessels of the body, and purifies them. Thus contemplating, let him expel the air by repeating thirty-two times the Prithivi Bija lam.

45.—By these three Pranayamas the nadis are purified. Then sitting firmly in a posture, let him begin regular Pranayama.

KINDS OF KUMBHAKA.
46, The Kumbhakas or retentions of breath are of eight sorts; Sahita, Surya-bheda, Ujjayi, Sitali, Bhastrika, Bhramari, Murchha and Kevali.

1.—SAHITA.
47. The Sahita Kumbhaka is of two sorts :—Sagarbha and Nirgarbha. The Kumbhaka performed by the repetition of Bija Mantra is Sagarbha ; that done without such repetition is Nirgarbha.

48. First I shall tell thee the Sagarbha Pranayama. Sitting in Sukhasana posture, facing east or north, let him contemplate on Brahma full of Rajas quality of a blood-red colour, in the form of the letter aa.

49. Let the wise practitioner inhale by the left nostril, repeating om sixteen times. Then before be begins retention (but at the end of inhalation), let him perform Uddiyanabandlia.

50. Then let him retain breath by repeating u sixty-four times, contemplating on Hari, of a black colour and of Satva quality.

51. Then let him exhale the breath through the right nostril by repeating man (ma) thirty-two times, contemplating Siva of a white colour and of Tamas quality.

52. Then again inhale through Pingala. (right nostril), retain by Kumbhaka, and exhale by Ida (left), in the method taught above, changing the nostrils alternately.

53. Let him practise, thus alternating the nostrils again and again. When inhalation is completed, close both nostrils, the right one by the thumb and the left one by the ring-finger and little-finger, never using the index and middle-fingers. The nostrils to be closed so long as Kumbhaka is.

54. The Nirgarbha (or simple or mantraless) Pranayama is performed without the repetition of Bija mantra ; and the period of Puraka (inhalation or inspiration), Kumbhaka (retention), and Rechaka ! expiration), may be extended from one to hundred matras.

55. The best is twenty Matras : i.e., Paraka 20 seconds, Kumbhaka 80, and Rechaka 40 seconds. The sixteen matras is middling, i.e., 16,64 and 32. The twelve matras is the lowest, i.e., 12,48,24. Thus the Pranayam is of three sorts.

56. By practising the lowest Pranayama for sometime, the body begins to perspire copiously; by practising the middling, the body begins to quiver (especially, there is a feeling of quivering along the spinal cord.) By the highest Pranayama, one leaves the ground, i.e., there is levitation. These signs attend the success of these three sorts of Pranayama.

57. By Pranayama is attained the power of levitation (Khechari Sakti), by Pranayama diseases are cured, by Pranayama the Sakti (spiritual energy) is awakened, by Pranayama is obtained the calmness of mind and exaltation of mental powers (clairvoyance, &c.); by this, mind becomes full of bliss ; verily the practitioner of Pranayama is happy.

2.—SURYABHEDA KUMBHAKA.
Gheranda said :
58-59. 1 have told thee the Sahita Kumbhaka, now hear the Suryabheda. Inspire with all your strength the external air through the sun-tube (right nostril) : retain this air with the greatest care, performing the Jalandhara Mudra. Let the Kumbhaka be kept up so long as the perspiration does not burst out from the tips of the nails and the roots of the hair.

THE VAYUS.
60. The Vayus are ten, namely Prana, Apana, Samanam Udana and Vyana; Naga, Kurma, Krikara, Devadatta and Dhananjaya.

Their Seats.
61-62. The Prana moves always in the heart ; the Apana in the sphere of anus ; the Samana in the navel region ; the Udana in the throat ; and the Vyana pervades the whole body. These are the five principal Vayus, known as Pranadi. They belong to the Inner body. The Nagadi five Vayus belong to the Outer body.

63-64. I now tell thee the seats of these five external Vayus. The Naga-Vayu performs the function of eructation ; the Kurma opens the eye-lids; the Krikara causes sneezing ; the Devadatta does yawning; the Dhananjaya pervades the whole gross body, and does not leave it even after death.

65. The Naga-Vayu gives rise to consciousness, the Kurma causes vision, the Krikara hunger and thirst, the Devadatta produces yawning and by Dhananjaya sound is produced ; this does not leave the body ever.

66-61. All these Vayus, separated by the Surya-nadi, let him raise up from the root of the navel ; then let him expire by the Ida-nadi, slowly and with unbroken, continuous force. Let him again draw the air through the right nostril, retaining it, as taught above, and exhale it again. Let him do this again and again. In this process, the air is always inspired through the Surya-nadi.

Its benefits.
68. The Surya-bheda Kumbhaka destroys decay and death, awakens the Kundali Sakti, increases the bodily fire. O Chanda! thus have I taught thee the Suraybhedana Kumbhaka.
N.B.—The description of this process, as given in Hatha-Yoga Pradipika, Is Somewhat different. Soon after Puraka (inspiration), one should perform Jalandhar and at the end of Kumbhaka, but before Rechaka perform the Uddiyinabandha. Then quickly contract the anal orifice by Mulabandha, contract the throat, pull in the stomach towards the back; by this process the air is forced Into the Brahma-nadi (Sushumna). Raise the Apana up, lower the Prana, below the Kantha ; a Yogi becomes free from decay the air should be drawn through the right nostril and expelled through the left.

3.-Ujjayi
69. Close the mouth, draw in the external air by both the nostrils, and pull up the internal air from the lungs and throat; retain them in the mouth.

70. Then having washed the mouth (i.e., expelled air through mouth) perform Jalandhara. Let him perform Kumbhaka with all his might and retain the air unhindered.

71-72. All works are accomplished by Ujjayu Kumbhaka. He is never attacked by phlegm diseases, or nervous diseases, or indigestion, or dysentery, or consumption, or cough ; or fever or [enlarged] spleen. Let a man perform Ujjayi to destroy decay and death.
N.B.—See the Hatha-Yoga Praclipika, Chap. II-51, 58 for a different description of this.

4.—SITALI.
73. Draw in the air through the mouth (with the lips contracted and tongue thrown out), and fill the stomach slowly. Retain it there for a short time. Then exhale it through both the nostrils.

74. Let the Yogi always practise this Sitali Kumbhaka, giver of bliss ; by so doing, he will be free from indigestion, phlegm and bilious disorders.

5.—BHASTRIKA (BELLOW).
75. As the bellows of the ironsmith constantly dilate and contract, similarly let him slowly draw in the air by both the nostrils and expand the stomach ; then throw it out quickly (the wind making sound like bellows).

76-77. Having thus inspired and expired quickly twenty times, let him perform Kumbhaka ; then let him expel it by the previous method. Let the wise one perform this Bhastrika (bellows-like) Kumbhaka thrice: he will never suffer any disease and will be always healthy.

6. - BRAMARI (OR BEETLE-DRONING KUMBHAKA)
78. At past midnight, in a place where there are no sounds of any animals, etc., to be heard, let the Yogi practise Puraka and Kumbhaka, closing the ears by the hands.

79-80. He will hear then various internal sounds in his right ear. The first sound will be like that of crickets, then that of a lute, then that of a thunder, then that of a drum, then that of a beetle, then that of bells, then those of gongs of bell-metal, trumpets, kettle-drums, mridanga, military drums, and dundubhi, etc

81-82. Thus various sounds are cognised by daily practice of this Kumbhaka. Last of all is heard the Anahata sound rising from the heart; of this sound there is a resonance, in that resonance there is a Light. In that Light the mind should be immersed. When the mind is absorbed, then it reaches the Highest seat of Vishnu (parama-pada). By success in this Bhramari Kumbhaka one gets success in Samadhi.

7.—MURCHHA
83. Having performed Kumbhaka with comfort, let him withdraw the mind from all objects and fix it in the space between the two eyebrows. This causes fainting of the mind, and gives happiness. For, by thus joining the Manas with the Atma, the bliss of Yoga is certainly obtained.

84. The breath of every person in entering makes the sound of "ssh" and in coming out, that of "ham." These two sounds make soham  (so'ham "I am That") or hamsa (bamsa " The Great Swan"). Through out a day and a night there are twenty-one thousand and six hundred such respirations, (that is, 15 respirations per minute). Every living being (Jiva) perfoms this japa unconsciously, but constantly. This is called Ajapa gayatri.

85. This Ajapa japa is performed in three places, i.e., in the Muladhara (the space between anus and membranum virile), in the Anahat lotus (heart) and in the Ajnya lotus (the space where the two nostrils join).

86-87. This body of Vayu is ninety-six digits length (i.e., six feet) as a standard. The ordinary length of the -air-current when expired is twelve digits (nine inches) ; in singing, its length becomes sixteen digits (one foot); in eating, it is twenty digits (15 inches); in walking, it is twenty-four digits (18 inches); in sleep, it is thirty digits (27 1/2- inches); in copulation, it is thirty-six digits (27 inches), and in taking physical exercise, it is more than that.

88. By decreasing the natural length of the expired current from nine inches to less and less, there takes place increase of life ; and by increasing the current, there is decrease of life.

89. So long as breath remains in the body there is no death. When the full length of the wind is all confined in the body, nothing being allowed to go out, it is Kevala Kumbhaka.

90-91. All Jivas are constantly and unconsciously reciting this Ajapa Mantra, only for a fixed number of times every day, But a Yogi should recite this consciously and counting the numbers. By doubling the number of Ajapa (i.e., by 30 respirations per minute), the state of Manonmani (fixedness of mind) is attained. There are no regular Rechaka and Puraka in this process. It is only (Kevala) Kumbhaka.

92. By inspiring air by both nostrils, let him perform Kevala Kumbhaka. On the first day, let him retain breath from one to sixty-four times.

93-94. This Kevali should be performed eight times a day, once in every three hours ; or one may do it five times a day, as I shall tell thee. First in the early morning, then at noon, then in the twilight, then at midnight, and then in the fourth quarter of the night. Or one may do it thrice a day, i.e., in the morning, noon and evening.

95-96. So long as success is not obtained in Kevali, he should increase the length of Ajapa japa every day, one to five times. He who knows Pranayama and Kevali is the real Yogi. What can he not accomplish in this world who has acquired success in Kevali Kumbhaka?

SIXTH LESSON.
DHYANA-YOGA.
GRERANDA SAID :-1. The Dhyana or contemplation is of three sorts: gross, subtle and luminous. When a particular figure, such as one's Guru or Deity is contemplated, it is Sthula or gross contemplation. When Brahma or Prakriti is contemplated as a mass of light, it is called Jyotir contemplation. When Brahma as a Bindu (point) and Kundali force are contemplated, it is Sukshma or Subtle contemplation.

1.-STHULA DHYANA.
2-8. (Having closed the eyes), let him contemplate that there is a sea of nectar in his heart : that in the midst of that sea there is an island of precious stones, the very sand of which is pulverised diamonds and rubies. That on all sides of it, there are Kadamba trees, laden with sweet flowers; that, next to these trees, like a rampart. there is a row of flowering trees, such as malati, mallika, jati, kesara, champaka, parijata and padmas, and that the fragrance of these lowers is spread all round, in every quarter. In the middle of this garden, let the Yogi imagine that there stands a beautiful Kalpa tree, having four branches, representing the four Vedas, and that it is full of lowers and fruits. Insects are humming there and cuckoos singing. Beneath that tree, let him imagine a rich platform of precious gems, and on that a costly throne inlaid with jewels, and that on that throne sits his particular Deity, as taught to him by his Guru. Let him contemplate on the appropriate form, ornaments and vehicle of that Deity. The constant contemplation of such a form is Sthula Dhyana.

ANOTHER PROCESS.
9-11. Let the Yogi imagine that in the pericarp of the great thousand-petalled Lotus (Brain) there is a smaller lotus having twelve petals. Its colour is white, highly luminous, having twelve bija letters, named (ha sa ksha ma la va ra yum ha sa kha phrem). In the pericarp of this smaller lotus there are three lines forming a triangle (a ka tha): having three angles called (ha la ksha) : and in the middle of this triangle, there is the Pranava I Om.

12. Then let him contemplate that in that there is a beautiful seat having Nada and Bindu. On that seat there are two swans, and a pair of wooden sandals or shoes.

13-14. There let him contemplate his Guru Deva, having two arms and two eyes, and dressed in pure white, anointed with white sandal-paste, wearing garlands of white lowers ; to the left of whom stands Sakti of blood-red colour. By thus contemplating the Guru, the Sthula Dhyana is attained.

2.-JYOTIR DHYANA.
Gheranda said :--15. I have told thee the Sthula Dhyana; listen now to the contemplation of Light, by which the Yogi attains success and sees his Self.

16. In the Muladhara is kundalini, having the form of a serpent. The Jivatma is there like the flame of a lamp. Contemplate on this lame as the Luminous Brahma. This is the Tejo Dhyana or Jyotir Dhyana.

ANOTHER PROCESS.
17. In the middle of the two eye-brows, above the Manas, there is a Light consisting of Om. Let him contemplate on this flame. This is another method of contemplation of Light.

3.-SUKSHMA DHYANA.
Gheranda said :-18-19. O Chanda! thou bast heard the Tejo Dhyana, listen now to the Sukshma Dhyana. When by a great good fortune, the kundali is awakened, it joins with the Atma and leaves the body through the portals of the two eyes ; and enjoys itself by walking in the royal road (Astral Light). It cannot be seen, on account of subtleness and great changeability.

20. The Yogi, however, attains this success by performing Shambhavi Mudra„ i.e., by gazing fixedly at space without winking. (Then he will see his Sukshma Sarira). This is called Sukshma Dhyana, difficult to be attained even by the Devas, as it is a great mystery.

21. The contemplation of Light is a hundred times superior to contemplation of Form ; and a hundred thousand times superior to Tejo Dhyana is the contemplation of the Sukshma.

22. O Chanda! thus have I told thee the Dhyana Yoga—a most precious knowledge ; for, by it, there is direct perception of the Self. Hence Dhyana is belauded.

SEVENTH LEESON
SAMADHI YOGA.
Gheranda said ;-1. The Samadhi is a great Yoga ; it is acquired by great good fortune. It is obtained through the grace and kindness of the Guru, and by intense devotion to him.

2. That Yogi quickly attains this most beautiful practice of Samadhi, who has confidence (or faith) in knowledge, faith in his own Guru, faith in his own Self ; and whose mind (manas) awakens to intelligence from day to day.

3. Separate the Manas from the body, and unite it with the Paramatma. This is known as Samadhi or Mukti from all states of consciousness.

4. I am Brahma,; I am nothing else, the Brahma is certainly I, I am not participator of sorrow, I am Existence, Intelligence and Bliss ; always free, of one essence.

5-6. The Samadhi is four-fold, i.e., Dhyana-Samadhi, Nada-Samadhi, Rasananda Samadhi, and Laya-Samadhi ; respectively accomplished by Sambhavi Mudra, Khechari Mudra, Bhramari Mudra and Yoni-Mudra. The Bhakti-Yoga Samadhi is fifth, and Raja-Yoga Samadhi, attained through Mano-Murchha Kumbhaka, is the sixth form of Samadhi.

1.—DHYANA-YOGA SAMADHI.
7. Performing the Sambhavi Mudra perceive the Atma. Having seen once the Brahma in a Bindu (point of light), fix the mind in that point.

8. Bring the Atma in Kha (Ether), bring the Kha (Ether or Space) in the Atma. Thus seeing the Atma full of Kha (Space or Brahma), nothing will obstruct him. Being full of perpetual bliss, the man enters Samadhi (Trance or Ecstasy).

2.—NADA-YOGA SAMADHI.
9. Turn the tongue upwards, closing the wind-passages, by performing the Khechari Mudra; by so doing, Samadhi (trance asphyxiation) will be induced ; there is no necessity of performing anything else.

3. RASANANDA YOGA SAMADHI.
10-11. Let him perform the Bhramarl Kumbhaka, drawing in the air slowly: expel the air slowly and slowly, with a buzzing sound like that of beetle. Let him carry the Manes and place it in the centre of this sound of humming beetle. By so doing, there will be Samadhi and by this, knowledge of 'so' 'ham' (I am That) arises, and a great happiness takes place.

4.-LAYA-SIDDHI YOGA SAMADHI.
12-13. Perform the Yoni-Mudra, and let him imagine that he is Sakti, and Paramatma is Purusha ; and that both have been united in one. By this he becomes full of bliss, and realises Aham Brahma, 'I am Brahma.' This conduces to Advaita Samadhi.

5.-BHAKTI YOGA SAMADHI.
14-15. Let him contemplate within his heart his special Diety; let him be full of ecstasy by such contemplation, let him shed tears of happiness, and by so doing he will become entranced. This leads to Samadhi and Manon-mani.

6.-RAJA-YOGA SAMADHI
16. Performing Manomurchha Kumbhaka, unite the Manas with the Atma. By this Union is obtained Raja-Yoga Samadhi.

7.-PRAISE OF SAMADHI.
17. O Chanda! thus have I told thee about Samadhi which leads to emancipation. Raja-Yoga Samadhi, Unmani, Sahajavastha are all synonyms, and mean the Union of Manas with Atma.

18. Vishnu is in water, Vishnu is in earth, Vishnu is on the peak of the mountain ; Vishnu is in the midst of Volcanic fires and flames : the whole Universe is full of Vishnu.

19. All those that walk on land or move in the air, all living and animate creation, trees, shrubs, roots, creepers and grass, etc., oceans and mountains—all, know ye, to be Brahma. See them all in Atma.

20. The Atma confined in the body is Chaitanya or Consciousness, it is without a second, the Eternal, the Highest ; knowing it separate from body, let him be free from desires and passions.

21. Thus is Samadhi obtained, free from all desires. Free from attachment to his own body, to son, wife, friends, kinsmen, or riches ; being free from all, let him obtain fully the Samadhi.

22. Siva has revealed many Tattvas, such as Laya Amrita, etc of them, I have told thee an abstract, leading to emancipation.

23. O Chanda! thus have I told thee of Samadhi, difficult of attainment. By knowing this, there is no rebirth in this Sphere.

Translated by Srisa Chandra Vasu
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