Scriptures Quotes

Anandaddhevya khalvimani bhutani jayante
Anandena jatani jivanti
Anandam prayantyabhisamvishanti

Out of bliss, all beings are born,
In bliss they are sustained,
And to bliss they go and merge again.
-Taittiriya Upanishad 3.6.1


mana eva manushyanam
karanam bandha-mokshayoh
bandhaya visayasango
muktyai nirvisayam manah

For man, mind is the cause of bondage
and mind is the cause of liberation. 
Mind absorbed in sense objects 
is the cause of bondage, 
and mind detached from the sense objects 
is the cause of liberation.
-Amrita Bindu Upanishad


karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

You have a right to perform your prescribed duty, 
but you are not entitled to the fruits of action. 
Never consider yourself to be the cause of the results of your activities, 
and never be attached to not doing your duty.
-Bhagavad Gita 2.47


yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Whenever and wherever 
there is a decline in religious practice, 
O descendant of Bharata, 
and a predominant rise of irreligion-at that time 
I descend Myself.
-Bhagavad Gita 4.7


karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt

One who sees inaction in action, 
and action in inaction, 
is intelligent among men, 
and he is in the transcendental position, 
although engaged in all sorts of activities.
-Bhagavad Gita 4.18


tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darsinah

Just try to learn the truth 
by approaching a spiritual master. 
Inquire from him submissively 
and render service unto him.
The self-realized soul can impart knowledge
unto you because he has seen the truth.
-Bhagavad Gita 04.34


brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa

One who performs his duty without attachment, 
surrendering the results unto the Supreme God, 
is not affected by sinful action, 
as the lotus leaf is untouched by water.
-Bhagavad Gita 5.10


uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah

A man must elevate himself by his own mind, not degrade himself. 
The mind is the friend of the conditioned soul, and his enemy as well.
-Bhagavad Gita 6.5


sanaih sanair uparamed
buddhya dhrti-grhitaya
atma-samstham manah krtva
na kincid api cintayet

Gradually, step by step, with full conviction, 
one should become situated in trance 
by means of intelligence,
and thus the mind should be fixed on the Self alone 
and should think of nothing else.
-Bhagavad Gita 6.25


daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te

This divine energy of Mine, 
consisting of the three modes of material nature
(goodness, passion & ignorance), 
is difficult to overcome. 
But those who have surrendered unto Me 
can easily cross beyond it.
-Bhagavad Gita 7.14


anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah

And whoever, at the time of death, 
quits his body, remembering Me alone, 
at once attains My nature.
Of this there is no doubt.
-Bhagavad Gita 8.5


sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham

Of all creations 
I am the beginning and the end and also the middle, O Arjuna. 
Of all sciences I am the spiritual science of the Self, 
and among logicians I am the conclusive truth.
-Bhagavad Gita 10.25


ihaika-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesa
yac canyad drastum icchasi

Whatever you wish to see can be seen 
all at once in this body. 
This universal form can show you 
all that you now desire, as well as 
whatever you may desire in the future. 
Everything is here completely.
-Bhagavad Gita 11.7


tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin

Therefore get up and prepare to fight. 
After conquering your enemies 
you will enjoy a flourishing kingdom. 
They are already put to death by My arrangement,
and you, O Savyasācin, 
can be but an instrument in the fight.
-Bhagavad Gita 11.33


yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate

He who is free from the notion of ego,
whose intellect is unattached,
though he annihilates all the worlds,
he slayeth not, 
nor is he bound by the results of his actions.
-Bhagavad Gita 18.17


satsaṇgatve nissṇgatvaṁ 
nissaṇgatve nirmohatvam |
nirmohatve niścalatattvaṁ 
niścalatattve jīvanmuktiḥ ||

From Satsanga comes non-attachment, 
from non-attachment comes freedom from delusion, 
which leads to self-settledness. 
From self-settledness comes Jivan Mukti (liberation).
-Bhaja Govindam 9


yogarato vābhogaratovā 
saṇgarato vā saṇgavīhinaḥ |
yasya brahmaṇi ramate cittaṁ 
nandati nandati nandatyeva

One may take delight in yoga or bhoga, 
may have attachment or detachment. 
But only he whose mind steadily delights 
in Brahman enjoys bliss, 
no one else.
-Bhaja Govindam 20


Purnamadah Purnamidam Purnat Purnamudachyate
Purnasya Purnamadaya Purnameva Vashishyate
Om shanti, shanti, shanti

That unmanifested Brahman is perfect, 
and This manifested Brahman is also perfect. 
Fullness proceeds from fullness.
Taking fullness from fullness, 
all that remains is fullness.
Aum Peace! Peace! Peace!
-Isha Upanishad


My dear,
by knowing one piece of mud, 
all things made of mud are understood - 
in fact, the mud alone is the substance, 
the names and forms are mere words.

Just as, my dear, by one nugget of gold all 
that is made of gold is known,
the modification being only a name, arising from speech, 
while the truth is that all is gold..
-Chandogya Upanishad 6.1.2-6


brahma satyam jagan-mithyä 
jivo brahmaiva näparah

Brahman is the Reality, 
the universe is an illusion,
The living being is Brahman alone, 
none else.
-Advaita Vedanta


Not through discourse,
not through the intellect,
not even through the study of the scriptures
can the Self be realized.

The Self reveals Himself to the one who longs for the Self
-The Upanishads


Oh Arjuna, I am the Self indwelling in the hearts of all beings.
I am thus the beginning, the middle, as also the end of all beings.
-Bhagavad Gita 10.20


As the blazing fire reduces wood to ashes,
similarly, the fire of Self-knwowledge reduces all Karma to ashes.
-Bhagavad Gita 


Kaama maya evayam purusha iti
Sa Yatha kaamo bhavati tat kratur bhavati
Yat kratur bhavati tat karma kurute
Yat karma kurte tad abhisam padyate

You are what your deep, driving desire is
As your desire is, so is your will
As your will is, so is your deed
As your deed is, so is your destiny
-Brihadaranyaka Upanishand 4, 4.5


The disciple questioned: 
After these five sheaths have been eliminated as unreal, 
I find nothing, O Master, in this universe 
but a Void, the absence of everything. 
What object remains for a wise person to identify with?

and the Guru replies that 
the Self or That by which 
all modifications, including the ego and
all its creatures and their absence (that is the void), 
are perceived, is always there
but which Itself is not perceived, know thou that Ātman – the Knower – through the sharpest intellect.
-Vivekachudamani 212-214


Swa swarupanusandhanam 
bhaktirityabhidheeyate

Reflection on one’s own Self 
is called bhakti.
Bhakti and Self-Enquiry
are one and the same.


A sober person, 
even when harassed by other living beings, 
should understand that his aggressors 
are acting helplessly under the control of God, 
and thus he should never be distracted 
from progress on his own path. 
This rule I have learned from the earth.
-Uddhava Gita 7.37


One who is qualityless, is recognised as such. 
One who was meaningful, got His own meaning.
After many days He met himself.
-Dasabodh 8.8.65


Although it (Jivatman) is 
(considered to be) in the body
it is still not in the body; 
it is not affected by any change of the body, 
nor does it take part in any enjoyment 
pertaining to the body, 
nor can it be bound down or conditioned
by anything that binds the body.
-Uttara Gita 1.27


It is not for the sake of the husband, 
my dear, that he is loved, 
but for the sake of the Self that he is loved. 
It is not for the sake of the wife, 
my dear, that she is loved, 
but for sake of the Self that she is loved.
-Brihadaranyaka Upanishad 2.4.5


There is light within a man of light,
and he lights the whole world.
If he does not shine,
he is darkness.
-Gospel of Thomas 


Jesus said, 
'The seeker should not stop until he finds. 
When he does find he will be disturbed. 
After having been disturbed, he will be astonished. 
Then he will reign over everything. 
[Having reigned, he will rest.]
-Gospel of Thomas


The Kingdom of God is spread upon the earth, 
and men do not see it.
-Gospel of Thomas, 113


When you make the two into one, 
and when you make the inner like the outer 
and the outer like the inner, 
and the upper like the lower, 
and when you make male and female into a single one, 
so that the male will not be male 
nor the female be female, ... 
then you will enter the kingdom
-Gospel of Thomas


Satyameva jayate naanritam
satyena pantha vitato devayanah
yenaa kramantyarishayo hyaaptakaamaa
yatra tat satyasya paramam nidhaanam

Truth alone triumphs; not falsehood
The divine path is laid by truth through which
The sages whose desires have been completely fulfilled
Reach the Absolute, where the supreme Truth resides.
-Mundaka Upanishad 3.1.6



naantah-prajnam, na bahishprajnam, nobhayatah-prajnam, 
na prajnanaghanam, na prajnam, naaprajnam, adrishtam, avyavaharyam, agraahyam, alakshanam, achintyam, avyapadeshyam,
ekatma-pratyaya-saram, prapanchopashamam, shantam, shivam, advaitam, chaturtham, manyante, sa atma; sa vijneyah

Turiya is not that which is conscious of the internal (subjective) world, nor that which is conscious of the external (objective) world, nor that which is conscious of both, nor that which is a mass of all consciousness, nor that which is simple consciousness, nor that which is unconscious. It is unseen (by sense organs), not related to anything, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially of the nature of Consciousness constituting the Self alone, negation of all phenomena, the Peaceful, all Bliss and the Non-dual. This is what is known as the fourth (Turiya). This is the Atman and it has to be realized.
-Mandukya Upanishad 7

Madhurashtakam

Adharam Madhuram Vadanam Madhuram Nayanam Madhuram Hasitam Madhuram |
Hrdayam Madhuram Gamanam Madhuram Madhura-Adhipater-Akhilam Madhuram ||1||

Meaning:
1.1: (O Krishna) Your Lips are Sweet and Charming, 
Your Face is Sweet and Charming, 
Your Eyes are Sweet and Charming and 
Your Laughter is Sweet and Charming,
1.2: (O Krishna) Your Heart is Sweet and Charming and 
Your Going is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Vacanam Madhuram Caritam Madhuram Vasanam Madhuram Valitam Madhuram |
Calitam Madhuram Bhramitam Madhuram Madhura-Adhipater-Akhilam Madhuram ||2||

Meaning:
2.1: (O Krishna) Your Speech is Sweet and Charming, 
Your Nature is Sweet and Charming, 
Your Garments are Sweet and Charming and 
Your Bent Posture is Sweet and Charming,
2.2: (O Krishna) Your Walking is Sweet and Charming and 
Your Creation of Confusion is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Vennur-Madhuro Rennur-Madhurah Paannir-Madhurah Paadau Madhurau |
Nrtyam Madhuram Sakhyam Madhuram Madhura-Adhipater-Akhilam Madhuram ||3||

Meaning:
3.1: (O Krishna) Your Flute is Sweet and Charming, 
Your Flowers ( with Pollen ) are Sweet and Charming, 
Your Hands are Sweet and Charming and 
Your Feet are Sweet and Charming,
3.2: (O Krishna) Your Dance is Sweet and Charming and 
Your Friendship is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Giitam Madhuram Piitam Madhuram Bhuktam Madhuram Suptam Madhuram |
Ruupam Madhuram Tilakam Madhuram Madhura-Adhipater-Akhilam Madhuram ||4||

Meaning:
4.1: (O Krishna) Your Singing is Sweet and Charming, 
Your Drinking is Sweet and Charming, 
Your Eating is Sweet and Charming and 
Your Sleeping is Sweet and Charming,
4.2: (O Krishna) Your Form is Sweet and Charming and 
Your Mark on Forehead is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Karannam Madhuram Tarannam Madhuram Harannam Madhuram Ramannam Madhuram |
Vamitam Madhuram Shamitam Madhuram Madhura-Adhipater-Akhilam Madhuram ||5||

Meaning:
5.1: (O Krishna) Your Acts are Sweet and Charming, 
Your Carrying Over is Sweet and Charming, 
Your Stealing is Sweet and Charming and 
Your Divine Love Play is Sweet and Charming,
5.2: (O Krishna) Your Exuberance is Sweet and Charming and 
Your Relaxation is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Gun.jaa Madhuraa Maalaa Madhuraa Yamunaa Madhuraa Viicii Madhuraa |
Salilam Madhuram Kamalam Madhuram Madhura-Adhipaterakhilam Madhuram ||6||

Meaning:
6.1: (O Krishna) Your Humming is Sweet and Charming, 
Your Garland is Sweet and Charming, 
Your Yamuna is Sweet and Charming and 
Your Waves (of Yamuna) is Sweet and Charming,
6.2: (O Krishna) Your Water (of Yamuna) is Sweet and Charming and 
Your Lotus is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Gopii Madhuraa Liilaa Madhuraa Yuktam Madhuram Muktam Madhuram |
Drssttam Madhuram Shissttam Madhuram Madhura-Adhipaterakhilam Madhuram ||7||

Meaning:
7.1: (O Krishna) Your Gopis (Cowherd Girls) are Sweet and Charming, 
Your Divine Play is Sweet and Charming, 
Your Togetherness is Sweet and Charming and 
Your Setting Free is Sweet and Charming,
7.2: (O Krishna) Your Glance is Sweet and Charming and 
Your Courtesy is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

Gopaa Madhuraa Gaavo Madhuraa Yassttir-Madhuraa Srssttir-Madhuraa |
Dalitam Madhuram Phalitam Madhuram Madhura-Adhipaterakhilam Madhuram ||8||

Meaning:
8.1: (O Krishna) Your Gopas (Cowherd Boys) are Sweet and Charming, 
Your Cows are Sweet and Charming, 
Your Staff is Sweet and Charming and 
Your Creation is Sweet and Charming,
8.2: (O Krishna) Your Breaking is Sweet and Charming and 
Your Making is Sweet and Charming; 
Everything about You is Sweet and Charming, 
O Lord of Sweetness.

http://www.greenmesg.org/mantras_slokas/sri_krishna-madhurashtakam-adharam_madhuram.php

Guru Paduka (Sai Paduka)

Narada Bhakti Sutras

I What Bhakti is
1. Now, therefore, we shall expound Bhakti.*
* (Now, therefore):  Their two words generally form a sort of introductory formula to announce the title of Sutra works in Sanskrit. The special implication here is perhaps that realisation of Truth is not of the head but of the heart, and therefore this work is under-taken to provide a practical guide to those who wish to approach God through Bhakti, the most natural path of all.
2. It is of the nature of the highest love for This One.*
* I prefer (for This One) to the two other readings (for Him), and (for that Unknown Being), for we are thus reminded of the profound truth that God being in our very heart, is nearest to us.
3. And of the  nature of immortal bliss.*
* The Sanskrit word 'Amrita' means both nectar and immortal. Bhakti is here described as a divine nectar the wholesome effects of tasting which are set forth in the three subsequent Sutras.
4. On attaining which, a man becomes perfect, immortal, satisfied for ever.
5. On gaining which one wants nothing, laments over nothing, hates nothing, delights in nothing, and is never enthusiastic over anything earthly.
6. Experiencing which one becomes exhilarated beyond self-control, stands perfectly still, and revels in the Self.*
* The true lover of God grows into His likeness and therefore shares with Him His perfections and partakes of His infinite joy.

II Bhakti no worldly desire
7. It is no worldly desire, for it is of the nature of suppression.*
* Thirst for divine life cannot be classed among the various desires for worldly objects, for the moment Bhakti dawns all desires vanish. The true lover of God looks to no reward even from God, but loves Him for love's sake.
8. Suppression means abandoning all worldly and Vedic activities.*
* The 'suppression' of desires referred to in the previous aphorism does not imply active fight with desires, for the more you fight desires the keener they become. We have only to stop adding fuel to the fire of desires. As further activities and undertakings cease, desires lose very much of their force.
9. And exclusive devotion to Him and indifference to all things that are obstacles to it.
10. 'Exclusive devotion' is abandonment of all other supports.*
* Until the aspirant has abandoned all so-called resources, he cannot learn to live in the consciousness of the one never-failing and never-exhausting source, namely God. Desires continue to worry him till then.
11. Indifference to obstacles consists in undertaking only such activities— whether of ordinary life or those enjoined in the Vedas —as are favourable to it.*
* This Sutra serves a double purpose. In the first place, it aims at restricting the activities which are recommended (in Sutra 8) to be given up. Only selfish activities are to be abandoned in order to get rid of desires. In the second place, it explains the indifference to obstacles of Bhakti referred to in Sutra 9. It is not a life of supine unconcern that is meant, but an active co-operation with divine plan. All works in a line with Bhakti are to be regularly performed. 

III Lite before and after the realisation of Bhakti
12. Even after firm establishment in divine resolve, the Scriptures are to be respected.*
* This and the two subsequent Sutras apply to the aspirant to Bhakti as well as to one who is already rooted in Bhakti.  The Scriptures being the Word of God, are for ever the lamp of life to a true Bhakta. Walking in the light of the Shastras is for him synonymous with harmony with Divine Order. To swerve even an inch from this path is to him a trip and fall. Having entered a larger and wider life, he has now no obligations to fulfil, though apparently he continues the ordinary round of life just like others.
13. Otherwise there is apprehension of a fall.
14. Even ordinary life is only up till then, though physical activities such as taking food, continue as long as one wears this body.

IV The essence of Bhakti
15. Definitions of this Bhakti will now be stated in accordance with different views.
16. 'It is love of worship and other similar acts'-says Vyasa, the son of Parasara.
17. 'Fondness for spiritual conversation and the like'- says Garga.
18. 'These are Bhakti in so far as they do not clash with the contemplation of the: Self'-says Sandilya.
19. But Narada says "It is the offering of all acts to Him and feeling the highest pang of separation on occasions of losing remembrance of him.*
* These definitions or rather desctiptions of Bhakti are not mutually exclusive, but more and more comprehensive as we proceed.  Sutra 16 refers to devotion in works, 17 to devotion in speech, while 18 lays stress on devotion in mind.  Devotion to God in thought, word and deed is of course necessary for a truly spiritual life. But Narada goes to the very root of the matter  when he says that there cannot be real Bhakti unless there is complete self-surrender in every aspect of our life and unless we so attune ourselves to God that any separation from Him becomes utterly unthinkable.
20. So it is, so it is.
21. As, for instance, in the case of the cowherdesses of Vraja (Gokula).
22. It cannot be said that even there, is a blemish, the absence of recognition of divine glory.
23. Lacking in such appreciation is the love, for instance, of adulterers. 
24. In that sort of love, there is no idea at all of one's feeling happy in the happiness of the other.*
* Complete effacement of the self and at-one-ment with God is the crucial test of genuine Bhakti. A Bhakta is never prompted to love God by any profit-seeking motive. Puranas like the Mahabhagavata and Vishnupurana, have given a very vivid picture of selfless love for God in their account of the Gopies and Sri Krishna. Of course,the relation of Gopies with Sri Krishna is liable to be misunderstood as something physical by the sensually-minded. The author of the sutras here warns Students of Bhakti against mistaking the highest form of God-love for anything so grotesque.

V  Bhakti the best of spiritual paths
25. Now this Bhakti is greater than Kama (performance of religious works), Jnana (knowledge) and Yoga (mystic control of the mind).*
* Karma, Jnana, and Yoga are the names of different  spiritual paths. These are not really three distinct and idependent paths, but are interrelated at one or more points on the way to realisation. The goal being the same in each case, namely attainment of God, it follows that the path of Bhakti which keeps this view from the start, is more direct and natural than tha other paths which must sooner or later revert to it.
26. For it is of the nature of the fruit of all these.
27. And because God hates egotism and loves humility.* 
* The wording of this Sutra must not mislead the reader to suppose that God is Himself subject to feelings of love and hatred. It simply means that egotism is the greatest impediment to the realisation of God-love. The more one empties oneself of the ego, the more is he filled with God.

VI Bhakti its own fruit
28. Some think that knowledge is the one means to it.
29. Others are of opinion that there is mutual dependence between the two.
30. It is its own fruit, sayeth Narada, the son of Brahma.
31. For it is seen to be just so in the case of the palace, a dinner, and the like.
32. The King is not pleased by that knowledge, nor is hunger appeased by mere knowledge of food.*
* The illustrations are intended to warn students against supposing that mere intellectual knowledge is quite sufficient.
33. Hence this Bhakti alone should be chosen by those who seek liberation.

VII Accessary means to Bhakti
34. Teachers have recommended various means to this Bhakti.*
* The means here described are only accessory, for Bhakti is its own means as has been shown already.
35. It results from the renunciation of the objects of the senses and renunciation of attachment.*
* The consciousness of me and mine in everything we do and deal with, is what is called 'attachment' here.
36. From unremitting adoration. 
37. From  listening to  narration of various blessed qualities of the Lord and proclaiming them aloud even while attending to affairs of ordinary life.*
* Spiritual life and ordinary life should not be separated. All our activities may be turned into worship if only we do not forget the constant remembrance of Divine qualities.
38. In the main, however, it results through the grace of the great ones, through even a little of the grace of the Lord.*
* Self-effort is certainly needed, but before long the aspirant will know that of himself he can do nothing; the quickening influence of Bhaktas will soon convince him that everything is due to the invisible support of God Himself.

VIII Company of the Spiritually great
39. Now, association with the great, is hard to get, difficult to realise, though most invaluable.
40. Nevertheless, it is attainable, and that through His grace only.
41. For there is no distinction between Him and His devotees.*
* This is very important for the aspirant to note, because it is only these Bhaktas, the highest manifestations of God, that are first accessible to him and lead him on to a realisation of God as He is.
42. That alone should be sought out, that alone should be sought out.

IX Dangers of evil association
43. Evil association should be shunned by all manner of means.*
* Those who are not yet blessed with the company of Bhaktas, should take the initial step of overcoming attachment to objects of sense by holding thoughts of Bhakti in their mind by sustained effort. In good time, when we are ready for it, a real Bhakta will arrive and impart the kind of teaching that is best suited for us.
44. For it is the cause of desire, anger, delusion, loss of memory, loss of intellect and utter ruin.*
* 'Memory and intellect' spoken of in this Sutra refer to spiritual meditation and spiritual reason respectively.
45. These are in themselves like little waves,  but through association become a veritable sea.

X How to cross Maya
46. Who crosses, who crosses this Maya* (illusory glamour of the world )? He who gives up attachments, he who waits upon a spiritually magnanimous soul, he  who becomes free from the idea of possession.
* The world of the senses in which the unenlightened live is called Maya (illusory appearance) because from the highest standpoint of Reality it does not exist. But in so far as it affects people wbo react to it, it is by no means negligible; it is therefore like a boundless sea humanly impossible to cross.
47. He who habitually resorts to a solitary place,* he who cuts asunder all worldly bondage, he who transcends the three fundamental Gunas of nature,* he who gives up the idea of acquisition and preservation.
* 'The solitary place' need not necessarily be a cave in a. retired place or anything like that; the one condition needed is that it must be free from evil influences. For advanced seekers their own heart is the most secret Place for meditation.
* The three Gunas- Sattva (the enlightening), Rajas (the inflaming), and Tamas (the enveloping and obscuring)- are described at length in the Gita.
48. He who gives up all desire for the fruit of his actions, renounces all activities and thus passes beyond all pairs of opposites.
49. He who renounces even the Vedas, who has only incessant love for the Lord.*
* Rites and ceremonies are but the symbols of the experiences of the soul while the Vedas or Scriptures are but partial expressions of the Reality which can be known only by direct intuition.  Hence the Bhakta lays hold of the key to this direct approach, namely love of God, and transcends the limits of Vedas and Vedic ceremonies. 'The pairs of opposites' spoken of in Sutra 48 are subjective ones such as happiness and misery.
50. He crosses, he crosses this Maya, and he takes other people also across it.

XI Nature of God-love
51. The nature of Love is inexpressible in words.*
* The word 'anirvachaniyam' in the original should not be associated in any manner with the significance attached to it by Post-Sankara Vedantins. It only means that Bhakti is a realisation so profound that it is impossible to find words exactly describing it.
52. It is like a dainty dish tasted by a mute person.
53. It finds expression very rarely in some worthy soul.
54. Beyond the  fundamental Gunas, above all desires, growing intense moment by moment, incessant, most subtle, and fathomable only by intuition.*
* The significance of the epithets should be noted:
(a) 'Beyond the Gunas.' Bhakti influenced by the Gunas is not pure; even Sattwic Bhakti inspired with the ambition of knowing God is far below this true Bhakti when one loves God for love's sake.
(b) 'Free from desires.' This follows from the previous statement, but it is specifically stated here for the guidance of less advanced souls. Bhakti practised with a view to get away from ills or to attain certain unfulfilled desires is not pure Bhakti.
(c) 'Growing intense every moment.' This God-love grows as we advance in our understanding and realisation of Truth. Progressive attainment and progressive love go hand in hand till both reach their one goal when the aspirant has achieved perfect union with his Beloved.
(d) 'incessant.' It is a continuous flow of loving remembrance, for no break can possibly occur when one has tasted its incomparable sweetness.
(e) 'most subtle.'  It is impossible for the ordinary human mind to have any conception of this exalted love; so different it is from the grosser love for things of this world.
(f) 'Fathomable by intuition alone.' Though beyond speech and intellect, Bhakti is not a chimerical something, for it can be directly intuited when we make contact with God in our inmost being.
55. When one has reached it, one sees that alone, hears about that alone, talks of that alone, thinks of that alone.*
* Just as a river loses its individuality when it has emptied itself into the ocean, the Bhakta loses his egoity completely when he has attained union with his beloved Bhagavan. Then he sees himself and all the rest of the universe as an inseparable part of that Universal Love which exhibits itself in every experience of his life.

XII Secondary Bhakti
56. Secondary Bhakti is of three kinds, to be classified  either according to the difference of Gunas, or according to the difference of the afflicted and other aspirants to whom it belongs.
57. In either case each preceding one is more conducive to beatitude than the one succeeding it.*
* Rajasic Bhakti exercised with a view to obtain the goods of life is better than Tamasic Bhakti which invokes divine help to do harm to others. Sattwic love is still higher, for it only aspires to know God. According to the second classification 'aathr' (Bhakti of affliction) is the highest. Here affliction does not refer to any misery due to worldly evil, but to distress due to a conscious separation from God.

XIII Special features of the Path of Bhakti
58. Bhakti is easier!* than any other way of approach to God.
* Karma (good works), Yoga (mind-control), Jnana (knowledge) are three other paths recommended. These paths are by no means quite distinct and we shall all have necessarily to tread each of them to a greater or lesser extent. Bhakti is said to be easier than the other paths not because it offers a life of luxury and softness- for there is discipline enough here- but because it is the direct approach to the Ideal through the heart. Love is so natural to us all, that it is recognized the moment we contact it, and from that moment onward a life of peace and joy is ours evermore.
59. For it needs no external proof, being its own proof.
60. And because it is of the nature of peace and of the nature of perfect bliss-

XIV Life of a Seeker
61. One need not worry if one's affairs go wrong, for the self, worldly affairs and even the Vedas have been surrendered to the Lord.*
* This mean, a complete trust in God even when things go the wrong way apparently; really, however, neither loss nor evil can touch him, for he is under the care of a loving and omnipotent God.
62. So long as this Bhakti is not achieved, the ordinary way of life should not be given up, but renunciation of the desire for reward of actions and discipline preparatory to it, should be persistently practised.*
* Before the carefree state of complete self-surrender is attained, conscious efforts must be made steadfastly in the shape of selfless work and discipline of the soul.
63. Accounts of women, wealth and of unbelievers should not be listened to.
64. Pride, vanity and other vices should be eschewed.
65. All acts should be offered up to Him and even feelings like desire and pride should be entertained with reference to Him only.*
* This refers to the process of sublimating everyone of our emotions and directing it towards God. All our activities outward and inward, must become a holy offering to Him and then they will be transmuted and welded into pure Bhakti. 
66. The three-dimensional form of love should be destroyed, and love and love alone should be entertained-devoted love of the eternal servant and of the eternal wife.*
* Bhakti which seeks to serve and love without any motive whatsoever, which has risen above the triad of lover, love and the loved, should always be the ideal of an aspirant.

XV The Glory of Master-Bhaktas
67. Bhaktas exclusively attached to the Lord are the best of His devotees.
68. Talking of Bhakti to one another in faltering tones attended with thrill and tears of joy, they sanctify their race and the wide earth.
69. They turn ordinary bathing places into sacred places of purification, ordinary acts into pious deeds, and words of instruction into holy texts.  
70. They are full of Him.*
* They have emptied themselves so completely that they wholly live in God. The lives of God-intoxicated Bhaktas like Prahlada bear witness to this.
71. The Pitris (manes) are delighted in them, the gods dance with joy, and this earth is happy in their care.
72. Among them there is no distinction due to birth, education, colour, race, wealth, occupation and the like.*
* However widely they may differ in other respects, they are all alike in their pure and unmixed love for God.
73. For they are all His own.

XVI Advice to a would-be Bhakta
74. The aspirant should not take to disputation.
75. For it leads to endless arguments and leads to no certain conclusion.
76. Works on Bhakti should be studied and acts calculated to rouse this Bhakti should be performed.*
* Earnest seekers receive, when they are in a fit mental condition, revelations of divine love through texts and passages of scriptures.  In order that the mind may be lifted up to that condition, it is necessary that acts like worship, prayer and meditation should be steadily resorted to.
77. Time free from the sway of pleasure, pain, desire, profit or other worldly considerations, is what every one seeks ; so even half a second should not be trifled away.*
* Every one wants to live a life without strain, but this is not possible unless one turns every odd moment to account and steadily applies his mind to God.
78. Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.
79. Free from all care, ye shall always adore Bhagavan (the Lord) alone with all your heart and soul.*
* God provides for all our needs; those who dedicate their lives to God are able to verify this. 'Bhagavan' stands for all blessed qualities that the human mind can ever assign to God.
80. If steadily praised, the Lord reveals Himself soon and blesses the Bhaktas with realisatior.*
* The original word refers perhaps to singing God's glory with intense divine feeling. This mode of waiting upon God is in time followed by what is known as 'Bhavesamadhi' the ectasy of divine feeling) which in its turn leads on to realisation of the highest Reality.

XVII Types of Bhakti-manifestations
81. For all the three divisions of time-past, present and future-Bhakti alone is preferable to other paths, Bhakti alone is preferable.
82. Though in itself one, this Bhakti manifests itself in eleven different forms: (1) attachment to the glorification of the blessed qualities of God, (2) attachment to His beautiful form, (3) attachment to His worship, (4) attachment to His remembrance, (5) attachment to His service, (6)attachment to His friendship, (7) attachment to filial love for Him, (8) attachment to wifelike love for Him, (9) attachment to self-surrender, (10) attachment to being filled with Him, and (II) attachment to an intense feeling of excruciating pain of separation from Him.*
* The Puranas are full of narratives of Bhaktas who have manifested these various types of Bhakti. One or more of these types may be seen to show themselves in one and the same Bhakta on different occasions. Witness the life of Sri Ramakrisna Paramahainsa in very recent times.

XVIII Teachers of Bhakti, Conclusion
83. So declare the teachers of Bhakti with one accord in defiance of public criticism, teachers like, (1) Sanatkumara, (2) Vyasa, (3) Suka, (4) Sandilya, (5) Garga, (6) Visnu, (7) Kaundinya, (8) Sesha, (9) Uddhava, (10) Aruni, (11) Bali, (12) Hanuman, and (13) Vibhishanaa.*
* This concluding section is meant to show (I) that Bhakti is a practical method of approaching God, which has been adopted with success by a good many aspirants placed in different stations in life, (2) that this treatise is a compendium of their views written by one who himself has practised what he preaches, and (3) that it is worth one's  while to follow and profit by the teachings of these disinterested Masters of Bhakti.
84. Whoever in this world believes and has faith in this gracious instruction offered by Narada, he becomes endowed with Bhakti, he attains the highest beatitude, aye, he attains the highest beatitude.*
* The Sanskrit word means dearest, or the most cherished end; it is here used as a synonym for the highest goal of human life.

http://www.estudantedavedanta.net/Narada-Bhakti-Sutra-Sanskrit-text-with-English-translation.pdf

Ribhu Gita

3. When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and oneself. Let this knowledge become firm with you by constant practice. Then, discarding everything, become one with the Supreme Absolute Reality and, remaining as that, be happy.

5. Abide as That in which there are neither thoughts nor fancies, neither peace nor self-control, neither the mind nor the intellect, neither confusion nor certainly, neither being nor non-being, and no perception of duality - and be always happy, unshakable and absolutely free from the fear arising from duality.

7. Abide as That in which there is no work, physical, mental, verbal or of any other kind, neither sin nor virtue, neither attachment nor its consequences - and be always happy, free from all traces of thought.

9. Abide as That in which there is neither the Self-limiting Power of Illusion nor its effects, neither knowledge nor ignorance, neither separate soul nor Lord of Creation, neither being nor non-being, neither world nor God - and be always happy, free from all traces of thought.

10. Abide as That in which there are no gods and their worship, none of the three Divine aspects of Creator, Preserver and Destroyer or meditation on them no Supreme Formless God nor meditation on Him - and be always happy, without the least trace of thought.

12. Abide as That in which there is neither body nor senses nor vital forces, neither mind nor intellect nor fancy, neither ego nor ignorance, nor anyone who identifies himself with them, neither the macrocosm nor the microcosm and be always happy, free from all traces of thought.

13. Abide as That in which there is neither desire nor anger, neither greed nor delusion, neither ill-will nor pride, no impurities of mind and no false notions of bondage and liberation - and be always happy, free from all traces of thought.

14. Abide as That in which there is no beginning or end, no top or bottom or middle, no holy place or god, no gifts or pious acts, no time or space, no objects of perception - and be always happy, free from all traces of thought.

15. Abide as That in which there is no discrimination between the real and the unreal, no absence of desire, no possession of virtues, no yearning for liberation, no competent Master or disciple, no steady knowledge, no realized stage, no liberation while alive or after death, nothing whatsoever at any time - and be always happy free from all traces of thought.

16. Abide as That in which there are no Holy Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self - and be always happy, free from the least trace of thought.

18. Abide as That in which there is no need for listening, reflecting and practicing, no meditation to be practiced, no differences of sameness, otherness or internal contradictions, no words or their meanings - and be always happy, free from the least trace of thought.

19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of the Creator God or the other Gods, or any object to be gained from them, no other world, no universe of any kind - and be always happy, without the least trace of thought.

21. Abide as That in which there are none of the three kinds of bodies (gross physical, subtle internal, or formless and most subtle), dreaming and sleeping, none of the three kinds of souls (those who are fully prepared to advance spiritually, those who are not fully prepared, and those who are not prepared at all), none of the three kinds afflictions (those of the body, those caused by the elements, and those caused by subtle beings and powers), none of the five functional layers of being (gross physical, vital, emotional- psychic, mental, and that of formless bliss), no one to identify himself with them - and be always happy, without the least trace of thought.

23. Abide as That in which there are no sense organs or anyone to use them, That in which transcendent bliss is experienced, That which is absolutely immediate, That by realizing and attaining which one becomes immortal, That by becoming which one does not return to this cycle of births and deaths - and be always happy, without the least trace of thought.

24. Abide as That, on realizing and experiencing the bliss of which, all joys appear to be the joys of That, That which, when clearly known to be oneself, shows there is nothing apart from oneself, and, knowing which, all kinds of separate souls become liberated - and be always happy, without the least trace of thought.

25. Abide as That, on realizing which to be oneself, there is nothing else to be known, everything becomes already known and every purpose accomplished - and be always happy, without the least trace of thought.

26. Abide as That which is attained easily when one is convinced that one is not different from the Supreme Absolute, That which results, when that conviction becomes firm, in the experience of the Supreme Bliss of the Real, That which produces a sense of incomparable and complete satisfaction when the mind is absorbed in It - and be always happy, without the least trace of thought.

28. Abide as That in which, when the mind is absorbed in It, one remains without a second, nothing other than oneself is seen to exist and incomparable bliss is experienced - and be always happy, without the least trace of thought.

29. Abide as That which is undifferentiated Existence, undifferentiated Consciousness, undifferentiated Bliss, absolutely non-dual, the undifferentiated Absolute Reality - and with the firm conviction that you are That, be always happy.

30. Abide as That which is “I” as well as “you” as well as everyone else, is the basis of all, is one without anything else whatsoever, is extremely pure, the undifferentiated Whole - and with the firm conviction that you are That, be always happy.

31. Abide as That in which there are no concepts or anything else whatsoever, the ego ceases to exist, all desires disappear, the mind becomes extinct and all confusions come to an end - and with the firm conviction that you are That, be always happy.

32. Abide as That in which there is no awareness of the body, or the various functions of manifest existence, no perception of objects, That in which the mind is dead, the soul become one with the Reality, thoughts dissolved and even one’s convictions no longer hold - and with the firm conviction that you are That, be always happy.

38. Abide as That which is everything from the experiential point of view and nothing from the absolute point of view, Existence - Consciousness-Bliss, always tranquil, with nothing separate from It, the self-existent Being -and with the conviction that you are That be always happy.

39. I have thus, O Nidagha, clearly explained to you the state of being one with the Supreme Being. By constantly thinking that you are the undifferentiated Supreme Being you can attain that state and enjoy constant bliss. There after, having become the Supreme Absolute Reality, you will never experience the misery that comes from identification with birth and death.

40. “Everything is the Supreme Being, which is Existence-Consciousness-Bliss, and I am That” By constantly cultivating this pure thought, get rid of impure thoughts. Then, my son, discarding even that thought and always inhering in the State of Fullness, you will become the non-dual and undifferentiated Supreme Being and attain liberation.

42. By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the all-comprehensive Supreme Being. Even a great sinner who hears and understands this teaching will get rid of all his sins and become the undifferentiated Supreme Being.

44. Therefore, attaining purity of mind by constantly thinking that everything that is known is the Supreme Being and that Supreme Being is oneself, and thereafter abiding in the state of complete identity with the Absolute Reality, liberation can be attained here and now. I have spoken the truth. In this manner, Sage Ribhu expounded the true and full state of being to Nidagha.

45. When one is convinced that one is always That which is Existence-Consciousness-Bliss and abides as That in a state of complete identity, one casts off the unreal bondage of identification with birth and death and attains liberation. This is the significance of the highly blissful mood and dance of our Supreme and undifferentiated God.
http://www.wearesentience.com/uploads/7/2/9/3/7293936/ribhu_gita_chapter_26.pdf
https://sites.google.com/site/nanyar/home/ribhugita
http://www.wearesentience.com/uploads/7/2/9/3/7293936/essence_of_ribhu_gita.pdf

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

Hatha Yoga Pradipika

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

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

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

During contemplation one sees, not with his eyes, as he does the objects of the world, various colours, which the writers on Yoga call the colours of the five elements. Sometimes, stars are seen glittering, and lightning flashes in the sky. But these are all fleeting in their nature.At first these colours are seen in greatly agitated waves which show the unsteady condition of the mind; and as the practice increases and the mind becomes calm, these colourwaves become steady and motionless and appear as one deep ocean of light. This is the ocean in which One should dive and forget the world and become one with his Lord—which is the condition of highest bliss.

Faith in the practices of Yoga, and in one's own powers to accomplish what others have done before, is of great importance to insure speedy success.  

I mean "faith that will move mountains," will accomplish anything, be it howsoever difficult. There is nothing which cannot be accomplished by practice. Says Śiva in Śiva Samhitâ.

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

10. Like a house protecting one from the heat of the sun, Hatha Yoga protects its practiser from the burning heat of the three Tâpas;

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

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

17. The ten rules of conduct are: ahimsâ (noninjuring), truth, nonstealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness.

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

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

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

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

Kurmâsana
24. Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrmaâsana.

Kukkutâsana
25. Taking the posture of Padmaâsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkutaâsana.

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

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

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

Paśchima Tâna
29-30. Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Bhadrâsana
55-56. Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the feet firmly joined to one another with both the hands. This Bhadrâsana is the destroyer of all the diseases. 

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

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

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

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

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

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

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

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

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

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

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

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

69. Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Haṭha Yoga, till the fruit—Râja Yoga—is obtained.
End of chapter 1st, on the method of forming the Âsanas.


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Dhauti (धौति)
24. A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the guru, and is taken out again. This is called Dhauti Karma.
NḄ.—The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day 1 cubit, 2nd day 2 cubits, 3rd day 3 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

45. At the end of Pûraka, Jâlandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyâna Bandha should be performed.
NḄ.—Pûraka is filling in of the air from outside. Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Puraka, Kumbhaka and Rechaka will be found at their proper place and should he carefully followed.

46. By drawing up from below (Mûla Bandha) and contracting the throat (Jâlandhara Bandha) and by pulling back the middle of the front portion of the body (i.e., belly), the Prâṇa goes to the Brahma Nâdî (Suṣumnâ)
The middle hole, through the vertebral column, through which the spinal cord passes, is called the Suṣumnâ Nâdî of the Yogîs. The two other sympathetic cords, one on each aide of the spinal cord, are called the Idâ and the Pingalâ Nâdîs. These will be described later on.

47. By pulling up the Apâna Vâyu and by forcing the Prâṇa Vâyu down the throat, the Yogî, liberated from old age, becomes young, as it were 16 years old.
Note--The seat of the Prâṇa is the heart; of the Apâna anus; of the Samâna the region about the navel; of the Udâna the throat; while the Vyâna moves throughout the body.

Sûrya Bhedana (सूर्य भेदन).
48. Taking any comfortable posture and performing the âsana, the Yogî should draw in the air slowly, through the right nostril.

49. Then it should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly.
Note.—This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

75. He obtains the position of Râja Yoga undoubtedly. Kuṇḍalinî awakens by Kumbhaka, and by its awakening, Suṣumnâ becomes free from impurities.

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

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

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


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

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

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

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

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

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

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

8. They have been explained by Âdi Nâtha (Śiva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas.
Note.—The eight Aiśwaryas are: 
Aṇimâ (becoming small, like an atom), 
Mahimâ (becoming great, like âkâs, by drawing in atoms of Prakṛiti), 
Garimâ (light things, like cotton becoming very heavy like mountains.)
Prâpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.)
Prâkâmya (non-resistance to the desires, as entering the earth like water.)
Îsatâ (mastery over matter and objects made of it.)
Vaśitwa (controlling the animate and inanimate objects.)

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

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

11-12. By stopping the throat (by Jâlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, śakti (suṣumnâ) becomes straight at once. Then the Kuṇḍalinî, becoming as it were dead, and, leaving both the Idâ and the Pingalâ, enters the suṣumnâ (the middle passage).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

43. Even though the fluid flows and comes down to the genital organ, still arrested by Yoni Mudra it is taken by force upwards.

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

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

46. As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma.
Note.—Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on Śivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.

47. Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families.
Translation: Fortunate are the parents and blessed is the country and the family where a Yogî is born. Anything given to such a Yogî, becomes immortal. One, who discriminates between Puruṣa and Prakṛiti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e., Yogî.)
A Yogî far exceeds a thousand householders, a hundred vânaprasthas, and a thousand Brahmacharîs.
Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get mokṣa, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!
Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.

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

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

50. If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

66. Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.
In the centre of the body is the seat of fire, like heated gold. In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire. It is gastric fire.

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

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

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

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

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

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

73. The two Nâdîs should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 âdhâras (i.e., vital parts).
The sixteen vital parts mentioned by renowned Yogîs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (7) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

99. If, a woman, making herself expert through sufficient practice, draws up the semen of man and preserves her own through (the practice of) Vajroli, she also becomes a Yogini.

100. Without any doubt, even the least part of her seminal fluid is not lost. In her body, Nada becomes the bindu itself.

101. That bindu and that rajas, becoming united and remaining in the body by the practice of Vajroli confer all Siddhis.

102. She who preserves by upward contraction her rajas is a Yogini. She knows the past and the future and certainly attains perfection in Khechari.

103. By the practice of Yoga consisting of the practices of Vajroli, bodily perfection is obtained (beauty, grace and great strength). This Yoga confers merit (punya), and though there is sensual experience, it leads to emancipation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

126. Without Raja Yoga, this earth, the night, and the Mudrâs, be they howsoever wonderful, do not appear beautiful.
Note.—Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâṇa, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.

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

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

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

130. Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death.
End of chapter III, on the Exposition of the Mudrâs.


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

41. With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk? 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

75. Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.

76. When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced.

77. The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God. 

78. Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga.

79. Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly.

80. Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nâda, at once gives experience (of spiritual powers).

81. The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samâdhi by means of attention to the nâda, is beyond description, and is known to Śri Gurû Nâtha alone.

82. The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it.

83. By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days.

84. In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle.

85. In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, etc.

86. In the last stage, the sounds resemble those from tinklets, flute, Vîṇâ, bee, etc. These various kinds of sounds are heard as being produced in the body.

87. Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also.

88. Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere

89. Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.

90. Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nâda, does not desire the objects of enjoyment.

91. The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda.

92. The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.

93. Those desirous of the kingdom of Yoga, should take up the practice of hearing the anâhata nâda, with mind collected and free from all cares.

94. Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.

95. Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds.

96. Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma.

97. The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.

98. The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it.

99. The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of hells, etc.; and then it is very easy for an expert archer to kill it.

100. The knowable interpenetrates the anâhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord.

101. So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.

102. Whatever is heard in the form of nâda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara.

103. All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death.

104. Tatwa is the seed, Haṭha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly. 

105. All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana).

106. Such a one. does not hear the noise of the conch and Dundubhi. Being in the Unmanî avasthâ, his body becomes like a piece of wood. 

107. There is no doubt, such a Yogî becomes free from all states, from all cares, and remains like one dead.

108. He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samâdhi is overpowered by none. 

109. The Yogî, engaged in Samâdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self.

110. He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated.

111. He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogî is absorbed in Samâdhi.

112. He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free.

113. The Yogî, engaged in Samâdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms.

114. As long as the Prâṇa does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâṇa; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man.
THE END.

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