amaraugha-prabodha#

 

Introduction

Amaraugha-prabodha# is a small text comprising 74 verses authored by |r$-gorak>an§tha.  It speaks about one technique which is ‘amaraugha’ which is another word for awakening of <akti-ku;*alin$.  ‘prabodha’ means awakening.  ‘amara’ means immortality, ‘ogha’ stands for flood, stream, inundation.  Thus ‘amaraugha’ implies a process which triggers ‘a flood of ambrosia’.  This is a technique propagated by the acclaimed masters of Ha+ha for achieving the highest spiritual goal as has been delineated in Yoga of Ha+ha, P§ta_jala Yoga and Advaita tradition.  Though these two or three systems appear to be different as they deploy separate methodology and talk about different conceptual ideas, yet it may be stated that all of them strive for the same state of Pure Consciousness.  However, masters of Ha+ha provide the practices which can lead one to have that very state.        

It is worth noting here that there exists another text by the similar name yet having entirely different content which we may take up for study in due course of time. 

We have procured the text from Kashmir-Sanskrit Granth§vali# (Granth§nka 20).

 

kaSmaIrsaMskRtga`nqaavaila:

ga`nqaaMk: 20

AmaraOGap`baaoQa:

EaImanmaahoSvaracaaya-vaya-EaIisawgaaorxanaaqaivaricatma\ .EaIBaartQama-maa<a-NDkSmaIrmaharajaEaIp`tapisaMhvarp`itYzaipto

Pa`%naivaVap`kaSa irsaca- kayaa-layao

tdQyaxamahamahaopaQyaayapiNDtmaukundramaSaais~Naa

]i_YTkayaa-layasqaotrpiNDtsahayaona saMgaR*ya

saMSaaoQanapyaa-yaMknaivavarNyaaidsaMskrNaao<arM paScaa%yaiWva%pirYa%sammataQauinaksaugamaSauwrI%yaupnyaasyaaidsaMskarO: pirYkR%ya

maumbayyaaM  inaNa-yasaagara#yamaud`Naalayao maud`apiya%vaa p`akaSyamaanaIt:

 

saMvat\ 1975 Kostabd: 1918

kaSmaIr EaInagar

 

Aist caanaonaOva ga`nqaona sahkR%ya saMbaw

AmaraOGaSaasanama\

There is another text which seems to be related the present Amaraugha-Prabodha,  name of which is Amaraugha<§sanam

ga`nqaaMk: 20

 

[%yaiBaQaao iWtIyaao|ip ga`nqa: ‘EaImad\gaaorxanaaqaisawivaricat:’ sambaw: That text named Amaraugha<§sanam is also authored by |r$-Gorak>an§tha

 

Asya ga`nqasya ca ivarcanakala: ga`nqak<a-u: AyaM laaokp`isawao gaaorxanaaqa: tdnyaao vaa [it p`adurBaa-vakalavasaitsqaanaaidivaYayakimaitvaR<aM inaNao-tuM na S@yato However, it could not be verified if the well-known Yog$  |r$-Gorak>an§tha is the author of the present couple of texts.

 

AmaraOGap`baaoQa:

amaraugha-prabodha#

EaIgaaorxanaaqaivaricat:

|r$-gorak>an§tha-viracita#

By |r$-gorak>an§tha

 

Aaoma\ namaao|s%vaaidnaaqaaya maInanaaqaaya vaO nama: AA

namaScaaOrMiganaaqaaya isawbauwaya QaImato AA1AA

om namo’stv§din§th§ya m$nan§th§ya vai nama# AA

nama<-caura°gi-n§th§ya siddha-buddh§ya dh$mate AA1AA

Tr.  I offer my salutations to {din§tha, M$nan§tha, Cauranhin§tha and the wise Siddhabuddha.1.

 

layaaidp`itpnnaanaaM klahao%saukcaotsaama\ AA

gaaorxakoNa kiqat: p`baaoQap`%yayaa%mak: AA2AA

lay§di-pratipann§n§/ kalahotsuka-cetas§m AA

gorak>ake;a kathita# prabodha-pratyay§tmaka AA2AA

Tr.  Those (yog$s) who have mastery in laya etc. and consider the same to be supreme and get involved in heaty debates, for educating them, Gorak>aka (Gorak>a) has valuable lessons on Yoga of (first-hand) experience.2.     

 

layayaaogaao hzScaOva man~yaaogastRtIyak: AA

catuqaao- rajayaaogaSca iWQaaBaaivavaija-t: AA3AA

layayogo ha+ha<-caiva mantrayogas-t&t$yaka# AA

caturtho r§jayoga<-ca dvidh§-bh§va-vivarjita# AA3AA

Tr. Laya-yoga, Ha+ha, Mantrayoga and R§jayoga, the fourth which sets one free from duality, are the set of four (forms of) Yoga.3.

Note: iWQaaBaaivavaija-t: correct reading should be iWQaaBaavaivaija-t:.3.

 

yaicca<asanttlaya: sa laya: p`idYT:

yastu p`BaHjanaivaQaanartao hzssa: AA

yaao man~maUi<a-vaSaga: sa tu man~yaaoga:

yaiSca<avaRi<ariht: sa tuu rajayaaoga: AA4AA

yac-citta-santata-laya# sa laya# pradi>+a#

yas-tu prabha_jana-vidh§na-rato ha+has-sa# AA

yo mantra-m%rti-va<avaga# sat u mantrayoga#

ya<-citta-v&tti-rahita# sat u r§jayoga# AA4AA

Tr.  Lyayoga is that wherein Citta remains merged all through.  Ha+ha involves practice of Pr§;§y§ma.  Practices relating to Mantra and (meditation on) idols is known as Mantrayoga.  R§jayoga means freeing Citta of all its modifications.4.  

 

AaoYaQyaao|Qyaa%makScaoit rajayaaogaao iWQaa @vaicat\ AA

hzao|ip iWivaQa: @vaaip vaayauibanduinaYaovaNaat\ AA5AA

o>adhyo’dhy§tmaka<-ceti r§jayogo dvidh§ kva-cit AA

ha+ho’pi dvividha# kv§pi v§yu-bindu-ni>eva;§t AA5AA

Tr.  In certain traditions R§jayoga is divided into two segments, one wherein medicines are administered and the other wherein spiritual (lessons) are imparted. Similarly, Ha+ha too prescribes two (techiques) i. manipulation of v§yu (pr§;§y§ma) and ii. bindu to be won over (by lifting it to top of head).5.

 

Note:  The system of r§jayoga recommends discrimination between §tman (Self) and an§tman (nonSelf).  Mastery in such discriminative wisdom makes a brilliant student.  However, resorting to consumption of medicines for augmenting spiritual advancement defines a mediocre one.   

If one looks at v§yu and bindu of Ha+ha tradition from outside, they appear to be two.  However, they are one and the same if considered for within.  This is being elaborated upon by Sv§tm§r§ma in his Ha+hayoga Prad$pik§ in the following verse.  Same has been further explained by Brahm§nanda, the commentator, in his Jyotsn§.     

The following has been stated by Sv§tm§r§ma in Ha+haprad$pik§ (LYI).vii.15:

yaavannaOva p`ivaSait carnmaarutao maQyamaagao-

yaavad\ ibanduna- Bavait dRZ: p`aNavaatp`banQaat\ AA

yaavad\ Qyaanao sahjasadRSaM jaayato naOva t%vama\

tavaj&anaM vadit tiddM dmBaimaqyaap`laap: AA

--So long as Pr§;a does not move through the middle path (Su>umn§), Bindu does not stabilize through practice of Pr§;§y§ma and Tatva does nor manifest on its own through practice of Dhy§na, whatever is stated, it is all false and futile gibberish.    

AyaaoiganaaM &anaM inarakuva-na\ yaaoiganaamaova &anaM BavatI%yaah --yaavaidit AA maQyamaagao- sauYaumnaayaaM carna\ gacCna\ maarut: p`aNavaayau: yaavat\ yaava%kalapya-ntM na p`ivaSait p`kYao-Na ba`*marnQa`pya-ntM ivaSait ba`*marnQa`M gatsya sqaOyaa-d\ ba`*marnQa`M ga%vaa na isqarao BavatI%yaqa- AA sauYaumnaayaamasaHcarna\ vaayaurisaw [%yaucyato AA

--Only Yog$s can have wisdom.  How? By passing pr§;a into su>umn§ and raising the same to brahmarandhra.  Otherwise there is no success possible. 

tdu>mamaRtisawaO --

yaavaiw maaga-tao vaayauina-Scalaao naOva maQyaga: AA

AisawM tM ivajaanaIyaad\ vaayauM kma-vaSaanaugama\ [it AA

--So long as pr§;a does not stabilise by moving through su>umn§, one has not mastered (Yoga) yet. Pr§;a remains under control of karma. 

p`aNayait jaIvayatIit p`aNa: sa caasaaO vaatSca p`aNavaat: tsya p`banQaat\ kumBakona isqarIkrNaad\ ibanduvaIya-M dRZ: isqarao na Bavait p`aNavaatsqaOyao-ibandusqaOya-mau@tma~Ova p`ak\ -- mana:sqaOyao- isqarao vaayausttao ibandu: isqarao Bavait [it AA tdBaavao %vaisaw%vaM yaaoigana: AA

--pr§;a is that which gives life, which is of the form of air. When the same is stabilised through ku/bhaka, bindu too finds stability. As a consequence of this, mind too is stabilised, without which a Yog$ does not find success.

]>mamaRtisawaO -

tavad\bawao|Pyaisawao|saaO nar: saaMsaairkao mat:

yaavad\ Bavait dohsqaao rsaond`ao ba`*marUpk: AA

AisawM tM ivajaanaIyaat\ narmaba`*macaairNama\

jaramarNasaMkINa-M sava-@laoSasamaaEayama\ [it AA

--It has been said in Ma&tasiddhi—

Such a person is not yet an accomplished (in yoga), therefore such a person is still attached to the mundane world, since has not yet merged with Brahman. He is not even a brahmac§r$. therefore, he is jubject to sufferings such as disease and death.   

yaava<a%vaM ica<aM Qyaanao QyaoyaM ica<aM na sahjasadRSaM svaaBaaivakQyaoyaakarvaRi<ap`vaahao naOva jaayato naOva Bavait p`aNavaatp`banQaaidit dohlaIdIpknyaayaonaa~aip sambaQyato AA

--So long as citta is not merged with tatva (Self) in a natural manner, through practice of pr§;§y§ma, it is not possible meet success.

vaayausqaOya-M ica<asqaOya-mau>mamaRisawaO -       

yaavadsaaO iEayato vaayauma-QyaaM maQyayaaogat: AA

tda ibanduSca ica<aM na ima`yato vaayaunaa sah AA

--As per Am&tasiddhi—if pr§;a is stabilised, citta too finds stability. This is done by passing pr§;a through su>umn§. Thus bindu and citta are stabilised alongwith pr§;a. 

tdBaavao ih Aisaw%vamau>mamaRtisawaO -

yaavat\ p`syandto ica<aM baa*yaaByantrvastuYau AA

AisawM tiWjaanaIyaat\ ica<aM kma-gauNainvatma\ [it AA

--So long bindu and citta are not stabilised, there is no success possible. Citta is swayed by external and internal forces and it also remains under control of karma and (three) gu;as. 

tavaVj&anaM SaabdM vadit kiScat\ tdodM &anaM kqaM dmBaimaQyaap`laap: dmBaona &anakqanaona ‘AhM laaoko pUjyaao BaivaYyaaima’ [it iQayaa imaQyaap`laapao imaQyaaBaaYaNaima%yaqa-: AA P`aaNaibanduica<aanaaM jayaaBaavao &anasyaaBaavaat\ saMsaRitd-uvaara AA

--All theoretical knowledge is futile since one indulges in talking for being respected in the society. So long as pr§;a, bindu and citta are not controled, it is not possible to acquire true wisdom.  

tdu>mamaRtisawaO

It has been stated in Am&tasiddhi:

calaya%yaoYa yada vaayaustda ibanduScala: smaRt:

ibanduScalait yasyaaMgao ica<aM tsyaOva caHcalama\ AA

calao ibandaO calao ica<ao calao vaayaaO ca sava-da

jaayato ima`yato laaok: sa%yaM sa%yaimadM vaca: AA

--If pr§na is restless, it effects bindu accordingly, which further makes citta volatile.  This is the cause of death for a human being.  This is the truth.

yaaogabaIjao|Pyau>ma\ 

It has been stated in Yogab$ja--

ica<aM p`naYTM yaid Baasato vaO t~ p`tItao marutao|ip naaSa: AA

na vaa yaid syaanna tu tsya Saas~M naa%map`tIitna- gauruna- maaoxa: [it AA

--If Citta is neutralised, it confirms that pr§;a (flow) too has (already) been suspended.  Without this there is no Self-realisation or mok>a.  Otherwise, all that has been said in the scriptures is meaningless.

etona p`aNaibandumanasaaM jayao tu &anaWara yaaoiganaao maui>: syaadovaoit saUicatma\ AA It is indicated here that a Yog$ enjoys spiritual emancipation through (discriminative) wisdom by winning over pr§;a, bindu and manas (mind). 

tdu>mamaRtisawaO

yaamavasqaaM va`jaoWayauiba-ndustamaiQagacCit AA

yaqaa ih saaQyato vaayaustqaa ibandup`saaQanama\ AA

maUicC-tao hrit vyaaiQaM vaRw: KocartaM nayaot\ AA

sava-isaiwkrao laInaao inaScalaao maui>dayak: AA

yaqaavasqaa Bavaod\ ibandaoiSca<aavasqaa tqaa tqaa AA

Further on in Am&tasiddhi:

--Bindu follows the path and state of v§yu (pr§;a).  (Hence) if pr§;a is controlled, bindu too is controlled.  If (bindu) is stratified, one is relieved of diseases and if (it is) mastered over,  one can levitate.  One enjoys (spiritual freedom by merging (pr§;a) in (bindu).  (In short), state of bindu defines the state of citta (of a Yog$). 

 

Those who are not yog$s and are engrossed in worldly affairs, do they stand a chance of gaining on spiritual wisdom?  This question is not valid.  Yog$ or not Yog$, as per Ha+ha spiritual culmination in Yoga and gaining on spiritual evolvement are possible only by fulfilling one condition, which is: Pr§;a, which moves through su>um;§, should enter into Brahmarandhra and become stable therein.   

Why?  Here is the logic: Movement of Pr§;a through passages (i*§ and pi°gal§) other than Su>umn§ implies involvement in material world.  Conversly, turning Pr§;a around and passing it through Su>um;§ indicates to spiritual evolvement.5.     

YaT\kma-p`itpi<ahotukimadM man~M na td\ dRSyato

Ba`UnaasaaidYau kITvanna ih manaao magnaM kqaiHcad\ Bavaot\ AA

AaQaaro pvanaao na yaait ivaivaQaadByaasatao yaaoiganaama\

ina%yaanandmayaat\ p`BaavainalayaacC/IrajayaaogaadRto AA6AA

>a+-karma-pratipatti-hetukam-ida/ mantra/ na tad d&<yate

bhr%-n§s§di-n§s§diu k$+avan-na hi mano magna/ katha_-cid bhavet AA

§dh§re pavano na y§ti vividh§bhy§sato yogin§m

nity§nandamay§t prabh§va-nilay§c-chr$-r§jayog§d-&te AA6AA

Tr.  (Study, teaching, rituals, clergy, charity or acceptance of charity) or even practie of six karmas (of Yoga, such as §sana, pr§;§y§ma, praty§h§ra, dh§ra;§, dhy§na and sam§dhi) may not bring about success (in Yoga).6.  

 

Note:  In this verse, the author has used vyatireka system of narrative which is opposite to anvaya (which has been use in 4-5 verses above.  What is ‘anvaya-vyatireka’ method?   

Anvaya-vyatireka is a logical method used in Indian Dar<ana <§stras, particularly in Ved§nta, to establish a relationship between two things, often cause and effect. Anvaya refers to the positive relationship (presence of one implies presence of the other), while vyatireka refers to negative relationship (absence of one implies absence of the other). 

For example, consider the relationship between ‘smoke and fire’:

Anvaya:

‘yatra yatra dh%mas-tatra tatra vahni#’—‘Where there is smoke, there is fire’.  This signifies a positive relationship: if one sees smoke, one infers presence of fire.

Vyatireka:

Where there is no fire, there is no smoke.  This signifies a negative relationship: if one does not see fire, one infers the absence of smoke. 

In this example, presence of smoke is always accompanied by the presence of fire, and  absence of fire is always accompanied by absence of smoke. This establishes a strong causal relationship between smoke and fire, allowing one to infer the presence of fire from the presence of smoke. 

How idea of both anvaya (inclusion) and vyatireka (exclusion) are applied here?  Vyatireka: ‘Without R§jayoga such and such experiences would not be realised’. In other words (anvaya), accomplishment in R§jayoga would bring about all such experiences as ---‘.

Due to awakening of <akti-ku;*alin$, she travels upwards from m%l§dh§ra.  This is, in short, is the core lesson of |r$-Gorak>an§tha on Shiddhayoga here.  In this process, i*§ and pi°gal§ collide and integrate so as to give impetus to agni (fire) and due to which (pr§;a) strides upwardly through passage of su>umn§. During this, all scattered forces gather together to unite with pr§;a.  All these scattered force are responsible to produce myriads of experiences to a human being just as a magician spells out spectular magical feats out of nothing and therefore they have no real substance.  Similar is the case of all distracted human experiences which lack in true substance.  Through awakeing of Ku;*alin$, the state of mah§<%nya (absolute void) supervenes which displays the uselessness of all sensory experiences.  These are burnt out by Ku;*alin$.  One is freed of all experiences coming through Citta since all potentiality and functionality of Citta are done away with, i.e., Citta that constantly creates v&ttis is no more in existence.

 It has been stated in Ha+haprad$pik§:

rajayaaoga: samaaiQaSca ]nmanaI ca manaaonmanaI AA

Amar%vaM layast%vaM SaUnyaaSaUnyaM prM pdma\ AA4.3AA

AmanaskM tqaaWOtM inaralambaM inarHjanama\ AA

jaIvanmaui>Sca sahjaa tuyaa- caotyaokvaacaka: AA4AA

--R§jayoga, Sam§dhi etc. are synonyms.  They stand for one and the same state.  This is followed up by the narrative of usefulness of this state.6. 

 

sailalao saOnQavaM yaWvat\ saamyaM Bajait yaaogat: AA

tqaa%mamanasaaorO@yaM samaaiQariBaQaIyato AA5AA

salile saindhava/ yad-vat s§mya/ bhajati yogata#

tath§tma-manasor-aikya/ sam§dhir-abhidh$yate5

Tr.  Just as water and (rock) salt, when mixed up, become one, similar is the case of {tman and mind which dissolve in one another in the state of Sam§dhi.5.

 

yada saMxaIyato p`aNaao maanasaM ca p`laIyato AA 

tda samarsa%vaM ca samaaiQariBaQaIyato AA6AA

yad§ sa/k>$yate pr§;o m§nasa/ ca pral$yatetd§

samarasatva_-ca sam§dhir-abhidh$yate 6

Tr.  During the state of Sam§dhi, volatality of Pr§;a is attenuated and mind too are dissolved, i.e., both becom one.6.

 

t%samaM ca WyaOrO@yaM jaIvaa%maprmaa%manaao: AA

p`naYTsava-saMklp: samaaiQa: saao|iBaQaIyato AA7AA

tat-sama/ ca dvayor-aikya/ j$v§tma-param§tmano#

prana<+a-sarva-sankalpa# sam§dhir-abhidh$yate 7

Tr.  Similar is the case of J$v§tman and Param§tman as these two become one.  Moreover, all thoughts are annihilated.  This is called Sam§dhi.7.  

 

rajayaaogasya maaha%myaM kao vaa jaanaait t%vat: AA

&anaM maui>: isqait: isaiwga-uruvaa@yaona laByato AA8AA

r§jayogasya m§h§tmya/ ko v§ j§n§ti tatvata#

j_§na/ mukti# sthiti# siddhir-guru-v§kyena labhyate 8

Tr.  Who may truly know the essence of Sam§dhi?  It is only under guidance of a Guru one may acquire wisdom, freedom and stability (brought about by Sam§dhi).8.

 

ina%yaM man~yatao laBaonna naRptaM naOvaaiQap%yaM tqaa

idvyas~InavasaMgamaao|PyanauidnaM na Qyaayatao laByato AA

histnyaasturgaa: KraSca krBa: SaalyaaodnaM kaod`vaat\

jaayanto hzt: kqaM vad ivaBaao svaIyaM p`BaavaM ivanaa AA9AA

nitya/ mantrayato labhen-na n&pat§/ naiv§dhipatya/ tath§

divya-str$-nava-sa/gamo’pyanudina/ na dhy§yato labhyate

hastiny§s-turag§# khar§<-ca karabha# <§lyodana/ kodrav§t

j§yante ha+hata# katha/ vada vibho sv$ya/ prabh§va/ vin§ 9

Tr.  It means that it is not possible to become a king or enjoy beautiful damzels etc. by mere thinking about the same.  Same applies to benefits of Ha+ha. Benefits of Ha+ha can only be realised through its application.9.

 

koicanmaU~ ipbaint p`malamaSanat: koicadSnaint laalaama\

koicat\ kaYzIM p`ivaYTa yauvaitBagavaSaad\ ibandumaUw-M naSyaint AA

koicat\ Kadint QaatUna\ inaiKlatnauisara vaayausaHcaardxaa:

naOtoYaaM dohisaiwiva-gatinajamanaao rajayaaogaadRto|smaat\ AA10AA

ke-cin-m%tra/ pibanti pramalam-a<anata# ke-cid-a<nanti l§l§m

ke-cit k§>+h$/ pravi>+§ yuvati-bhaga-va<§d bindum-%rdhva/ na<yanti

ke-cit kh§danti dh§t%n nikhila-tanu-sir§ v§yu-sa_c§ra-dak>§#

naite>§/ deha-diddhir-vigata-nija-mano r§jayog§d-&te’sm§t 10

Tr.  There are those who consume urine, faeces, saliva, there are some who foricbly pull back semen that has been discharged in the vagina of a lady and even there are people who consume (bodily constituents such as) muscles etc. Yet there are those who remain engaged in controlling Pr§;a. However, it is true that without R§jayoga, which transcends the realm of mind, it is not possible to achieve success in mastery over human body.10.  

 

Note: In this verse |r$Gorak>an§tha has clearly stated that there is no other way out for citta-v&tti-nirodha (Yogas%tra.i.2), which is otherwise known as R§jayoga, Siddhayoga etc., without <aktip§ta.  Refer also to SiddhaSiddh§ntaPaddhati.v.30-35.

tj&oyaM sad\gauraova-@~annaanyaqaa Saas~kaoiTiBa: A

na tk-Sabdiva&anaannaacaaraWodpaznaat\ AA

vaodantEavaNaannaOva t<vamasyaaidbaaoQanaat\ A

na hMsaaoccaarNaajjaIvaba`*maNaaorO@yaBaavanaat\  A

na Qyaanaanna layaanmaaOnaajjapat\ santp-Naadip AA

svaocCao yaaogaI svayaM k<aa- laIlayaa caajarao|mar: A

AvaQyaao dovadO%yaanaaM ËIDto BaOrvaao yaqaa AA

[%yaovaM inaScalaao yaao|saaO ËmaadaPnaaoit laIlayaa A

AsaaQyaa: isawya: savaa-: sa%yamaISvarBaaiYatma\ AA

Pa`qamao %varaogataisaiw: sava-laaokip`yaao Bavaot\ A

kaMxanto dSa-naM tsya (a%maa$Zsya ina%yaSa: AA

kRtaqa-: syaad\ iWtIyao tu kuÉto sava-BaaYaNama\ A

tRtIyao idvyadohstu vyaalaOvyaa-Ga`Ona- baaQyato AA

--That knowledge (of the path of yoga) is gained from the mouth of an eminent teacher; it cannot be gained from (a study of) the numerous <§stras, from the knowledge of logic, philology, conduct, vedic study, listening to (discourses on) ved§nta, understanding of (pithy statements such as) ‘tat tva/ asi’, repeated chanting of ha/sa, meditation upon the unity of j$va and brahman, contemplation, merger (of the self in him), observance of (vow of) silence, chanting or by satiation.  The yog$  conducts himself as he wishes and by his own volition remains the doer, free from old age and death.  He is invulnerable to death by gods and demons.  He sports like a bhairava.  The yog$  who thus remains steady, thereby gradually acquires all impossible perfections without any effort.  Thus the lord has truly declared.  In the first (year) he conquers disease and becomes favourite of all.  People every day crave to see him who has steadied himself in his own Self.  In the second (year) he becomes contented and speaks in all languages;  in the third he gains divine body and is not scared by (beasts such as) snakes and tigers.10.

 

ica<ao sama%vamaapnnao vaayaaO va`jait maQyamao AA

eYaa|maraolaI vaja`aolaI sahjaaolaI matoit ca AA11AA

citte samatvam-§panne v§yau vrajati madhyame AA

e>§’marol$ vajrol$ sahajol$ mateti ca AA11AA

Tr. As and when Citta (mind) assumes balanced state, pr§;a moves into middle (n§*$, Su>um;§), which is a state variously known as Amarol$, Vajrol$ and Sahajol$.11.

 

Note:  We are of the opinion that on realization of balanced state of Citta and passage of Pr§;a into Su>umn§ naturally brings success in Amarol$, Vajrol$ and Sahajol$.  If Pr§;a enters into Su>um;§, it awakens <akti Ku;*alin$ which merges into Citta. This is Amarol$.  Same process (of Pr§;a moving into su>um;§) is responsible for success in Vajrol$ (and Amarol$ too).  All of these three mean a tranquil state of Citta.

Equilibrium of Pr§;a-Ap§na and awakening of Ku;*alin$ means one and the same state.

As per certain tradition, such a feat can be actualised by a competent master as well which is done under the process of <akti-p§ta, i.e., an accomplished master transferring spiritual power to an eligible disciple.

<r$-sv§tm§r§ma-yog$ in his Ha+hayogaprad$pik§.iii.83-103 presents these three techniques alongwith their advantages for which please consult the same.

tqaa ca EaIsampuTo

tath§ ca <r$sa/pu+e.12

It has been stated in <r$sa/pu+a--

ibaBa`aNa: pvanaM hzainnayaimatM ga`asaao|ist maInaaodro

kOvalyaao Bagavaana\ ivasaucya sahsaa yaavanna caotya%yasaaO AA

tM caao@%vaa igairSaona BaaiYatimadM kalaao na caot: prma\

pava-%yaa sah maInanaaqamavadinna%yaM icarM jaImaih AA

—‘Ha+ha means conssistent and diligent practice of Pr§;§y§ma (ku/bhaka in particular).  Pr§;a resides inside the belly of a J$va. This Pr§;a must be detached from all worldly associations and become one with §tman which is pure Consciousness.  Unless and untill this is done, Citta does not find stability.  This lesson has been imparted by |iva to his consort P§rvat$ which furtheron was passed on to M$nan§tha’.

‘ha’ stands for sun or pi°gal§ n§*$ while ‘+ha’ represents moon that is i*§ n§*$. At any given point of time, breath flows through either of these channels which indicates to pulling up of this vital life-force in diverse directions or lack of unified and balanced flow (through su>um;§) by suspending their usual flow, for spiritual evolvement.  Tradition of ‘ha-+ha’ recommends proven methods for unification of this duo.  This is validated by the s%tra of Pata_jali (YogaS%tra.ii.49) when he says tismana\ sait Svaasap`Svaasayaaoga-itivacCod: p`aNaayaama:.

Pr§na, it is held by Yog$s, itself is the Self (§tman).  If Pr§;a is passed inside su>um;§, it becomes detached from worldly affairs, i.e., Citta (citi-<akti) is rendered free.  Pr§;a (J$va) arrives at the doorstep of Consciousness (Caitanya).  <akti or Pr§;a or §tman meets <iva and becomes one with the same in sahasr§ra.  J$va attains freedom.12.      

 

yaid jaIvaodaoYaQaIiBa: saMsaaro inarupd`vao AA

Aamayaasta jaraga`sta ima`yanto iBaYaja: kqama\ AA13AA

yadi j$ved-o>adh$bhi# sa/s§re nirupadrave AA

§mayas-t§ jar§grast§ mriyante bhi>aja# katham AA13AA

Tr.  If people would be living comfortably (merely) by consuming medicine, then how come the physicans meet death caused by suffering from deseases and oldage?13.

 

Note:  In other words, just by mere consumption of medicine, one wont be living a long life.  It is not possible to have a completely disease-free life either. 

carkanaucarNacaturaScaTulaiQaya: sauEautEavaNalaaolaa: AmanaskaOYaiQa: ..vaa..jyaa kqamaiKlaM gatM t%xayaao Bavait AA

-- ‘Those who follow the teachings of Caraka and live a daily life as per his guidance and also those who diligently follow the guidance of Su>ruta, how would they be able to live a long life without the panacea known as Amanaska’. 

This is R§jayoga by following which a common human being or even an ardent follower of Yoga may live a disease-free life.  All else if futile.  This teaching is availavle in details in the text named Amanaskayoga authored by|r$-Gorak>an§tha.

This verse passes on a nice message on ‘potentiality of Yoga as a therapeutic system too’, but from a very different line of thought.  Living for spiritual evolvement or mundane accomplishments, health comes first—both physical and mental.  Yoga, though primarily is a spiritual technology, it does not ignore good health at all.  Be it Yoga of Pata_jali or Ha+ha – health is relevant.  

|r$-Gorak>an§tha has dealt with the practice of ‘Amanaska’ in detail in his book ‘Amanaskayoga’.  Here is an excerpt of the same:

‘Sa-manaska’ stands for ‘sa-kala’ (saha+kal§-- having parts, fragmented,  not integrated),  hence it may be discarded.  Instead, vimanaska or amanaska (non-mind, Absolute) is recommended for practice.  It can be applied effortlessly.  Just as water cannot be differentiated from milk, similarly, v§yu (pr§;a) and mind (citta) are closely intertwined and their functions are also similar.  So long as pr§;a functions, mind too remains active and vice versa.  Since mind and pr§na are active, senses too remain functional alongwith buddhi and they get connected to their respective objects.  Hence, by neutralising one (either mind or pr§na), other can also be decapacitated.  This demands very systematic approach and it may take lot of time, patience and perseverance.  One success, advaita-buddhi, that all is one and undivided, is developed. It is Consciosness alone that pervades all.13.   

 

ibandunaadaO mahaOYaQyaaO ivaVoto sava-jantuYau AA

tavadiva&aya savao-|ip ima`yanto gauruvaija-ta: AA14AA

Tr.  Bindu and n§da are great medicines and these are present in all living creatures. (People) face death since they have no access to this knowledge and or an (authoritative) Guru who can impart this wisdom to them.14. 

 

Note: It is desirable that knowledge of the principles named Bindu and N§da, which are great remedies, may be acquired directly from a Guru.  Same has been emphatically said by Yog$ Sv§tm§r§ma in his Ha+hayogaprad$pik§:

nama: iSavaaya gaurvao naadibanduklaa%manao AA

inarHjanapdM yaait ina%yaM ya~ prayaNa: AA4.1AA

--I offer my salutations to <iva, the Guru, who is of the nature of n§da, bindu and kal§. Those who remain engaged in (practices) of these (three) attain the state which is blemishless (Pure state of Consciousness).14.  

 

caalayaot\ saMvaRtM vaayauM BaanaumaignaHca xauByait AA

jvalannasaaO cala%yasmaat\ baIjaScalait pava-tI AA15AA

c§layet sa/v&ta/ v§yu/ bh§num-agni/ ca k>ubhyati AA

jvalan-nasau calatyasm§t b$ja<-calati p§rvat$ AA15AA

Tr. O P§rvati!  Pr§;a which is covered (unexplored) must be mobilised. Thus pr§na will embolden sun and agni (bodily fire).  Having been thus enkindled by both of these, pr§;a  will gain on momentum as a result of which, bindu too will be pushed.15.    

 

Note:  Mobilisation of v§yu (pr§;a) in su>umn§ pushes v$rya (bindu, life-force) in upward direction.  For this purpose, pr§;§y§ma alongwith m%labandha is recommended.  It has been stated in Ha+haprad$pik§.v.23,79--   paiYNa-Baagaona sampID\ya -- tsmaainna%yaM maUlabanQaao k<a-vyaao yaaoigaiBa: sada M%labandha may be applied on a regular basis by pressing perinum with heel---.

Integration and unification of pr§na enkindles fire in m%l§dh§ra which awakens ku;*alin$, which, just as a snake, enters inside su>umn§. For this, a yog$ should apply m%labandha consistently.15.

 

yaao jaanaa%yanayaao: saarM sad\gauraorupdoSat: AA

kaya@laoSajaravyaaiQapapmaR%yauBayaM kut: AA16AA

yo j§n§tyanay# s§ra/ sad-guror-upade<ata# AA

k§ya-kle<a-jar§-vy§dhi-p§pa-m&tyu-bhaya/ kuta# AA16AA

Tr.  One who knows the essence of these (two, bindu and n§da) through teachings disseminated directly by a Guru, is not tormented by physical ailments, old-age, sin and (premature) death.16.    

 

inayaa-to ica<aragao va`jait KrrucaaO maorumaaga-M samantat\

]id`>o vai*naBaavao sa`vait SaSaQaro pUrya%yaaSau kayao AA

]V%yaanandvaRndo %yajait tva mamao%yaaid maaohanQakaro

p`aod\iBannao ba`*marnQa`o jayait iSavaiSavaa saMgama: kao|PyapUva-: AA17AA

niry§te citta-r§ge vrajati khara-rucau merum§rga/ samant§t

udrikte vahni-bh§ve sravati <a<adhare p%rayaty§<u k§ye AA

udyaty§nandav&nde tyajati tava mamety§di moh§ndhak§re

prod-bhinna-brahmarandhre jayati <iva<iv§ sa/gama# ko’p%rva#  AA17AA

Tr.  Once citta gets rid of attachment (towards objects), sun travels through passage of meru (central passage in spine), (bodily) fire is enhanced, necter secreting from moon repletes the body resulting into experience of bliss and one enjoyes freedom from debilitating gloom of ‘mine-and-thine’.17.

Note:  As and when Citta weakens its attachment towards material objects, sun travels through passaage of Meru which repletes entire body with ambrosia ozzing from the lunar orb. Thus there surevenes tumultous bliss. There remains no distinction between ‘mine and thine’ caused by ego and arrogance. Darkness is dispelt. Brahmaradhra is pierced through.  There occurs unification of <iva and <akti.

What is meru?   Refer to Kumbhaka Paddhati.  See note on verse 40 below. 

Intergation of <iva and <akti (forces responsible for supervening duality and obliteration of underlying unifying Reality) gives rise the s§my§vastha (state of balance) which is the absolute culmination of Siddhayoga.  What experience such a state brings about, has been delineated herein.  As per Pratyabhij_§-h&daya.5, icaitrova caotnapdadvarUZa cao%yasaMkaoicanaI ica<ama\ As and when |akti ku;*alin$ contracts and descends from its pure state of Consciousness, it is known as citi or citi-<akti (or citta as has been found in Yogas%tra of Pata_jali).17.

 

It has been said in Pratyabhij_§h&dayam.5 --

icaitrova caotnapdadvarUZa cao%yasaMkaoicanaI ica<ama\  It is ‘citi’ (universal cconsciousness) which is denoted by ‘cetana’ (consciousness).

A commentary on Pratyabhij_§h&dayam.5 elaborates on ‘Citi’ as follows:

na ica<aM naama Anyat\ ikiHcat\ Aip tu saOva BagavatI tt\ tqaa ih saa svayaM svarUpM gaaopiya%vaa yada saMkaocaM gaR*Naait tda WyaI gait: AA kdaicat\ ]llaisatmaip saMkaocaM gauNaIkR%ya ica%p`aQaanyaona sfurit kdaicat\ saMkaocap`Qaanatyaa AA ica%p`aQaanyapxao sahjao p`kaSamaa~p`Qaana%vao iva&anaaklata p`kaSapramaSa-p`Qaana%vao tu ivaVap`maasaRta AA t~aip k`maoNa saMkaocasya tnautayaama\ [-SasadaiSavaanaaiEatrUpta AA

-- Citta is nothing else but Bhagavat$ (Ku;*alin$) which conceals her true face. As She contracts, two possibilities emerge: through exuberance multiplies from contraction. At other occasion, there is expansion of that contracted state.  This makes it possible to perceive the external objects through light of discrimination (seeing object different from another).  Same citta can contract on its own to discontinue or pause its functions both voluntarily or involuntarily.  Science of Yoga recommends conscious suspension of all functions of citta (Yogas%tra.i.1) so as to give way to the Self (Puru>a) to exapress its infinite splendor. 

Tradition of Ha+ha has its own strategy for the same objective.  Consciousness means |iva symbolising the most sublime state of equipoise resides at sahasr§ra.  This state implies that the set of three – tri-pu+$ -- dra>+§ (perceiver), d&<ya (object of percption) and dar<ana (perception)-- is dissolved into one, dissolving distinction among the three.  It means that the buisness (prapa_ca) created through distinction of pi;*a (individuality) and brahm§;*a (cosmic oneness) has been dissolved. Kaivalya supervenes.         

 

          ek evaamaraOGaao ih rajayaaogaaiBaQaanak: AA

layaaidiBassamaayau>Scatuqaao- dIyato kqama\ AA18AA

eka ev§maraugho hi r§jayog§bhidh§naka# AA

lay§dibhis-sam§yukta<-caturtho d$yate katham AA 18AA

Tr.  ‘Amaraugha’ is also known as R§jayoga which offers immortality.  How can this fourth be integrated with the (three) such as ha+ha, laya and mantra?18. 

 

Note: ‘R§jayoga’ is explained in Ha+haprad$pik§.viii.50-51 (Lonavla Yoga Institute) as follows:

rajayaaogasamaaiQaSca ]nmanaI ca manaaonmanaI

AmaraoGaaOGacaand`Iva inaralambaM inarHjanama\ AA

Amanaskao layaScaOva SaUnyaat\ SaUnyaM prM pdma\

jaIvanmaui>Sca sahjaM tuya-M cao%yaokvaacakma\ AA

 --r§jayoga, sam§dhi, unman$, manonmana$, amarogha, c§ndr$, nir§la/ba, nira_jana, amanaska, laya, <%nya-a<%nya, par/pada, j$vanmukti, sahaja and turya are synonyms.  

Techniques of Ha+ha are applied through individual endevour.  Siddhayoga is a part of R§jayoga which demands <aktip§ta (transmission of spiritual power) by a master who is an authority. By this process also, ku;*alin$ is awakened.18. 

 

maRdumaQyaaiQamaa~Sca AiQamaa~trstqaa AA

catuQaa- saaQakao &oyast%saaopanaimahaocyato AA19AA

m&du-madhy§dhim§tra<-ca adhim§trataras-tath§ AA

caturdh§ s§dhako j_eyas-tat-sop§nam-ihocyate AA19AA

Tr.  There are four categories of students, namely, m&du (dull), madhya (mediocre), adhim§tra (advanced) and adhim§tratara (brilliant). Presently same are being elaborated upon.19. 

 

mandao%saahI mandragaI praQaInaao ivadUYak: AA

vyaaiQasqaao hInasa%vaSca gaRhvaasaI maRdu: smaRt: AA20AA

mandots§h$ mandar§g$ par§dh$no vid%>aka# AA

vy§dhistho h$nasatva<-ca g&hav§s$ m&du# sm&ta# AA20AA

Tr.  A dull student is the one who lacks in basic initiative, disinterested, dependent, restless, sick, lacking in intelligence and likes to stay indoors.20.

 

samabauiw: samaaByaasaI samakaya: samaaEaya: AA

maQyasqa: sava-kayao-Yau maQyasa%vaao|iBaQaIyato AA21AA

samabuddhi# sam§bhy§s$ samak§ya# sam§<raya#

madhyastha# sarvak§rye>u madhyasatvo’ibhdh$yate 21

Tr.  Mediocre students are those who possess average intelligence, undertake good (measure of) practice, have normal physique, supported by good people and have nice house (or family). They conduct actions at moderate pace.  Such students are mediocre (madhya s§dhakas) ones.21.     

 

xamaavaIya-nayaOyau->ao vayasqassa%vavaanaip AA

svaaQaInaSca KrSSaUrssaao|iQamaa~ao inagaVto AA22AA

k>am§-v$rya-nayair-yukto vayasthas-satvav§n-api AA

sv§dh$na<-ca khara<-<%ras-so’dhim§tro nigadyate AA22AA

Tr.  Adhim§tra (a mediocre s§dhaka) is adorned with (qualities such as) forgiveness, energy, health, morality, freedom, straightforwardness and valor.22.

 

sava-Saas~kRtaByaasaao manaao&ao vaIya-SaaOya-vaana\ AA

inamaao-hssava-sampnnaao inaiva-karao mahaEaya: AA23AA

sarva-<§stra-k&t§bhy§so manoj_o v$rya-<auryav§n AA

nirmohas-sarva-sa/panno nirvik§ro mah§<raya# AA22AA

Tr.  (An adhim§tra is also) well-versed in all scriptures, having a sound mind, valiant, couragious, detached, meritorious, balanced and resourceful.23.

 

AiQamaa~trssaao|ip mahakaya: p`va<a-to AA

trint ca BavaamBaaoiQaM taryaint pranaip AA24AA

adhim§trataras-so’pi mah§k§ya# pravartate AA

taranti ca bhav§mbhodhi/ t§rayanti par§n-api AA24AA

Tr.  An Adhim§tratara (superior student) is also physically robust (highly spirited) who transcends quagmire of the mundane world and helps others to do the same.24.

 

maRdvao dIyato man~ao maQyaaya laya ]cyato AA

AiQamaa~o hzM dVadmaraOGaao mahoSvaro AA25AA

m&dave d$yate mantro madhy§ya laya ucyate AA

adhim§tre ha+ha/ dady§d-amaraugho mahe<vare AA25AA

Tr.  A novice student may be intitiated into (practice of) mantra, (technique of) laya to an intermediate, while to an advanced (who is) mahe<vara (type of pupil), amaraugha can be taught.25.

 

Note:  Technique of amaraugha falls into the category of R§jayoga or Siddhayoga and a student  can be initiated into it  through (process of) <akti-p§ta.25.  

 

t~ man~ma\

tatra mantram

Here is the (recommended) mantra (mantra-yoga, for initiating a student into amaraugha) --

(AhM) Aaoimait ekaxarM man~M tcca sap`Navaaidkma\ AA

iSavaM SamBauM hRid Qyaa%vaa WadSao iBannamaNDlao AA26AA 

(aha/) om-iti ek§k>ara/ mantra/ tac-ca sapra;av§dikam AA

<iva/ <a/bhu/ h&di dhy§tv§ dv§da<e bhinna-ma;*ale AA26AA

Tr.  OM is a monosylabalic mantra known also as Pra;ava which may be repeated alongwith another (mantra) while visualising |a/bhu (|iva) at heart and twelve different ma;*alas.26.

 

Note: Pra;ava recitation is recommended here by the author for amaraugha which  is the process of raising Ku;*alin$ upwards (to brahmarandhra).  Similar lesson is suggested by Pata_jali in his Yogas%tra i.27,28,29 and the G$t§.xvii.23. Vij_§nabhairava.37 has a detailed narrative on the similar line as follows:

ËmaWadSakM samyaga\ WadSaaxarBaoidtma\ AA

sqaUlasaUxmaprisqa%yaa mau@%vaa mau@%vaa|ntt: iSava: AA

-- Ma;*alas, which are Dv§da<§nta Su>umn§, i.e., twelve in number, are being named as below as part of  Mantrayoga.  Here Ma;*ala is another name for cakras. Twelve ma;*alas are:

Janm§gra (gud§dh§ra, anal), m%l§dh§ra (base cakra at anal region), kanda (between genital and navel), n§bhi (navel), h&daya (heart), ka_+ha (throat), t§lu (top of head), bhr%madhya (centre of eyebrows), lal§+a (forehead), brahmarandhra, <akti and vy§pin$ are twelve cakras.  These are also known as §dh§ras.  These are arranged one above the other, grossest one at the bottom and subtlest at top.

Each one is marked by letters starting on A and ending at A:, excluding these four such as   ? ?R laR laR R which are considered as impotent as per the system of Tantra. 

 

M&tyu_jayaBha++§raka in his NetraTantra.6-7 presents a narration of three categories of dhy§na, namely, sth%la (gross), s%k>ma (subtle) and para (transcendental).  As one continues to practice dhy§na, one gradually makes progress by meditating initially on gross objects which are perceivable to senses and then on subtle which involve spandana (internal vibration) and the like.  In an advanced stage, one is able to meditate on para (transcendental state which is objectless or mere Being which is pure Light of the Self).  

H&daya or dv§da<§nta is that very point wherefrom pr§;a and ap§na gain momentum and wherein they come back to take rest.

Tantr§loka.v.71 states: sava-naaDInaamaga`gaaocaro p`Qaanao paya-intko vaa ivaYayao WadSaanto the frontal part of all n§*$s is the location of dv§da<§nta.

The statement that iSavaM SamBauM hRid Qyaa%vaa WadSao iBannamaNDlao is explained well.  Simply put, a yog$ is supposed to do japa of mantra at by turing all mental fonus on heart region.26.

 

eklaxajapanmaR%yauM naaSayaoditdaruNama\ AA

dSaaMSaM hvanaM kR%vaa xaaOd`xaIrGaRtambaujaO: AA27AA

eka-lak>a-jap§n-m&tyu/ n§<ayed-aitd§ru;am AA

da<§/<a/ havana/ k&tv§ k>audra-k>$ra-gh&t§mbujai# AA27AA

Tr. One may practise japa (repetation) for one lakh times which may alleviate one from ensuing demise. On completion of such a session of japa, one is suggested to perform fire scarifice (yaj_a) for one-tenth (number of japa of that mantra, which comes to ten thousand) by offering either honey, milk, ghee or lotus.27.

 

Aqa laya:

atha laya#

(Technique of) laya (absorption) is being narrated:

kamarUpo iSavaM dovaM ilaMgaaBaM maiNasainnaBama\ AA

sa`vantM caamaRtrsaM yaao Qyaayaoinnajaivaga`ho AA28AA

k§mar%pe <iva/ deva/ li°g§bha/ ma;i-sannibham

sravanta/ c§m&ta-rasa/ yo dhy§yen-nija-vigrahe 28

Tr.  One meditates on |iva (by visualising) as mere li°ga (indicatory), (which is) k§mar%pa (of the nature of desire) and is as bright as a jewel, inside one’s own body, from which nectar of immortality dribbles.28.

 

inarntrkRtaByaasaat\ YaNmaasaat\ isaiwBaagBavaot\ AA

valaIpilatinamau->ao jaIvaodbdSat~yama\ AA29AA

nirantara-k&t§bhy§s§t >a;-m§s§t siddhi-bh§g-bhavet AA

val$-palita-nirmukto j$ved-abda-<ata-trayam AA29AA

Tr.  A consistent practice carried out for six months brings about success.  One lives for an abda (three hundred years) while being free of wrinckles and baldness.29.   

 

Aqa hz:

atha ha+ha#

Here follows Ha+ha(yoga)--

padmaUlaona vaamaona yaaoinaM sampID\ya dixaNama\ AA

p`saairtM pdM QaR%vaa kraByaaM pUryaona\ mauKo AA30AA

p§dam%lena v§mena yoni/ sa/p$*ya dik>i;am AA

pras§rita/ pada/ dh&tv§ kar§bhy§/ p%rayen mukhe AA30AA

kNzo banQaM samaaraoPyaaQaarad\ vaayaumaUQva-t: AA

yaqaa dNDaht: sapao- dNDakar: p`jaayato AA31AA

ka;+he bandha/ sam§ropy§dh§r§d v§yum-%rdhvata# AA

yath§ da;*§hata# sarpo da;*§k§ra# praj§yate AA31AA

Tr. One presses perineum with left heel and stretches right leg to catch hold of foot with hands followed up by filling up of mouth (with air).  One applies ka;+ha-bandha and raises pr§;a upwards so as to straighten (pr§;a) just as a snake is straightened by beating it with a stick.30-31.  

 

?jauBaUta tda Sai>: kuNDlaI sahsaa Bavaot\ AA

tdasaaO marNaavasqaa jaayato iWpuTaiEata AA32AA

&jubh%t§ tad§ <akti# ku;*al$ sahas§ bhavet AA

tad§sau mara;§vasth§ j§yate dvi-pu+§<rit§ AA32AA

Tr.  Then <akti, i.e., Ku;*alin$ having been straightened, brings about the state of immortality through working (integration) of two n§*$s (i*§ and pingal§).32.  

 

maharaogaa maha@laoSaa jaIya-nto marNaadya: AA

mahamaud`aHca tonaOnaaM vadint ivabauQaao<amaa: AA33AA

mah§rog§ mah§kle<§ j$ryante mara;§daya# AA

mah§mudr_-ca tenain§/ vadanti vibudhottam§# AA33AA

Tr. (Moreover) the masters (of Yoga) proclaim that as a result of this Mah§mudr§ (a Yog$ overcomes) acute physical disorders, worst of sufferings (avidy§, spiritual ignorance),    (premature) demise and the like.33.

 

Note:  While describing this mudr§, Ghera;*a-sa/hit§ states:

PaayaumaUlaM vaamagaulfo sampID\ya dRZya%nat: AA

yaamyapadM p`saayaa-qa kro QaR%vapdaMgaula: AA3.6AA

kNzM saMkaocanaM kR%vaa Ba`uvaaoma-Qyao inarIxayaot\ AA

mahamaud`aiBaQaa maud`a kqyato caOva saUiriBa: AA3.7AA

Carefully press left heel against anal region, stretch righ leg and hold big toe with hand, contract throat (retain breath) and fix gaze at the centre of eyebrows. This is Mah§mudr§.

Practice of Mah§mudr§ involves integration of m%labandha, j§landhara-bandha and <a/bhav$-mudr§. Practice of these three preceds that of Mah§mudr§ which may be carried out in regular sitting posture.    

Yogac%*§ma;i-upani>ad has narrated the technique of Mah§mudr§ as follows:

            SaaoQanaM naaiDjaalasya caalanaM cand`saUya-yaao: AA

rsanaaM SaaoYaNaM caOva mahamaud`aiBaQaIyato AA65AA

vaxaaonyasthnau: p`pID\ya sauicarM yaaoinaM ca vaamaaMiGa`Naa AA

hstaByaamanauQaaryana\ p`saairtM padM tqaa dixaNama\

AapUya- Svasanaona kuixayaugalaM baQvaa SanaO rocayaot\ AA

etd\ vyaaiQaivanaaiSanaI saumahtI maud`a naRNaaM p`aocyato AA66AA

cand`aMSaona samaByasya saUyaa-MSaonaaByasaot\ puna: AA

yaa tulyaa tu Bavaot\ saM#yaa ttao maud`aM ivasaja-yaot\ AA67AA

Mah§mudr§ cleanses the entire network of n§*$s, merges both sun (pi°gal§ or <ukra) and moon (i*§ or rajas), purifies three humors (v§ta, pitta and kapha).

One pushes chin against chest (throat, ka;+ha-bandha) and presses left ankle against perineum. One stretches right leg and holds big toe with both hands. One inhales, retains air in chest folloed by slow exhalation.  This mah§mudr§ alleviates diseases.

This is practised alternately through both candra (left) and s%rya (right) n§*$s (nostrils) alternately for equal number of cycles.32.           

 

mahamaud`a kRta yaona saaQakaya p`isaQyait AA

kqyato|saaO mahabanQaao jaramarNanaaSak: AA34AA

mah§mudr§ k&t§ yena s§dhak§ya prasidhyati AA

kathyate’sau mah§bandho jar§mara;a-n§<aka# AA34AA

Tr. An aspirant who practises mah§mudr§ meets success.  It is said that this Mah§bandha (lit. great bandha) alleviates oldage and (premature) death.33.

 

Note:  Mah§mudr§ has been eulogised by Gorak>an§tha in Yogac%d§ma;yupani>ad.68-70:

na ih pqyamapqyaM vaa rsaa: savao-|ip naIrsaa: AA

AitBaU>M ivaYaM GaaorM pIyaUYaimava jaIya-to AA

xayakuYzgaudava<a-gaulmaajaINa-puraogamaa: AA

tsya raogaa: xayaM yaaint mahamaud`aM tu yaao|Byasaot\ AA

kiqatoyaM mahamaud`a mahaisaiwkrI naRNaama\ AA

gaaopnaIyaa p`ya%naona na doyaa yasya ksyaicat\  AA

There is nothing such as recommended or prohibited food, i.e., (since) all that is tasteless becomes tasty. Even deadliest of poisons is digested as if it were milk. All ailments such as consumption, skin disease, constipation, glandular enlargement, indigestion and many others are resolved by practice of mah§mudr§.    mah§mudr§  is supposed to bring higher accomplishments to an aspirant and it removes fear of death and old age.  Therefore, it should be carefully protected.

Grahay§mala, authored by |r$Gorak>an§tha, presents details on technique of Mah§mudr§ as follows:  

padmaUlaona vaamaona yaaoinaM sampID\ya dixaNama\ AA

PaadM p`saairtM QaR%vaa kraByaaM Qaaryaod\ dRZma\  AA

Press left heel against perineum, stretch right leg and firmly catch hold the foot with hands.

kNzo va@~M samaaraoPya QaaryaoWayaumaUQva-t: AA

Push chin against chest (throat) and retain pr§;a up.

yaqaa dNDaht: sapao- dNDakar: p`jaayato AA

?jvaIBaUta tqaa Sai>: kuNDlaI sahsaa Bavaot\ AA

tda saa marNaavasqaa jaayato iWpuTaiEata  AA

This soon straightens <akti ku;*alin$ just as a snake is straightened by a stick.  This brings about ‘death’ (ignorance and duality are done away with).  

tda SanaO: SanaOrova rocayao<aM na ca vaogat: AA

[yaM Klau mahamaud`a tva snaohat\ p`kaSyato AA

One is supposed to exhale slowly and not quickly.  This is mah§mudr§.

Anaona ivaiQanaa yaaogaI mandBaagyaao|ip isaQyait AA

This ensures success even to a poor student.

savaa-saamaova naaDInaaM caalanaM ibandumaarNama\ AA

jaarNaM tu kYaayaaNaaM patkanaaM ivanaaSanama\ AA

sava-raogaaopSamanaM jazraignaivavaQa-nama\ AA

vapuYa: kaintmamalaaM jaramaR%yauivanaaSanama\ AA

Sins are done away. Host of physical disorders are cured. Gastric fire is enhanced.   

vaaiHCtaqa-flaM saaO#yaimaind`yaaNaaM ca maarNama\ AA

etdu>aina savaa-iNa yaaogaarUZsya yaaoigana: AA

One fulfils all goals and senses (cravings) are disabled. All this is said for a student of Yoga.

BavaodByaasatao|vaSyaM naa~ kayaa- ivacaarNaa AA

No doubt, one will meet success through practice.

gaaopnaIyaa p`ya%naona maud`oyaM saurpUijato AA

yaaM tu p`aPya BavaamBaaoQao: parM gacCint yaaoigana: AA

This mudr§ must be carefully protected since it takes one across mundane engagement.

maud`a kamaduha (oYaa saaQakanaaM mayaaoidta AA

gauPtacaaroNa k<a-vyaa na doyaa yasya ksyaicat\ AA

This mudr§ fulfils all wishes.  Hence this should be practised privately and may not be imparted to all the sundry.

maha@laoSaadyaao daoYaa: xaIyanto marNaadya: AA

mahamaud`a tu tonaOva samaa#yaata mahoSvair AA

Acute suffering including death can be undone.  

cand`aMgaona samaByasya saUyaa-Mgaona samaByasaot\ AA

yaavat\ saM#yaa Bavaot\ tsyaa tt: saM#yaaM ivasaja-yaot\ AA

One practises this at the left side first followed up by right for equal number of cycles.

na ih pqyamapqyaM vaa rsaa: savao-|ip naIrsaa: AA

Aip BaU>M ivaYaM GaaorM pIyaUYaimava jaIya-it AA

There is nothing such as recommended, stale or prohibited food.  Even severe poison can be digested.

xayakuYzgaudava<a-gaudPlaIhpuraogamaa: AA

tsya daoYaa: xayaM yaaint mahamaud`aM ca yaao|Byasaot\ AA

All diseases such as consumption etc. are resolved.

kiqatoyaM mahamauda jaramarNanaaiSanaI AA

gaaopnaIyaa p`ya%naona na doyaa yasyaksyaicat\ AA

This mah§mudr§ saves one from death and decay. Hence it may not be taught to all.34.

 

pUriya%vaa mauKo vaayauM hRdyao icabauko kRto AA

inaBaRtM yaaoinamaakuHcya manaao maQyao inayaaojayaot\ AA35AA

p%rayitv§ mukhe v§yu/ h&daye cibuka/ k&te AA

nibh&ta/ yonim-§ku_cya mano-madhye niyojayet AA35AA

Tr.  One fills up mouth with air, pushes chin against chest (throat, applies j§landhara-bandha) and contracts perineum (m%labandha).  While staying in an isolated place, one turns mind inwardly.35.

 

AyaM ca sava-naaDInaamaUQva-M gaitivaSaaoQana: AA

i~vaNaIsaMgamaM kR%vaa kodarM p`apyaonmana: AA36AA

aya/ ca sarva-n§*$n§/-%rdhva/ gati-vi<odhana# AA

trive;$-sa/gama/ k&tv§ ked§ra/ pr§payen-mana# AA36AA

Tr.  This, moreover, stimulates all (currents of) n§*$s  driving in upward direction, brings about the confluence of three n§*$s (i*§, pi°gal§ and su>umn§) and fixes mind between the eye-brows (ked§ra).36.

 

Note: trive;$ sa°gama indicates of confluence of three rivers, i.e., ga°g§, yamun§ and sarasvat$.  This analogy is implied here in case of confluence of i*§, pi°gal§ and su>umn§ (which are regarded as ga°g§, yamun§ and sarasvat$).  The point of confluence here is called ked§ra, which is the centre of eyebrows.36.

 

rUplaavaNyasampnnaa yaqaa s~I puruYaM ivanaa AA

mahamaud`amahabanQaaO inaYflaaO vaoQavaija-taO AA36AA

r%pa-l§va;ya-sa/pann§ yath§ str$ puru>a/ vin§ AA

mah§mudr§-mah§bandhau ni>pfalau vedh§-varjitau AA36AA

Tr.  Just as beauty of a woman is meaningless without a husband, so also,  mah§bandha and mah§mudr§ are futile without practice of vedha (mah§vedha).36.

 

savyaM p`saairtM padM kraByaaM Qaaryaod\ dRZma\ AA

AandaolanaM tt: kUyaa-cCrIrsya i~maaga-t: AA37AA

savya/ pras§rita/ p§da/ kar§bhy§/ dh§rayed d&*ham AA

§ndolana/ tata# k%ry§c-char$rasya tri-m§rgata# AA37AA

Tr.  Stretch the left leg and firmly catch hold of the (foot) with both hands. Thereafter, shake the body at three points.37.

 

Note:  The posture suggested here is similar to Pa<cima-t§na §sana done with just one leg (left) stretched in the front and catching hold of the left toes firmly with hands.

  

pashicmatana 

 

‘tri-m§rgata#’ – ‘three points in the body’:  While maintaining the final position, one is supposed to shake the body at right, left and up in an extreme manner.37.

 

punarasfalanaM kT\yaaM sauisqarM kNzmaud`yaa AA

vaayaunaa gaitmaahR%ya kR%vaa pUrkkumBakaO AA38AA

punar-§sph§lana/ ka+y§/ susthira/ ka;+ha-mudray§ AA

v§yun§ gatim-§h&tya k&tv§ p%raka-ku/bhakau AA38AA

Tr.  (Thereafter) again do forceful shaking of the waist region steadily alongwith application of ka;+ha-mudr§ (j§landhara bandha) therein while practising p%raka (inhalation) and ku/bhaka (internal retention).38.

 

Note: While sitting on ground, fully stretch left leg and firmly catch hold of the foot with both hands. Then shake the body to an extreme limit  at three points, i.e., right, left and upwardly. Thereafter, adopt J§landhara Bandha and keep the waist area motionless and then shake the legs forcibly. Simulteneously do p%raka (inhalation) and retain breath inside. Now, stretch both hands to the limit and move pr§;a through four p$+has in a sequence.  By mobilising pr§na, vajra and agni (fire) shake mah§meru (see Note on 40 below).  This will help pr§na to flow equally through both nostrils.  It implies that, both i*§ and pi°gal§ will give up serving material purposes and will move through Su>umn§ (to lead a Yog$ on the path of spiritual evolvement). 

What is meant by soma, s%rya and agni?

 

samahstyaugaao BaU%vaa samapadyaugastqaa AA

vaoQayaot\ Ëmayaaogaona catuYpIzM tu vaayaunaa AA39AA

sama-hasta-yugo bh%tv§ sama-p§da-yugas-tath§ AA

vedhayet krama-yogena catu>p$+ha/ tu v§yun§ AA39AA

Tr.  Stretch both hands and legs equally follwed by mobilisation of pr§;a in a sequence for piercing through catu>p$+ha (four p$+has).39.

 

Note:  First stretch left leg in the front, firmly catch hold the foot with both hands. Now shake the body at right, left and upwardly and also stretch as much as possible. Adopt ka;+hamudr§ (J§landhara Bandha) by keeping the waistline stable. Now shake the legs as before. Now inhale (p%raka) and retain the breath (Ku/bhaka).  Again stretch both legs and hands and doing the same as before, pierce through catu>p$+ha. It means, shake mah§meru by involving pr§na, vajra and agni (fire).  Thus pr§;a will flow through both nostrils equally. It means that Pr§;a will give up serving for material purposes and start flowing in upward direction, that is, through Su>umn§ (which is divertion of pr§;a for spiritual progress).   

Soma, s%rya and agni are i*§, pi°gal§ and su>um;§ (respectively).  Passage of pr§na through su>um;§ is for spiritual liberation or Kaivalya. This is also sometimes known as m&t§vasth§ (lit. state of death).   

The technique demands elaboration.  What is meant by catu>p$+ha?

The three kriy§s such as mah§mudr§, mah§bandha and <aktic§lana are certainly of great value. Hence these three are effective in transcending death.  This kriy§ may be practised each day at each prahara for eight times.  This invigorates (gastric and bodily) fire and facilitates revealation of eigh supernatural powers such as a;im§, laghim§, garim§ etc.  One earns fortune.  Evils (pysical and psychological defilements) are burnt out.  Depository of karma is emptied.39.        

 

Aasfalayaona\ mahamaoruM vaayauvaja`aignakaoiTiBa: AA

puTWyaM samaaËmya vaayau: sfurit sa%varma\ AA40AA

§sph§laye mah§meru/ v§yu-vajr§gni-ko+ibhi# AA

pu+a-dvaya/ sam§kramya v§yu# sphurati satvaram AA40AA

Tr.  Shake fast mah§meru alongwith pr§;a, vajra and agni while controling both nostrils so as to drive pr§na swiftly.40. 

 

Note: Raghuv$ra in his Ku/bhaka-Paddhati has classified pr§;§y§ma broadely in two groups, namely, meru and ameru and provides perhaps the largest number of traditional techniques of pr§;§y§ma alongwith their traditional names.

A symptomatic definition of m&du (mild), madhya (moderate) and t$vra (intense) meru has been provided here.  m&du-meru stage causes perspiration, madhya-meru  stage results in tremors and in the  t$vra-meru one levitates.  In Ha+haprad$pik§(Kaivalyadhama)-II.12,  the elevation of the body is substituted by the v§yu reaching brahmarandhra.  Pata_jali  has laid down the qualitative test for the progress in pr§;§y§ma (Yoga S%tra-II.50, 52-53).  These may be summarized as follows:—

i. kumbhaka must become increasingly prolonged;

ii. it must become easier to practice;

iii. it must, step by step, decrease darkness obstructing illumination, and,

iv. it must render the mind capable of deeper and deeper concentration.

Pata_jali does not mechanically look upon the progressive stages of yoga as a particular multiple of a particular preceding stage in duration, but clearly defines with qualitative tests by which each stage is to be judged.  He has his own definitions of praty§h§ra, dh§ra;§, dhy§na and sam§dhi. 

According to Ha+ha-tatva-kaumud$-39:19, when madhya-meru  is practised  for two and a half n§*$s (1 n§*$ = 24 minutes), it generates tremors in the body and remaining in pra;ava for three nime>as (blinking), one experiences tatva (Reality) in the heart and in the state of t$vra-meru, when nisarga-ku/bhaka supervenes, one levitates in padm§sana. If one sustains this state for three gha+$s (one gha+$ =24 minutes), one certainly experiences loss of bodily consciousness (Ibid-39:20).40.

 

saaomasaUyaa-ignasambanQaM jaanaIyaadmaRtaya vaO AA

maRtavasqaa samau%pnnaa ttao maR%yauBayaM kut: AA41AA

soma-s%ry§gni-sa/bandha/ j§n$y§d-am&t§ya vai AA

m&t§vasth§ samutpann§ tato m&tyu-bhaya/ kuta# AA41AA

Tr.  This brings the currents of soma (i*§), s%rya (pi°gal§) and agni (su>um;§) together leading to (state) of deathless (am&ta) state or immortality).  This is m&t§vath§ (condition just as death).  One overcomes fear of death.41.

 

Note:  m&t§vath§:  ‘In state of death’, one is not affected by internal and external conditions and happenings, good or bad, favourable or unfavourable.  Similar is the case of a Yog$ who has achieved immortality (am&ta).  For a Yog$, who is certainly a human being, yet his response system develops immunity to external and internal changes through prolonged and aroduous practice of advanced Yoga such as Praty§h§ra, Dh§ra;§, Dhy§na and (various progressive stages of) Sam§dhi etc., as if a Yog$ has turned into a stone.   (It does not imply that a yog$ is insensitive.  Rather one knows when to act and when to respond).  Not only that.  In still an elevated stage of practice, one transcends death. An accomplished has complete control on life and death.  

This is achieved by directing pr§;a, which is naturally flowing through various n§*$s (such as i*§, pi°gal§ etc.) to merge with ku;*alin$.41.         

 

et%~yaM mahagauNyaM jaramaR%yauivanaaSanama\ AA

AYTQaa iËyato caOtt\ yaamao yaamao idnao idnao AA42AA

etat mah§gu;ya/ jar§m&tyu-vin§<anam AA

a>+adh§ kriyate caitat y§me y§me dine dine AA42AA

Tr.  These three are of great value which alleviate health disorders and (premature) demise.  This is practised everyday, eight times every three hours (y§ma).42.  

 

vai*navaRiwkrM caOva AiNamaaidgauNap`dma\ AA

puNyaM saHcayasaMhair papaOGaiBadurM sada AA43AA

vahni-v&ddhi-kara/ caiva a;im§di-gu;a-pradam AA

pu;ya/ sa_caya-sa/h§ri p§paugha-bhidura/ sad§ AA43AA

Tr. (This practice) enhances (gastric) fire and brings about eight supernatural powers such as a;im§ etc.  Additionally, it piles up depository of virtue while always eliminating host of sins.43. 

 

Note:  In normal course of human life, i*§ and pi°gal§ serve to fulfill the mundane objectives of life, which, when manipulated through methods prescribed in Yoga (pr§;§y§ma etc.) can turn it  around to tread and evolve one on the spiritual trajectory.  For this, pr§;a is raised upwardly through passage of su>um;§. i*§, pi°gal§ and su>um;§ representing (universal forces) soma (moon), s%rya (sun) and agni (fire).  This helps pr§;a to move through su>um;§ which is necessary for awaking of Ku;*alin$ from its dormant state.  This brings about spiritual relief (mok>a).

‘M&t§vasth§’ (state of death) here implies that all distracted forces (primarily pr§;a) are integrated into Ku;*alin$.  A yog$ transcends death. Techniques of mah§mudr§, mah§bandha and <aktic§lana are of great advantage which too help transcending (premature) death.  One is supposed to practise the above narrated technique each prahara for eight cycles everyday. Thus gastric fire is enhanced. Eight supernatural powers such as a;$m§ etc. are mastered over.  One turns virtuous. Depository of past (pr§rabdha) karma is resolved.  Moreover, all sins are alleviated.43.           

 

samyaga\iSaxaavatamaovaM svalpM p`qamasaaQanao AA

vai*nas~IpqasaovaanaamaadaO vaja-namaacarot\ AA44AA

samyag-<ik>§vat§m-eva/ svalpa/ prathama-s§dhane AA

vahni-str$-patha-sev§n§m-§dau varjanam-§caret AA44AA

Tr.  (Practice) of this (technique) is of primary importance even for those who are well-trained.  (While undergoing this practice) in the beginning, one should carefully avoid contact with fire, woman and going for a long walk.44.

 

Note.  Similar note of caution has been quoted from the school of Gorak>a by the author of Ha+haprad$pik§.i.61in the following verse:

vaja-yaod\ duja-nap`antM vai*nas~Ipiqasaovanama\ AA

p`at:snaanaaopvaasaaid kaya@laoSaivaiQaM tqaa AA44AA

 

AarmBaSca GaTScaOva p`%yayaSca tRtIyak: AA

inaYpi<a: sava-yaaogaoYau yaaogaavasqaa catuiva-Qaa AA45AA

§ra/bha<-ca gha+a<-caiva pratyaya<-ca t&t$yaka# AA

ni>patti# sarvayoge>u yog§vasth§ caturvidh§ AA45AA

Tr.  §ra/bha, gha+a, pratyaya and ni>patti are the four states of Yoga in all of its traditions.45.

 

Note.  Sv§tm§r§ma, in his Ha+haprad$pik§.viii.39 (LYI edition), replaces ‘paricaya’ for ‘pratyaya’.  ‘paricaya’ literally means ‘getting acquanted to’ and ‘pratyaya’ means ‘developing confidence’.45.  

 

ba`*maga`nqaoBa-vaod\ vaoQaadanandanauBava: svayama\ AA

ivaica~@vaNakao doho|naaht: EaUyato Qvaina: AA46AA

brahma-granther-bhaved vedh§d-§nand§nubhava# svayam AA

vicitra-kva;ako dehe’n§hata# <r%yate dhvani# AA46AA

idvyadohSca idvyaganQas%varaogavaana\ AA

sampUNa-hRdyaSSaUr AarmBao yaaoganaao Bavaot\ AA47AA

divya-deha<-ca divya-gandhas-tvarogav§n AA

sa/pur;a-h&daya<-<%ra §ra/bhe yogino bhavet AA47AA

Tr.  Piercing of brahma-granthi results into natural flow of bliss.  One can hear strange (divine) an§hata sound within body.  (Thus) body turns divine and there is emanation of divine fragrance.  One is freed of disease.  In the state of §ra/bha (lit. initial stage of Yogic evolvement) heart of a Yog$ repletes with spirit.46-47.

 

Note. Similar contention has been expressed by Sv§tm§r§ma Yog$ in his Ha+hayogaprad$pik§.iv.70-71.46-47.

 

iWtIyaayaaM GaTIkR%ya vaayauBa-vait maQyaga: AA

dRZasanaao Bavaod\ yaaogaI &anadovasamap`Ba: AA48AA

dvit$y§y§/ gha+$k&tya v§yur-bhavati madhyaga# AA

d&*h§sano bhaved yog$ j_§nadeva-samaprabha# AA48AA

ivaYNauga`nqaostqaa vaoQaat\ prmaanandsaUcak: AA

AitSaUnyao ivamad-Sca BaorISabdstqaa Bavaot\ AA49AA

vi>;ugranthes-tath§ vedh§t param§nada-s%caka# AA

ati<%nye vimarda<-ca bher$<abdas-tath§ bhavet AA49AA

Tr.  Druing the second i.e., gha+§vasth§, pr§;a moves into the middle (path, i.e., su>umn§).  A yog$ gains proficiency over §sana and enjoys lusture just as that of god of wisdom and (subsequently) Vi>;ugranthi is pierced bringing about absolute bliss,  (enjoyes) inside (inernal) limitless void and (therein, one hears) deep sounds like that of trumpets.48-49. 

 

Note:  Sv§tm§r§ma too talks about the same in his Ha+haprad$pik§.viii.39-40 (LYI edition).

Here is gh+§vasth§ in detail: Gha+§vasth§ is the second state wherein pr§;a, ap§na, n§da and bindu are integrated and reaches ka;+ha-sth§na (throat cakra) which is also called as madhya-cakra. While narrating j§landhara-bandha, it has been said that this madhya-cakra integrates all sixteen §dh§ras that are located in human body.  As and when a student of Yoga reaches this stage, one finds stability in §sana.  Consequently, one reaches an elevated state of wisdom.  There is enhancement in resplendance on physical and internal (emotional) planes which indicate to arousal of divine qualities. As per the tradition of r§jayoga of $<vara, gha+§vasth§ is that state wherein pr§;a, ap§na, n§da, j$v§tman and param§tman find integration.48-49.

 

tRtIyaayaaM ttao iBa%vaa ivapakao ivahaya mad-laQvaina: AA

mahaSaUnyaM tda jaatM sava-sainQasamaaEayama\ AA50AA

ica<aanandM ttao ija%vaa sahjaanandsamBava: AA

daoYamaR%yaujaradu:KxauQaainad`aivavaija-t: AA51AA

t&t$y§y§/ tato bhitv§ vip§ko vih§ya mardala-dhvani# AA

mah§<%nya/ tad§ j§ta/ sarva-sandhi-sam§<rayam AA50AA

citt§nanda/ tato j§ta/ sahj§nanda-sa/bhava# AA

do>a-m&tyu-jar§-du#kha-k>udh§-nidr§-vivarjita# AA51AA

Tr.  During the third (pratyaya-avasth§), (pr§;a) pierces mah§<%nya (centre of eyebrows) as a result of which one hears sounds resembling those of (kettle) drum and all joints are replete with ether (becomes free of phlegm etc.).  A yog$ enjoys bliss by controlling mind and attains stage if natural happiness. And he enjoys freedom from all ills, sufferings, oldage, (premature) demise, hunger and thirst.50-51.   

 

Note: In place of commonly available names of four yog§vasth§s, in {gama-rahasya-27:4807-4812, we come across different names for four progressive yog§vasth§s brought about by practice of Pr§;§y§ma which are dhvasti (lit. breaking through initial hurdles), pr§pti (gaining ground), sa/vit (consciousness) and pras§da (Bliss).50-51.   

 

rud`ga`iqaM ttao iBa%vaa sa%vapIzgatao|inala: AA

inaYp<aaO vaONavaSSabd: @vaNad\ vaINaa@vaNaao Bavaot\ AA52AA

rudra-granthi/ tato bhitv§ satva-p$+ha-gato’nila# AA

ni>pattau vai;ava<-<abda# kva;ad-v$;§ kva;o bhavet AA52AA

Tr.  In the state of Ni>patti, Pr§;a reaches Satva-p$tha by piercing through Rudra-granthi.  It generates a sound resembling musical notes of finely tunes v$;a.52.

 

Note: In certain sources, in place of ‘satva-p$+ha’ (a state which is replete of effulgence), we find the reading as ‘<arva-p$+ha’ (highest seat of Lord Rudra).52. 

 

Note:  Here follows the narration on Ni>patti-avasth§:

In this state, as Pr§;a reaches satva-p$+ha (or Rudra-p$+ha) or <arva-p$+ha, it does so by piercing through Rudra-granthi.  (Rudra, as per Pur§;as, symbolises the process of dissimilation of base elements or components that go in making of the creation in its initial stage).  Gradually, pr§;a enters Brahma-randhra due to which, a Yog$ hears sounds resembling those of flute.  Such internally aroused sounds are non-physical in nature and the same are not produced through friction as the case is in production of physical sounds. This indicates that awareness of a Yog$ is reaching to finer strata of consciousness.  Further on, pr§;a dissolves in Brahma-randhra. N§da too dissolves therein.  Citta of a Yog$ attains stability.  This is R§jayoga.

<arva-p$+ha is the location of $<vara which is at the centre of eyebrows. This indicates to beginning of ni>patti-avasth§.  In this state citta of a Yog$ developes onepointedness. A yog$ finds it difficult to make a distinction between self (perceiver) and none-self (object that is perceived). Such a yog$ who has gained proficiency in n§d§nusandh§na, is considered to be same as $<vara, able to create and destroy.52.

 

ekIBaUtM tda ica<aM rajayaaogaaiBaQaanakma\ AA

saRiYTsaMhark<aa-saaO yaaogaISvarsamaao Bavaot\ AA53AA

ek$bh%ta/ tad§ citta/ r§jayog§bhidh§nakam AA

s&>+i-sa/h§ra-kart§sau yog$<vara-samo bhavet AA53AA

Tr.  Then citta becomes onepointed.  This state is known as r§ja-yoga.  By attaining such a state, a yog$ gains power to create and destroy just as $<vara (God).53. 

 

Note: cf. Ha+haprad$pik§.viii.44 (LYI)53.  

In place of commonly available four yog§vasth§s, in {gamarahasya – 27:4807-4812 we come across different names for four yog§vasth§s brought about by the practice of Pr§;§y§ma which are dhvasti (delinking or praty§h§ra), pr§pti (gaining ground), sa/vit (development of Consciousness)  and pras§da (Bliss) —

tsmaad\ yau>: sada yaaogaI p`aNaayaamaprao Bavaot\ AA

EaUyataM maui>fladM tsyaavasqaacatuYTyama\ AA

Four stages of yoga experienced by a Yog$:

Qvaist: p`aiPtstqaa saMivat\ p`saadSca turIyak: AA

sva$pM SaRNau caOtoYaaM kqyamaanaananaukmaat\ AA

dhvasti, pr§pti, sa/vit and prasada are four stages.

kma-NaaimaYTduYTanaaM jaayato flasaMxaya: AA

caotsaao|qao- kYaaya%vaat\ ya~ saa QvaistÉcyato AA

dhvasti means – consequnces of good and bad karma are destroyed so that mind does not create further conditioning. 

eoihkamauiYmakana\ kamaana\ laaoBamaaoha%makaMSca yaana\ AA

inaÉQyaasto yada yaaogaI p`aiPt: syaat\ sava-kaimakI AA

pr§pti is – host of desires related to present life and life hereafter, greed, infatuation etc. are blocked.

AtItanaagatanaqaa-na\ ivap`kRYTitraoihtana\ AA

ivajaanaait sada yaaogaI tda saMivaidit smaRta AA

sa/vit is—to have knowledge of past and future.

yaait p`saadM yaonaasya mana: pHca ca vaayava: AA

[ind`yaaNaIind`yaaqaa-Sca sa p`saad [it smaRt: AA43AA

Pras§da—Bliss is – mind, five pr§;as, senses and their objects are quenched.

 

na naadao na ca ibanduSca na caotao naaPyacaotna: AA

naaByaasadustrM ikiHcat\ rajayaaogaao inagaVto AA54AA

na n§do na ca bindu<-ca na ceto n§pyacetana# AA

n§bhy§sa-dustara/ ki;-cit r§jayogo nigadhyate AA54AA

Tr.  There exists no n§da, bindu, consciousness, unconsciousness, or even no arduous set of practices.  Such as state is R§jayoga.54. 

 

laInaM ya~ caracarM layavaSaat\ tillaMgaima%yaucyato

saa Sai>ya-dican%yarUpgahnaallaaok~yaaod\BaaisanaI AA

td\QyaanaM yadSaoYavastuivaYayavyaaparhInaM mana:

t%xao~M yadsaImakalapTlaQyaanaasanaM holayaa AA55AA

l$na/ yatra car§cara/ laya-va<§t tal-li°gam-ucyate

s§ <aktir-yad-acintya-r%pa-gahan§l-loka-trayod-bh§sin$ AA

tad-dhy§na/ yad-a<e>a-vastu-vi>aya-vy§p§ra-h$na/ mana#

tat-k>etra/ yad-as$ma-k§la-pa+ala-dhy§n§sana/ helay§ AA55AA

Tr.  ‘Li°ga’ is that in which all temporal and static in creation are dissolved.  ‘The (nature of) source’ of self (§tman) is inconceivable (to human mind and intelligence).  Yet, from this <akti all three (perceivable) worlds emanate.  Dhy§na is that very state of mind wherein it (mind) is rendered free of all functions related  to munadane creation.  ‘dhy§n§sana’ is that position (of being) wherein one is able to remain for an extended time as one wishes.55.

 

Note.  ‘Loka-traya’-- three worlds:

As per Pur§;as, the three worlds refer to either the earth (bhuloka), heaven (svarga) and hell (naraka), or the earth (bh%loka), heaven (svarga) and netherworld (p§t§la).  However, Brahm§;da Pur§;a conceives them to be bhūta (past), bhavya (future) and bhavat (present).

Some people are confused of the word ‘li°ga’.  This happens due to lack of proper exposure to Sanskrit language, rampant and careless misinterpretation.  Keep aside Sanskrit.  This can happen to any language.  A word used in a particular context can have a specific meaning.  In general use, the same word may have entirely a different connotation.

In this verse Mah§yog$ |r$gorak>an§tha defines and highlights a few important terms such as li°ga, <akti, dhy§na and §sana. For a sudent of Yoga, it is good to have clarity as regards these terms used in this text.  

Li°ga stands for |iva, the guru, located in Sahasr§ra cakra.  When <akti Ku;*alin$ is awakened, She merges into |iva by moving through passage of su>umn§.  This obliterates the perceived  distinction between pi;*a (personal Self) and brahm§;*a (Supreme Self).

<akti: is that which reveals our true state of being infinite and inconceivable yet involved in the three layers or lokas (creation). 

Dhy§na is defined by the savants as ‘dhy§na/ nirvi>aya/ mana#’—'dhy§na is that state wherein mind is rendered free of objects’.  And this definition matches with the one given here.  It has been stated in Yogav§si>+ha (and also in the R§m§ya;a) that, ‘sa°kalpa-n§<a eva mok>a#’ – i.e., freedom of thoughts or objects in mind is called dhy§na which, in other words, implies annihilation of mind.  For a seeker, this is ideal path to tread.

§sana: ‘yatra ajasram brahma-cintanam’— '{sana is that state in which one can easily meditate on Brahman’.55.  

         

PaHcaBaUta%makao doh: pHcamaNDlapUirt: AA

kaiznyaa%pRiqavaI &oyaa panaIyaM yad\ d`vaakRit: AA56AA

pa_ca-bh%t§tmako dehah pa_ca-ma;*ala-p%rita# AA

k§+hiny§t p&thiv$ j_ey§ p§n$ya/ yad drav§k&ti# AA56AA

dIpnaM tu Bavao<aoja: spSao- vaayaaostqaa Bavaot\ AA

AakaSao caotnaM sava-M &atvyaM yaaogaimacCta AA57AA

d$pana/ tu bhavet teja# spr<e v§yos-tath§ bhavet AA

§k§<e cetana/ sarva/ j_§tavya/ yogam-icchat§ AA57AA

Tr.  Body is made up of five bh%tas (elements) and the same are filled up of five ma;*alas.  Whatever is hard, is p&thv$ (earth element) and liquid is jala (water element), heat is fire (element), touch is v§yu and space or vacuum (cetana) is §k§<a.56-57.

 

Note: Ma;*alas: generally translatd as orbs, are concentrated repository of base energy which, remaining behind the curtain, promotes and propels all functions visible on the surface.  It will not be wrong to equate ma;*ala with tanm§tra.  The set of five basic elements (tatvas) is also the fulcrum of the entire range of physical structure and material existence. 

Here is a scheme of evolution which may be considered as a logically convincing one as the present one available in this text is just a partial representation:

 

Table of tatvas and tanm§tras

<iva – Pure Consciousness or nirgu;a brahman

Brahman associated to avidy§, sagu;a brahman

Avyakta (unmanifest)

Mahat (Primal)

Aha°k§ra

Pancatanm§tras

Pancamah§bh%tas

The perceived creation

 

§k§<a, as per S§/khya-Yoga system of dar<ana, is the finest of all five elements which are at the root of the entire perceivable creation. Therefore, §k§<a is matter and not non-matter or Pure Consciousness.  Yet, it has been  qualified here as ‘cetana’, meaning consciousness.  This demands explanation. 

It (§k§<a) is said to be so (cetana) for the reason that, having been subtlest of all elements, it is closest to Consciousness (cetan§).  §k§<a is so very fine that in several contexts,  §tman has been narrated in many classical texts as ‘§k§<a-vat’ or ‘§k§<a iva’-- §tman (Consciousness) is ‘just as §k§<a’.56-57.

 

YaT\cCtanyaiQakanya~ sahsa`aNyaokivaMSait: AA

Ahaora~M vahocC\vaasaao vaayaumaNDlarocanaat\ AA58AA

>a+-chat§nyadhik§nyatra sahasr§;yeka-vi/<ati# AA

ahor§tra/ vahec-chv§so v§yu-ma;*ala-recan§t AA58AA

Tr.  In one day-and-night, breath flows in and out of v§yu-ma;*ala (environment) for twenty-one thousand and six hundred times.58.

 

Note:  This count of breathing cycles is for a normal adult in a normal condition.  For a sick or an accomplished Yog$, number of breaths would vary.58.    

 

t%pRqvaImaNDlao xaINao bailarayaait doihnaama\ AA

taoyao xaINao tRNaanaIva icakura: paNDura: k`maat\ AA59AA

tat-p&thv$-ma;*ale k>$;e balir-§y§ti dehin§m AA

toye k<$;e t&;§n$va cikur§# p§;*ur§# kram§t AA59AA

toja:xaINao xauQaa@laaintna-Syato maaruto Slaqao AA

vaopqauSca Bavaoinna%yaM saahsaonaOva jaIvait AA60AA

teja#-k>$;e k>udh§-kl§ntir-na<yate m§rute <lathe AA

vepathu<-ca bhaven-nitya/ s§hasenaiva j$vati AA60AA

Tr.  Due to enfeebled earth (element), wrinkles are developed on human body.  If water (element) is reduced, one develops gray hair just as grass.  In case of depleted fire (element), one feels reduced appetite and loss of brightness.  Weakening air (element) causes tremors and one loses confidence (in one’s own self).  One keeps on living with great difficulty.59-60.

 

[qamBaUtxayaana\ maR%yaujaI-ivatM BaUtQaarNaat\ AA

pHcaod\ (pHcaivaMSad\) vaYa-Sato laxyaonnaanyaqaa marNaM Bavaot\ AA61AA

ittha/-bh%ta-k>ay§n m&tyur-j$vita/ bh%ta-dh§ra;§t AA

pa_ca-vi/<ad var>a-<ate lak>yen-n§nyath§ mar;a/ bhavet AA61AA

Tr.  Thus a human being faces death caused by to waning elements.  However, if the same (elements) are rightly managed, one may live healthly as long as one hundred and twenty-five years.61. 

 

yaamaaYTkkRtaByaasaat\ savaa-HC\vaasaana\ ga`sa%yasaaO AA

sa YaaoDSaklaaopotSSaSaI itYzit pUrkana\ AA62AA

y§m§>+aka-k&t§bhy§s§t sarv§_-chv§s§n gratyasau AA

sa >o*a<a-kalopeta<-<a<$ ti>+hati p%rak§n AA62AA

inastrMgaao isqaro ica<ao vaayauBa-vait maQyaga: AA

rivarUQva-pdM yaait ibandunaa yaait vaSyatama\ AA63AA

nistara°go sthire citte v§yur-bhavati madhyaga# AA

ravir-%rdhva-pada/ y§ti bindun§ y§ti va<yat§m AA63AA

Tr.  By practice of P%raka conducted for eight y§mas, pr§;a gets absorbed (i.e., kevala ku/bhaka is perfected).  Due to p%raka (inhalation), moon comprising sixteen kal§s and citta (mind) are stabilised.  As Citta gains freedom from waves (fluctuations), Pr§;a (<akti) enters into central (n§*$, i.e., su>um;§).  S%rya (sun) reaches to top (of head) where it merges with bindu and (it) stabilises (therein).63.   

     

Note:  Pr§;a-v§yu indicates to Ku;*alin$-<akti which enters su>umn§. ravi (sun) travels upwards. Consequently, bindu finds stability leading to perfection in sa/yama (va<yat§).

(Prahara or) one y§ma equals to one-eighth part of a day, i.e.,  three hours of time.

Sixteen kal§s refer to the phases of moon and are ruled by sixteen deities. These kal§s are named as: am&ta, manad§, pu>pa, pu>+i, tu>+i, dhruti, <§<an$, candrik§, k§nti, jyotsn§, <r$, pr$ti, a°gad§, p%r;a and p%r;§m&ta.63. 

 

AanandpUirtao yaaogaI jaayato iSavasainnaBa: AA

tdoSvargauNaassavao- dRSyanto dSamaasat: 64

§nanda-p%rito yog$ j§yate <iva-sannibha# AA

tade<vara-gu;§s-sarve d&<yante da<a-m§sata# AA64AA

Tr.  Having been replete with bliss, a yog$ evolves just as |iva.  In ten months time, all qualities of $<vara are seen in him.64.

 

[%yamaraOGasaMisawaO gaaorxaoNa p`kaiSat: AA

layaaVupayakaOSalyap`baaoQap`%yayaa%mak: AA65AA

ityamaraugha-sa/siddhau gorak>e;a prak§<ita# AA

lay§dyup§ya-kau<alya-prbodha-pratyay§tmaka# AA65AA

Tr.  This (knowledge) has been imparted by Gorak>a for gaining success in amaraugha. In addition, (he has also elaborated upon) technical and critical knowledge for ensuring success in Laya and the like for the sake of developing perfection in awareness (leading to pure) Consciousness.65.   

 

Note: By this process of awakening of Ku;*alin$ done through Yoga of <akti-p§ta, a Yog$ acquires all divine qualities in ten months.  This has been narrated by |r$Gorak>a under this scheme of Amaraugha.  This also educates one on Layayoga.  All of this produces practical and real experiences.65.  

 

sava-icantaM pir%yajya idnamaokM prIxyatama\ AA

yaid t%p`%yayaao naaist tda mao tu maRYaa vaca: AA66AA

sarva-cint§/ parityajya dinam-eka/ par$k>yat§m AA

yadi tat-pratyayo n§sti tad§ me tu m&>§ vaca# AA66AA

Tr.  You can keep aside all your wories and concerns and undertake this practice for  just a day on a trial basis.  If it does not produce convincing results, you may say that my words are untrue.66.  

 

ruumaao marIicaKVaotdIpjvaalaonduBaaskra: AA

AmaI klaa mahaibambaM ivaSvaibambaM p`kaSato AA67AA

rumo mr$ci khadyota d$pa-jv§lendu bh§skar§# AA

am$ kal§ mah§bi/ba/ vi<vabi/ba/ prak§<ate AA67AA

Tr.  Sunlight, glow-worms, light of a lamp, moon and sun are the kal§s (agents) which reflect the universal and eternal light.

Note:  ‘rumo’ is a corrupt reading. Available sourcaes are clueless on correct reading. Contextual demand in consonence to different textual sources indicates to ‘sunlight’.67. 

 

Pa`baaoQaM yaao na jaanaait saao|maraOGaM na ivandit AA

samaIBaavao samau%pnnao ica<ao WOtivavaija-to AA68AA

prabodha/ yo na j§n§ti so’maraugha/ na vindati

sam$bh§ve samutpanne citte dvaita-vivarjite 68

Tr.  One who is not exposed to wisdom, does not get an access to (the state of) amaraugha.  Such a state implies (finest) arousal of equanimity wherein duality of Citta is transcended.68.

 

Note:  Duality or dvaita-bh§va: In simplistic terms, it means to see the outer or superficial face of the creation and life.  It misses out on the unitary nature of life and creation which is known as Aadvaita-bh§va.  What is wrong in doing so, i.e., seeing duality which so very normal and in commonplace?  Here is a clarification:   On the surface of it (i.e., duality), there is constant change and instabilty.  There is utter lack of consistency.  This makes it almost impossible to know what is true and what is false.  It is just like walking on a slippery ground.  Also it misses out on true underlying face of life.

The underlying Reality is not seen through naked eyes:  Reality that is stable, nonchanging, ever one and absolute Bliss.  This is Advaita.  It is relaible since it has consistency and therefore is worth depending upon.68.              

 

AhM mamao%yapI%yau@%vaa saao|maraOGaM ivaicantyaot\ AA

ica<aM jaIivatima%yaahurica<aM marNaM ivadu: AA69AA

aha/ mametyap$tyuktv§ so’maraugha/ vicintayet AA

citta/ j$ivtam-ity§hur-acitta/ mara;a/ vidu# AA69AA

Tr.  (A human being), even though is involed in ‘me and mine’, should focus on practice of amaraugha.  It has been said that citta means life while absence of citta is death.69.

 

Note:  ‘me and mine’ implies being self-centred, narrow-minded, being concerned only about the self and nothing else, as if there exists none other than one’s own self and materialistic existence.  The world around and people etc., as if, have no relevance for such a person. And also as if there is nothing in life beyond food and procreation.

It is not possible to overcome suffering through materialistic means. Why? Matter and materialistic attachment and association themselves are the root cause of all sufferings.  Material solvency is necessary for survival and comfort.  Matter does not serve beyond this limit.

One who does not have this wisdom, will not realise its value.  Such a person will not be able to master Amaraugha or R§jayoga. Ridding off of duality means the state of samabh§va (state of equanimity).  As per this tradition of Yoga, Citta implies living life, i.e., sa/s§ra (wordly life). Transcendence of Citta signifies ‘death’ which is s§marasya or (absolute state of) laya (absorption).69.

 

ica<aaica<ao samaIBaUto jaIvanmaui>irhaocyato AA

ya~ svaBaavasad\Baavaao BaaiYatuM naOva Sa@yato AA70AA

citt§citte sam$bh%te j$vanmuktir-ihocyate AA

yatra svabh§va-sadbh§vo bh§>itu/ naiva <akyate AA70AA

Tr.  J$vanmukti is that very state wherein citta (mind) and a-citta (non-mind, material components other than mind) are merged.  In such a state, which is inexplicable, what happens is dissolution of (both) individual nature (bh§va, <iva) and causal state of the material creation (<akti).70.     

 

Note. ‘a-citta’ (non-citta, non-mind) refers to components of the objective world which lie outside the realm of citta (mind).  These can be the ‘objects’ of supernatural personal just as celestial beings and phenomenon.  Even though citta falls within the material creation and it too is an object of Self, citta also plays the role of a perceiver.  Since citta (mind) is an immediate tool for the Self to make contact with the objective creation, in this particular context, citta is not considered as an object in relation to Consciousness.  Dissolution of citta of all its functional potency has been the major topic of discussion here, and the same occupies the prime topic of discussion in P§ta_jala Yoga too.70.    

 

na jaIvait tt: kao|ip na ca kao|ip mairYyait AA

rajayaaogaM pdM p`aPya sava-sa%vavaSaMkrma\ AA71AA

na j$vati tata# ko’pi na ca ko’pi mari>yati AA

r§jayoga/ pada/ pr§pya sarva-satva-va<a/karam AA71AA

Tr.  By gaining mastery over the state of R§jayoga, one is freed of the cycle of life and death since this state of r§jayoga regulates all forces in creation.71.

 

savao- kuyaa-nna kuyaa-Wa yaqaaruica ivacaoiYTtma\ AA

nagna: kao|ip gauhasau idvyavasana: kaOpInavaasaa: @vaicat\ AA

idvyas~Isaurtainvatao|ip kuhica%sa ba`*macaarI @vaicat\ AA

iBaxaaharrt: @vaicat\ @vaicadip p`aPnaaoit Baaogaaspdma\ AA

sava-~ap`itbawvaRi<ariKla@laoSaapha yaaoigaraT\ AA72AA

sarve kury§n-na kury§d-v§ yath§-ruci vice>+itam AA

nagna# ko’pi guh§su divya-vasana# kaup$na-v§s§# kva-cit AA

divya-str$-surat§nvito’pi kuha-cit-sa brahmac§r$ kva-cit AA

bhik>§h§ra-rata# kva-cit kva-cid-api pr§pnoti bhog§spadam AA

sarvatr§pratibaddha-v&ttir-akhila-kle<§pah§ yogir§+ AA72AA

Tr.  As regards application of this r§jayoga, one is free to undertake or even not to undertake as per one’s inclination since this system does not impose any restrictions. On having been trained in this knowledge, one may choose to live in a cave without cloth or even by putting on cloth. One may even like to put on royal attire or even a tiny strip of cloth.  There may be those who would get physically engaged with charming damsels or even like to follow celibacy.  One would enjoy alms wholeheartedly or sumptuous dishes.  This system of wisdom does not impose any kind of restriction on anyone.  A r§jayog$ is the one who is the king of all yog$s.  May this (r§jayoga) alleviate all suffering!72.   

 

EaImad\gaaorxanaaqaona sadamaraOGavai<a-naa AA

layaman~hza: p`ao>a: rajayaaogaaya kovalama\ AA73AA

<r$mad-gorak>an§thena sad§maraugha-vartin§ AA

laya-mantra-ha+h§# prokt§# r§jayog§ya kevalam AA73AA

Tr.  |r$mad-gorak>an§tha, who has ever remained devoted to (practice of) amaraugha, imparted the wisdom of laya, mantra and ha+ha just for the sake of r§jayoga.73.  

Note: ‘remained devoted to practice of amaraugha’—ensured incessant flow of <akti inside su>umn§.  Objective of this endevour has been to gain mastery in r§jayoga alone.  It means that <akti ku;*alin$, which is otherwise dormant, must be awakened and as a result of which a student of yoga attains immortality.  To fulfil this objective, lessons on laya, mantra and ha+ha are imparted.73.        

 

kayaonaOva prIxaot vaa@pTu: ikM kirYyait AA

icaik%saapazmaa~oNa raoigaNa: ikM kirYyait AA74AA

k§yenaiva pr$k>eta v§k-pa+u# ki/ kari>yati AA

cikits§-p§+ha-m§tre;a rogi;a# ki/ kari>yati AA74AA

Tr.  (All that has been said above) may be tested (and varified) by a person by practising on ground on one’s personal self.  Mere verbal narratives won’t be of any use just as a disease is not cured by reading out a list of medicines.74. 

 

Note:  Moral of the story, simple and terse.  Heavy philosophical sermons, intricate technicalities, serious discussions, brain-storming critical analysis etc. are just fine, but they do not take one anywhere near the Truth unless there is application of knowledge in a consistent manner.74.   

 

AA [it EaImad\gaaorxanaaqaivaricatma\ AmaraOGap`baaoQaM sampUNa-ma\ AA

AA iti <r$mad-gorak>a-n§tha-viracitam-amaraugha-prabodha/ sa/p%r;am AA

Here ends Amaraugha-prabodha authored by Sr$mad-gorak>an§tha.