EaImacC/IkNznaaqap`BaRitgauruvaraidYTsannaIitmaagaao-

labQvaa ya~Ova samya@piTmaina GaTnaamaISvaraWOtvaad:

kSmaIroBya: p`saR%ya p`kTpirmalaao rHjayana\ sava-doSyaana\

doSao|PyaismannadRYTao GausaRNaivasarva%stanmaudo sajjanaanaama\ 1

-- After receiving great and benevolent lessons on $<vara and advaita laced with ethics and morality and the lessons which are sharp in nature, from the masters such as |r$Ka;+haN§tha etc. who were located in the state of Kashmir, but which spread their fragrance (of wisdom) and thus enriched all (people) of other regions of this country and the masses.1.      

 

trttrsaa saMsaaraibQaM ivaQa<a pro pdo

pdmaivacalaM ina%yaalaaokp`maaodsauinaBa-ro

ivamaRSat iSavaaidYTaWOtavabaaoQasauQaarsama\

p`saBaivalasa%saVu>\yaant:samau%Plavadaiyanama\ 2

-- For crossing over the ocean that this material world is and thus to reach the transcendental state which is unshakable yet known as the seat of <iva and Advaita (non-dual) and which offers ambrosia (immortality), on which one may meditate for enjoying ocean of dancing light within  heart.   

 

AmaraOGaSaasanama\

Amaraugha-<§sanam

EaIgaaorxanaaqaisawivaricatma\

|r$-Gorak>an§tha-siddha -viracitam

(Authored by |r$-Gorak>an§tha-siddha)

 

[%yaiBa#yaao iWtIyaao|ip ga`nqa: ‘EaIgaaorxanaaqaisawivaricatma\’ sambanQa: AA

This is the second text (different from Amaraugha-prabodha) authorship of which goes to <r$-gorak>an§tha.  

Asya ga`nqasya ca ivarcanakala: ga`nqak<a-u: ‘AyaM laaokp`isawao gaaorxanaaqa: tdnyaao vaa’ [it p`aduBaa-vakalavasaitsqaanaaidivaYayakimaitvaR<aM inaNao-tuM na Sa@yato AA

As regards period of composition and place of the author etc., it is difficult to confirm if the well-known Gorak>an§tha has been the author of the present text or there has been someone else.    

[dM pustkmaip maUlaadSa-maa~maokmaova ku~aPyasaMlaxyamaaNaiWtIyaadSa-kM pUva-vaiNa-tvaR<aantsya Aagarap`doSaat\ samaiQagatp`acaInaSaardaxaraMiktkaSmaIirkpustksamaudayasya maQyavai<a- ekbanQanabawanyaga`nqasahk<yau-pya-iBaihtpustksahsambanQaM saPtca%vaairMSaSa%yaarimBak (4603 samaIpvai<a-) laaOikksaMva%saranaohisa  (ya: #a`OYT: saMva%sarkala: 1525 Saat\ ]<arva<a-I- YaaoDSaSa%yapUva-Baaga: samaayaait) ilaiKtM samaist AA

This text deals in basic (principles of Ha+ha Yoga).  It is one of its kind.  It may be said that there was a similar text which was located in Agra which was written in earlier script named |§rad§.  It was procured and deposited along with others in Kashmir around 4603 (Samvat) which is after 1525.      

Aist caa~ ivaYaya: -- EaIsvacCndtn~aidmau#yaSaOvaagamaoYau yaqaaopyaaogaM sqaanao sqaanao ivat%yaanauiSaYTyaaogapw%yanausaR%yaa savaa-saaM naaDInaaM mau#yaBaUtsya SaarIrvaamadixaNaaMgamaQyavyaaipna: saaomasaUyaa-ignasamaaEayaBaUtoDaipMgalaasauYaumnaa#yanaaDI~yasya maagao-, SanaO: SanaO: p`aNavaayaao: saHcaarNaaByaasaat\ , maUlaaQaaradu%qaaPya,  naaiBahR%kNztalauba`*marnQ`aantsqaanaoYau ËmaoNa }Qvaao-Qva-yaaojanayaa isqa%yaByaasabalaat\ vaasanaaEayamanaaojayamanau prmaaopadoyaba`*marnQa`WadSaantvai<a-saaomaamaRtrsaasvaadnaona saaMsaairkina:SaoYa@laoSahainasamastisaQyaiQagamaa%maBaaogaavaaiPtprsaaO#yamaaoxaaiPtflaanaaM saarNaaprasaarNaap`itsaarNaaSaMKsaarNaamahasaarNaaidpyaa-yaaNaaM naanaaivaQamaud`aNaaM saugamapw%yanauSaasanama\ AA

Here is the subject-matter:— the bunch of all major n§*$s, which are spread through left, central  and right sides of (human) body, as have been described in various appropriate places in the prominent scriptures of <aiv§gama such as <r$-svacchanda-tantra etc., by following the elaborate tradition and discipline of Yoga, those (subordinate n§*$s) which spread along the pathways of the (major) n§*$s which are named as i*§, pi°gal§ and su>umn§ which respectively are of the nature of soma (moon), s%rya (sun) and agni (fire), they, through steady practice (of pr§;§y§ma), rises up from m%l§dh§ra.  Then they travel upward through points such as navel, heart, throat, top of head and brahmarandhra, in this upwardly sequence. And due to their dominance, as they occupy such positions, relish the ambrosia which is deposited at Brahmarandhra located inside dv§da<§nta.  This is of great advantage.  This is done by transcending and winning over mind which is the depository of desires.  Here is the narration of the easy techniques of mudr§s known as s§ra;§, par§s§ra;§, pratis§ra;§, <a°khas§ra;§ and mah§s§ra;§.           

 

Note:  Mudr§s in other texts of Ha+ha are different from the ones listed in this text. There is no other Ha+ha text known to us which talk about mudr§s such as s§ra;§, par§s§ra;§ etc.   

 

tdnau ca SarIraopadanapHcaBaUtanaaM tnmaa~aaNaaM td\gauNaanaaM tqaa p`aNadSaksya [DaidnaaDIsamaudayasya td\dOvatsaaomaadInaaM %vagaaiddSaQaatUnaaM ti%sqaitpirNaamasvarUppirNaamaadInaaM maUlaaQaaraidsqaanaanaaM tWi<a-pd\maadInaaM ca saM&asvarUpisqaitgauNap`BaRitsamanaubainQasamast&oya&anap`ik`yaa saMixaPya      inaNaI-taist AA

There are five bh%tas, (five) tanm§tras and (five) gu;as which make the building blocks of (human) body.  In addition, there are ten pr§;as, the set of n§*$s such as i*§ etc., which relate to ten (corresponding) divine powers such as soma etc., ten dh§tus such as tvak (skin) etc. These (bodily constituents) have their conditions and transformations influencing (vital points such as) m%l§dh§ra and their lotuses.  The brief narrations are presented as regards their definitions, true form, conditions, gu;as (qualities) etc., knowledge of which may be acquired.     

 

Note:  Ten pr§;as are pr§;a, ap§na, vy§na, sam§na, ud§na, n§ga, k%rma, k&kara, devadatta and dhana_jaya,  ---- n§*$s. ‘Ten dh§tus’ as mentioned here is not seen in §yurveda etc.  As per §yurveda, there are seven dh§tus such as—rasa, rakta, m§/sa, medas, asthi, majj§, <ukra (<o;ita).

tdotd\ga`nqasyaaip samaaQaanaona mananainaidQyaasanapw%yavalambanaona du:Khainaina%yasauKa%maBaaogamaaoxaflarsaasvaadnaao<arM sauflayantu maamakInaM p`kaSanaantpirEamaM sajjanavarsaiWWaMsa: AA

Study of this text should offer satisfactory results so that one may undertake the practices such as manana (contemplation), nididhy§sana (meditation) etc., which would take one across suffering and thereby bring about eternal happiness through realisation of §tman (Self).  

[%yaaSaaMsao|hM p`kaSak:

ma.ma.pM. maukundramaSaas~I

With best of wishes—Publisher –Mukunda Rama Shastri

 

 

AmaraOGaSaasanama\

Amaraugha-<§sanam

}Qva-Sai>inapatacca tqaaQa:Sai>kuHcanaat\ AA

maQyaSai>p`baaoQaona jaayato prmaM sauKma\ AA1AA

%rdhva-<akti-nip§t§c-ca tath§dha#-<akti-ku_can§t AA

madhya-<akti-prabodhena j§yate parama/ sukham AA1AA

Tr.  (A yog$) brings down <akti located above (j§landhara-bandha), contracts lower <akti (m%la-bandha) and awakens central <akti to enjoy supreme bliss.1.  

 

Commentary:

}Qva-Sai>inapat: kndcatuYTyaona &ayato AA

Bringing down <akti from above (to integrate her with lower <akti) is done by merging her with four kandas.

(Note:  The technique is not adequately described).  Which are four kandas, in not known.   

Sai>~yaivainaiBa-nnao ica<ao baIjainarHjanaat\ AA

vaja`pUjaapdanandM ya: kraoit sa manmaqa: AA

Three <aktis emanate from the b$ja (prime source) which is nira_jana (free of blemishes or modifications).  One, who worships the seat of vajra (imperishable) which is (of the nature of) §nanda (Bliss alone), is manmatha.   

ica<ao tRPto manaaomaui>rUQva-maagaa-iEato|nalao AA

]danacailatM rotao maR%yauroKaivaYaM ivadu: AA

If fire is lifted to the passage above (su>umn§), Citta is satiated (pacified) and mind is freed. Retas being stimulated by ud§na (v§yu) would (bring about relief) from toxic death (material attachment).1.      

 

yaccand`p`BavaM varamvargatM yaillaMgasaM&M jalama\

sa p`aNastdQa: isqarM ca kmalaM Qa<ao mauKaoQva-M )id AA

baQvaa kumBakmaa%magaaZricatM td\ba`*manaaDIgatM

*yaanaotuM vadnao YaDQvagaklaa saOvaMivaQaa saarNaa AA2AA

yac-candra-prabhava/ var§/bara-gata/ yal-li°ga-sa/j_a/ jalam

sa pr§;as-tad-adha# sthira/ ca kamala/ dhatte mukhordhva/ h&di AA

badhv§ ku/bhakam-§tma-g§*ha-racita/ tad-brahma-n§*$-gatam

hy§netu/ vadane >a*-adhvaga-kal§ saiva/vidh§ s§ra;§ AA2AA

Tr.  Here is the technique of s§ra;§:  The fluid that is stimulated by moon which dribbles on the opening of Su>umn§ and which is also defined as causal (i.e., li°ga-- mere indicative), that is (indeed) pr§;a (core energy).  It is held by the lotus at heart which faces upwardly. (This is done by) practice of Ku/bhaka done quite firmly (so as to lead) that (pr§;a) inside Brahma-n§*$ and this brings about the set of six kal§s.  This is the technique of S§ra;§.2.

Note:  Six adhv§s (paths)? See the verse below.2.

 

YaDQvagaa kqyato

Six adhv§s (paths) are being narrated—

Note: Which are the six paths?  These are—par§-s§ra;§ (2 varieties, verses 3-4), s§ra;§ (verse 5), prati-s§ra;§, g§ndh§ra-s§ra;§ (verse.5), <a°kha-s§ra;§ (verses.8-9), mah§s§ra;§ (verses.10-11).

 

 

GaNTakaoiTkpaolakaoTrkuTIija*vaaga`maQyaaEayaaca\

CMiKnyaagatrajadntivavarM p`antaoQva-va@~oNa yat\ AA

samp`aPtM hnaurnQa`maUlaivaiQanaa yaccand`taoyaM mauKo

t%sava-M rivakalarUpsadnao rxaot\ pra saarNaa AA3AA

gha;+§-ko+i-kapola-ko+ara-ku+$-jihv§gra-madhy§<ray§c-

cha/khiny§gata-r§ja-danta-vivara/ pr§ntordhva-vaktre;a yat AA

sa/pr§pta/ hanu-randhra-m%la-vidhin§ yac-candra-toya/ mukhe

tat-sarva/ ravi-k§la-r%pa-sadane rak>et par§ s§ra;§ AA3AA

Tr.  Here is (technique of) par§-s§ra;§ (practice of) which might restrict (nectar oozing) on the sun (navel) and thus it being consumed (wasted).  One pushes chin against throat.  This blocks nectar dribbling down from moon (from sahasr§ra).  3.        

 

kmaa-ntroNa pra saarNaa kqyato

A different technique of Par§-s§ra;§ is being narrated:

 

naR%yainna%yaaoQva-ija*vaao yaid ipbait pumaana\ va@~QaaramaRtaOGama\ AA

sausvaadM SaItlaaMgaM duirtBayahrM xaui%ppasaaivanaaiSa AA

ipNDsqaOya-M SaItlaaMgaM duirtBayahrM xaui%ppasaaivanaaiSa AA

ipNDsqaOya-M yadsmaad\ Bavait vat mahamaR%yauraogaa d`vanto AA

daOByaa-gyaM yaait naaSaM hrit ivaYajaraM yaait kalao Ba`ima%vaa AA4AA

n&tyan-nityordhva-jihvo yadi pibati pum§n vaktra-dh§r§m&taugham AA

susv§da/ <$tal§°ga/ durita-bhaya-hara/ k>ut-pip§s§-vin§<i AA

pi;*a-sthairya/ <$tal§°ga/ durita-bhaya-hara/ k>ut-pip§s§-vin§<i AA

pi;*a-sthairya/ yad-asm§d bhavati vata mah§-m&tyu-rog§ dravante AA

daurbh§gya/ y§ti n§<a/ harati vi>a-jar§/ y§ti k§le bhramitv§ AA4AA

Tr.  One relishes the stream of ambrosia flooding the mouth which tastes sweet and cools down the body.  It overcomes fear, hunger and thirst while bringing about physical stability.  Severe diseases are alleviated.  Misfortune is undone.  Toxicity is cured and (bodily) decay is controlled.  One moves along time (or transcends time).4.        

 

saarNaanantrM saarNaa kqyato 

Following the previous one, (one more technique of) s§ra;§ is being elaborated upon:

 

ija*vaaga`M %vaqa rajadntivavarM naI%vaa ttao GaiNTkama\

saMsqaaPya p`itija&vapva- SaiSanaao maagao- klaaM ca ixapot\ AA

evaM saariNako ptint ca sauQaaQaara: puna: YaNmauK-

gaanQaaraPyaqa t%klaap`maqanaM naaDImauKaojjaRmBaNama\ AA5AA

jihv§gra/ tvatha r§ja-danta-vivara/ n$tv§ tato gha;+ik§m

sa/sth§pya pratiji—parva <a<ino m§rge kal§/ ca k>ipet AA

eva/ s§ra;$ke patanti ca sudh§dh§r§# puna# >a;-mukha-

g§ndh§r§pyatha tat-kal§-pramathana/ n§*$-mukhojj&/bha;am AA5AA

Tr.  Tip of tongue is inserted inside the cavity of R§jadanta and it is held there for a gha+ik§.  It stimulates (opens up) the path towards lunar kal§.  Thus, due to practice of this s§ra;§, stream of nectar starts secreting again.5.   

Note: R§jadanta—|r$ P%r;an§tha, editor of SiddhaSiddh§ntaPaddhati, described r§jadanta as a hole at the root of uvula. (The moon located in the region of palate is supposed to secrete the nectar which makes one immortal).   

Gha+ik§:  As per Ku/bhakaPaddhati.208, sixty palas make one gha+ik§. (One pala equals to six pr§;as.  One pr§;a means six winkings).5.  

 

saarNaanantrM p`itsaarNaa kqyato

pratis§ra;§ is being described after s§ra;§:

 

p`aNavaatona naI%vaaoQva-M kaoTro cand`jaaM klaama\ AA

mainqataM idvyajaataM ca tona gaanQaarkma-Naa AA6AA

pr§;a-v§tena nitordhva/ ko+are candraj§/ kal§m AA

manthit§/ divya-j§t§m ca tena g§ndh§ra-karma;§ AA6AA

Tr.  One carries divine kal§ of candra (lunar orb) alongwith pr§;a inside the passage above (Brahmarandhra) through thorough practice of g§ndh§ra-karma.6.

 

gaanQaaranantrM p`itsaarNaa kqyato

prati-s§ra;§ is being described followed up by g§ndh§ra:

 

 

naasaapiScamamaaga-vaahpvanaat\ p`aNao|itdIGaI-kRto

cand`ambau p`itsaarNaaM saukRitna: p`agGaiNTkayaa: pqa: AA

isaHcana\ kalaivaSaalavai*navaSagaM BaU%vaa sa naaDISatma\

t%kaya-M kuruto punana-vatnauM jaINa-d`umasknQavat\ AA7AA

n§s§-pa<cima-m§rga-v§ha-pavan§t pr§;e’ti-dirgh$-k&te

candr§/bu pratis§ra;§/ suk&tina# pr§g-gha;+ik§y§# patha# AA

si_can k§la-vi<§la-vahni-va<aga/ bh%tv§ sa n§*$-<atam

tat-k§rya/ kurute punar-nava-tanu/ j$r;a-druma-skandhavat AA7AA

Tr.  Just as new shoots grow on an old tree, in the similar way, one can revive an old body too by undertaking the practice as follows: One breathes through left nostril, that is Candra N§*$, by extending the same to quite a length, i.e., for one gha+ik§.  This rejuvenates hundreds of n§*$s through flooding of pr§;a (into them).  This also brings (bodily) fire under control.  One tames the tide of time (that causes physical and physiological decay and death) .7. 

 

 

p`itsaarNaanantrM SaMKsaarNaa kqyato

Here is <a°kha-s§ra;§ after pratis§ra;§:

 

p`aoi%xaPtM vaRYaNasya gaaolakyaugaM maQyao QvajaM p`aod\Qvajama\

ina%yaaoQvao- vat SaMKsaarNaivaQaaO va@~M ivaQaoyaM inajama\ AA

sava-sqaanaSarIrbanQanavaSaat\ sknQaaoQaRtanaama\ yaqaa

naaDInaaM mauKt: sauQaainaiQajalaM isaHcannaQaao gacCit AA8AA

protk>ipta/ v&>a;asya golaka-yuga/ madhye dhvaja/ prod-dhvajam

nityordhve vata <a°kha-s§ra;a-vidhau vaktra/ vidheya/ nijam AA

sarva-sth§na-<arira-bandhana-va<§t skandhodh&t§n§/ yath§

n§*$n§/ mukhata# sudh§-nidhi-jala/ si_cann-adho gacchati AA8AA

Tr.  Procreative organ is placed inside (below) the testicles and one lowers the face above the same while practising <a°kha-s§ra;§.  Shoulders are lifted and tied up.  This is how bandha of entire body is applied.  (Thus) nectar from n§*$s is secreted which floods downwards.8.

Note:  This technique has some resembles with Pa<cimat§na.8. 

 

kmaa-ntroNa SaMKsaarNaa kqyato

Here follows additional features of <a°kha-s§ra;§: 

 

vaRYaNaakYa-NaM kaya-maqavaa SaMKsaarNaa AA

<ankha-s§ra;§ may also be performed by pulling up testicles.  (It may indicate to application of U**iy§na).  

 

baaoQanaM caOva kuNDlyaaistYzoccaOvaao%kTasanama\ AA9AA

v&>a;§kar>a;a/ k§ryam-athav§ <a°kha-s§ra;§ AA

bodhana/ caiva ku;*aly§s-ti>+hec-caivotka+§sanam AA9AA

Tr.  This triggers awakening of ku;*alin$.  One may maintain utkat§sana.9.  

 

SaMKsaarNaanantrM mahasaarNaa kqyato

mah§s§ra;§ is being taken up after <a°kha-s§ra;§:

 

pScaadasanaSauwvaatinakranaadaya kNzva`Naat\

saMsqaaPya rivamaNDlao tu BaujagaI samBaUtnaaDI~yaat\ AA

dovaI maQyapqaaoidta p`kuruto kmpM ttao maUcC-naaM

dUrakYa-NadSa-naM EauitgaNaaMScaanyaa mahasaarNaa AA10AA

pa<c§d-§sana-<uddha-v§ta-nikar§n-§d§ya ka;+ha-vra;§t

sa/sth§pya ravi-ma;*ale tu bhujag$ sa/bh%ta-n§*$-tray§t AA

dev$ madhya-pathodit§ prakurute ka/pa/ tato m%rchan§/

d%r§kar>a;a-dar<ana/ <ruti-ga;§/<-c§ny§ mah§s§ra;§ AA10AA

Tr.  Here is another technique of mah§s§ra;§.  One purifies the host of v§tas (pr§;as) by practising §sanas.  One retains (pr§;a) at throat (ka;+habandha) and lifts bhujag$ (ku;*alin$) from the triad of n§*$s (i*§, pi°gal§ and su>umn§) and places the same at solar plexus (navel).  (Thus) the goddess (ku;*alin$) starts trembling which triggers swooning (of the Yog$).  This is mah§s§ra;§ which brings about ability to reach objects placed at far off places, clairvision and clairaudience.10.    

 

kmaa-ntroNa mahasaarNaa kqyato

A variation of mah§s§ra;§ follows:

 

AaQaarambaujakaoSakndBaujagaI samBaUya naaDI~yaat\

cand`akao-d\BavanaaiDkaQva-yaugalaM caaWOtpqyaagatma\ AA

t~OvaaMgauilaiBaina-pID\ya ËmaSa: SaaintM manaao maarutma\

cand`ao yaait rivaM ttSca Bauvanao tulyaa mahasaarNaa AA11AA

§dh§r§/buja-ko<a-kanda-bhujag$ sa/bh%ya n§*$-tray§t

candr§rkodbhava-n§*ik§rdhva-yugala/ c§dvaita-pathy§gatam AA

tatraiv§°gulibhir-nip$*ya krama<a# <§nti/ mano m§rutam

candro y§ti ravi/ tata<-ca bhuvane tuly§ mah§s§ra;§ AA11AA

Tr.  The set of three n§*$s (coiling just as) serpents, shoot out of §dh§ra-padma (m%l§dh§ra) and kanda (bulbous root therein).  It (set of three n§*$s) leads towards the path of Advaita (offering non-dual state) winding through lunar and solar n§*$s.  There itself, one may plug (nostrils) with fingers to bring in experience of mental equanimity and pr§;a (ku/bhaka).  Thus, both candra and s%rya (n§*$s) enjoy (state of) balance.  This is mah§s§ra;§.11.            

 

saUyaa-nt: SaiSavaIicadntvadna(nao) p`antPlavaaOGaaorgaI

samp`aPto pvanaaitsaMgahrNao ixap`M ttao Qaaivata AA

EaImanmaQyapqaanttao ivadQatI kmpaid kaopainvata

tsyaOvaaEayayaaiyanaao|ip SaiSanaao d<aa sauQaa sammata AA12AA

s%ry§nta# <a<i-v$ci-danta-vadana(ne)pr§nta-plavaughorag$

sa/pr§pte pavan§tisa/ga-hara;e k>ipra/ tato dh§vit§ AA

<r$man-madhya-path§ntato vidadhat$ ka/p§di kop§nivt§

tasyaiv§<raya-y§yino’pi <a<ino datt§ sudh§ sammat§ AA12AA

Tr.  The enraged serpent (urag$, Ku;*alin$) travels swiftly through (both) s%rya and candra (n§*$s) and soon reaches its destiny through the middle path (su>umn§).  This produces (bodily) tremors.  As she (serpent) reaches her destiny, there occurs oozing of nectar from the moon.2.      

 

AadaO SaaoYaiNakao|~ saarNamat: kaya-M mahasaarNama\

k<a-vyaM p`itsaarNaM ca gauruNaa inaid-YTmaaga-M Ëmaat\ AA

pScaadova ca SaMKsaarNaivaQaaO kaya-M mahasaarNama\

sammaUcCa- ivattakRit: p`itidnaM vaolaa~yaM dIyatama\ AA13AA

§dau <o>a;iko’tra s§ra;am-ata# k§rya/ mah§s§ra;am

kartavya/ prati-s§ra;a/ ca guru;§ nirdi>+a-m§rga/ kram§t AA

pa<c§d-eva ca <a°kha-s§ra;a-vidhau k§rya/ mah§s§ra;am

samm%rcch§ vitat§k&ti# pratidina/ vel§-traya/ d$yat§m AA13AA

Tr.  In the beginning, one may learn s§ra;a and then mah§s§ra;a followed by pratis§ra;a under the guidance of a master.  Thereafter, (one undertakes) <ankha-s§ra;a and at last mah§s§ra;a.  Thus, one may have profound experience of swooning.  One is advised to undertake the practice thrice a day.13.

Note:  s§ra;§ is also known as s§ra;a.13.  

 

AakuHcyaagajakamarUpmacalaM banQa%vajaatM tnaaO

naa%yaUQvao- caturMgaulaaga`ivaidto sqaanao hRda p`aiNato AA

dntOba-nQauirto ca vaatyaugalao p`SlaoYaNaaSlaoYaNaat\

naaiBaga`inqaivamaaoxapatsahjao maagao- mana:isawya: AA14AA

§ku_cy§gaja-k§ma-r%pam-acala/ bandhatva-j§ta/ tanau

n§ty%rdhve catur-a°gul§gra-vidite sth§ne h&d§ pr§;ite AA

dantair-bandhurite ca v§ta-yugale pra<le>a;§<le>a;§t

n§bhi-granthi-vimok>a-p§ta-sahaje m§rge mana#-siddhaya# AA14AA

Tr.  One firmly contracts mighty pelvic floor and thus retains (pr§;a) within body and then raises (pr§na) towards heart by practice of Pr§;§y§ma.  This is done by churning both pr§;a and ap§na.  One also involves granthi at the navel (applies U**iy§na bandha).  Thus, one gains mastery on mind.14.   

 

dUrakarivasaip-to ca pvanao naaBaoSca maaga-isqato

banQaoYau i~Yau sa%sau saao|ip iSaiqalao maQyap`baaoQao sait AA

ixap`M ca iQa`yato iWpIzmarutao|PyaUQva-k`maakYa-Nao

saMyau>ao gaitica<aSaaoYaNamat: p`aPyao|inalao itYzit AA15AA

d%r§k§ra-visarpite ca pavane n§bhe<-ca m§rga-sthite

bandhe>u tri>u satsu so’pi <ithile madhya-prabodhe sati

k>ipra/ ca dhriyate dvi-p$+ha-maruto’py%rdhva-kram§kar>a;e

sa/yukto gati-citta-<o>a;am-ata# pr§pye’nile ti>+hati 15

Tr.  As the breath (pr§;a) is stretched (through p%raka and recaka) and navel region is (contracted by practice of U**iy§na) and three bandhas are applied followed up by relaxation and awakening of central plexus, (as a result of which) pr§;a, having been pulled, swiftly moves upwardly from two lower (p$+has, ie., cakras). After being fanned, it (pr§;a) is merged with citta.15.  

 

maUlao maUlaaoQva-caË`o vaRYaNakulatlao vai*namaatMgakUlao

kmpxaaoBaBa`maaZ\yao QvainatpircayaM Qama-pataoQva-raoma AA

BaUima%yaagaM kiva%vaM prpurivaSanaM vaSyamaakYa-NaM ca

(ovaM vaa caotnaaPta p`Bavait inaiKlaa Kocar%vap`itYza AA16AA

m%le m%lordhva-cakre v&>a;a-kula-tale vahni-m§ta°ga-k%le

ka/pa-k>obha-bhram§*hye dhvanita-paricaya/ dharma-p§tordhva-roma AA

bh%mi-ty§ga/ kavitva/ para-pura-vi<ana/ va<yam-§kar>a;am ca

hyeva/ v§ cetan§pt§ prabhavati nikhil§ khecaratva-prati>+h§ AA16AA

Tr.  At m%la (-§dh§ra) and the cakra (placed) above it, at the root of the generative organ, fire named m§ta°ga (burns).

Levitation, poetic excellence, entering into other lokas (worlds, such as p§t§la etc.), control gained (on others—human and animals), attraction, moving in the space etc., are various (supernatural abilities) which are (produced out of) Consciousness.16.

Note:  m§ta°ga fire: There are various fires as have been described in the scriptures.

 

Wo ba`*maNaI vaoidtvyao Sabdba`*ma prM ca tt\ AA

hRdyao prmao Qaaimna maQyao tu rivacand`maa:  AA17AA

dve brahma;$ veditavye <abda-brahma para/ ca tat AA

h&daye parame dh§mni madhye tu ravi-candram§# AA17AA

Tr.  Two kinds of Brahman may be realised-- <abda-brahma (word being eternal, imperishable and all-permeating) and para-(brahma, ie., transcendental Brahman revealed) at the purest core of heart wherein both ravi (sun) and candram§ (moon) dwell.17.

Note:  Sun and moon represent two polarities (or opposite forces in the nature) which can coexist, coordinate and function in mutual coordination and collision.  Thus, creation is created.17.         

 

naadM tu tM gaRhI%vaa ca caOtnyaM t~ yaaojayaot\ AA

Wo ba`*maNaI vaoidtvyao Sabdba`*ma prM ca tt\ AA18AA

n§da/ tu ta/ g&h$tv§ ca caitanya/ tatra yojayet AA

dve brahma;$ veditavye <abda-brahma para/ ca tat AA18AA

Tr. (Personal) Consciousness may be integrated with n§da (internal and unstruck sound).  Two types of Brahman may be realised -- <abda-brahman and para/-brahman.18. 

 

Sabdba`*maiNa inaYNaat: prM ba`*maaiQagacCit AA

Anya%sava-M pir%yajya Sabdba`*ma sadaByasaot\  AA19AA

<abda-brahma;i ni>;§ta# para/ brahm§dhigacchati AA

anyat-sarva/ parityajya <abda-brahma sad§bhyaset AA19AA

Tr.  Mastery in <abda-brahman leads to realisation of Para/-Brahman.  (Therefore), one must strive hard to know <abda-Brahman while giving up all else.19.   

 

svasaMvaoVmasaMvaoVM Sabdba`*ma iWQaa isqatma\ AA

icanaaoit p`qama: SabdiScanaaoit iWtIyak: AA20AA

sva-sa/vedyam-asa/vedya/ <abda-brahma dvidh§ sthitam AA

cinoti prathama# <abda<-cinoti dvit$yaka# AA20AA

Tr.  <abda-brahman is of two kinds:  one that can be realised by the Self and the other that may not be known by the Self.  One who gets acquainted with <abda-(Brahman), may also have realisation of second (Para/-Brahman).20.  

Note:  All physical sounds are produced by friction (§hata) of two or more objects.  Such sounds are audible to (physical) ears.  However, there is one more sound which is not produced by any physical means (non-frictional, an§hata) and therefore this sound is transcendental.  Such sound can be ‘heard’ by the Self alone during deep state of meditation.20.     

 

ivavarSca tRtIya: syaacCMKSabdScatuqa-k: AA

pHcamaao maoGainaGaao-Ya: YaYzmaotdudIrNama\  AA21AA

vivara<-ca t&t$ya# sy§c-cha/kha-<abda<-caturthaka# AA

pa_camo megha-nirgho>a# >a>+ham-etad-ud$ra;am AA21AA

saPtmaM kaMsyatalaa#yaM maoGaSabdstqaaYTmama\ AA

navamaao|PyaignadahSca dSamaao dunduiBasvana: AA22AA

saptama/ k§/sya-t§l§khya/ megha-<abdas-tath§>+amam AA

navamo’pyagni-d§ha<-ca da<amo dundubhi-svana# AA22AA

Tr.  Third resonation may be noted that comes out of vivara (cave?), which resembles (sound) that of a conch (blown) is the fourth, fifth is that of thunder and the sixth is that of tearing.  Seventh noise resembles that of brass while the eighth of thunder.  Ninth is like blazing fire and the tenth likens noise of big drum.21-22.

 

Anaahtinanaadao|yaM pvanaantivainaga-t: AA

Qvainatona ivanaa yastu naadScaOvamapiNDt: AA23AA

an§hata-nin§do’ya/ pavan§nta-vinirgata# AA

dhvanitena vin§ yas-tu n§da<-caivam-apa;*ita# AA23AA

Tr.  Here is an§hata (lit. unstruck, non-frictional, not-physical) sound which emanates from the core of pr§;a. One, to whom it is not revealed, is deprived of (discriminative) wisdom.23. 

 

icanaaoit rsamauwR%ya icaiHcanaaoit BagaaiEatma\ AA

ivarsaaMSaona samp`aPtM maoGaSabdona caaivaSaot\ AA24AA

cinoti rasam-udh&tya ci_cinoti bhag§<ritam AA

viras§/<ena sa/pr§pta/ megha-<abdena c§vi<et AA24AA

Tr.  One collects rasa (secretions) by exploring bhaga (m%l§dh§ra, by practising m%labandha etc.) and then the same is integrated with virasa (the testless internal secretion) by evoking (internal) sound of cloud.24.

Note:  The technique is mysterious.24.         

 

majjaaM ptit inaGaao-Ya: saMisqataodiQaBaIYaNa: AA

kaMsyatalao naBa:Sabd: p`aNamaoGaQvaina: Ëmaat\ AA25AA

majj§/ patati nirgho>a# sa/sthitodadhi-bh$>a;a# AA

k§/sya-t§le nabha#-<abda# pr§;a-megha-dhvani# kram§t AA25AA

Tr.  (As a result of the above practice), the sound resembling that of an rumbling ocean impacts (bodily) marrow.  (One may hear sounds resembling those of) cymbals made of brass, thunder and breathing, in this sequence.25.       

 

jaIvaScaOvaaignadah: syaana\ maaoxa: samarsaao Bavaot\ AA

ivaSauwima%qamaa%maanaM pSyaot caa%manaa%maina AA26AA

j$va<-caiv§gni-d§ha# sy§n mok>a# sama-raso bhavet AA

vi<uddham-ittham-§tm§na/ pa<yeta c§tman§tmani AA26AA

Tr.  j$va (individual self) is freed leading to mok>a, which means oneness (with Supreme Self).  This is purity of §tman.  (Herein) §tman sees §tman.26.

Note:  (Herein) ‘§tman sees §tman’—it means that there is no object in existence any more for perception.  Objective world merges in Self.26.    

 

P`aqamao janavaa%salyaM iWtIyao raoganaaSanama\ AA

tRtIyaona kiva%vaM ca dUrakYa-M catuqa-ko AA27AA

prathame jana-v§tsalya/ dvit$ye roga-n§<anam AA

t&tiyena kavitva/ ca d%r§kar>a/ caturthake AA27AA

Tr.  At the first (stage), one develops love for all human beings (all living creatures), in the second, (all) diseases are cured, third offers poetic excellence and fourth (gives ability to) attract remote (objects, not reachable through normal senses).27.     

 

pHcamao vaaica kaima%vaM YaYzo BaUimaM pir%yajaot\ AA

saPtmao dUrmaalaao@ya caaYTmao vaja`vad\ Bavaot\ AA

navamao sfurto kayaao dSamao saamarsyakma\ AA28AA

pa_came v§ci k§mitva/ >a>+he bh%mi/ parityajet AA

saptame d%ram-§lokya c§>+ame vajravad bhavet AA

navame sphurate k§yo da<ame s§marasyakam AA28AA

Tr.  Fifth brings proficiency in speech, in sixth, one levitates, seventh offers clair-vison and in eighth, one turns as hard as thunder. In ninth body levitates while tenth offers equanimity.28.     

 

pRqvaImaQyao Bavaot\ pRqvaI caapamaapstqaOva ca AA

tojaaomaQyao Bavao<aojaao vaayauvaa-yaaO p`laIyato AA

AakaSao laIyato sava-: sat%%va: ipNDsaMga`h: AA29AA

p&thv$-madhye bhavet p&thv$ c§p§m-§pas-tathaiva ca AA

tejo-madhye bhavet-tejo v§yur-v§yau pral$yate AA

§k§<e l$yate sarva# satatva# pi;*a-sa/graha# AA29AA

Tr. Earth dissolves in earth itself.  Same goes for water, fire and air. All vanish in ether.  This is the story of material creation (individual) in relation to Tatva (element).29.

Note:  tatvas (elements) that go in making of an individual unit of object or the visible universe (brahm§;*a) and living creature (pi;*a) at the time of s&>+i (creation or evolution), disappears in the universal element (the causal, param-tatva) at the time of dissolution (pralaya).29. 

 

Anaahtao idvaara~aO Qvanato tu QanaHjaya: AA

t~arUZao yada yaaogaI p`aPnauyaat\ prmaM pdma\ AA30AA

an§hato div§-r§trau dhvanate tu dhana_jaya# AA

tatr§r%*ho yad§ yog$ pr§pnuy§t parama/ padam AA30AA

Tr. dhana_jaya (pr§;a) functions all through day and night even without being stimulated.  A yog$ who merges in it, should experience the highest bliss.30.   

Note:  There are ten subdivisions of pr§;a such as: pr§;a, ap§na, sam§na, ud§na, vy§na, n§ga, k%rma, k&kara, devadatta and dha_jaya.  These sub-pr§;as are, in fact, various functions conducted in human body of one and the same pr§na. 

The functions of the five n§g§di minor v§yus are mentioned in |ivasa/hit§-iii.8 as follows:  n§ga causes eructation, k%rma causes the eyes to open, k&kara causes hunger and thirst, devadatta causes yawning and dhana_jaya causes hiccup.

The SiddhaSiddh§ntaPaddhati-i.69 has a different description about the functioning of the ten v§yus.  It is said that: 

(i)  exhalation and inhalation are both caused by pr§;a-v§yu,

(ii) ap§na is mainly responsible for the three phases of pr§;§y§ma, viz. recaka, kumbhaka and p%raka.  It appears that according to gorak>a, pr§;§y§ma is possible mainly by the action of ap§na,

(iii) sam§na is appetizer and digestive,

(iv) vy§na removes disorders in the n§*$s,

(v) ud§na helps swallowing or vomiting and talking,

(vi) n§ga helps movements,

(vii) k%rma shakes the body and causes twinkling of the eyes,

(viii) k&kara causes eructation and hunger,

(ix) devadatta causes yawning and

(x) dhana_jaya causes n§da-gho>a (sound).

Thus we find that in yogic literature the word pr§;a has a wide range of application, viz., from mere breath to a subtle cosmic principle. 

To sum up, pr§;a means:

(i) Breath,

(ii) Respiratory impulse which causes inhalation and exhalation,

(iii) Nervous impulse or sensation passing through the different parts of the body,

(iv) Life process characterized by autonomic nervous functions in the various parts of the body,

(v) A cosmic entity, an evolute from avyakta pervading or inhering both the physical and a material aspects of creation. 

It is also possible to think of the two aspects of pr§;§— static and dynamic—denoted  by the words   pr§;§-<akti (pr§;§ as power) and pr§;a-v§yu  (pr§;a as life current carried through air) respectively.

For more details, please see Ku/bhakaPaddhati.30.

 

AyaM p`kRitBaod: -- pRqvaI Aap: toja: vaayau: AakaSaSca [it SarIro pHcagauNaa: mahaBaUtaina Bavaint AA

Tr. Here are the components (constituting elements) of prak&ti—p&thv$ (earth), §pa# (water), tejas (fire), v§yu (air), §k§<a (ether)—

 

Note:  ‘Prak&ti’—it is a term used by the system of S§/khya and Yoga (of Pata_jali) wherein it has been postulated as the causeless cause (non-declinable) of the material creation.  Prak&ti is the inert cause of the inert creation. 

AyaM p`kRitBaod: pRqvaI Aap: toja: vaayau: AakaSaSca [it SarIro pHcagauNaa: mahaBaUtaina Bavaint, t~Ova taina pHcaivaQaaina Bavaint AA

 

t~Ova taina pHcaivaQaaina Bavaint AA

Tr. The same (five elements) make the set of five (constituting) components (of corporeal body which are as follows):  

AisqamaaMsa%vak\naaDIraomaaiNa [it pHcagauNaa pRiqavaI AA

Tr.  Bone, flesh, skin, n§*$ and pores are made of p&thiv$ (element) which comprise (all) five gu;as.

laalaamaU~asa`uina:svaodp`svaoda: [it pHcagauNaa Aap: AA

Tr. §p (water element) has five products which are saliva, urine, tears, sweat and perspiration.  

xauQaa tRYNaa inad`a AalasyaM valganama\ AakuHcanaM p`saarNaM inaraoQaSca [it pHcagauNaao vaayau: AA

Tr.  Hunger, thirst, sleep, laziness, shake (tremors), contraction, expansion, restraint are qualities of v§yu (air).

ragaao WoYaao lajjaa BayaM maaohSca [it pHcagauNa AakaSa: AA

Tr.  Anger, envy, coy, fear and infatuation are the five qualities of §k§<a (space).

[it pHcagauNaalaMkRtaina pHcat%vaaina AA

Tr.  (Here ends the description of) five elements possessing five (respective) qualities.

 

Commentary:

Aisqa maaMsaM %vak\ naaDI raomaaiNa [it pHcagauNaa pRiqavaI AA

laalaamaU~asa`uina:svaodp`svaoda: [it pHcagauNaa Aap: AA

xauQaa tRYNaa inad`a AalasyaM kaintSca [it phcagauNaM toja: AA

QaavanaM valganama\ AakuHcanaM p`saarNaM inaraoQaSca [it pHcagauNaao vaayau: AA

ragaao WoYaao lajjaa BayaM maaohSca [it pHcagauNa AakaSa: [it pHcagauNaalaMkRtaina pHcat%vaaina AA

Sabd: spSa-: rsa: rUpM ganQaSca [it pHca BaUtgauNaa: AA

t~Ova kamaivaYahrinarHjanaanaaM saMyaaogaM baIjapatat\ Aanandagama: p`layakalaivaYakalayaao: k<aa- inarHjanaSca [it AA (Nira_jana, that is free of toxic k§ma (desire, cause of material creation), emanates bliss at its generic plane. It is Nira_jana which roles out creative process as well as its dissolution).  

 

Sabd: spSa-: rsa: rUpM ganQaSca [it pHca BaUtgauNaa: AA

Tr. Five bh%tas (elements) possess (five) qualities (respectively) such as sound (§k§<a, space), touch (v§yu, air), taste (jala, water), form (agni, fire, light) and smell (p&thv$, earth).

 

SaRMgaaraidnavanaaT\yarsaa: [it hasyaaidBaavaa: SaRMgaaradInaama\ AA

Tr. N§+ya (dramaturgy) has nine rasas (aesthetic expressions or emotions) such as laughter etc.

Note:  Nine (nava) Rasas, or nine emotions, in Indian science of aesthetics, are <&°g§ra (love, beauty), h§sya (laughter), karu;§ (sorrow), raudra (anger), v$ra (courage), bhaya°aka (fear), vibhatsa (disgust), adbh%ta (wonder) and <§nta (peace). 

 

Commentary:  SaRMgaaraidnavanaaT\yarsaa: [it hasyaaidBaavaa: SaRMgaaradInaama\ AA

There are nine rasas (emotions) such as s&°g§ra and also their bh§vas (expressions) such as h§sya etc.: 

The N§+ya<§stra identifies nine rasas (emotions) that are the foundation of Indian classical performing arts.  These are: <&°g§ra (love/beauty), h§sya (laughter/comedy), karu;§ (sorrow/compassion), raudra (anger/fury), v$ra (heroism/courage), bhay§naka (fear/terror), bibhatsa (disgust/repulsion), adbh%ta (wonder/amazement), and <§nta (peace/tranquillity). 

 

kTukit>kYaayaamlamaQaurlavaNaaSca [it YaT\ Aasvaada: AA

Tr. There are six tastes such as: hot, bitter, astringent, sour, sweat and salty.

SauBamaSauBaM ca [it kma-Wyama\ AA

Tr. There are two types of karma—virtuous and sinful.

P`aaNaapanasamaanaaodanavyaanaa naagakUma-kRkrdovad<aQanaHjayaaSca [it dSa vaata: AA

Tr. Ten pr§;as are: pr§;a, ap§na, sam§na, ud§na, vy§na, n§ga, k%rma, k&kara, devadatta, and dhana_jaya.

Commentary: kTukit>kYaayaamlamaQaurlavaNaaSca [it YaT\ Aasvaada: AA   

SauBamaSauBama\ ca [it kma-Wyama\ AA Auspicious and inauspicious are two kinds of karma (actions).

P`aNaapanasamaanaaodanavyaanaa naagakUma-kRkrdovad<aQanaHjayaaSca [it dSa vaata: AA Ten v§tas are

 

[DaipMgalaasauYaumnaagaanQaarIhistija*vaayaSaMiKnaIpUYaalambausaakuhUSaMiKnaIp`BaRtya: WasaPtitnaa-DIsahsa`aiNa AA

Tr. i*§, pi°gal§, su>umn§, g§ndh§r$, hastijihv§, ya<asvin$, p%>§, ala/bus§, kuh%, <a°khin$, p%>§, ala/bus§, kuh% etc. are some of the seventy-two thousand n§*$s.  

Commentary:  [DaipMgalaasauYaumnaagaanQaarIhistija*vaayaSaisvanaIpUYaalambausaakuhUSaMiKnaIp`BaRtya: WasaPtitnaa-DIsahsa`aiNa AA

 

]%pi<aisqaitp`layaaSca [it maaga-~yama\ AA

Tr. Three passages are— to come into existence, to exist and to disappear. 

AisqasaHcayaM YaYz\yaiQakM Sat~yama\ As%yasya p`aNaona sambanQa: AA

Tr. There are three hundred and sixty bones which are related to pr§;a. 

isqaitsaHcayaM YaYz\yaiQakM Sat~yama\ As%yasya p`aNaona sambanQa: AA

Tr.  (Core) existence has three hundred and sixty (vital points) which is related to pr§;a.  

kamaËaoQalaaoBamaaohmadmaanaahMkaraSca – [it saPt banQanaaina AA

Tr. Lust, anger, greed, infatuation, intoxication, arrogance and ego are the five bondages. 

        ivavaokbaaoQasantaoYahYa-pulakaxamaaopSamaQyaana&anaao%savaragavaOragyaanandkmpmaUcC-aivakarmanaaovaasanaadIina p`kRitsvarUpaiNa AA

Tr.  prak&ti (nature) has these qualities such as:  conscience, awareness, continence, joy, thrill, knowledge (sacred), quietude, focus, learning, celebration, passion, detachment, happiness, tremor, fainting, distortion and hankering are natural tendencies.

 

raomNaaM kaoiT~yaM saaQa-ma\ AA

Tr. There are three and a half crores of hairs.

vaatip<aSlaoYmaaNa [it p`kRit~yama\ AA vaat: p`aNap`kRit: AA ip<aM hutaSanaaod\BaUtma\ SlaoYmaa inaraoQaat\ Bavait AA

Tr. Three prak&ti (constitutions as per §yurveda) are: v§ta, pitta and <le>man.  V§ta is of the nature of pr§;a, pitta comes out of fire and phlegm of (earth and water) causes obstruction.  

%vak\ AsaRk\ maaMsaM maod: AisqamajjaaSauk`M p`aNaao jaIva: Sai>: [it dSa Qaatva: AA 

Tr. Skin, blood, flesh, fat, bone, marrow, semen, breath soul and <akti (energy) are five dh§tus.

 

Ga`aNarnQa`WyaM laaocanarnQa`WyaM kNa-rnQa`WyaM mauKrnQa`WyaM ]%saga-rnQa`WyaM [it dSaWaraiNa AA

Pairs of nostrils, eyes, ears, mouths, excretion and urination are ten passages or openings. 

 

Aqa dSamaWarM iWivaQaM Sauk`maaga-mamaRtM kalamaaga-Sca [it AA

Tr.  Herein, da<ama-dv§ra is of two kinds, i.e., passage for procreative fluids which are nectarine (since these fluids keep the life rolling on for eternity) and passage of time (life and death).

ba`*madNDmaUlao rivaSaiSamaQyao Bagaakarmaist AA tsmaadagatba`*madNDaiEatM piScamailaMgamaist AA piScamaSabdona sqaanamaist AA tsya maQyao ilaMgaakarmaist AA

Tr.  At the base of brahma-da;*a and in the middle of sun and moon, there lies (a point) resembling female generative organ.   Therefrom shoots out pa<cima-li°ga which takes support of brahma-da;*a. pa<cima is the name of a point (location) at the centre of which, there exists (a point) resembling generative organ.  

 

A~ puruYaaNaaM rotaomaaga-: s~INaaM rjaaomaaga-: AA sahOva tona ba`*madNDroKaiEatpuYpsamayao sava-vyaapknaaDIsamaUhagatM kaimanaIrja: sa`vait AA

Tr.  Herein lies the passage of secretion for procreative fluids of both man and woman. At the time of menstruation,   

t~Ova kamaivaYahrinarHjanaanaaM saMyaaogabaIjapatat\ Aanandagama: p`layakalaivaYakalayaao: k<aa- inarHjanaSca [it AA

Tr.  This is the abode of nira_jana (the blemishless, i.e., Supreme Consciousness) which dilutes ‘toxicity’ (desire is considered to be poisonous since it rolls out an endless and insatiable groove of more and more desires) driven by incriminating ‘desires’ itself.

 

Sai>~yaivainaiBa-nnao ica<ao baIjainarHjanaat\ AA

vaja`pUjaapdanandM ya: kraoit sa manmaqa: AA AA

<akti-traya-vinirbhinne citte b$ja-nira_jan§t

vajra-p%j§-pad§nanda/ ya# karoti sa manmatha# 31

Tr.  From the source (b$ja) which is blemishless (Absolute), there emanates the triad of <akti in citta (mind).  One who realizes this is known as manmatha.

 

ica<ao tRPto manaaomaui>rUQva-maagaa-iEato|nalao AA

]danacailatM rotao maR%yauroKaivaYaM ivadu: AA31AA

citte t&pte mano-muktir-%rdhva-m§rg§<rite’nale AA

ud§na-calita/ reto m&tyu-rekh§-vi>a/ vidu# AA31AA

Tr. Once Citta (Consciousness) is satiated (quietened) by setting mind free while dissolving it in the fire fanned by ud§na (v§yu), one realises what is the cause of (physical) demise that (works) just as poison, yet (it appears as) the (driving) force.31. 

 

ica<amaQyao BavaoVstu baalaaga`SatQaaEayao AA

naanaaBaavaivainamau->: sa ca p`ao>ao inarHjana: AA32AA

citta-madhye bhaved-yas-tu b§l§gra-<atadh§<raye AA

n§n§-bh§va-vinirmukta# sa ca prokto nira_jana# AA32AA

Tr. Nira_jana is that state wherein citta, having been freed of multitude of feelings, is able to focus on (an object which is) as fine as hundredth part of a hair.32. 

 

manasyaaEayatamaoit &oyaM Sai>~yaM tu tt\ AA

inarHjanaaiEata Sai>: saUxmaSa@%yaa tyaaiEatma\ AA33AA

manasy§<rayat§m-eti j_eya/ <akti-traya/ tu tat AA

nira_jan§<rit§ <akti# s%k>ma-<akty§ tay§<ritam AA33AA

Tr. The triad of <akti (j;§na, karma and bhakti) takes refuge in mind.  |akti that lines up with its fine forms, relies on nira_jana (Absolute).33.

 

Sai>~yaaod\BavaM baIjaM baIjaat\ kamaao ivaYaM tt: AA

kama: saRiYTtyaa p`ao>ao ivaYaM maR%yaupdM Bavaot\ AA33AA

<akti-trayodbhava/ b$ja/ b$j§t k§mo vi>a/ tata# AA

k§ma# s&>+itay§ prokto vi>a/ m&tyu-pada/ bhavet AA33AA

Tr.  b$ja (seed, cause of desire) comes out of three <aktis, from b$ja desire is born and therefrom poison (attachment, is born).  Desire is expressed as the creation. Desire (poison) leads to cradle of death.33.

 

ikM bahunaa – kamaivaYahrinarHjanaanaaM ba`*madNDmaUlaaMkuro inavaasa: (eiBayadmauKao eiBaya-da maui>: sa) maaoxa: AA  BaismaBaUtsya dohsya punaragamanakaya-M naaist AA

Tr.  What more to say! Mok>a (spiritual emancipation) means— the state of nira_jana (blemishless, Absolute), means freedom from toxic desires which helps in dwelling at the base of Brahmada;*a (m%l§dh§ra).  The body that has been burnt to ashes, shall not return.

Note: ‘This present body made of five elements (tatvas), which has been burnt, wont return to life’.  However, individual self or j$va keeps coming to the world till spiritual emancipation is attained.       

 

Ahao maUK-ta laaoksya koicad\ vadint – vaodpazaiEatao maaoxa: AA

Tr.  Alas!  Look at this sheer ignorance!  They say that mok>a means study of the Vedas! 

koicad\ vadint – inaralambanalaxaNaao maaoxa: AA

Tr.  Others say—it means ‘not to take any support (of material objects)’. 

koicad\ vadint – QyaanaklaakrNasambanQap`yaaogasamBavaona rUpibandunaadcaOtnyaipNDakaSalaxaNaao maaoxa: AA

Tr.  There are others who maintain that ‘mok>a’ is the state of ‘meditation’ which involves (various) phases (kal§) of dhy§na (concentration), whereas in mok>a, form, bindu, n§da, caitanya (consciousness), pi;*a (individual identity) appear as §k§<a (space).  

koicad\ vadint— pUjaapUjakmaVmaaMsaaidsaurtp`saMgasaanandlaxaNaao maaoxa: AA 

Tr.  One more— mok>a has characteristics of ‘worship, object of worship, wine, meat etc.’ (And in addition) being engaged in sexual intercourse.  Thus one derives happiness (which is equated to mok>a).    

koicad\ vadint – maUlakndaollaaisatkUlakuNDilanaIsaHcaarlaxaNaao maaoxa: AA

Tr.  Mok>a is that state wherein there is joyful awakening of k%la-ku;*alin$ which resides at m%lakanda.  

koicad\ vadint – sausamadRiYTinapatlaxaNaao maaoxa: AA

Tr.  Here is one more— (mok>a) is characterised by an  outlook (vision) which sees ‘oneness’ despite differences.

[%yaovaMivaQaBaavanaaiEatlaxaNaao maaoxaao na Bavait AA

Tr.  So, there are all these (diverse) definitions of liberation which are motivated by mere feelings and therefore these are not maintainable.

 

Aqa maaoxapdM kqyato –

Tr.  Here follows the narration on (spiritual) liberation:

ya~ sahjasamaaiQaËmaoNa manasaa mana: samaalaao@yato sa eva maaoxa: AA kamaivaYahrsqaanaM maanasaaod\Bava: manaaomaQyao karNaM karNaat\ ]%pi<aisqaitp`layaa: p`va<a-nto AA

Tr.  Liberation is that state wherein mind is watched by mind during Sahaja sam§dhi.  It is the remedy for mind which plays the role of toxic and causal ground for (endless cycle of) birth, sustenance and demise.    

Note: Sahaja-sam§dhi: In spiritual traditions, it signifies a natural and effortless state of deep spiritual absorption, often described as the highest form of sam§dhi.  It is a state of profound peace and bliss, where one is naturally connected to the higher Self or the source of existence, without conscious effort or control.  The term ‘sahaja’ itself means natural or effortless, highlighting the spontaneous and unforced nature of this meditative state. 

It may also be noted here that in the P§ta_jala Yogas%tra there is no mention of such as category of Sam§dhi. 

 

]>M ca Bagavata mahoSvaroNa

Tr.  This has been said by bhagav§n mahe<vara:

jaIvanmaui>pdo doiva ica<aM baIjainarHjanama\ AA

maR%yaumaaga-isqatao yaaogaI &a%vaa kma- samaByasaot\ AA34AA

j$van-mukti-pade devi citta/ b$ja-nira_janam AA

m&tyu-m§rga-sthito yog$ j_§tv§ karma samabhyaset AA34AA

Tr.  O Dev$! A Yog$ who treads the path leading for (spiritual) emancipation, dissolves citta in the Absolute (causeless) cause.  Such a Yog$ conducts (worldly) actions (with an attitude as if he is) dead.34.     

 

]mmajant marNa hkarNa marNahjaM ma[ AA

Aba saujaIvanamarNa [sarNa gatkndunaaivaht [tasau AA35AA

Tr. ti

 

 

[it jaIvanmaui>pdM Anaona maagao-Na isqar%vaM Bavait AA

Here ends description of the path leading to (spiritual salvation during lifetime itself). It brings about stability.

Note:  j$van-mukti—spiritual freedom during the present life itself.  This idea is opposite to the traditional belief that spiritual salvation can be had only after the present body perishes. 

 

AqaaQaarNakmaao-idtSaMiKnaIBaodvyavasqaavyaa#yaa AA

Here follows an explanation on a different variety of <a°khin$ which is described under dh§ra;§-karma.

gaudmaoZ/antro i~kaoNai~Qaava<a-BagamaNDlamaucyato AA t~ AaQaarga`nqaya ekiW~yaSca [it ekiW~yaaNaaM maQyao ga`nqaInaamaupantro catuYp~M pd\maM AQaaomauKM itYzit AA

Between anus and genital, there exists bhaga-ma;*ala (orb of generative organ) which is triangular in shape and also it has three whirls.  That has granthis (knots) of §dh§ra (lit. base) – one, two and three—at the middle of the same and there at the centre, at the side of the granthis, there is a lotus which faces downwards.  

t~ kiNa-kamaQyao maRNaalasaU~pirmaaNaa SaMKava<aa- t~ p`vaalaaMkursainnaBaa iWi~naaDIBaUta kuNDilanaI Sai>: caOtnyabaIjamauKM ga%vaa sauPta AA

Herein resides dormant Ku;*alin$, at the centre of pericarp, which is as fine as lotus fibre, which is intertwined and coloured as young coral, <akti Ku;*alin$, the core of Consciousness, is associated with two or three n§*is.   

Note:  i*§, pi°gal§ and su>um;§ are three (major) n§*$s out of millions.  Some n§*$s are gross while some are extremely fine and subtle.  All these n§*$s carry various objects such as food, liquid and air (or pr§;a) all through the body.  This the reason all bodily cells, organs, limbs etc. appear alive and functioning.    

 

t~ i~pqamaQyao tu saUxmaIBaUta vyavaisqata AA

}Naa-tntuinaBaakara gata saa naaiBamaNDlama\ AA36AA

tatra tri-patha-madhye tu s%k>m$bh%t§ vyavasthit§ AA

%r;§-tantunibh§k§r§ gat§ s§ n§bhi-ma;*alam AA36AA

Tr.  Therein at the (confluence) centre of three paths, at the navel, she (Ku;*alin$) as fine as fibre of wool, is located.36.   

 

caturMgaulamaanaonaaPyaYTQaa kuiTlaakRit: AA

sfuirta naaiBamaQyao tu SaaKaSaaKmanaokQaa AA36AA

catur-a°gula-m§nen§pya>+adh§ ku+il§k&ti# AA

sphurit§ n§bhi-madhye tu <§kh§<§kh§m-anekadh§ AA36AA

Tr.  (Ku;*alin$) measures four digits, makes eight twists.  (She) springs from the core of navel and spreads many branches and sub-branches.36.

 

dSanaaD\yaaiEatM caËM naaiBamaQyao p`kIi<a-tma\ AA

[Da ca ipMgalaa caOva sauYaumnaa ca tRtIyaka AA37AA

da<a-n§*y§<rita/ cakra/ n§bhi-madhye prak$rtitam AA

i*§ ca pi°gal§ caiva su>umn§ ca t&t$yak§ AA37AA

Tr.  It has been held that at the (centre of) navel, there is a cakra which offers support to ten n§*$s such as i*§, pingal§ and the third su>umn§.37.

Note: Ten n§*$s are: i*§, pi°gal§, su>umn§, g§ndh§r$, hastijihv§, pu>§, ya<aswin$, alambus§, kuh%, and <a°khin$.    

 

}Qva-maaga-isqata (ota baRhcCaKavalaimbata: AA

jayan<yalambausaa caOka baRhcCaKavalaimbanaI AA38AA

%rdhva-m§rga-sthit§ hyet§ b&hac-ch§kh§vala/bita# AA

jayantyala/bus§ caik§ b&hac-ch§kh§vala/bin$ AA38AA

Tr.  They (all ten n§*$s), take support of many branches (each other n§*$s), ride upwardly.  (Names of some) major n§*$s are jayant$ and ala/bus§.38. 

Note: Number and names of n§*$s, across the available texts of Ha+ha Yoga, is not uniform, except the fact that three major n§*$s (i.e., i*§, pi°gal§ and su>umn§) are same.38.  

 

p`NaIta saa (naokOstu ba`*maava<ao-na saMisqata AA

ba`*madNDcaËoNaasaaO kpalakp-rM yaavat\ AA39AA

pra;$t§ s§ hyanekais-tu brahm§vartena sa/sthit§ AA

brahma-da;*a-cakre;§sau kap§la-karpara/ y§vat AA39AA

Tr.  She (su>umn§) lines up with many others (n§*$s) to (reach and) reside in Brahm§varta (Brahmarandhra).  By traveling through Brahma-da;*a-cakra, she reaches kap§la-karpara (i.e., kap§la-kuhara).39. 

Note:  Brahma-da;*a-cakra—almost all cakras, except sahasr§ra, are located along Brahmada;*a (spinal cord).

Ha+haprad$pik§.v.37 says:

kpalakuhro ija*vaa p`ivaYTa ivaprItgaa AA

Ba`uvaaorntga-ta dRiYTmau-d`a Bavait KocarI AA

--Fold the tongue and insert it into the cavity (nasopharyngeal) in the skull and fix the gaze between the eyebrows.  This is khecar$ mudr§.

For more on the same, see Ha+haprad$pik§ this verse onwards.

 

tismana\ kpalakp-ro cand`maNDlaantga-tM kpalailaMgaM laimpkasqaanaaoQvao-|maRtQaaramaiBasa`vait AA mastkmaQyao gaBao- itYzit AA tdovaamaRtM rajadntmayao SaMiKnaI ba`*madNDtlao dmaiya%vaa sa`vait AA

Tr.  Inside that cavity in the head, in the lunar orb, above the location of la/pik§, kap§la-li°ga is situated, from which ambrosia oozes.  It lies deep inside the head.  That is the ambrosia which secrets at Brahma-da;*a which is <a°khin$ around r§jadanta.

Note: Brahma-da;*a which is <a°khin$ around r§jadanta – the concept lacks in clarity.    

 

ekM mauKrnQa`M rajadntantro AA etdova SaMiKnaImauKM dSamaWarma\ [%yaucyato AA ya~ ca maUlaBagamaNDlaanto kuNDilanaI     Sai>iva-inaga-ta AA t~ vaamaBaagaaod\BavasaaomanaaiDka dixaNaBaagaaod\BavasaUya-naaiDka cand`ao AA vaamaaMgavyaapk: saUyaao- AA dixaNaaMgavyaapk: cand`ao AA vaamaaMgao vaamanaasaapuTM saUyaao- dixaNaaMgao dixaNanaasaapuTma\ AA [%yaovaM saUya-cand`aO vyavaisqataO AA

Tr.  There is one passage of mouth which is located inside r§jadanta (base of tongue).   This is also known as da<ama-dv§ra (tenth door) which is the opening of <a°khin$.  Therefrom, from inside ma;*ala (orb) of m%labhaga, <akti ku;*alin$ originates.  At her left, soma-n§*$ and at right, surya-n§*$ are located.  S%rya(-n§*$) winds through left, while soma-n§*$ winds through right.      

At the left side left nostril s%rya and at the right soma (are situated).

This is how sun and moon are organised.

 

ya~ maUlakndo pvanaaodya: manasa ]dya: tpnaaodya: jaIvaaodya: Sabdaodya: maatRkaxaraodyaSca [it AA manaaomaQyao inad`aivaYayama\ [cCakayaao- inarHjana: prmaa%maa AA

Tr.  M%lakanda is occupied (dominated) by pr§;a, mind, sun, j$va, sound (OM) and also m§t&k§s.  manas (mind) has dominance of lethargy.  But if it is stimulated, it can be occupied by Param§tm§, the Blemishless.

Note: m§t&k§s:  also called m§taras or m§tr$s, are a group of mother goddesses.  The m§t&k§s are often depicted in a group of seven, ‘the Saptam§t&k§s’ (Seven divine Mothers).  However, they are also depicted as a group of eight, the A>+am§t&k§s. They are associated with these gods as their energies (<aktis). Br§hma;$ emerged from Brahma, Vai>;av$ from Vi>;u, Mahe<var$ from <iva, Indr§;$ from Indra, Kaum§r$ from K§rtikeya, Var§h$ from Var§ha.39. 

 

maUlakndaoVtao vaayau: saaomasaUya-pqaaod\Bava: AA

Sa@%yaaQaarisqatao yaait ba`*madNDkBaodk: AA40AA

m%la-kandodyoto v§yu# soma-s%rya-pathodbhava# AA

<akty§dh§ra-sthito y§ti brahma-da;*aka-bhedaka# AA40AA

Tr.  v§yu (pr§;a) springs out of m%la-kanda and then travels the path of (both) soma (candra-n§*$, left nostril) and s%rya (-n§*$, right nostril).  Though it is embedded at the §dh§ra of <akti, (when prompted) rises up through brahma-da;*a (spinal cord) to pierce through (to reach sahasr§ra).40.  

 

maUlakndo tu yaa Sai>: kuNDlaakarrUipNaI AA

]d\gamaava<a-vaatao|yaM p`aNa [%yaucyato bauQaO: AA41AA

m%la-kande tu y§ <akti# ku;*al§k§ra-r%pi;$ AA

udgam§varta-v§to’ya/ pr§;a ityucyate budhai# AA41AA

Tr.  <akti, that is located in m%la-kanda donning form of ku;*ala (bracelet, coil), is also known as pr§;a as per scholars.  It swirls around.41.

Note:  m%la-kanda:  A bulbous root located at m%l§dh§ra.41.   

 

knddNDona caao_NDOBa`a-imata yaa BaujaMiganaI AA

maUicC-ta saa iSavaM vaoi<a p`aNaOrovaM vyavaisqata AA42AA

kanda-da;*ena coda;*air-bhr§mit§ y§ bhuja°gin$ AA

m%rchit§ s§ <iva/ vetti pr§;air-eva/ vyavasthit§ AA42AA

Tr.  That serpent (ku;*alin$) receives strong stimulation from kanda-da;*a.  As a consequence, she enters into swooning and realises <iva(-hood).  This is how (practice of) pr§;§y§ma shows its effect.42.

Note:  It is one and the same ‘power’ that goes in creation as well as in culmination of sam§dhi.42.   

 

janmaavasqaanaadQaao ilaMga: AA

Tr.  li°ga is located below the place of birth (uterus).

sa caaQaarkndjaaitmaQyaisqatao gau*ya }Qvao- Bavait AA

Tr.  That (li°ga) is placed at the centre of §dh§ra-kanda which is above organ of excretion. 

tsyaaoQvao- ilaMgasqaanaM svaaiQaYzanaM naaiBamaNDlao

Tr.  Above that is the place of li°ga, while sv§dhi>+h§na is located in the region of navel.

maiNapUrksyaaoQva-Baagaao|nalak: AA tonaaod\dNDkaVM samaagacCit AA

Tr.  analaka is located above ma;ip%raka (cakra).

Note: The description on analaka is inadequate. 

AQa:p`doSao maiNapUrksya dixaNapiScamavai<a- AmaoQyasqaanama\ AA

Tr.  Below ma;ip%ra (cakra) and at (its) south-west is the location known as amedhya (not worthy of sacrifice).  

maQyao naaBao: knd: AA t~ pd\maakRit: AA  

Tr.  At the centre of navel, kanda is (located) which looks like a lotus. 

t~ SarIrnaaDInaamaaQaar: kqyato AA

Tr.  This is the base of n§*$s in human body which is being elaborated upon. 

hRdyao pRiqavaIt%vaM pItvaNa-ma\ AA 

Tr.  Earth element, which is yellow in color, is placed at the heart.

maQyao kdmbagaaolakakRit: AA

Tr.  At its centre, the exists (a pint) which resembles a Kadamba flower.

t~ SarIrnaaDInaamaaQaar: kqyato --

Tr.  Hereon foundation of n§*$s is being described:

hRdyao pRiqavaIt%vaM pItvaNa-M maQyao kdmbagaaolakakRit: t~ ica<aivaEaaintsqaanama\ AA

Tr.  P&thiv$-tatva is situated inside the heart which is yellow, at the centre of which resting place of citta is located, which is as round as a Kadamba (flower).

tdova Analacak`ma\ AA

Tr.  That itself is the circle (orb) of fire.  

kNzo caaodkp`vaahpUNa-maa%mat%vaM tt\ ivaSauiwsqaanama\ AA

Tr.  Vi<uddhi (cakra) is located in the throat wherein flows water (ambrosia) replete with (energy of) §tma-tatva (effulgence of Self).  

talaumaQyao dIpiSaKakar: sadaoVaot: t<aojast%vama\ AA

Tr. tejas-tatva (fire element) which is like blazing flame of a light, is located at the centre of palate.

kpalakndraMkuro vaayaut%vama\ AA 

Tr.  v§yu-tatva (air element) is located at the bulbous shoot in the forehead.

naasaaga`o AakaSat%vama\ AA 

Tr.  §k§<a-tatva (ether element) resides at the tip of nose.

tsyaaoQvao- Aa&asqaanama\ AA

Tr.  Above that (§k§<a-tatva) is the place of §j_§ (cakra).

Aa&asqaanaantro ga`inqaYaaoDSaantro AmaRta YaaoDSaI klaa tdntro baalaaga`SatQaaEayaa AA

Tr.  Beyond the location of §j_§ and sixteen granthis, is the place of sixteen kal§s which is am&t§ (immortality). After that is the support which is as subtle as a tip of hair split into thousand times.      

Anto tsyaaoQvao- klaanto ibandu: ibanduBaodadnantrM SaRMgaaTkakRitma-stksyaao_oSa: AA

Tr.  Thereafter, at the end, beyond kal§, (in the location of) bindu and its varieties is the tip of head which is just like <&°g§+aka (cross-road).

tismana\ ica<alayasqaanama\ ica<asya SarIrbanQanaaWyaaopots~Olaao@yaivahar: AA

Tr.  That is the location where Citta (mind) dissolves.  Citta is relieved from corporeal bondage thus facilitating roaming all through three worlds (becomes omnipresent).   

tsyaaiEata &anaSai>: AA

Tr.  Spirit of wisdom dwells therein. 

evaM Sai>~yaalaMkRtiScad\dp-Nap`itibamba: samaao ivaivaQaBaavaklakilat: saMsaarcaoYTavalaaoknakuSala: sauPtavasqaayaaM rUpI jalacand`vat\ dRSyato ya: sa prmaa%maa sava-vyaapI mahoSvar: catud-SaivaQaBaUtga`amak,<aa- ca [it saao|yaM prmaa%maa AA

Tr.  This is how reflection of Citta, having been enriched by the triad of <akti, reflects (underlying power of ku;*alin$).  This is how it (Citta) acquires proficiency in getting involved in the mundane affairs.  However, during the sleep state, it (citta) shows its (true) face just as the moon is reflected on water.  Mahe<vara is the Param§tm§ who is all-permeating who creates the fourteen layers (lokas) of creation.     

 

Note: <akti-traya– triad of <akti comprises j_§na (wisdom), kriy§ (action) and bhakti (devotion).

 

AA [it EaIgaaorxanaaqaivaricatM prmarhsyaaopdoSamaha&anamamaraOGaSaasanaM sampUNa-ma\ AA

AA Here ends Amaraugha-<§sanam, a repository of deep secret, learning and wisdom authored by |r$-Gorak>an§tha AA

 

saiWVanaaM saMEayao ga`nqaivaWd\vyaUho h`asaM kalavaR%yaaopyaato AA

t<a%sawmaao-i_QaIYaO-ktanasa%p`oxaaOja:Saailanaa kma-vaR<yaO AA1AA

sad-vidy§n§/ sa/<raye granthi-vidvad-vyuhe hr§sa/ k§la-v&tyopay§te AA

tat-tat-saddharmoddidh$r>aikat§na-sat-prek>auja#<§nin§ karma-v&ttyai AA1AA

Tr.  Despite great care taken by the group of scholars for preservation of (the library), there has been some case of decay over a period of time.  However, through regeneration of enthusiasm and rapid activism (preservation was successfully done).1. 

 

EaIma%kSmaIraiQarajaona mau#yaOr\ Qamaao-Vu>Oma-in~iBa: svaOiva-vaocya AA

P`a%yaYzaip &anaiva&anagaBa-ga`nqaaoQaR%yaO mau#yakayaa-layaao ya: AA2AA

<r$mat-ka<m$r§dhir§jena mukhyair dharmodyuktair-mantribhi# svair-vivecya AA

pratya>+h§pi j_§na-vij;§na-garbha-granthodh&tyai mukhya-k§ry§layo ya# AA2AA

Tr.  The king of K§<m$ra, in coordination with his religiously inclined ministers, through his personal conscience, established the head office (library) for preservation of literature of great learning so that wisdom could be spread.2. 

 

Note: mukha-randhra-dvayam—one that is the passage of food and drink and the other for air.

***

 

Note:  We are placing an original commentary of the text below.  It may be noted that the commentary lacks in substantial contribution.

Ga`aNarnQa`WyaM laaocanarnQa`WyaM kNa-rnQa`WyaM mauKrnQa`WyaM ]%saga--rnQa`Wyama\ [it dSa WaraiNa AA

ica<amaQyao BavaoVstu baalaaga`SatQaaEayao

naanaaBaavaivainamau->: sa ca p`ao>ao inarHjana:

inarHjanaaiEata Sai>: saUxmaSa@%yaa tyaaiEatma\

]%pi<aisqaitp`layaaSca [it maaga-~yama\ AA

AisqasaHcayaM  YaYT\yaiQakM Sat~yama\ As%yasya p`aNaona sambanQa: AA kamaËaoQalaaoBamaaohmadmaanaahMkaraSca [it saPt banQanaaina AA ivavaokbaaoQasantaoYahYa-pulakxamaaopSamaQyaana&anaao%savaragavaOragyaanandkmpmaUcCa-ivakarmanaaovaasanaadIina p`kRitsvarUpaiNa AA Aqa dSamaWarM iWivaQaM SauËmaaga-mamaRtM kalamaaga-Sca [it ba`*madNDmaUlao rivaSaiSamaQyao Bagaakarmaist AA tsmaadagatba`*madNDaiEatM piScamailaMgamaist AA piScamaSabdona sqaanamaist AA tsya maQyao ilaMgaakarmaist AA A~ puruYaaNaaM rotaomaaga-: s~INaaM rjaaomaaga-: AA sahOva tona ba`*madNDroKaiEatpuYpsamayao sava-vyaapknaaDIsamaUhagatM kaimanaIrja: sa`vait AA  manasyaaEayatamaoit &oyaM Sai>~yaM tu tt\

Sai>~yaaod\BaM baIjaM baIjaat\ kamaao ivaYpM tt:

kama: saRiYTtyaa p`ao>ao ivaYaM maR%yaupdM Bavaot\

raomNaa kaoiT~yaM saaw-ma\ AA vaatip<aSlaoYmaaNa [it p`kRit~yama\ AA vaat: p`aNap`kRit: ip<aM hutaSanaaod\BaUtM SlaoYmaa inaraoQaat\ Bavait AA  %vak\ AsaRk\ maaMsaM maod: Aisqa majjaa SauËM p`aNaao jaIva: Sai>: [it dSa Qaatva: AA  ikM bahunaa kamaivaYahrinarHjanaanaaM ba`*madNDmaUlaaMkuro inavaasa: eiBaya-dmauKao (eiBaya-da maui>: sa) maaoxa: BasmaIBaUtsya dohsya punaragamanakaya-M naaist. Ahao maUK-ta laaoksya. koicad\ vadint SauBaaSauBakma-ivacCodnaM maaoxa:. koicad\ vadint vaodpazaiEatao maaoxa:.koicad\ vadint inaralambanalaxaNaao maaoxa:. koicad\ vadint QyaanaklaakrNasaMbawp`yaaogasamBavaona rUpibandunaadcaOtnyaipNDakaSalaxaNaao maaoxa:. koicad\ vadint pUjapUjakmaVmaaMsaaidsaurtp`sMgasaanandlaxaNaao maaoxa: koicad\ vadint maUlakndaollaaisatkuNDilanaIsaHcaarlaxaNaao maaoxa:. [%yaovaMivaQaBaavanaaiEatlaxaNaao maaoxaao na Bavait. Aqa maaoxapdM kQyato ya~ sahjasamaaiQak`maoNa manasaa mana: samaalaao@yato sa eva maaoxa:. kamaivaYahrsqaanaM maanasaaod\Bava: manaaomaQyao karNaM karNaat\ ]%pi<aisqaitp`layaa: p`va<a-nto.

]>M ca Bagavata mahoSvaroNa

jaIvanmaui>pdo doiva ica<aM baIjainarHjanama\

maR%yaumaaga-isqatao yaaogaI &a%vaa kma- samaByasaot\

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Aba saujaIvanamarNa [sarNa gatkndunaaivaht [tasau

[it jaIvanmau>pdma\ Anaona maagao-Na isqar%vaM Bavait.

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