THE VAYUS. IN the heart there is a brilliant lotus adorned with a brilliant sign. It has the letters from k to th (i.e., k, kh, g, gh, n, ch, chh, j, jh, n, t, th,)—the twelve beautiful letters. 2. The Prana lives there, adorned with various desires, accompanied by its past works, that have no beginning and joined with egoism (ahankara). 3. From the different modifications of the Prana, it receives various names; all of them cannot be stated here. 4. Prana, apana, samana, udana, vyana, naga, kurma, vrikodara, devadatta, and Dhananjaya . 5. These are the ten principle names, described by me according to the Shastras; they perform all the functions, brought on by their own actions. 6. Again, out of these ten, the first five are the leading ones; even among these, the Prana and Apana are the highest agents in my opinion. 7. The seat of Prana is the heart; of apana, anus; of samana, the region about the navel; of udana, the throat; while vyana moves all over the body. 8. The five remaining vayus, naga, etc., perform the following functions in the body:—Eructation, opening the eyes, hunger and thirst, gaping or yawning, and lastly hiccup. 9. He who in this way knows the microcosm of the body, being absolved from all sins, reaches the highest state. (2). THE GURU. 10. Now I shall tell you how easily to attain success in Yoga, by knowing which the Yogis never fail in the practice of Yoga. 11. Only the knowledge imparted by a Guru is powerful and useful; otherwise it becomes fruitless, weak and very painful. 12. He who attains knowledge by pleasing his Guru with every attention, readily obtains success therein. 13. There is not the least doubt that Guru is father, Guru is mother, and Guru is God even: and as such, he should be served by all with their thought, word and deed. 14. By Guru’s favour with every felicity (or good) relating to the soul is obtained. So the Guru ought to be daily served; else there can be nothing auspicious. 15. Let him salute his Guru after walking three times round him, and touching with his right hand his lotus-like feet. (3). THE ADHIKARI. 16. The prudent (or spiritual-minded) person attains success through faith; none other can succeed. It should be practised with care and perseverance. 17. Those who are addicted to sensual pleasures or keep bad company, who are disbelievers, who are devoid of respect towards their Guru, who resort to promiscuous assemblies, who are addicted to falsehood, who are cruel in their speech, and who do not give satisfaction to their Guru never attain success. 18. The first condition (or sign) of success is the firm belief that it must succeed and be fruitful; the second condition is having faith in it; the third is respect towards the Guru; the fourth is the spirit of impartiality and justice (towards all living creatures or universal equality); the fifth is the restraint of the organs of the sense; the sixth is moderate and scientific eating, these are all. There is no seventh condition. 19. Having received instructions in Yoga, and obtained a Guru who knows Yoga, let him practice with earnestness and faith according to the method taught by the teacher. (4). THE PLACE, ETC. 20. Let the Yogi go to a beautiful and pleasant place of retirement or cell, assume the posture padmasana, and sitting on a seat (made of kusa grass) begin to practise the regulation of breath. 21. The prudent student should keep his body firm and inflexible, his hands joined as if in supplication, and salute his Guru. He should also pay salutations to Ganesh (the destroyer of all obstacles) who presides over the right side, and to Siva (literally the guardian of the fields) and goddess Ambika, who are on the left side. (5). THE PRANAYAMA. 22. Then let the intelligent student close with his right thumb the pingala (the right nostril), inspire air through the Ida (the left nostril), and keep the air confined—suspend his breathing—as long as he can; and afterwards let him breathe out slowly, and not forcibly, through the right nostril. 23. Again, let him draw breath through the right nostril, and stop breathing as long as his strength permits; then let him expel the air through the left nostril, not forcibly but slowly and gently. 24. According to the above method of Yoga, let him practice twenty kumbhakas (stopping of the breath). He should practice this daily without neglect or idleness, and without any contention or doubt. 25. These kumbhakas should be practised four times:—once early in the morning at sun-rise, then at mid-day, the third at sun-set, and the fourth at the middle of the night. 26. When this has been practised daily for three months with energy, the nadis (the vessels) of the body will readily and surely be purified. 27. When the nadis of the truth-perceiving Yogi are purified, his defects being all destroyed, he becomes capable of beginning the practise of Yoga. 28. Signs are perceived in the body of the Yogi whose nadis have been purified. I shall describe in brief all these various physical signs. 29. His body becomes harmoniously developed, emits sweet scent, looks beautiful and lovely, and he becomes an adept in the science of breath. In all kinds of Yoga, there are four stages of Pranayama:—1. Arambha-avastha (the state of beginning); 2. Ghata-avastha (the state of water-pot or trance); 3. Parichaya- avastha (knowledge); 4. Nishpatti-avastha (the final consummation). 30. We have as yet stated only the beginning or Arambha-avastha of pranayama; the rest will be described afterwards. They destroy all sin and sorrow. 31. The following qualities are surely always found in the bodies of every Yogi:—Strong appetite, good digestion, happiness, handsome figure, great courage, mighty enthusiasm and full strength. 32. Now shall I tell you the great obstacles to Yoga which must be avoided, as by their removal the Yogis cross easily this world’s sea of sorrow. (6). THE THINGS TO BE RENOUNCED. 33. The Yogi should renounce or leave off the following:—Acids, astringents, pungent substances, salts, mustards, and bitter things; much walking, early bathing before sunrise, and things roasted in oil; theft, killing (of animals), enmity towards any person, pride, duplicity, and crookedness; fasting, untruth, illiberal thought and cruelty towards animals; companionship of women, worship of fire, and much talking without regard to pleasantness or unpleasantness of speech, and lastly, much eating. (7). THE MEANS. 34. Now I will tell you the means by which success in Yoga is quickly obtained; it must be kept secret by the adept. Certainly success comes from it. 35. The great Yogi should observe always the following observances:—He should use clarified butter, milk, sweet food, and betel without lime, camphor, kind words, pleasant monastery or retired cell having a small door; hear discourses on truth, and always discharge his house-hold duties with indifference (vairagya), sing the name of the all-pervading, hear sweetest music, have patience, constancy, forgiveness, austerities, purifications, modesty, devotion, and serve the Guru. 36. When the air enters the sun, it is the proper time for the Yogi to take his food (i.e., when the breath flows through the Pingala); when the air enters the moon, the adept should go to sleep (i.e., when the breath flows through the left nostril or the Ida). 37. The Yoga (pranayama) should not be practised just after the meals, nor when one is very hungry; before beginning the practice, some milk and butter should be taken. 38. When one is well established in his practise, then he need not observe this rule. The practitioner should eat in very small quantities various things, and should practise kumbhaks daily at the stated times. 39. When the Yogi can, of his will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in kumbhak, and from the success in kumbhak only, what things cannot the Yogi command? 40. In the first stage of pranayama, the body of the Yogi begins to perspire. When it perspires, he should rub it well, otherwise the body of the Yogi loses its dhatu (metal). 41. In the second stage, there takes place the trembling of the body; in the third, the jumping about like a frog; and when the practise becomes greater, the adept walks in the air. 42. When the Yogi, though remaining in Padmasana can rise in the air and leave the ground, then know that he has gained Vayu-siddhi (success over air), which destroys the darkness of the world. 43. But so long (as he does not gain it) let him practise according to the rules laid down in Yoga. From the practise of pranayama, follows decrease of sleep, excrements and urine. 44. The truth-perceiving Yogi becomes free from disease, and sorrow or affliction; he never gets (putrid) perspiration, saliva and intestinal worms. 45. When in the body of the adept, there is neither any increase of phlegm, wind, nor bile, then he may with impunity be irregular in his diet. 46. No injurious results then would follow, were the Yogi to take a large quantity of food, or very little food, or no food at all. Through the strength of constant practice the Yogi obtains Bhuchari-siddhi, he moves as the frog jumps over the ground, when frightened away by the clapping of hands. 47. Though there be many hard and insurmountable obstacles in it, yet the Yogi should practise it at all hazards; even were his life to come to the throat, i.e., should death-rattle begin. 48. The prudent adept surely destroys all his karma whether acquired in this life or in the past, through the regulation of breath. 49. Then let the adept sitting in a retired place, and restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles. 50. The great Yogi destroys by sixteen pranayamas the various virtues and vices accumulated in his past life. 51. This pranayama destroys sin as fire burns away a heap of cotton; it makes the Yogi free from sin; next it destroys all his good actions. 52. The mighty Yogi having attained, through pranayama, psychic powers, and having crossed the ocean of virtue and vice, moves about the three worlds. 53. Then gradually he should make himself able to practise for three gharis (one hour and a half) at a time, (he should be able to restrain breath for that period). Through this, the Yogi undoubtedly obtains all the longed-for powers. 54. The Yogi acquires the following powers:—Vakya-siddhi (prophecy), transporting himself everywhere at will (Kamachari), clairvoyance (duradrishti), clairaudience (durashruti), subtle-sight (shukshma-drishti), and the power of entering another’s body; turning base metals to gold by rubbing them with his excretements and urine, and the power of becoming invisible, and, lastly, moving in the air. 55. When by the practice of Pranayama, the Yogi reaches the state of ghata (water-jar), then for him, there is nothing in this circle of universe which he cannot accomplish. 56. The ghata is said to be that state in which the prana and the apana vayus, the nada and the vindu, the jivatma (the human spirit) and the Paramatma (the Universal Spirit) combine and are united. 57. When he gets the power of holding breath (to be in a trance) for three hours, then certainly the wonderful state of pratyahar is reached without fail. 58. Whatever object the Yogi perceives, let him consider it to be the spirit. When the modes of action of various senses are known, then they can be conquered. 59. When through great practice, the Yogi can perform one kumbhak for full three hours, [when for eight dandas (=3 hours) the breathing of the Yogi is suspended] then that wise one can balance himself on his thumb. III. THE PARICHAYA. 60. After this, through exercise, the Yogi reaches the Parichaya avasta. When the air leaving the sun and the moon, (the right and the left nostrils) remains unmoved and steady in the ether of the tube of sushumna, then it is in the parichaya state. 61. When he by the practice and Yoga acquires power of action, and pierces through the six chakras, and reaches the sure condition of parichaya, then the Yogi verily sees the three-fold effects of karma. 62. Then, let the Yogi destroy the multitude of karma by the pranva (OM); let him accomplish kayavyuh, (a mystical process of arranging the various skandas of the body) in order to enjoy or suffer the consequences of all his actions in one life, without the necessity of re-birth. 63. At that time let the great Yogi practise the five-fold hdaarna forms of concentration on Vishnu, by which command over the five elements is obtained, and fear of injuries from any one of them is removed. (Earth, water, fire, air, akas cannot harm him). 64. Let the wise Yogi practise dharana thus—five ghatis (2 1/2 hours) in the adhara lotus, five ghatis in the seat of the linga, five ghatis in the region above it, in the navel, and the same in the heart; five ghatis in the throat, and, lastly let him hold dharana for five ghatis in the space between the two eye-brows. By this practice the elements cease to cause any harm to the great Yogi. 65. The wise Yogi who thus continually practises concentration (dharana) never dies through hundreds of cycles of the great Brahma. IV. THE NISHPATTI. 66. After this, through gradual exercise, the Yogi reaches the Nishpatti-avasta (the condition of consummation). The Yogi, having destroyed all the seeds of karma which existed from the beginning, then drinks immortality. 67. When the jivan-mukta (delivered in the present life), tranquil Yogi has obtained through practice the consummation of samadhi (meditation), and when this state of consummated samadhi can be voluntarily evoked, then let the Yogi take hold of the chetana (conscious intelligence), together with the air, and with the force or power of action (kria-sakti) conquer the six circles, and absorb it in the power of knowledge (jnana-sakti). 68. Now we have described the management of the air in order to remove the troubles (which await the Yogi); through this knowledge of vayu-sadhan all sufferings and enjoyments vanish in the circle of this universe. 69. When the skillful Yogi, by placing the tongue at the root of the palate, can drink the pran vayu (the vital air), then there occcurs complete dissolution of all Yogas (i.e., he is no longer in need of Yoga). 70. When the skillful Yogi, knowing the laws of the action of Prana and Apana, can drink the cold air through the crow-bill (the nada-vindu), then he becomes entitled to liberation. 71. That wise Yogi who daily drinks the ambrosial air according to the proper rules, destroys fatigue, burning [fever], decay and old age, and injuries. 72. Pointing the tongue upwards, when the Yogi can drink the nectar flowing from the moon (situated between the two eye-brows), within a month he certainly would conquer death. 73. When having firmly closed the glottis by the proper yogic method, and contemplating on the goddess Kundalini, he drinks (the moon fluid of immortality), he becomes a sage within six months. 74. When he drinks the air through the crow-bill both in the morning and the evening, contemplating that it goes to the mouth of the Kundalini, consumption of the lungs (phthisis) is cured. 75. When the wise Yogi drinks the fluid day and night through the crow-beak, he acquires certainly the powers of clairaudience and clairvoyance. 76. When firmly closing the teeth (by pressing the upper on the lower jaw), and placing the tongue upwards, the wise Yogi drinks the fluid very slowly, within a short period he conquers death. 77. One who daily continues this exercise for six months only, is freed from all sins, and destroys all diseases. 78. If he continues this exercise for a year, he becomes Bhairava (the terrible); he obtains the powers of anima, &c., and conquers all elements and the elementals. 79. If the Yogi can remain for half a second with his tongue drawn upwards, he becomes free from disease, death, and old age. 80. Verily, verily, I tell you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid. 81. Through this exercise and Yoga he becomes like a Kamdeba (the lord of desires) without a rival. He feels neither hunger, nor thirst, nor sleep, nor trance. 82. Acting upon these methods, the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he can go everywhere. 83. By practising thus, he is never re-born, nor acquires virtue and vice, but enjoys eternity with the gods. THE POSTURES. 84. There are eighty-four postures, of various modes. Out of them, four ought to be adopted, which I mention below:—1. Siddhasana; 2. Padmasana; 3. Ugrasana; 4. Svastikasana. 85. The Siddhasana that gives success to the adept is as follows:—Pressing with care by the heel the yoni, the other heel the Yogi should place on the Lingam; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His body particularly must be inflexible and without any bend. The place should be a retired one without any noise. 86. He who wishes to attain quick consummation of Yoga by exercise should adopt the Siddhasana posture and practise regulation of the breath. 87. Through this posture the Yogi leaving the world attains the highest end; throughout the world there is no posture more secret than this. By assuming and contemplating in this posture, the Yogi is freed from sin. THE PADMASANA 88. I describe now the Padmasana which wards off (or cures) all diseases:—Having crossed the legs, carefully place the feet on the opposite thighs (i.e., the left foot on the right thigh, and vice versa); cross both the hands and place them similarly on the thighs; fix the sight on the tip of the nose; pressing the tongue against the root of the teeth, (the chin should be elevated, the chest expanded) then draw the air slowly, fill the chest with all your might, and expel it slowly in an unobstructed stream. 89. It cannot be practised by everybody; (success cannot be obtained in it by hoi polloi); only the wise attains this grandeur. 90. By performing and practising this posture, undoubtedly the vital airs of of the adept at once become completely equable,—flow harmoniously through the body. 91. Sitting in the Padamasana posture, and knowing the action of the Prana and Apana, when the Yogi performs the regulation of the breath, he is emancipated. I tell you the truth. Verily I tell you the truth. THE UGRASANA 92. Stretch out both the legs and keep them apart; firmly take hold of the head by the hands, and place it on the knees. This is called Ugrasana (the stern posture); it excites the motion of the air, destroys uneasiness of the body, and is also called Paschima-uttan (the posterior crossed posture). That wise man who daily practises this noble posture can certainly induce the flow of the air per viam posteriori. 93. Those who practise this obtain all the siddhis (psychic powers); therefore those desirous of attaining powers should practise this diligently. 94. This should be kept secret with the greatest care, and not be given to anybody and everybody. Through it, vayu-siddhi is easily obtained, and it destroys a multitude of miseries. THE SVASTIKASANA 95. Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikasana. 96. In this way, the wise Yogi should practise the regulation of the air. No disease can attack his body, and he obtains vayu siddhi. 97. This is also called the Sukhasana, the posture of felicity. This health-giving good Svastikasana should be kept secret by the Yogi.
Posted on: Sat, 08 Jun 2013 14:59:57 +0000
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