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ॐ-श्रीगोरक्षशतकम्

ॐ हठयोगगोरक्षशतकप्रारम्भः। oṁ gorakṣaśatakaprārambhaḥ | श्रीगुरुं परमानन्दं वन्दे स्वानन्दविग्रहम् । यस्य सन्निध्यमात्रेण चिदानन्दायते तनुः ॥ १ ॥ śrīguruṁ paramānandaṁ vande svānandavigraham | yasya sannidhyamātreṇa cidānandāyate tanuḥ || 1 || The beginning of the Hundred Verses of Goraksh Nath: Verse 1: Praise to the Venerable Guru, the embodiment of the Supreme Bliss, who grants the bliss of experiencing oneself as the Supreme Eternal Self, by mere nearness to whom the body becomes transcended as pure and blissful mind. अन्तर्निश्चलितात्मदीपकलिका स्वाधारबन्धादिभिः यो योगी युगकल्पकालकलनातत्त्वं च जेगीयते। ज्ञानामोदमहोदधिः समभवद् यत्रादिनाथः स्वयं व्यक्ताव्यक्तगुणाधिकं तमनिशं श्रीमीननाथं भजे ॥ २ ॥ antarniścalitātmadīpakalikā svādhārabandhādibhiḥ yo yogī yugakalpakālakalanātattvaṁ ca jegīyate | jñānāmodamahodadhiḥ samabhavad yatrādināthaḥ svayaṁ vyaktāvyaktaguṇādhikaṁ tamaniśaṁ śrīmīnanāthaṁ bhaje || 2 || Verse 2: To that Yogi, who being steadily fixed inside the light of the flame of his soul by the virtue of his yoga practice, also sing praises repeatedly the True Principle causing the time of ages and eras. To that venerable Mīna Nātha, the Great Ocean of knowledge and joy, surpassing the qualities of existence and non existence, where the Foremost Lord, himself has merged in equability, [I] worship continuously. नमस्कृत्य गुरुं भक्त्या गोरक्षो ज्ञानमुत्तमम् । अभीष्टं योगिनां ब्रूते परमानन्दकारकम् ॥ ३ ॥ गोरक्षः शतकं वक्ति योगिनां हितकाम्यया । ध्रुवं यस्यावबोधेन जायते परमं पदम् ॥ ४ ॥ namaskṛtya guruṁ bhaktyā gorakṣo jñānamuttamam| abhīṣṭaṁ yogināṁ brūte paramānandakārakam || 3 || gorakṣaḥ śatakaṁ vakti yogināṁ hitakāmyayā | dhruvaṁ yasyāvabodhena jāyate paramaṁ padam || 4 || Verses 3,4 Having saluting to his Spiritual Preceptor devotionally, out of desire to benefit the yoga practitioners, Gorakṣ Nāth narrates the Supreme Knowledge desired by yogis. By declaring “The Hundred verses of Gorakṣa”, producing the experiencing of the Supreme Bliss, by understanding and implementing of which with determination, one goes to the Supreme State. एतद् विमुक्तिसोपानमेतत् कालस्य वञ्चनम् । यद् व्यावृत्तं मनो मोहाद् आसक्तं परमात्मनि ॥ ५ ॥ etad vimuktisopānametat kālasya vañcanam | yad vyāvṛttaṁ mano mohād āsaktaṁ paramātmani || 5 || Verse 5: This is a ladder to liberation, this is deceiving of death, by which the mind becomes turned away from the attachment to the worldly objectives and becomes completely absorbed in the Supreme Soul. The Tree of Yoga द्विजसेवितशाखस्य श्रुतिकल्पतरोः फलम् । शमनं भवतापस्य योगं भजति सज्जनः ॥ ६ ॥ dvijasevitaśākhasya śrutikalpataroḥ phalam | śamanaṁ bhavatāpasya yogaṁ bhajati sajjanaḥ || 6 || Verse 6: The most excellent ones are always engaged in the worship [of the tree] of yoga, extinguishing the filling of constant burning, whose branches are serviced by the double bourn, whose fruits are the knowledge of ancient lore and the tree fulfilling all desires. The Six Limbs of Yoga आसनं प्राणसंरोधः प्रत्याहारश्च धारणा । ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट् ॥ ७ ॥ āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā | dhyānaṁ samādhiretāni yogāṅgāni bhavanti ṣaṭ || 7 || Verse 7: Fixed postures, the suppression of the vital air, withdrawal of the senses, the directed attention, fixing mind on a single object, and being established in the state of the True Self constitute the Six Limbs of Yoga. The Fixed Postures आसनानि तु तावन्ति यावत्यो जीवजातयः । एतेषामखिलान् भेदान् विजानाति महेश्वरः ॥ ८ ॥ āsanāni tu tāvanti yāvatyo jīvajātayaḥ | eteṣāmakhilān bhedān vijānāti maheśvaraḥ || 8 || Verse 8: Indeed, there are so many postures as many kinds of living beings; all their definitions the Great Lord Shiva knows perfectly. Note: in accordance with the various spiritual traditions of India there exist 8.4 million or 84 lakhs bodies of different forms of life, therefore, in accordance with verse above, the number of all possible postures would be 8.4 million or 84 lakhs. चतुराशीतिलक्षाणाम् एकमेकमुदाहृतम्। ततः शिवेन पीठानां षोडाशोनं शतं कृतम्॥९॥ caturāśītilakṣāṇām ekamekamudāhṛtam | tataḥ śivena pīṭhānāṁ ṣoḍāśonaṁ śataṁ kṛtam ||9 || Verse 9: The every single one out of eighty four hundred thousands has been named, consequently, 84 (ṣoḍāśa ūnam śatam, literally 100-16) important postures have been selected (kṛtam, literally made) by the Lord Shiva. आसनेभ्यः समस्तेभ्यो द्वयमेव विशिष्यते । एकं सिद्धासनं प्रोक्तं द्वितीयं कमलासनम् ॥ १० ॥ āsanebhyaḥ samastebhyo dvayameva viśiṣyate | ekaṁ siddhāsanaṁ proktaṁ dvitīyaṁ kamalāsanam || 10 || Verse 10: And from all kinds of the postures, indeed, the two are most important. One is called ‘the Posture of Siddha’ or ‘Perfect Posture’, the second is the Posture of the Lotus Flower. The Perfect Posture Siddha Asana योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढ़ं विन्यसेन् मेढ्रे पादमथैकमेव नियतं कृत्वा समं विग्रहम् । स्थाणुः संयमितेन्द्रियोऽचलदृशा पश्यन् भ्रुवोरन्तरम् एतन् मोक्षकवाटभेदजनकं सिद्धासनं प्रोच्यते ॥ ११ ॥ yonisthānakamaṅghrimūlaghaṭitaṁ kṛtvā dṛṛhaṁ vinyasen meḍhre pādamathaikameva niyataṁ kṛtvā samaṁ vigraham | sthāṇuḥ saṁyamitendriyo'caladṛśā paśyan bhruvorantaram etan mokṣakavāṭabhedajanakaṁ siddhāsanaṁ procyate || 11 || HYP 1.35 Verse 11: After having made the region of the anus firmly closed (ghaṭitam, literally shut) by placing the heel of foot, and then making the another foot connected with the penis, with the body in one line, [the yoga practitioner should] remain immovable, with the senses withdrawn from their objects, with eyes looking at the region between the eyebrows. This is called the Perfect Posture, causing the breaking open of the door of liberation. Note: the similar verse of HYP (1.35), recommends to unite the above mentioned technique with the Lock of Throat or Jālandhara Bandha; having other parts of the version similar, instead of ‘niyataṁ kṛtvā samaṁ vigraham’, it says ‘hṛdaye kṛtvā hanuṁ susthiram’. The Posture of the Lotus Flover वामोरापरि दक्षिणं हि चरणं संस्थाप्य वामं तथा दक्षोरूपरि पश्चिमेन विधिना धृत्वा कराभ्यां दृढम् । अङ्गुष्ठौ हृदये निधाय चिबुकं नासाग्रमालोकयेद् एतद्व्याधिविकारहारि यमिनां पद्मासनं प्रोच्यते ॥ १२ ॥ vāmorāpari dakṣiṇaṁ hi caraṇaṁ saṁsthāpya vāmaṁ tathā dakṣorūpari paścimena vidhinā dhṛtvā karābhyāṁ dṛḍham | aṅguṣṭhau hṛdaye nidhāya cibukaṁ nāsāgramālokayed etadvyādhivikārahāri yamināṁ padmāsanaṁ procyate || 12 || Verse 12: After placing the right foot above the left thigh and in the same way the left on the right thigh, firmly hold the two big toes with both palms properly arranged behind. Having placed the chin at the region of the heart fixedly gaze at the tip of the nose. This called the Posture of Lotus Flower, the destroyer of the diseases of the self-controlled. The Knowledge of Body षट्चक्रं षोडशाधारं त्रिलक्षं व्योमपञ्चकम् । स्वदेहे ये न जानन्ति कथं सिध्यन्ति योगिनः ॥ १३ ॥ ṣaṭcakraṁ ṣoḍaśādhāraṁ trilakṣaṁ vyomapañcakam | svadehe ye na jānanti kathaṁ sidhyanti yoginaḥ || 13 || Verse 13: How the Yogis who do not know the six energetic centers, the sixteen supports of the body, the three kinds of the objects for concentration and the five forms of visualization of emptiness in their own body can attain perfection ? एकस्तम्भं नवद्वारं गृहं पञ्चाधिदैवतम् । स्वदेहे ये न जानन्ति कथं सिध्यन्ति योगिनः ॥ १४ ॥ ekastambhaṁ navadvāraṁ gṛhaṁ pañcādhidaivatam | svadehe ye na jānanti kathaṁ sidhyanti yoginaḥ || 14 || Verse 14: How the Yogis who do not know their own body as a single-columned house, having nine doors and presided by the five divinities attain success in their practice ? चतुर्दलं स्याद् आधारः स्वाधिष्ठानं च षट्दलम् । नाभौ दशदलं पद्मं सूर्यसङ्ख्यदलं हृदि ॥ १५ ॥ caturdalaṁ syād ādhāraḥ svādhiṣṭhānaṁ ca ṣaṭdalam | nābhau daśadalaṁ padmaṁ sūryasaṅkhyadalaṁ hṛdi || 15 || Verse 15 The ādhāra cakra has with four petals, and of svādhiṣṭhāna is with six petals. In the navel is the lotus with ten petals and in the heart with twelve petals (sūrya saṅkhya dalaṁ, literally is a lotus having as many petals as the number of the solar months). कङ्ठे स्यात् षोडशदलं भ्रूमध्ये द्विदलं तथा । सहस्रदलमाख्यातं ब्रह्मरन्ध्रे महापथे ॥ १६ ॥ kaṅṭhe syāt ṣoḍaśadalaṁ bhrūmadhye dvidalaṁ tathā | sahasradalamākhyātaṁ brahmarandhre mahāpathe || 16 || Verse 16 At the throat situated [the lotus] with sixteen petals, while that which between the eyebrows is with two petals. At the opening in the scull at the top of head (brahmarandhra, ‘the door of Brahma’, ‘the tenth door’) is the lotus with thousand petals also known as ‘the Great Path’. Yoni Sthana आधारः प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम् । योनिस्थानं द्वयोर्मध्ये कामरूपं निगद्यते ॥ १७ ॥ ādhāraḥ prathamaṁ cakraṁ svādhiṣṭhānaṁ dvitīyakam | yonisthānaṁ dvayormadhye kāmarūpaṁ nigadyate || 17 || Verse 17 The Mūlādhāra is the first energetic circle, the Svādhiṣṭhāna is the second; between these two is the place of vagina, defined as the Seat of the Sensual Desires. Note: These two chakras are mentioned here together because they have prominent importance in rising of Kundalini (the Divine Power of yogic transformation). आधाराख्यं गुदस्थानं पङ्कजं च चतुर्दलम् । तन्मध्ये प्रोच्यते योनिः कामाक्षा सिद्धवन्दिता ॥ १८ ॥ ādhārākhyaṁ gudasthānaṁ paṅkajaṁ ca caturdalam| tanmadhye procyate yoniḥ kāmākṣā siddhavanditā || 18 || Verse 18 And the lotus with four petals known as the support of the body is at the place of the anus, in its center, it is said, is vagina, the eye of love, praised by the Siddhas. Shiva Linga योनिमध्ये महालिङ्गं पश्चिमाभिमुखं स्थितम् । मस्तके मणिवद् बिम्बं यो जानाति स योगवित् ॥ १९ ॥ yonimadhye mahāliṅgaṁ paścimābhimukhaṁ sthitam | mastake maṇivad bimbaṁ yo jānāti sa yogavit || 19 || Verse 19 In the middle of [that] vagina situated the great phallus of Shiva with the face directed backwards. He who knows the shining disk, resembling jewel inside of own head, he is an adept in the Yoga Practice. तद् उक्तं योगसारे: tad uktaṁ yogasāre: या मूलाधारगा शक्तिः कुण्डली बिन्दुरूपिणी। मस्तके मणिवद् बिम्बं यो जानाति स योगवित्॥ इति। yā mūlādhāragā śaktiḥ kuṇḍalī bindurūpiṇī | mastake maṇivad bimbaṁ yo jānāti sa yogavit || iti | तप्तचामीकराभासं तडिल्लेखेव विस्फुरत् । त्रिकोणं तत्पुरं वह्नेरधोमेढ्रात् प्रतिष्ठितम् ॥ २० ॥ taptacāmīkarābhāsaṁ taḍillekheva visphurat | trikoṇaṁ tatpuraṁ vahneradhomeḍhrāt pratiṣṭhitam || 20 || Verse 20 This flashing streak of lightning having appearance of molten gold, that triangular city of fire is situated below penis. यत्समाधौ परं ज्योतिरनन्तं विश्वतो मुखम् । तस्मिन्दृष्टे महायोगे यातायातं न विद्यते ॥ २१॥ yatsamādhau paraṁ jyotiranantaṁ viśvato mukham | tasmindṛṣṭe mahāyoge yātāyātaṁ na vidyate || 21 || Verse 21 One who became absorbed in the Supreme Infinite Light, the image of the world, from seeing that Great Union, he doesn’t knows going and coming. Note: yātāyātaṁ, ‘going and coming’: he became liberated from the cyclical existence, from taking births and consequently die, his soul is unconditionally free. स्वशब्देन भवेत्प्राणः स्वाधिष्ठानं तदाश्रयः । स्वाधिष्ठानात् पदादस्मात् मेढ्रमेवाभिधीयते ॥ २२॥ svaśabdena bhavetprāṇaḥ svādhiṣṭhānaṁ tadāśrayaḥ | svādhiṣṭhānāt padādasmāt meḍhramevābhidhīyate || 22 || Verse 22 The nature of the Life Force is the sound sva, it resides at the abode of one’s own self, the region of the penis, indeed, is considered to be this place where self resides. तन्तुना मणिवत् प्रोतो यत्र कन्दः सुषुम्णया । तन्नाभिमण्डलं चक्रं प्रोच्यते मणिपूरकम् ॥ २३ ॥ tantunā maṇivat proto yatra kandaḥ suṣumṇayā | tannābhimaṇḍalaṁ cakraṁ procyate maṇipūrakam || 23 || Verse 23 Where the knot is strung on the Middle Channel, like a jewel on a thread, that spiritual center in the region of the navel is called the Jewel of Fulfilling. द्वादशारेमहाचक्रे पुण्यपापविवर्जिते । तावज्जीवो भ्रमत्येव यावत्तत्त्वं न विन्दति ॥ २४ ॥ dvādaśāremahācakre puṇyapāpavivarjite | tāvajjīvo bhramatyeva yāvattattvaṁ na vindati || 24 || Verse 24 Indeed, the soul wanders only so long as it does not knows the great circle with twelve petals, free from merit and demerit. ऊर्ध्वं मेढ्रादधोनाभेः कन्दयोनिः खगाण्डवत् । तत्रनाड्यः समुत्पन्नाः सहस्राणां द्विसप्ततिः ॥ २५ ॥ ūrdhvaṁ meḍhrādadhonābheḥ kandayoniḥ khagāṇḍavat | tatranāḍyaḥ samutpannāḥ sahasrāṇāṁ dvisaptatiḥ || 25 || Verse 25 Above the penis and below the navel is the rounded female organ of generation, resembling an egg of a bird. It is from there the seventy-two thousands subtle energetic channels originate. तेषु नाडिसहस्रेषु द्विसप्ततिरुदाहृताः । प्रधानं प्राणवाहिन्यो भूयस्तासु दशस्मृताः ॥ २६ ॥ teṣu nāḍisahasreṣu dvisaptatirudāhṛtāḥ | pradhānaṁ prāṇavāhinyo bhūyastāsu daśasmṛtāḥ || 26 || Verse 26 Among these thousands of the subtle energetic channels seventy two have been categorized. Moreover, amongst them the ten are recognized as the most important carriers of the Life Force. इडा च पिङ्गला चैव सुषुम्णा च तृतीयका । गान्धारी हस्तिजिह्वा च पूषा चैव यशस्विनी ॥ २७ ॥ iḍā ca piṅgalā caiva suṣumṇā ca tṛtīyakā | gāndhārī hastijihvā ca pūṣā caiva yaśasvinī || 27 || Verse 27 [They are] indeed iḍā and piṅgalā, and suṣumṇā as the third, gāndhārī and hastijihvā, pūṣā and yaśasvinī. अलम्बुषा कुहूश्चैव शङ्खिनी दशमी स्मृता । एतन्नाडिमयं चक्रं ज्ञातव्यं योगिभी सदा ॥ २८ ॥ alambuṣā kuhūścaiva śaṅkhinī daśamī smṛtā | etannāḍimayaṁ cakraṁ jñātavyaṁ yogibhī sadā || 28 || Verse 28 There are alambuṣā and kuhūśa indeed, followed by śaṅkhinī, which is recognized as tenth. This circle formed by the network of life force caring channels, should be always known by the Yoga practitioners. इडा वामे स्थिता भागे पिङ्गला दक्षिणे तथा । सुषुम्णा मध्यदेशे तु गान्धारी वामचक्षुषि ॥ २९ ॥ iḍā vāme sthitā bhāge piṅgalā dakṣiṇe tathā | suṣumṇā madhyadeśe tu gāndhārī vāmacakṣuṣi || 29 || Verse 29 Iḍā is located on the left side, and piṅgalā is on the right, while Suṣumṇā is in the middle region, and the gāndhārī is in the left eye. दक्षिणे हस्तिजिह्वा च पूषा कर्णे च दक्षिणे । यशस्विनी वामकर्णे ह्यानने चाप्यलम्बुषा ॥ ३० ॥ dakṣiṇe hastijihvā ca pūṣā karṇe ca dakṣiṇe | yaśasvinī vāmakarṇe hyānane cāpyalambuṣā || 30 || Verse 30 Hastijihvā is in the right [eye], and pūṣā is in the right ear, yaśasvinī is in the left ear and alambuṣā ocupy the mouth, indeed. कुहूश्च लिङ्गदेशे तु मूलस्थाने च शङ्खिनी । एवं द्वारं समाश्रित्य तिष्ठन्ति दशनाडिकाः ॥ ३१ ॥ kuhūśca liṅgadeśe tu mūlasthāne ca śaṅkhinī | evaṁ dvāraṁ samāśritya tiṣṭhanti daśanāḍikāḥ || 31 || Verse 31 Kuhū is at the region of the penis and the śaṅkhinī at the place of the anus. Thus the ten subtle energetic channels are situated at the doors of the body. इडापिङ्गलासुषुम्णा च तिस्रो नाड्य उदाहृताः । सततं प्राणवाहिन्यः सोमसूर्याग्निदेवताः ॥ ३२ ॥ iḍāpiṅgalāsuṣumṇā ca tisro nāḍya udāhṛtāḥ | satataṁ prāṇavāhinyaḥ somasūryāgnidevatāḥ || 32 || Verse 32 Iḍā, Piṅgalā and Suṣumṇā, mentioned as the Three Channels, constantly conducting the movement of the life force, presided by Deities of the Moon, the Sun and Fire respectively. Note: Iḍā, Piṅgalā and Suṣumṇā are principle amongst all others energetic channels, and often mentioned in the yoga scriptures as the Three Channels, where Iḍā is the Left Channel, Piṅgalā is the Right Channel and Suṣumṇā is the Middle Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel, the Sun Channel and the Fire Channel respectively. प्राणोऽपानः समानश्चोदानव्यानौ च वायवः । नागः कूर्मोऽथ कृकरो देवदत्तो धनञ्जयः ॥ ३३ ॥ prāṇo'pānaḥ samānaścodānavyānau ca vāyavaḥ | nāgaḥ kūrmo'tha kṛkaro devadatto dhanañjayaḥ || 33 || Verse 33 Prāṇa, apāna, samāna, udāna, vyāna, nāga, kūrma, kṛkara, devadatta and dhanañjaya are [the ten] vital airs [of the body]. हृदि प्राणो वसेन्नित्यं अपानो गुदमण्डले । समानो नाभिदेशे स्याद् उदानः कण्ठमध्यगः ॥ ३४ ॥ hṛdi prāṇo vasennityaṁ apāno gudamaṇḍale | samāno nābhideśe syād udānaḥ kaṇṭhamadhyagaḥ || 34 || Verse 34 Prāṇa always dwells in the heart, apāna is in the region of the anus, samāna is at the region of the navel, and udāna is in the middle of the throat. व्यानो व्यापी शरीरेतु प्रधानम् पञ्च वायवः । प्राणाद्याश्चात्र विख्याता नागाद्याः पञ्चवायवः ॥ ३५ ॥ vyāno vyāapī śarīretu pradhānam pañca vāyavaḥ | prāṇādyāścātra vikhyātā nāgādyāḥ pañcavāyavaḥ || 35 || Verse 35 The vyana prevail the body, indeed. These five vital airs beginning with prana (prāṇa ādyāḥ ca atra) are known as the most important; naga etc. are the five other vital airs. Note: nāga ādyāḥ the five vital airs beginning with nāga are mentioned in the yoga literature as the secondary or less important airs. उद्गारे नागाख्यातः कूर्म उन्मीलने स्मृतः। कृकरः क्षुतकृज् ज्ञेयो देवदत्तो विजृम्भणे॥ ३६॥ udgāre nāgākhyātaḥ kūrma unmīlane smṛtaḥ | kṛkaraḥ kṣutakṛj jñeyo devadatto vijṛmbhaṇe || 36 || Verse 36 Nāgā is known as presented in eructation, kūrma is recognized as responsible for the blinking [of eyes], kṛkara is known as causing sneezing devadatta is present in yawning. न जहाति मृतं चापि सर्वव्यापि धनञ्जयः । एते सर्वासु नाडीषु भ्रमन्ते जीवरूपिणः ॥ ३७ ॥ na jahāti mṛtaṁ cāpi sarvavyāpi dhanañjayaḥ | ete sarvāsu nāḍīṣu bhramante jīvarūpiṇaḥ || 37 || Verse 37 And dhanañjaya, pervading the whole body, does not depart even from dead body; so the embodied soul wonders in all these subtle energetic channels. आक्षिप्तो भुजदण्डेन यथोच्चलति कन्दुकः। प्राणापानसमाक्षिप्तस्तथा जीवो न तिष्ठति॥ ३८॥ ākṣipto bhujadaṇḍena yathoccalati kandukaḥ | prāṇāpānasamākṣiptastathā jīvo na tiṣṭhati || 38 || Verse 38 In the same way as a ball strike by the rod moves, so the embodied soul being sized by the upper vital air and lower vital air, does not rest. प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च धावति । वामदक्षिणमार्गेण चञ्चलत्वान्न दृश्यते ॥ ३९ ॥ prāṇāpānavaśo jīvo hyadhaścordhvaṁ ca dhāvati | vāmadakṣiṇamārgeṇa cañcalatvānna dṛśyate || 39 || Verse 39 Being controlled by the upper and the lower vital airs, the embodied soul, rushes up and down through the left and right paths, indeed, due being restless, [it] doesn’t perceive [the Supreme Self or own true form svarupa] (na dṛśyate, literally don’t sees). रज्जुबद्धो यथा श्येनो गतोऽप्याकृष्यते पुनः । गुणबद्धस्तथा जीवः प्राणापानेन कृष्यते ॥ ४० ॥ rajjubaddho yathā śyeno gato'pyākṛṣyate punaḥ | guṇabaddhastathā jīvaḥ prāṇāpānena kṛṣyate || 40 || Verse 40 In the same way as a hawk tied up with a string, although it goes away, is drawn back, so the embodied soul, bound by the [three] modes of nature, is drawn by the upper and lower vital airs. अपानः कर्षति प्राणः प्राणोऽपानं च कर्षति । ऊर्ध्वाधः संस्थितावेतौ संयोजयति योगवित् ॥ ४१ ॥ apānaḥ karṣati prāṇaḥ prāṇo'pānaṁ ca karṣati | ūrdhvādhaḥ saṁsthitāvetau saṁyojayati yogavit || 41 || Verse 41 The lover vital air draws the upper vital air and the upper vital air draws the lover vital air. One who unites these two [vital airs], situated above and bellow, is an expert in the yoga practice. Note: These two main airs prāṇa and apāna are situated above and below diaphragm respectively, while with the upper air people are quite familiar, the lower breathing (the air input through the anus) plays an important role in the yoga practice and raising Kundalini. Hamsa Mantra हकारेण बहिर्याति सकारेण विशेत् पुनः । हंसहंसेत्यमुं मन्त्रं जीवो जपति सर्वदा ॥ ४२ ॥ षट्शतानित्वहो रात्रे सहस्राण्येकविंशतिः । एतत्सङ्ख्यान्वितं मन्त्र जीवो जपति सर्वदा ॥ ४३ ॥ hakāreṇa bahiryāti sakāreṇa viśet punaḥ | haṁsahaṁsetyamuṁ mantraṁ jīvo japati sarvadā || 42 || ṣaṭśatānitvaho rātre sahasrāṇyekaviṁśatiḥ | etatsaṅkhyānvitaṁ mantra jīvo japati sarvadā || 43 || ṣaṭ śatāni aho-rātre sahasrāṇy ekaviṁśatiḥ | etat saṁkhyānvitaṁ mantraṁ jīvo japati sarvadā Verse 42 With the sound ‘Ha’ [the embodied soul in the form of vital air] goes out, with the sound of ‘Sa’ [it] comes back again, and so the embodied soul always produces (japati, literally chants) haṁsa haṁsa sounding. Verse 43 The embodied soul indeed, always produces this sounding, accompanied by twenty one thousand six hundred recitations (saṅkhya literally number) through the day and night (aho-rātre twenty-four hours or thirty Muhūrtas). Note: This calculation was made by the author on the basis of assumption that one round of inhalation and exhalation takes 4 seconds. Therefore, it is happening 15 times in minute, 900 in one hour, and 21600 in 24 hours. अजपा नाम गायत्री योगिनां मोक्षदायिनी । अस्याः सङ्कल्पमात्रेण सर्वपापैः प्रमुच्यते ॥ ४४ ॥ ajapā nāma gāyatrī yogināṁ mokṣadāyinī | asyāḥ saṅkalpamātreṇa sarvapāpaiḥ pramucyate || 44 || Verse 44 This not pronounced verbally the Song Divine, the giver of liberation to Yogis; by merely solemn vow to perform it continuously, one becomes liberated from all sins. Note: ajapā literally can be translated as non pronounced mentally or verbally; the letter ‘A’ in front of the word japa implies meaning ‘without’, so a-japā can be translated as ‘without recitation’. Since it is already there, i.e. it is self existing, in order to make it manifest one only has to turn own awareness to it with the utmost concentration ever possible. The Importance of Hamsa Mantra अनया सदृशी विद्या अनया सदृशो जपः । अनया सदृशं ज्ञानं न भूतं न भविषायति ॥ ४५ ॥ anayā sadṛśī vidyā anayā sadṛśo japaḥ | anayā sadṛśaṁ jñānaṁ na bhūtaṁ na bhaviṣāyati || 45 || Verse 45 There is no other wisdom equal to this, there is no recitation equal to this, there is no knowledge equal to this, neither in past, nor in future. Kundalini कुन्दलिन्याः समुद्भूता गायत्री प्राणधारिणी । प्राणविद्या महाविद्या यस्तां वेत्ति स योगवित् ॥ ४६ ॥ kundalinyāḥ samudbhūtā gāyatrī prāṇadhāriṇī | prāṇavidyā mahāvidyā yastāṁ vetti sa yogavit || 46 || Verse 46 He who knows this supporting the life force Song Divine, produced from the Awakened Divine Power, the great wisdom of the knowledge of the Life Force, he is an adept in the Yoga practice. कन्दोर्ध्वं कुण्डली शक्तिरष्टधा कुण्डलाकृति । ब्रह्मद्वारमुखं नित्यं मुखेनाच्चाद्य तिष्ठति ॥ ४७ ॥ kandordhvaṁ kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛti | brahmadvāramukhaṁ nityaṁ mukhenāccādya tiṣṭhati || 47 || Verse 47 The Divine Power Kundalini constantly resides above the knot, in the form of eight coils, with [her] face covering ‘the Door of Brahma’. येन द्वारेण गन्तव्यं ब्रह्मस्थानमनामयम् । मुखेनाच्चाद्य तद्द्वारं प्रसुप्ता परमेश्वरी ॥ ४८ ॥ yena dvāreṇa gantavyaṁ brahmasthānamanāmayam | mukhenāccādya taddvāraṁ prasuptā parameśvarī || 48 || Verse 48 The Great Goddess sleeps, with her face covering that door, the door by which the place of the Creator Brahma, unaffected by maya (anāmaya, literally free from disease) is to be attained. प्रबुद्धा वह्नियोगेन मनसा मारुता हता । सूचीवद् गुणमादाय व्रजत्यूर्ध्वं सुषुम्णया ॥ ४९ ॥ prabuddhā vahniyogena manasā mārutā hatā | sūcīvad guṇamādāya vrajatyūrdhvaṁ suṣumṇayā || 49 || Verse 49 Awakened by the Yogic fire, [produced from] the strike of the mind and the vital air, [she] moves upwards through the Middle Channel as a thread sized by a needle. प्रस्फुरद् भुजगाकारा पद्मतन्तुनिभा शुभा । प्रबुद्धा वह्नियोगेन व्रजत्यूर्ध्वं सुषुम्णया ॥ ५० ॥ prasphurad bhujagākārā padmatantunibhā śubhā | prabuddhā vahniyogena vrajatyūrdhvaṁ suṣumṇayā || 50 || Verse 50 Awakened by the Yogic fire, [she] raises upwards through the Middle Channel in the form of the shining serpent, auspicious like a filament of a lotus. उद्धटयेत् कवाटं तु यथा कुञ्चिकया हठात् । कुण्डलिन्या तथा योगी मोक्षद्वारं प्रभेदयेत् ॥ ५१ ॥ uddhaṭayet kapātaṁ tu yathā kuñcikayā haṭhāt | kuṇḍalinyā tathā yogī mokṣadvāraṁ prabhedayet || 51 || Verse 51 Indeed, in the same way as one forcibly unlock a door with a key, so the yogi piercing the door of liberation by means of the Kuṇḍalini. The Method of Awakening This verse of GS, describing the technique of the awakening Kundalini, is identical with the verse 1.48 of HYP, describing Padma Asana in accordance with the view of Matsendra Nath. कृत्वा सम्पुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं गाढं वक्षसि सन्निधाय चिबुकं ध्यात्वा च तत्प्रेक्षितम् । वारंवारमपानमूर्ध्वमनिलं प्रोच्चारयेत्पूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रबोधान्नरः ॥ ५२ ॥ kṛtvā sampuṭitau karau dṛḍhataraṁ baddhvā tu padmāsanaṁ gāḍhaṁ vakṣasi sannidhāya cibukaṁ dhyātvā ca tatprekṣitam | vāraṁvāramapānamūrdhvamanilaṁ proccārayetpūritaṁ muñcanprāṇamupaiti bodhamatulaṁ śaktiprabodhānnaraḥ || 52 || Verse 52 After making the hands to form the hemispherical bowl and accepting the steadily posture of lotus, firmly place together the chin and the chest and look on that attentively. Fill in and draw away the lower air and upper air, again and again. To the man causing the vital air to move, comes, incomparable practical knowlege of the radiant Divine Power. More on Life Style अङ्गानां मर्दनं कुर्याच्छ्रमजातेन वारिणा । कट्वम्ललवणत्यागी क्षीरभोजनमाचरेत् ॥ ५३॥ aṅgānāṁ mardanaṁ kuryācchramajātena vāriṇā | kaṭvamlalavaṇatyāgī kṣīrabhojanamācaret || 53 || Verse 53 [The practicioner] should rub [his] limbs with the perspiration produced by [this] effort. He should adopt the milk based diet and abstain from bitter, sour, and salty [food]. ब्रह्मचारी मिताहारी त्यागी योगपरायणः । अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥ ५४ ॥ brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ | abdādūrdhvaṁ bhavetsiddho nātra kāryā vicāraṇā || 54 || Verse 54 The person dedicated to the Yoga practice, who is capable to sacrifice the lower objectives and objects for the higher ideals, who always maintains the abstaining form sex, who has balanced and regulated own diet, gains success within one year, one should not doubt about this (na atra kāryā vicāraṇā). सुस्निग्धं मधुराहारं चतुर्थांशविवर्जितम् । भुज्यते सुरसम्प्रीत्यै मिताहारः स उच्यते ॥ ५५ ॥ susnigdhaṁ madhurāhāraṁ caturthāṁśavivarjitam | bhujyate surasamprītyai mitāhāraḥ sa ucyate || 55 || Verse 55 Eating smooth (susnigdha or oil reach), agreeable food, which is pleasing Divine Beings, and leaving the one-fourth of the stomach empty (caturtha aṁśa vivarjitaḥ, literally ‘leaving one forth of it’), this is called the wholesome diet. कन्दोर्ध्वं कुण्डली शक्तिरष्टधा कुण्डलाकृतिः । बन्धनाय च मूढानां योगिनां मोक्षदा स्मृता ॥ ५६ ॥ kandordhvaṁ kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛtiḥ | bandhanāya ca mūḍhānāṁ yogināṁ mokṣadā smṛtā || 56 || Verse 56 Above Kanda sleeps the coiled Power, liberating yogis and causing boundage to ignorant, he who knows that is perfect in the knowlege of Yoga. महामुद्रां नमोमुद्रां उड्डियानं जलन्धरम् । मूलबन्धं च यो वेत्ति स योगी मुक्तिभाजनम् ॥५७॥ mahāmudrāṁ namomudrāṁ uḍḍiyānaṁ jalandharam | mūlabandhaṁ ca yo vetti sa yogī muktibhājanam || 57 || Verse 57 The yogin who is acquainted with mahāmudrā, uḍḍiyāna and jalandhara along with mūlabandha, he is on the way to liberation. Mahamudra शोधनं नाडिजालस्य चालनं चन्द्रसूर्ययोः । रसानां शोषणं चैव महामुद्राभिधीयते ॥ ५८ ॥ śodhanaṁ nāḍijālasya cālanaṁ candrasūryayoḥ | rasānāṁ śoṣaṇaṁ caiva mahāmudrābhidhīyate || 58 || Verse 58 The purification of the network of the subtle energetic channels, by the moving the moon and the sun, and drying up the liquids of the body, is called the Great Seal, indeed. वक्षोन्यस्तहनुः प्रपीड्य सुचिरं योनिं च वामाङ्घ्रिणा हस्ताभ्यामवधारयेत् प्रसरितं पादं तथा दक्षिणम् । आपूर्य श्वसनेन कुक्षियुगलं बद्ध्वा शनैरेचयेद् एषा व्याधिविनाशिनी सुमहती मुद्रा नृणां कथ्यते ॥ ५९ ॥ vakṣonyastahanuḥ prapīḍya suciraṁ yoniṁ ca vāmāṅghriṇā hastābhyāmavadhārayet prasaritaṁ pādaṁ tathā dakṣiṇam | āpūrya śvasanena kukṣiyugalaṁ baddhvā śanairecayed eṣā vyādhivināśinī sumahatī mudrā nṛṇāṁ kathyate || 59 || Verse 59 Having rested the jaw on the breast, and pressing fixedly the left heel against the perineum, and with both hands grasping the extended right foot, having filled with the breathing in the both sides of the abdomen and having held it, one should expel it slowly. This is said to be the very great mudra, the destroyer of the diseases of men. चन्द्राङ्गेन समभ्यस्य सूर्याङ्गेनाभ्यसेत् पुनः । यावत्तुल्या भवेत् सङ्ख्या ततो मुद्रां विसर्जयेत् ॥ ६० ॥ candrāṅgena samabhyasya sūryāṅgenābhyaset punaḥ | yāvattulyā bhavet saṅkhyā tato mudrāṁ visarjayet || 60 || Verse 60 And after practicing with the left (candra, literally moon) limb, one should practice repeatedly, with the right (sūrya, literally sun) limb, until the number becomes equal; then discontinue the ‘lock’. नहि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः। अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते॥ ६१॥ क्षयकुष्ठ गुदावर्त गुल्मा जीर्णपुरोगमाः । रोगास्तस्य क्षयं यान्ति महामुद्रां च योऽभ्यसेत् ॥ ६२ ॥ nahi pathyamapathyaṁ vā rasāḥ sarve'pi nīrasāḥ | api bhuktaṁ viṣaṁ ghoraṁ pīyūṣamiva jīryate || 61 || kṣayakuṣṭha gudāvarta gulmā jīrṇapurogamāḥ | rogāstasya kṣayaṁ yānti mahāmudrāṁ ca yo'bhyaset || 62 || Verse 61 Indeed, there is no wholesome or unwholesome [food], and all substances are tasteless. Even, consuming the dreadful poison becomes digested as nectar. Verse 62 Moreover, the diseases of one who practices the Great Mudra, as sickness, leprosy, constipation, enlargement of the spleen preceded by indigestion, become destroyed. कथितेयं महामुद्रा सर्वसिद्धिकरी नृणाम् । गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ ६३ ॥ kathiteyaṁ mahāmudrā sarvasiddhikarī nṛṇām | gopanīyā prayatnena na deyā yasya kasyacit || 63 || Verse 63: It is said that one should try to keep concealed this Great Seal, producing the great supernatural powers for men, it should not be given to anyone. Khecarī Mudrā कपालकुहरे जिह्वा प्रविष्टा विपरीतगा। भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी॥ ६४॥ kapālakuhare jihvā praviṣṭā viparītagā | bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 64 || Verse 64 [When after] going backward, the tongue enters the skull cavity, with the sight focused in the middle of the eyebrows, it becomes the Khechari Mudra. न रोगो मरणं तन्द्रा न निद्रा न क्षुधा तृषा । न च मूर्च्चा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥ ६५ ॥ na rogo maraṇaṁ tandrā na nidrā na kṣudhā tṛṣā | na ca mūrccā bhavettasya yo mudrāṁ vetti khecarīm ||65 || Verse 65 For that one who knows the Khecarī Mudrā, there is no disease, death, tiredness, sleep, hunger, thirst and no fainting. पीड्यते न स रोगेण लिप्यते न च कर्मणा । बाध्यते न स कालेन यो मुद्रां वेत्ति खेचरीम् ॥ ६६ ॥ pīḍyate na sa rogeṇa lipyate na ca karmaṇā | bādhyate na sa kālena yo mudrāṁ vetti khecarīm || 66 || Verse 66 He who knows Khecarī Mudrā is not affected by diseases and not bound by the situation and own actions. He is not oppressed by the time. चित्तं चरति खे यस्माज्जिह्वा चरति खे गता । तेनैव खेचरी मुद्रा सर्वसिद्धैर्नमस्कृता ॥ ६७ ॥ cittaṁ carati khe yasmājjihvā carati khe gatā | tenaiva khecarī mudrā sarvasiddhairnamaskṛtā || 67 || Verse 67 The Mind goes in Void because the tongue goes to be situated in the Void (khe or ‘the region of sky’). Because of this, it is saluted by all Siddhas as Khecarī Mudrā. बिन्दुमूलं शरीरं तु शिरास्तत्र प्रतिष्ठिताः । भावयन्ति शरीरं या आपादतलमस्तकम् ॥ ६८ ॥ bindumūlaṁ śarīraṁ tu śirāstatra pratiṣṭhitāḥ | bhāvayanti śarīraṁ yā āpādatalamastakam || 68 || Verse 68 Indeed, the bindu is the root of the body, for this reason it should be established in the head. This body comes into being [as the gross body], if it falls from its place at the top of the head. खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः । न तस्य क्षरते बिन्दुः कामिन्यालिङ्गितस्य च ॥ ६९ ॥ khecaryā mudritaṁ yena vivaraṁ lambikordhvataḥ | na tasya kṣarate binduḥ kāminyāliṅgitasya ca || 69 || Verse 69 By whom the intermediate space above the soft palate has been sealed by the Khecarī Mudrā, his bindu doesn’t fall even in the embrace of a desiring woman. Nabho Mudra यावद् बिन्दुः स्थितो देहे तावन्मृत्युभयं कुतः । यावद् बद्धा नभोमुद्रा तावद् बिन्दुर्न गच्चति ॥ ७० ॥ yāvad binduḥ sthito dehe tāvanmṛtyubhayaṁ kutaḥ | yāvad baddhā nabhomudrā tāvad bindurna gaccati || 70 || Verse 70 As long as the Bindu is steady in the body, so long where is the fear of death? As long as the Lock of Navel is maintained, so long the bindu does not depart. चलितोऽपि यदा बिन्दुः सम्प्राप्तश्च हुताशनम् । व्रजत्यूर्ध्वं हृतः शक्त्या निरुद्धो योनिमुद्रया ॥ ७१ ॥ calito'pi yadā binduḥ samprāptaśca hutāśanam | vrajatyūrdhvaṁ hṛtaḥ śaktyā niruddho yonimudrayā || 71 || Verse 71 Even when the bindu has moved and fallen into the region of yoni, it returns upward being carried by the bound of the power of Yoni Mudrā. स पुनर्द्विविधो बिन्दुः पण्डुरो लोहितस्तथा । पाण्डुरं शुक्रमित्याहुर्लोहितं तु महाराजः ॥ ७२ ॥ sa punardvividho binduḥ paṇḍuro lohitastathā | pāṇḍuraṁ śukramityāhurlohitaṁ tu mahārājaḥ || 72 || Verse 72 And again, this bindu is of two kinds: white and red. The semen is white, it is said, while the red is the great menstrual blood, indeed. सिन्दूरद्रवसंकाशं रविस्थाने स्थितं रजः। शशिस्थाने स्थितो बिन्दुस्तयोरैक्यं सुदुर्लभम्॥ ७३ ॥ sindūradravasaṁkāśaṁ ravisthāne sthitaṁ rajaḥ | śaśisthāne sthito bindustayoraikyaṁ sudurlabham ||73 || Verse 73 The rajas, having appearance of the red liquid, is located at the place of the Sun, the bindu is located at the place of the Moon, their oneness is extremely difficult to attain. बिन्दुः शिवो रजः शक्तिर्बिन्दुमिन्दू रजो रविः । उभयोः सङ्गमादेव प्राप्यते परमं पदम् ॥ ७४ ॥ binduḥ śivo rajaḥ śaktirbindumindū rajo raviḥ | ubhayoḥ saṅgamādeva prāpyate paramaṁ padam || 74 || Verse 74 Bindu is Shiva, Rajas is Sakti; bindu is the Moon, rajas is the Sun; verily, by the union of these two, one obtains the Supreme State. वायुना शक्तिचारेण प्रेरितं तु महारजः । बिन्दुनैति सहैकत्वं भवेद् दिव्यं वपुस्तदा ॥ ७५ ॥ vāyunā śakticāreṇa preritaṁ tu mahārajaḥ | bindunaiti sahaikatvaṁ bhaved divyaṁ vapustadā || 75 || Verse 75 Indeed, the Great Rajas, urged by the power of movement the air, having come near the Bindu, becomes one with it. Then, the body becomes divine. शुक्रं चन्द्रेण संयुक्तं रजः सूर्येण संयुतम् । तयोः समरसैकत्वं यो जानाति स योगवित् ॥ ७६ ॥ śukraṁ candreṇa saṁyuktaṁ rajaḥ sūryeṇa saṁyutam | tayoḥ samarasaikatvaṁ yo jānāti sa yogavit || 76 || Verse 76 The semen is joined with the Moon; the rajas is joined with the Sun. One who knows their oneness with the equal feeling, he is an adept of the Yoga practice. उड्डीनं कुरुते यस्मादविश्रान्तं महाखगः । उड्डीयानं तदेव स्यात्तव बन्धोऽभिधीयते ॥ ७७ ॥ uḍḍīnaṁ kurute yasmādaviśrāntaṁ mahākhagaḥ | uḍḍīyānaṁ tadeva syāttava bandho'bhidhīyate || 77 || Verse 77 From which case the restless great bird performs flying up, indeed, under those circumstances that is called Uḍḍīyāna Bandha. उदरात्पश्चिमे भागे ह्यधो नाभेर्निगद्यते। उड्डीयनस्य बन्धोऽयं तत्र बन्धो विधीयते॥ ७८॥ udarātpaścime bhāge hyadho nābhernigadyate | uḍḍīyanasya bandho'yaṁ tatra bandho vidhīyate || 78 || Verse 78 Being mentioned as below navel, in the backward section of abdomen, for this reason, indeed this seal is known as the Lock of Uḍḍīyāna [Pīṭha]. Jalandara Bandha कण्ठमाकुञ्च्य हृदये स्थापयेच्चिबुकं दृढम् । बन्धो जालन्धराख्योऽयं जरामृत्युविनाशकः ॥ ७० ॥ kaṇṭhamākuñcya hṛdaye sthāpayeccibukaṁ dṛḍham | bandho jālandharākhyo'yaṁ jarāmṛtyuvināśakaḥ || HYP || 3 | 70 || HYP Verse 3.70 After bending the throat, firmly place the chin to the region of the heart, this is called Jālandhara Bandha, destroying the old age and death. बध्नाति हि सिराजालमधोगामिशिरोजलम् । ततो जालन्धरो बन्धः कण्ठदुःखौघनाशनः ॥ ७९ ॥ badhnāti hi sirājālamadhogāmiśirojalam | tato jālandharo bandhaḥ kaṇṭhaduḥkhaughanāśanaḥ || 79 || Verse 79 Because it shuts the network of Chanels making the heavenly water to move downwards, for that reason it is Jālandhara Bandha, destroying the multitude of the throat problems. जालन्धरे कृते बन्धे कण्ठसङ्कोचलक्षणे । पीयूषं न पतत्यग्नौ न च वायुः प्रकुप्यति ॥ ८० ॥ jālandhare kṛte bandhe kaṇṭhasaṅkocalakṣaṇe | pīyūṣaṁ na patatyagnau na ca vāyuḥ prakupyati || 80 || Verse 80 When Jālandhara Bandha, characterized by the contraction of the throat, is performed, the nectar does not falling in the fire, and the air does not agitated. Mula Bandha पार्ष्णिभागेन सम्पीड्य योनिमाकुष्चयेद् गुदम् । अपानमूर्ध्वमाकृष्य मूलबन्धोऽभिधीयते ॥ ८१ ॥ pārṣṇibhāgena sampīḍya yonimākuṣcayed gudam | apānamūrdhvamākṛṣya mūlabandho'bhidhīyate || 81 || Verse 81 While pressing the premium with the area of the heel, draw apana air upwards by contracting anus, is called the Lock of the Root. अपानप्राणयोरैक्यात् क्षयो मूत्रपुरीषयोः । युवा भवतिवृद्धोऽपि सततं मूलबन्धनात् ॥ ८२ ॥ apānaprāṇayoraikyāt kṣayo mūtrapurīṣayoḥ | yuvā bhavativṛddho'pi satataṁ mūlabandhanāt || 82 || Verse 82 The oneness of the apana and prana decreases the urine and excrement. Even an aged person becomes young, from the constant Mūla Bandha. Om Kara or Praṇava पद्मासनं समारुह्य समकायशिरोधरः । नासाग्रदृष्टिरेकान्ते जपेदोङ्कारमव्ययम् ॥ ८३ ॥ padmāsanaṁ samāruhya samakāyaśirodharaḥ | nāsāgradṛṣṭirekānte japedoṅkāramavyayam || 83 || Verse 83 In a secluded place, after assuming the lotus posture, with the body and head straight (sama dharaḥ or ‘in one line’), with the sight fixed on the tip of the nose, one should repeat the unchangeable Om sound. भूर्भुवः स्वरिमे लोकाः सोमसूर्याग्नि देवताः । यस्या मात्रासु तिष्ठन्ति तत्परं ज्योतिरोमिति ॥ ८४ ॥ bhūrbhuvaḥ svarime lokāḥ somasūryāgni devatāḥ | yasyā mātrāsu tiṣṭhanti tatparaṁ jyotiromiti || 84 || Verse 84 That Supreme Light, in which the Levels of Creation, Bhūḥ, Bhuvaḥ and Svaḥ, the deities of Moon, Sun and Fire reside as letters, is Aum. त्रयः कालास्त्रयो वेदास्त्रयो लोकास्त्रयः स्वराः । त्रयो देवाः स्थिता यत्र तत्परं ज्योतिरोमिति ॥ ८५ ॥ trayaḥ kālāstrayo vedāstrayo lokāstrayaḥ svarāḥ | trayo devāḥ sthitā yatra tatparaṁ jyotiromiti || 85 || Verse 85 That Supreme Light, where the three times [past, present and future], the three Vedas, the Three Worlds [Bhūḥ, Bhuvaḥ, Svaḥ], the three syllable [A-U-M and] the three deities [Brahma, Vishnu, Rudra] are situated, is Om. क्रिया चेच्छा तथा ज्ञाना ब्राह्मी रौद्री च वैष्णवी । त्रिधा शक्तिः स्थिता यत्र तत्परं ज्योतिरोमिति ॥ ८६ ॥ kriyā cecchā tathā jñānā brāhmī raudrī ca vaiṣṇavī | tridhā śaktiḥ sthitā yatra tatparaṁ jyotiromiti || 86 || Verse 86 That Supreme Light, where the threefold Creative Power resides, [as] action, desire, and knowledge, [and as] Brāhmī, Raudrī and Vaiṣṇavī, is Om. आकाराश्च तथोकारोमकारो बिन्दुसंज्ञकः । तिस्रो मात्राः स्थिता यत्र तत्परं ज्योतिरोमिति ॥ ८७ ॥ ākārāśca tathokāromakāro bindusaṁjñakaḥ | tisro mātrāḥ sthitā yatra tatparaṁ jyotiromiti || 87 || Verse 87 That Supreme Light, where the three letters, the syllable A, the syllable U the syllable M enjoined with bindu are situated, is Aum. वचसा तज्जयेद् बीजं वपुषा तत्समभ्यसेत् । मनसा तत्स्मरेन्नित्यं तत्परं ज्योतिरोमिति ॥ ८८ ॥ vacasā tajjayed bījaṁ vapuṣā tatsamabhyaset | tatsmarennityaṁ tatparaṁ jyotiromiti || 88 || Verse 88 That Supreme Light is Aum. One should always recite its seed syllable verbally, practice it with the body, and remember it with the mind. शुचिर्वाप्यशुचिर्वापि यो जपेत् प्रणवं सदा । न स लिप्यते पापेन पद्मपत्रमिवाम्भसा ॥ ८९ ॥ śucirvāpyaśucirvāpi yo japet praṇavaṁ sadā | na sa lipyate pāpena padmapatramivāmbhasā || 89 || Verse 89 The one who constantly reciting Praṇava, whether he be pure or impure, he is not besmeared by sins, in the same way as the leaf of lotus by water. चले वाते चलो बिन्दुर्निश्चले निश्चलो भवेत् । योगी स्थाणुत्वमाप्नोति ततो वायुं निरोधयेत् ॥ ९० ॥ cale vāte calo bindurniścale niścalo bhavet | yogī sthāṇutvamāpnoti tato vāyuṁ nirodhayet || 90 || Verse 90 When the air moves, the bindu also moves; when it is immovable, [the bindu also] becomes motionless, [and] the yoga practicioner obtains steadiness. For this reason, one should restrain the air. यावद् वायुः स्थितो देहे तावज्जीवो न मुच्यते । मरणं तस्य निष्क्रान्तिस्ततो वायुं निरोधयेत् ॥ ९१ ॥ yāvad vāyuḥ sthito dehe tāvajjīvo na mucyate | maraṇaṁ tasya niṣkrāntistato vāyuṁ nirodhayet || 91 || Verse 91 As long as the air stays in the body, so long it is called life; its departure is death. For this reason, [one should] restrain the air. यावद् बद्धो मरुद् देहे यावच्चित्तं निराकुलम् । यावद् दृष्टिर्भ्रुवोर्मध्ये तावत्कालभयं कुतः ॥ ९२ ॥ yāvad baddho marud dehe yāvaccittaṁ nirākulam | yāvad dṛṣṭirbhruvormadhye tāvatkālabhayaṁ kutaḥ || 92 || Verse 92 As long as the air is restrained in the body, the mind is without movement, the gaze is between the eyebrows, so long where is the fear of death? अतः कालभयाद् ब्रह्मा प्राणायामपरायणः । योगिनो मुनयश्चैव ततो वायुं निरोधयेत् ॥ ९३ ॥ ataḥ kālabhayād brahmā prāṇāyāmaparāyaṇaḥ | yogino munayaścaiva tato vāyuṁ nirodhayet || 93 || Verse 93 That is why, out of the fear of death, even the Lord of Creation Brahma is engaged in the control of the vital air, as well as the yogis and sages. Therefore, one should suppress the movement of the vital air. षट्त्रिंशदङ्गुलो हंसः प्रयाणं कुरुते बहिः । वामदक्षिणमार्गेण ततः प्राणोऽभिधीयते ॥ ९४ ॥ ṣaṭtriṁśadaṅgulo haṁsaḥ prayāṇaṁ kurute bahiḥ | vāmadakṣiṇamārgeṇa tataḥ prāṇo'bhidhīyate || 94 || Verse 94 The swan goes out at the distance of thirty six fingers through the left and right paths. Therefore, it is considered to be the Life Force. The Purification of the Energetic Channels शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम्। तदैव जायते योगी प्राणसङ्ग्रहणे क्षमः॥ ९५॥ śuddhimeti yadā sarvaṁ nāḍīcakraṁ malākulam | tadaiva jāyate yogī prāṇasaṅgrahaṇe kṣamaḥ || 95 || Verse 95 When the whole system of the disordered by impurities subtle energetic channels, come into the state of purity, then only, the Yogī comes to the ability to accumulate the life force. Alternate Breathing: Anuloma-Viloma बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् । धारयित्वा यथाशक्ति भूयः सूर्येण रेचयेत् ॥ ९६ ॥ baddhapadmāsano yogī prāṇaṁ candreṇa pūrayet | dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet || 96 || Verse 96 After accepting the Posture of Lotus, the yoga practitioner should inhale the air through the left channel and retain it in accordance with the personal capacity. Further, on, he should exhale through the right channel. अमृतं दधिसंकाशं गोक्षीररजतोपमम् । ध्यात्वा चन्द्रमसो बिम्बं प्राणायामी सुखी भवेत् ॥ ९७ ॥ amṛtaṁ dadhisaṁkāśaṁ gokṣīrarajatopamam | dhyātvā candramaso bimbaṁ prāṇāyāmī sukhī bhavet || 97 || Verse 97 Having meditated on the disk of moon, the nectar of immortality, having appearance of curd, cow’s milk [or] most excellent silver, the yogi practicing the control of the vital air becomes happy. दक्षिणेन श्वासमाकृष्य पूरयेत् उदरं शनैः। कुम्भयित्वा विधानेन पुनश्चन्द्रेण रेचयेत्॥ ९८॥ dakṣiṇena śvāsamākṛṣya pūrayet udaraṁ śanaiḥ | kumbhayitvā vidhānena punaścandreṇa recayet || 98 || Verse 98 Having drawn the breath in through the right [nostril], [one should] slowly fill up the abdomen. Having retained it in according to the prescribed method (vidhānena, see verse 96), [one should] expel it again through the lunar [nostril]. प्रज्वलज्ज्वलनज्वालापुञ्जमादित्यमण्डलम् । ध्यात्वा नाभिस्थितं योगी प्राणायामी सुखी भवेत् ॥ ९९ ॥ prajvalajjvalanajvālāpuñjamādityamaṇḍalam | dhyātvā nābhisthitaṁ yogī prāṇāyāmī sukhī bhavet || 99 || Verse 99 Having meditated on the circle of the Sun situated in the navel, as the burning blazingly mass of flame, the yogi controlling the vital airs attains happiness. प्राणं चोदिडया पिबेत् परिमितं भूयोऽन्यया रेचयेत् पीत्वा पिङ्गलया समीरणमथो बद्ध्वा त्यजेद् वामया। सूर्यचन्द्रमसोरनेन विधिना बिम्बद्वयं ध्यायतः शुद्धा नाडिगणा भवन्ति यमिनो मासत्रयादूर्ध्वतः॥ १००॥ prāṇaṁ codiḍayā pibet parimitaṁ bhūyo'nyayā recayet pītvā piṅgalayā samīraṇamatho baddhvā tyajed vāmayā | sūryacandramasoranena vidhinā bimbadvayaṁ dhyāyataḥ śuddhā nāḍigaṇā bhavanti yamino māsatrayādūrdhvataḥ || 100 || Verse 100 If one slowly draws (pibet, literally drinks) measured vital air through the left channel, he should expel it then through the opposite side. So after drawing the air through the right channel and retaining it, one should expel it through the left channel. For the self-controlled, who always meditates on two disks of Sun and Moon in accordance with this method, the groups of the subtle channels become pure after three months. यथेष्ठं धारणं वायोरनलस्य प्रदीपनम्। नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्॥ १०१॥ yatheṣṭhaṁ dhāraṇaṁ vāyoranalasya pradīpanam | nādābhivyaktirārogyaṁ jāyate nāḍiśodhanāt || 101 || Verse 101 From the purification of the subtle channels by the retaining the air without filling discomfort (yatheṣṭaṁ, literally at pleasure, agreeably), the digestive fire becomes kindled, the subtle sound becomes manifested, one become free from all diseases. इति गोरक्षशतकं सम्पूर्णम्। iti gorakṣaśatakaṁ sampūrṇam | And so, the one hundred verses of Sri Goraksa is completed.