CHAPTER V.
PAVARTI.-O Lord, O beloved Shankar! tell me, for the sake of those whose minds search after the sumnum bonum, the obstacles and hinderances to Yoga. 2. SHIVA.-Hear O Goddess! I shall tell thee, all the obstacles that stand in the path of Yoga. For the atttainment of emancipation, enjoyments (bhoga) are the greatest of all impediments.
BHOGA (ENJOYMENT).
- Women, beds, seats, dresses, and riches are but mockeries. Chewing of beetles, carriages, emoluments, kindoms, and powers; gold, silver, as well as copper, gems, aloe wood, and kine; learning theVedas and the Shastras; dancing, singing and ornaments, harp, flute and drum; riding on elephants and horses; wives and children, worldly enjoyments; all these are so many impediments. These are the obstacles which arise from bhoga (enjoyment). Hear now the impediments which arise from religion.
DHARMA (RELIGION). - The following are the obstacles which religion interposes:-ablutions, worship of deities, observing the sacred days of the moon, fire sacrifice, desire of moksha, vows and penances, fasts, religious observances, silence, the controlling of senses, contemplation, and the object of contemplation, mantras, alms-giving, world-wide fame, excavating and endowing of tanks, wells, ponds, convents and groves; sacrifices, vows of starvation, Chandrayana, and pilgrimages.
JNANA (KNOWLEDGE-OBSTACLES). - Now I shall describe, O Parvati, the obstacles which arise from knowledge. Sitting on the Goumukh posture and practicing Dhauti (washing the intestines by Hatha Yoga). Knowledge of the distribution of the nadis (the vessels of the human body), learning of pratyahar (subjugation of the senses), trying to awaken the Kundalini force, moving quickly the belly (a process of Hatha Yoga), entering into the path of the indriyas, and knowledge of the action of the nadis; these are the obstacles. Now listen to the mistaken notions of diet, O Parvati! 6. That samadhi (trance) can be at once induced by drinking certain new chemical essences, and by eating certain kinds of food is a mistake. Now hear about the mistaken notions of the influence of company. 7. “Keep the company of the virtuous, and avoid that of the vicious” (is a mistaken notion). Measuring of the heaviness and lightness of the inspired and expired air (is an erroneous idea). 8. Belief that Brahma (God) is personal, with or without form, and that he comforts our hearts is also a mistake: all the above false notions are impediments which appear in the shape of jnana (knowledge).
KINDS OF YOGA. - First Mantra-Yoga, second Hatha-Yoga, third Laya-Yoga, fourth Raj-Yoga, which discards duality.
SAKHAKS (ASPIRANTS). - Know that aspirants are of four orders:-mild, moderate, ardent and the most ardent-the best, who can cross the ocean of the world.
MRIDU (MILD). - Men of small enterprise, oblivious, sickly and finding faults with their teachers; avaricious, sinful gourmands, and those who cannot live without women, fickle, timid, diseased, not independent, and cruel; those whose characters, are bad and who are weak-know all the above to be mild sadhaks. With great efforts such men succeed in twelve years; them the teacher should know fit for the Mantra-Yoga.
MADHYA (MODERATE). - Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking-these are the middling. These are to be initiated by the teacher in Laya-Yoga.
ADHIMATRA (ARDENT). - Firm-minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, full of sympathy, forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga, -know such men to be adhimatra. They obtain success in the practice of Yoga within six years, and ought to be initiated in Hatha-Yoga and its branches.
ADHIMATRA-TAMA (THE MOST ARDENT). - Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the Shastras, and are persevering, free from the effects of blind emotions, and not easily confused, who are in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skillful, charitable, a help to all; competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavors secret, of sweet speech, peaceful, who have convictions and are worshippers of God and Guru, who are averse to fritter away their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimatra, and are the practitioners of every kind of Yoga-undoubtedly they obtain success in three years; they are entitled to be initiated in all kinds of Yoga, without any hesitation.
INVOCATION OF THE SHADOW (PRATIKOPASANA). - The invocation of Pratik (shadow) gives to the devotee the objects seen as well as unseen; undoubtedly by its very sight, man becomes pure. 16. In a clear sun-lit sky behold with a steady gaze your own divine reflection; whenever this is seen even for a single second in the sky, you behold God at once in the sky. 17. He who daily sees his shadow in the sky, will get his years increased and will never die. 18. When the shadow is seen fully reflected in the field of the sky, then he obtains victory; and conquering the atmosphere, he goes everywhere.
HOW TO INVOKE? - At the time of the rising sun, or by moon, let him steadily fix his gaze on the neck of the shadow he throws; then after sometime let him look into the sky; if he sees a full grey shadow in the sky, it is auspicious. 20. He who always practises this and knows the Paramatma, becomes fully happy through the grace of his shadow. 21. At the time of commencing travel, marriage, or auspicious work, or when in trouble, it is of great use. This invocation of the shadow destroys sins and increases virtue. 22. By practicing it always, he begins at last to see it in his heart, and the persevering Yogi receives salvation.
RAJ YOGA.
22.5 Let him close the ears with his thumbs, the eyes with the index fingers, the nostrils with the middle fingers, and with the remaining four fingers let him press together the upper and lower lips. The Yogi by having thus firmly confined the air, sees his soul in the shape of light. 23. When one sees, without obstruction, his light for even a moment, becoming free from sin, he reaches the highest end. 24. The Yogi, free from sin, and practicing this continually, forgets his physical, subtle and causal bodies, and becomes one with that soul. 25. He who practices this in secrecy, is absorbed in the Brahma, though he had been engaged in sinful works. 26. This should be kept secret; it at once produces conviction; it gives nirvan to mankind. This is my most beloved Yoga. From practicing this gradually the Yogi begins to hear the mystic sounds (nadas).
ANAHAD SOUNDS. - The first sound is like the hum of the honey-intoxicated bee, next that of a flute, then of a harp; after this, by the gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells then the sounds like roars of thunder. When one fixes his full attention on this sound, being free from fear, he gets absorption, O my beloved! 28. When the mind of the Yogi is exceedingly engaged in this sound, he forgets all external things, and is absorbed in this sound. 29. By this practice of Yoga he conquers all the three qualities (i.e., good, bad and indifferent); and being free from all states, he is absorbed in chidakas (the ether of intelligence).
A SECRET. - There is no posture like that of Siddhasana, no power like that of Kumbka, no Mudra like the Khechari, and no absorption like that of nada (the mystic sounds). 31. Now I shall describe to thee, O dear, the fore-taste of salvation, knowing which, even the sinful aspirant may obtain salvation. 32. Having adored the Lord God properly, and having completely performed the best of the Yogas, and being in a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru.
- Having given all his cattle and property to the Guru who knows Yoga, and having satisfied him with great care, let the wise man receive this initiation. 34. Having pleased the Brahmans (and priest), and accompanied by all kinds of good things, let the wise man receive this auspicious Yoga in my house (i.e., the temple of Shiva) with purity of heart. 35. Having renounced by the above methods all his previous bodies (the results of his past karma), and being in his spiritual (or luminous) body, let the Yogi receive this highest Yoga. 36. Sitting in the padmasana Posture, renouncing the society of men, let the Yogi press the two vijnana nadis (the vessels of consciousness, perhaps coronary arteries) with his two fingers. 37. By obtaining success in this, he becomes all happiness and unstained; therefore, let him endeavour with all his might, in order to ensure success. 38. He who practises this always, obtains success within a short time; he gets also vayu-siddhi in course of time. 39. The Yogi who does it even once, verily destroys all sins; and undoubtedly in him, the vayus enter the middle channel. 40. The Yogi who practises this with perseverance is worshipped even by the gods; he receives the psychic powers of anima, laghima, &c., and can go everywhere throughout the three worlds at pleasure. 41. According to the strength of one’s practice in commanding the vayus, he gets command over his body; the wise remaining in the spirit, enjoys the world in the present body. 42. This Yoga is a great secret, and not to be given to every body; it might be revealed to him only, in whom all the qualifications of a Yogi are perceived.
VARIOUS KINDS OF DHARANA. - Let the Yogi seat himself in the Padmasana, and fix his attention on the cavity of the throat. Let him place his tongue at the base of the palate; by this he will extinguish hunger and thirst. 44. Below the cavity of the throat, there is a beautiful nadi (vessel) called kurma; when the Yogi fixes his attention on it, he acquires great concentration of the thinking principle (chitta). 45. When the Yogi constantly thinks that he has got a third eye-the eye of Shiva-in the middle of his forehead, he then perceives a fire brilliant like lightning. By contemplating on this light, all sins are destroyed, and even the most wicked person obtains the highest end. 46. If the experienced Yogi thinks of this light day and night, he sees the Siddhas (adepts), and can certainly converse with them. 47. He who contemplates on sunya (void or vacuum or space), while walking or standing, dreaming or waking, becomes altogether ethereal, and is absorbed in the ether of chid. 48. The Yogi, desirous of success, should always obtain this knowledge; by habitual exercise he becomes equal to me; through the force of this knowledge, he becomes the beloved of all. 49. Having conquered all the elements, and being void of all hopes and worldly connections, when the Yogi sitting in the Padmasana, fixes his gaze on the tip of his nose, his mind becomes dead, and he obtains the spiritual power called Khechari (walking in the air). 50. The great Yogi beholds light, pure as the holy mountain (Kailash), and through the force of his exercise in it, he becomes the lord and guardian of the light. 51. Sleeping supinely on the ground, let him contemplate on this light; by so doing all his weariness and fatigue is destroyed. By contemplating on the back part of his head, he becomes the conqueror of death. We have described before the effect of fixing one’s attention on the space between the two eyebrows (so it needs not be enumerated here).
THE SIX CHAKRAS. - Of the four kinds of food (i.e., that which is chewed, that which is sucked, that which is licked and that which is drunk) which a man takes, the chyle fluid is converted into three parts. The best part (or the finest extract of food) goes to nourish the linga sharira or subtle body (the seat of force). The second or middle part goes to nourish this gross body composed of seven dhatus (humours). 53. The third or the most inferior part goes out of the body in the shape of excrement and urine. The first two essences of food are found in the nadis, and being carried by them, they nourish the body from head to toe.
- When the vayu moves through all the nadis, then owing to this vayu (oxygen?) the fluids of the body get extraordinary force and energy. 55. The most important of these nadis are fourteen, distributed in different parts of the body and performing various functions. They are either weak or strong, and the prana (vitality) flows through them.
MULADHAR CHAKRA. - Two fingers above the anus and two fingers below the linga, four fingers in width, is a space like a bulbous root. 57. Between the anus and the linga is the yoni having its face towards the back; that space is called the root; there dwells the goddess Kundalini. It surrounds all the nadis, and has three coils and a half; and catching its tail in its own mouth, it rests in the hole of the Sushumna. 58. It sleeps there like a serpent, and is luminous by its own light. Like a serpent it lives between the joints; it is the goddess of speech, and is called the (vija) seed. 59. Full of energy, and like burning gold, know this Kundalini to be the power (Sakti) of Vishnu; it is the mother of the three qualities-satwa (good), rajas (indifferent) and tamas (bad). 60. There, beautiful like the Bandhuk flower, is placed the seed of love; it is brilliant like burnished gold, and is described in Yoga as eternal. 61. The Sushumna also embraces it, and the beautiful seed is there; there it rests shining brilliantly like the autumnal moon, with the luminosity of millions of suns, and the coolness of millions of moons. O goddess! these three (fire, sun, and moon) taken together or collectively are called the vija. It is also called the great energy. 62. It (vija) is endowed with the powers of action (motion), and sensation, and circulates throughout the body. It is subtle, and has a flame of fire; sometimes it rises up, and at other times it falls down into the water. This is the great energy which rests in the perineum, and is called the Swayambhu-linga (the selfborn). 63. All this is called the adhar-padma (the fundamental lotus), and the four petals of it are designated by the letters va, s’, sh, s. 64. Near this Swayambhu-linga is a golden region called Kula (family); its presiding adept is called Deviranda, and its presiding goddess called Dakini. In the center of that lotus is the Yoni where resides the Kundalini; the circulating bright energy above that, is called kama-vija (the seed of love). The wise man who always contemplates on this Muladhar obtains Darduri-siddhi (the frog-jump power); and by degrees he can altogether leave the ground (i.e., rise in the air). 65. The brilliancy of the body is increased, the gastric fire becomes powerful, and freedom from disease, cleverness, and omniscience ensue. 66. He knows what has been, which is being, and what is to be, together with their causes; he can teach the unheard of sciences together with their mysteries. 67. On his tongue always dances the goddess of learning, be obtains mantra-siddhi (success in charms) through constant repetition only. 68. This is the dictum of the Guru:-“It destroys old age, death and troubles innumerable.” The practitioner of pranayama ought always to meditate upon it; by its very contemplation, the great Yogi is freed from all sins. 69. When the Yogi contemplates this Muladhar lotus-the Swayambhulinga-then, undoubtedly at that very moment, all his sins are destroyed. 70. Whatever the mind desires, he gets; by habitual exercise he sees him who gives salvation, who is the best both in and out, and who is to be worshipped with great care. Better than Him, I know none. 71. He who leaving the Shiva (God) which is inside, worships that which is outside (viz., worships idols), is like one who throws away the sweetmeat in his hand, and wanders away in search of food. 72. Thus meditate daily, without negligence on thy own Swayambhulinga; have no doubts that from this will come all psychic powers. 73. By habitual exercise, he gets success in six months; and undoubtedly his vayu enters the middle channel (the Sushumna). 74. He conquers the mind, and can restrain his breath and his semen; then he gets success in this as well as the other world, without doubt.
- SWADHISTHAN CHAKRA.
- The second Chakra is situated at the base of the sexual organ. It has six petals designated by the letters b, bh, m, y, r, l. Its stalk is called Swadhisthan, the color of the lotus is blood-red, its presiding adept is called Balakhya, and its goddess, Rakioi. 76. He who daily contemplates this Swadhisthan-lotus becomes an object of love and adoration to all beautiful goddesses. 77. He fearlessly recites the various Shastras and sciences unknown to him before; becomes free from all diseases, and moves throughout the entire universe. 78. Death is eaten by him, he is eaten by none; he obtains the highest psychic powers like anima, laghima, etc. The vayu moves equably throughout his body; the humours of his body also are increased; the ambrosia exuding from the ethereal lotus also increases in him.
- MANIPUR CHAKRA.
- The third Chakra called Manipur is situated near the navel; it is of golden color, having ten petals designated by the letters d, dh, n, t, th, d, dh, n, p, ph. 80. Its presiding adept is called Rudrakhya-the giver of all auspicious things, and the presiding goddess of this place is called the most sacred Lakini. 81. When the Yogi contemplates on the Manipur lotus, he gets the psychic power called the patal-siddhi-the giver of constant happiness. He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another. 82. He can make gold, etc., see the adepts (clairvoyantly), discover medicines for diseases, and see hidden treasures.
- ANAHAT CHAKRA.
- In the heart, is the fourth Chakra, the Anahat. It has twelve petals designated by the letters k, kh, g, gh, n, ch, chh, j, jh, n, t, th. Its color is deep blood-red; it has the seed of vayu, and is a very pleasant spot. 84. In this lotus is a flame called van linga; by contemplating on this, one gets objects of the seen and the unseen universe. 85. Its presiding adept is Pinaki, and the Kakini is its goddess. He who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods. 86. He gets immeasurable knowledge, knows the past, present and future time; has clairaudience, clairvoyance and can walk in the air, whenever he likes. 87. He sees the adepts, and the goddess known as Yoginis; obtains the psychic powers known as Kechari, and conquers all who move in the air. 88. He who contemplates daily the second Van linga undoubtedly obtains the psychic power called Khechari (moving in the air) and Bhuchari (going at will all over the world). 89. I cannot fully describe the importance of the meditation of this lotus; even the gods Brahma, etc., keep the method of its contemplation secret.
- VISHUDDHA CHAKRA.
- This Chakra is situated in the throat, is the fifth, and is called the Vishuddha lotus. Its color is like brilliant gold (or smoke color), and it is adorned with sixteen petals and is the seat of the vowel sounds-i.e., its sixteen petals are designated by the sixteen vowels-a, a’, i, i’, u’, u’, ri, ri’, lri, lri’, e, ai, o, au, um, ah. Its presiding adept is called Chhagalanda, and its presiding goddess is called Sákini. 91. He who always contemplates it, is truly the lord of the Yogis, and deserves to be called wise; by the meditation of his Vishuddha lotus, the Yogis at once understand the four Vedas with their mysteries. 92. When the Yogi, fixing his mind on this secret spot, feels angry, then undoubtedly all the three worlds begin to tremble. 93. Even, if by chance, the mind of the Yogi is absorbed in this place, then he becomes unconscious of the external world, and enjoys certainly the inner world. 94. His body never grows weak, and he retains his full strength for a thousand of years, it becomes harder than adamant.
- When the Yogi leaves off this contemplation, then to him in this world, thousands of years, appear as so many moments.
- AJNA CHAKRA.
- The two-petalled Chakra called the Ajna is situated between the two eye-brows, and has the letters k, ksh; its presiding adept is called Sukla Mahakala (the white great time; also called Ardhanari, “adonai”) its presiding goddess is called Ha’kini. 97. Within that petal, there is the eternal seed (the seed of moon), brilliant as the autumnal moon. The wise anchorite by knowing which, is never destroyed. 98. This is the great light held secret in all Tantras; by contemplating on this, one obtains the greatest psychic powers, there is no doubt in it. 99. I am the giver of salvation, I am the third linga in the turya (the state of ecstacy, also the name of the thousand petalled lotus). By contemplating on this, the Yogi becomes certainly like me. 100. The two vessels called the Ida and the Pingala are the real Varana and Asi. The space between them is called Varan’asi (Benares the holy city of Shiva). This has been said by Viswanatha (the Lord of the universe). 101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its great secret has been very eloquently dwelt upon by them. 102. The Sushumna goes along the spinal cord where the Brahmarandhra (the hole of the Brahma) is situated. Thence by a certain flexure or modification, it goes to the right side of the Ajna lotus, whence it proceeds to the left nostril, and is called the Ganges. 103. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). In the space in its centre, dwells the moon. From that triangular place, elixir is continually exuding. This moonfluid of immortality unceasingly flows through the Ida. The elixir flows in a stream,-a continuous stream. Going to the left nostril, it receives from the Yogis the name of the “Ganges”. 104. From the right-side portion of the Ajna lotus and going to the left nostril flows the Ida. It is here called Varana (the northward-flowing Ganges). 105. Let the Yogi contemplate on the space between the two (Ida and Pingala) as Varanasi (Benares). The Pingala also comes in the same way from the left side portion of the Ajna lotus, and goes to the right nostril, and has been called by us the Asi. 106. The lotus which is situated in the Muladhar has four petals. In the space between them, dwells the sun. 107. From that sphere of the sun, poison exudes continuously. That excessively heating venom flows full through the Pingala. 108. The venom (sun-fluid of mortality), which flows there continuously in a stream goes to the right nostril, as the moon-fluid of immortality goes to the left. 109. Rising from the left-side of the Ajna lotus and going to the right nostril, this northward flowing Pingala has been called of yore the Asi. 110. Thus has been described by Maheswara, the two petalled Ajna-lotus. Truth-seeing Yogis describe three more sacred stages above this. They are called Vindu, Nadi and Sakti, and are situated in the lotus of the forehead. 111. He who secretly always contemplates on the Ajna lotus, at once destroys all the karma of his past life, without any opposition. 112. Remaining in this place, when the Yogi meditates deeply, idols appear to him as mere things of imagination, i.e., he perceives the absurdity of idolatry. 113. The Yakshas, Rakshashas, Gandharbas, Apsaras, and Kinnaras, all serve at his feet. They become obedient to his command. 114. By reversing the tongue and placing it in the long hollow of the palate, let the Yogi enter into contemplation that destroys all fears. All his-whose mind remains steady here even for a second,-sins are at once destroyed. 115. All the fruits which come from the contemplation of the other five lotuses, are obtained through the complete knowledge of this one Ajna lotus alone. 116. The wise who continually practise contemplation of this Ajna lotus becomes free from the mighty chains of desire, and enjoys happiness.
- When at the time of death, the Yogi contemplates on this lotus, leaving this life, that holy one is absorbed in the Paramatma. 118. He who contemplates on this standing, or walking; sleeping or waking; is not touched by sins, though doing sinful works. 119. The Yogi becomes free from the chain by his own exertion. The importance of the contemplation of the two-petalled lotus cannot be fully described. Even the gods like Brahma, etc., have learned only a portion of its grandeur from me.
THE THOUSAND-PETALLED LOTUS. - Above this, at the base of the palate, is the most beautiful thousand-petalled lotus, in the part where the hole of the Sushumna is. 121. From the base or root of the palate, the Sushumna extends downwards, till it reaches the Muladhar and the perineum: all vessels surround it, or are supported by it. These nadis are the seeds of mystery, or the sources of all principles which constitute a man, and show the road to Brahma (i.e., give salvation). 122. The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled), in its centre, there is a Yoni (seat or force-centre) which has its face downwards. 123. In that is the root of the Sushumna, together with its hole; this is called the Brahmarandhra (the hole of Brahma) opposite to the Muladhar padma. 124. In that hole of the Sushumna dwells the Kundalini (coiled) force called tat. In the Sushumna there is a constant current of force called chitra, its actions or modifications are known as Brahmarandhra, etc. 125. By remembering this, one obtains the knowledge of Brahma, all sins are destroyed, and one is never born again. 126. Let him close his mouth by his fingers, by this the air which flows through the body is stopped. 127. Owing to this (vayu) man wanders in the circle of the universe; the Yogis, therefore, do not desire to keep up this life; all the nadis are bound by eight knots; only this kundalini can pierce these knots and pass out of the Brahmarandhra, and show the way to salvation. 128. When the air is confined fully in all the vessels, then the Kundalini leaves these knots and forces its way out of the Brahmarandhra. 129. Then the vital air continually and always moves in the Sushumna. On the right and the left side of the perineum situated in the Muladhar, are the Ida and the Pingala. The Sushumna passes through the middle of the perineum. 130. The hollow of the Sushumna in the sphere of the adhar is called the Brahmarandhra. The wise one who knows this is emancipated from the chain of karma. 131. All these three vessels meet certainly at the mouth of the Brahmarandhra; by bathing at this place one certainly obtains salvation.
THE SACRED TRIVENI (ALLAHABAD). - Between the Ganges and the Jamuna, flows this Saraswati, by bathing at their junction, the blessed one obtains salvation. 133. We have said before that the Ida is the Ganges and the Pingala is the daughter of the sun (the Jamuna), in the middle the Sushumna is the Saraswati;-the place where all the three join is a most inaccesible one. 134. He who takes or performs mental bathing at the junction of the Ida and the Pingala, becomes free from all sins, and reaches the eternal Brahma. 135. He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni procures salvation for his ancestors and himself reaches the highest end). 136. He who daily performs the threefold duties (i.e., the regular, occasional and the optional ones) by mentally meditating on this place, receives the unfading reward. 137. He who once bathes at the sacred place enjoys heavenly felicity, his manifold sins are burned, he becomes a pureminded Yogi. 138. Whether pure or impure, in whatever state one might be, by peforming ablution at this mystic place, he becomes undoubtedly holy. 139. At the time of death let him bathe himself in the water of this Triveni (the Trinity of rivers), he who dies thinking on this, reaches salvation then and there.
- There is no greater secret than this throughout the three worlds. This should be kept secret with great care. It ought never to be revealed. 141. If the mind becomes steadily fixed even for half a second at the Brahmarandhra, one becomes free from sins and reaches the highest end. 142. The Yogi whose mind is absorbed in this, is absorbed in me, that highest of man enjoys the psychic powers called anima, laghima etc. 143. The men knowing this Bramarandhra, become my beloved in this world; conquering sins they become entitled to salvation; by spreading knowledge they save thousands of people. 144. Brahmá and gods can hardly obtain this knowledge, it is the most invaluable treasure of the Yogis; this mystery of the Bramarandhra should be kept a great secrecy. 145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara; below that is the moon; let the wise man contemplate this. 146. By contemplating on this the Yogi becomes adorable in this world; and is respected by gods and adepts. 147. In the sinus of the forehead let him contemplate on the ocean of milk; from that place let him meditate on the moon which is the Sahasrara. 148. In the sinus of the forehead there is the nectar-containing moon, having sixteen rays (kalas, i.e., full). Let him contemplate on this stainless one. By constant exercise he sees it in three days. By merely seeing it, the practitioner burns all his sins. 149. He knows the future events, his mind becomes pure; and though he might have committed the five great sins, by a moment’s contemplation of this he destroys them. 150. All the heavenly bodies (planets, etc.,) become auspicious, all dangers are destroyed, all accidents are warded off, success is obtained in war; the Khechari and the Bhuchari powers are acquired by the seeing of the moon which is in the head. By mere contemplation all these results ensue, there is no doubt in it. By constant exercise of Yoga one verily becomes certainly my equal. The continual study of the sciences of Yoga, gives success to the Yogis.
THE MYSTIC MOUNT KAILAS. - Above this (i.e., the lunar sphere) is the brilliant thousand petalled lotus. It is outside this microcosm of the body, it is the giver of salvation. 152. Its name is verily the Kailas mount, where dwells the great Lord (Shiva), who is free from all, who enjoys all, and who is without incease or decrease. 153. Men, as soon as they discover this most secret place, become free from re-births in this universe. By exercise of this Yoga he gets the power of creating or destroying the creation. 154. When the mind of the Yogi is steadily fixed at this place which is the residence of spirit and is called Kailas, then that Yogi becomes free from diseases and accidents, attains great age, and lives free from death. 155. When the mind of the Yogi is absorbed in the Great God, then the fullness of the Samadhi is attained, then the Yogi gets steadfastness. 156. By constant meditation one forgets the world, then the Yogis obtain wonderful power. 157. Let the Yogi continually drink the nectar which flows out of it; by this he gives law to death, and conquers the kula. Here the kundalini force is absorbed, after this the quadruple creation is absorbed in the great spirit.
THE RAJA YOGA. - By this knowledge, the modifications of the mind are suspended, however active they may be: therefore, let the Yogi untiringly and unselfishly try to obtain this knowledge. 159. When the modifications of the thinking principle are suspended, then one certainly becomes a Yogi; then he becomes indivisible, holy, mere knowledge or consciousness. 160. Let him contemplate on his own reflection in the sky, in the manner previously described. Through that let him think on the great void unceasingly. 161. The great void, whose beginning is void, whose middle is void, whose end is void, has the brilliancy of the tens of millions of suns, and the coolness of the tens of millions of moon. By contemplating continually on this, one obtains success.
- Let him contemplate with energy daily on this, within a year he will obtain all the psychic powers. 163. He whose mind is absorbed in that place even for a second, is certainly a Yogi and good devotee, and is worshipped by all. 164. All his sins are destroyed at once. 165. By seeing it one never returns to the the path of this mortal universe; let the Yogi, therefore, practise this with great care in the Swadhisthan. 166. I cannot describe the grandeur of this contemplation. He who practises, knows. He becomes equal to me. 167. By meditation one at once knows the wonderful effects of this Yoga (i.e., of the contemplation of the void); undoubtedly he attains the psychic powers called anima and laghima, etc. 168. Thus I have described the Raja Yoga, it is kept secret in all the Tantras; now I shall describe to you the Rajadhiraj Yoga. THE RAJADHIRAJ YOGA.
- Sitting in the Swastikasana, in a beautiful monastery, free from all men and animals, having paid respects to his Guru, let the Yogi practise this contemplation. 170. Let the human soul become perfectly independent and self-supported by the knowledge of the arguments of the Vedanta, let him make his mind, self-supported; and let him not practise anything else. 171. Undoubtedly by this contemplation the highest success (maha siddhi) is obtained, by making the mind functionless, he himself becomes full of spirit. 172. He who practises this always is the real passionless Yogi, he never uses the word “I” or “ego”; but always finds himself full of spirit. 173. What is bondage, what is emancipation? to him ever all is one; undoubtebly he who practises this always is the really emancipated. 174. He is the Yogi, he is the true devotee, he is worshipped by all creatures. He contemplates the Jivatma and the Paramatma as one; he renounces “I” and “thou” and contemplates the indivisible; the Yogi free from all company takes shelter of that contemplation in which adhyarop (false perception) and apavad (false notion) are both absorbed. 175. Leaving that Brahma who is manifest, who is knowledge, who is bliss, and who is absolute consciousness, the fools wander about, vainly discussing the manifested and the unmanifested. 176. He who thinks the movable and immovable universe as unmanifested, and leaves the manifested Brahma, is absorbed in this universe. 177. Let the Yogi, free from all company, constantly exercise himself in the acquisition of knowledge. 178. The wise one by restraining all his senses from these objects, and being free from all company, remains in the midst of these objects as if in deep sleep, i.e., does not perceive them. 179. By constant exercises of this he becomes self-illumined, here end all the teachings of the Guru, (they can help the neophyte no further, henceforth he must help himself), they can no more increase his reason or power, henceforth by the mere force of his own exercise he must gain knowledge. 180. The knowledge of Him whom speech and mind cannot describe or comprehend is only to be obtained through practise, for then this pure knowledge bursts forth of itself. 181. The Hatha Yoga cannot be obtained without the Raja Yoga, nor can the Raja Yoga be obtained without the Hatha Yoga. Therefore, let the Yogi first learn the Hatha Yoga from the instructions of the wise Guru. 182. He who while living in this physical body does not practise Yoga, may be living for the sake of sensual enjoyments. 183. From the time he begins till the time he gains perfect mastery let the Yogi eat moderately and abstemiously, otherwise however clever he cannot gain success. 184. The wise Yogi joins the assembly of the good men but does not talk much, he eats merely to keep up his physical frame; let him renounce the company of men, let him renounce the company of women, verily let him renounce all company: otherwise he cannot attain mookti (salvation) verily, I tell you the truth. 185. Let him practise this in secrecy free from the company of men, in a retired place. For the sake of appearances he should remain in society but should not have his heart in it. He should not renounce the duties of his profession, caste or rank, but let him perform these merely as an instrument without any thought of the event. By thus doing there is no sin. 186. Even the house-holder (grihasti) by wisely following this method may obtain the siddhis, there should be no doubt in it.
- Remaining in the midst of the family, always doing the duties of the house-holder, he who is free from merits and demerits, and has restrained his senses, attains salvation. The house-holder practising Yoga is not touched by sins, if to protect mankind, he does any sin, he is not polluted by it.
THE MANTRAS. - Now I shall tell you the best way of practising mantras (charms), from this one gains the happiness of this as well as the world above. 189. By knowing this highest of the mantras the Yogis certainly attain success (siddhi), this gives great power to the Yogi. 190. In the four-petalled Muladhar lotus is the seed of speech, brilliant as lightening. 191. In the heart is the seed of love, beautiful as the bandhuk flower. In the space between the two eyebrows (i.e., in the Agaya lotus), is the seed of Sakti (power of force) brilliant as tens of millions of moons. These three seeds should be kept secret-they give enjoyment and emancipation. Let the Yogi practise these three mantras and try to attain success. (N.B:-The mystical names of these seeds i.e., the mantras are not not given in the text. They should be learnt from the Guru, by the word of his mouth). 192. Let him learn these three mantras from his Guru, let him repeat them neither too fast nor too slowly, keeping the mind free from all doubts, and understanding the mystic relation between the letters of the charm. 193. The wise Yogi intently fixing his attention on these mantras, performing all the duties peculiar to his caste, should perform three hundred thousand homs (fire sacrifices), and repeat these mantras three hundred thousand times. 194. At the end of this sacred repetition (jap) let the Yogi perform hom in a triangular hollow with sugar, milk, butter and the flower of Asafœtida (kavari). 195. By this ceremonial magic the goddess Tripura Vairavie who has been propitiated by the above mantras, becomes pleased, and grants all the desires of the Yogi. 196. Having satisfied the Guru and having received these highest of mantras in the proper way and performing their repetition in the way laid down, the most unfortunate one even attains success. 197. The Yogi who having controlled his senses repeats these mantras one hundred thousand times, gains the power of attracting others. 198. By repeating it two lacs of times he can control all persons-they come to him as freely as women go to a pilgrimage. They give him all that they possess, and remain always under his control. 199. By repeating these mantras three lacs of of times all the deities presiding over the spheres as well as the spheres are brought under his dominion. 200. By repeating these six lacs of times he becomes the vehicle of power and the protector of the world. 201. By repeating these twelve lacs of times the Yakshas, Rakshasas and the Na’ga’s come under his control; all obey his command. 202. By repeating these fifteen lacs of times the Siddhas, the Vidyadharas, the Apsaras come under the control of the Yogi. There is no doubt in it. He becomes omniscient. 203. By repeating these eighteen lacs of times he in this body can rise from the ground and remain suspended in the air; he attains the luminous body (the spiritual body), he goes all over the universe wherever he likes, he sees the pores of the earth (i.e., he sees the interspaces between the molecules of this solid earth. 204. By repeating these 28 lacs of times he becomes the lord of the Vidya’dhars, wise Yogi becomes kama-rupi (i.e., can assume whatever form he desires). By repeating these thirty lacs of times he becomes equal to Brahma and Vishnu. He becomes a Rudra by sixty lac repetitions, by eighty lac repetitions he becomes all-enjoyer, by repeating one ten of millions of times the great Yogi is absorbed in the Param Brahma. Such a practitioner is hardly to be found throughout the three worlds. 205. O Goddess Shiva, the destroyer of Tripura, who was the lord of the three cities of gold, silver, and iron, is the first cause and the worshippers meet him, who is inexhaustible, all peace, immeasurable and free from disease. 206. O great Goddess, the science of Shiva is a great science (ma’ha’vidya’), it should be kept most secretthis science revealed by me, the wise should keep secret. 207. The Yogi, desirous of success, should keep the Hatha Yoga in great secrecy, it becomes fruitful while kept secret; revealed, it loses its power.
- The wise one who reads it daily from beginning to end gradually obtains success in Yoga. He attains emancipation who worships it daily. 209. Let this science be recited to such good men who desire emancipation. By practice success is obtained, without it how can success follow? 210. Therefore, the Yogis should preform Yoga with proper practice. He who is contented with what he gets, who restrains his senses, being a house-holder who is not absorbed in the house-hold duties, certainly attains emancipation by the practice of Yoga. 211. Even the grihasti obtains success by Yoga and jap, if he performs the duties of Yoga properly. 212. Living in the house amidst wife and children, but being free from their affections, practicing Yoga in secrecy, such a house-holder finds success, and is ever happy.
THE END.
