Goraksha Shatakam

Goraksha Shataka of Gorakhnath

(translated in English by Yoga Nath)
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rguru* paramnanda* vande svnandavigraham |

yasya sannidhyamtreMa cidnandyate tanu/ || 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.

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antarnicalittmadpakalik

svdhrabandhdibhi/

yo

yog

yugakalpaklakalantattva* ca jegyate |
jnmodamahodadhi/ samabhavad yatrdintha/ svaya* vyaktvyaktaguMdhika*
tamania* rmnantha* 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 Mna Ntha, 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.

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namasktya guru* bhakty gorak+o jnamuttamam|

abh+a* yogin* brte paramnandakrakam || 3 ||
gorak+a/ ataka* vakti yogin* hitakmyay |
dhruva* yasyvabodhena jyate parama* padam || 4 ||

Verses 3,4 Having saluting to his Spiritual Preceptor devotionally, out of desire to
benefit the yoga practitioners, Gorak+ Nth narrates the Supreme Knowledge desired
by yogis. By declaring The Hundred verses of Gorak+a, producing the experiencing
of the Supreme Bliss, by understanding and implementing of which with
determination, one goes to the Supreme State.

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etad vimuktisopnametat klasya vacanam |

yad vyvtta* mano mohd sakta* paramtmani || 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

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dvijasevitakhasya rutikalpataro/ phalam |

amana* bhavatpasya yoga* bhajati sajjana/ || 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 born, whose fruits are the knowledge of ancient lore and the tree fulfilling all
desires.

The Six Limbs of Yoga

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sana* prMasa*rodha/ pratyhraca dhraM |

dhyna* samdhiretni yoggni bhavanti +a || 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

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sanni tu tvanti yvatyo jvajtaya/ |

ete+makhiln bhedn vijnti mahevara/ || 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.

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caturtilak+Mm ekamekamudhtam |
tata/ ivena phn* +oona* ata* ktam ||9 ||

Verse 9: The every single one out of eighty four hundred thousands has been named,
consequently, 84 (+oa nam atam, literally 100-16) important postures have been
selected (ktam, literally made) by the Lord Shiva.

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sanebhya/ samastebhyo dvayameva vii+yate |

eka* siddhsana* prokta* dvitya* kamalsanam || 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

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yonisthnakamaghrimlaghaita*

ktv

dha*

vinyasen

mehre

pdamathaikameva niyata* ktv sama* vigraham |

sthMu/

sa*yamitendriyo'calad

payan

bhruvorantaram

etan

mok+akavabhedajanaka* siddhsana* procyate || 11 ||

HYP 1.35 Verse 11: After having made the region of the anus firmly closed (ghaitam,
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 Jlandhara Bandha; having other parts of the
version similar, instead of niyata* ktv sama* vigraham, it says hdaye ktv
hanu* susthiram.

The Posture
Posture of the Lotus Flover

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vmorpari dak+iMa* hi caraMa* sa*sthpya vma* tath dak+orpari pacimena

vidhin dhtv karbhy* dham |
agu+hau hdaye nidhya cibuka* nsgramlokayed etadvydhivikrahri yamin*
padmsana* 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

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+acakra* +oadhra* trilak+a* vyomapacakam |

svadehe ye na jnanti katha* sidhyanti yogina/ || 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 ?

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ekastambha* navadvra* gha* pacdhidaivatam |

svadehe ye na jnanti katha* sidhyanti yogina/ || 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?

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caturdala* syd dhra/ svdhi+hna* ca +adalam |

nbhau daadala* padma* sryasakhyadala* hdi || 15 ||

Verse 15 The dhra cakra has with four petals, and of svdhi+hna is with six petals.
In the navel is the lotus with ten petals and in the heart with twelve petals (srya
sakhya dala*, literally is a lotus having as many petals as the number of the solar
months).

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kahe syt +oaadala* bhrmadhye dvidala* tath |

sahasradalamkhyta* brahmarandhre mahpathe || 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

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dhra/ prathama* cakra* svdhi+hna* dvityakam |

yonisthna* dvayormadhye kmarpa* nigadyate || 17 ||

Verse 17 The Mldhra is the first energetic circle, the Svdhi+hna 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).

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dhrkhya* gudasthna* pakaja* ca caturdalam|

tanmadhye procyate yoni/ kmk+ siddhavandit || 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

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yonimadhye mahliga* pacimbhimukha* sthitam |

mastake maMivad bimba* yo jnti 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.

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y mldhrag akti/ kuMal bindurpiM |

mastake maMivad bimba* yo jnti sa yogavit || iti |

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taptacmkarbhsa* taillekheva visphurat |

trikoMa* tatpura* vahneradhomehrt prati+hitam || 20 ||

Verse 20 This flashing streak of lightning having appearance of molten gold, that
triangular city of fire is situated below penis.

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yatsamdhau para* jyotirananta* vivato mukham |

tasmind+e mahyoge ytyta* 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 doesnt knows going and coming. Note:
ytyta*, going and coming: he became liberated from the cyclical existence, from
taking births and consequently die, his soul is unconditionally free.

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svaabdena bhavetprMa/ svdhi+hna* tadraya/ |

svdhi+hnt paddasmt mehramevbhidhyate || 22 ||

Verse 22 The nature of the Life Force is the sound sva, it resides at the abode of ones
own self, the region of the penis, indeed, is considered to be this place where self
resides.

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tantun maMivat proto yatra kanda/ su+umMay |

tannbhimaMala* cakra* procyate maMiprakam || 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.

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dvdaremahcakre puMyappavivarjite |
tvajjvo bhramatyeva yvattattva* 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.

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rdhva* mehrdadhonbhe/ kandayoni/ khagMavat |

tatranya/ samutpann/ sahasrM* dvisaptati/ || 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.

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te+u nisahasre+u dvisaptatirudht/ |

pradhna* prMavhinyo bhyastsu daasmt/ || 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.

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i ca pigal caiva su+umM ca ttyak |

gndhr hastijihv ca p+ caiva yaasvin || 27 ||

Verse 27 [They are] indeed i and pigal, and su+umM as the third, gndhr and
hastijihv, p+ and yaasvin.

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alambu+ kuhcaiva akhin daam smt |

etannimaya* cakra* jtavya* yogibh sad || 28 ||

Verse 28 There are alambu+ and kuha indeed, followed by akhin, which is
recognized as tenth. This circle formed by the network of life force caring channels,
should be always known by the Yoga practitioners.

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i vme sthit bhge pigal dak+iMe tath |

su+umM madhyadee tu gndhr vmacak+u+i || 29 ||

Verse 29 I is located on the left side, and pigal is on the right, while Su+umM is in
the middle region, and the gndhr is in the left eye.

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dak+iMe hastijihv ca p+ karMe ca dak+iMe |

yaasvin vmakarMe hynane cpyalambu+ || 30 ||

Verse 30 Hastijihv is in the right [eye], and p+ is in the right ear, yaasvin is in the
left ear and alambu+ ocupy the mouth, indeed.

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kuhca ligadee tu mlasthne ca akhin |

eva* dvra* samritya ti+hanti daanik/ || 31 ||

Verse 31 Kuh is at the region of the penis and the akhin at the place of the anus.
Thus the ten subtle energetic channels are situated at the doors of the body.

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ipigalsu+umM ca tisro nya udht/ |

satata* prMavhinya/ somasrygnidevat/ || 32 ||

Verse 32 I, Pigal and Su+umM, 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: I, Pigal and Su+umM are principle amongst all others
energetic channels, and often mentioned in the yoga scriptures as the Three Channels,
where I is the Left Channel, Pigal is the Right Channel and Su+umM is the Middle
Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel,
the Sun Channel and the Fire Channel respectively.

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prMo'pna/ samnacodnavynau ca vyava/ |

nga/ krmo'tha kkaro devadatto dhanajaya/ || 33 ||

Verse 33 PrMa, apna, samna, udna, vyna, nga, krma, kkara, devadatta and
dhanajaya are [the ten] vital airs [of the body].

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hdi prMo vasennitya* apno gudamaMale |

samno nbhidee syd udna/ kaMhamadhyaga/ || 34 ||

Verse 34 PrMa always dwells in the heart, apna is in the region of the anus, samna is
at the region of the navel, and udna is in the middle of the throat.

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vyno vyap arretu pradhnam paca vyava/ |

prMdyctra vikhyt ngdy/ pacavyava/ || 35 ||

Verse 35 The vyana prevail the body, indeed. These five vital airs beginning with prana
(prMa dy/ ca atra) are known as the most important; naga etc. are the five other vital
airs. Note: nga dy/ the five vital airs beginning with nga are mentioned in the yoga
literature as the secondary or less important airs.

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udgre ngkhyta/ krma unmlane smta/ |

kkara/ k+utakj jeyo devadatto vijmbhaMe || 36 ||

Verse 36 Ng is known as presented in eructation, krma is recognized as responsible

for the blinking [of eyes], kkara is known as causing sneezing devadatta is present in
yawning.

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na jahti mta* cpi sarvavypi dhanajaya/ |

ete sarvsu n+u bhramante jvarpiMa/ || 37 ||

Verse 37 And dhanajaya, pervading the whole body, does not depart even from dead
body; so the embodied soul wonders in all these subtle energetic channels.

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k+ipto bhujadaMena yathoccalati kanduka/ |

prMpnasamk+iptastath jvo na ti+hati || 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.

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prMpnavao jvo hyadhacordhva* ca dhvati |

vmadak+iMamrgeMa cacalatvnna dyate || 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]
doesnt perceive [the Supreme Self or own true form svarupa] (na dyate, literally
dont sees).

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rajjubaddho yath yeno gato'pyk+yate puna/ |

guMabaddhastath jva/ prMpnena k+yate || 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.

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apna/ kar+ati prMa/ prMo'pna* ca kar+ati |

rdhvdha/ sa*sthitvetau sa*yojayati 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 prMa and apna 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

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hakreMa bahiryti sakreMa viet puna/ |

ha*saha*setyamu* mantra* jvo japati sarvad || 42 ||
+aatnitvaho rtre sahasrMyekavi*ati/ |
etatsakhynvita* mantra jvo japati sarvad || 43 ||

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) ha*sa ha*sa sounding.
Verse 43 The embodied soul indeed, always produces this sounding, accompanied by
twenty one thousand six hundred recitations (sakhya literally number) through the
day and night (aho-rtre twenty-four hours or thirty Muhrtas). 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.

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ajap nma gyatr yogin* mok+adyin |

asy/ sakalpamtreMa sarvappai/ 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: ajap literally can be translated as non pronounced mentally or verbally; the letter
A in front of the word japa implies meaning without, so a-jap 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
Importance of Hamsa Mantra

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anay sad vidy anay sado japa/ |

anay sada* jna* na bhta* na bhavi+yati || 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

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kuMaliny/ samudbht gyatr prMadhriM |

prMavidy mahvidy yast* 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.

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kandordhva* kuMal aktira+adh kuMalkti |

brahmadvramukha* nitya* mukhenccdya ti+hati || 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.

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yena dvreMa gantavya* brahmasthnamanmayam |

mukhenccdya taddvra* prasupt paramevar || 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 (anmaya, literally free from
disease) is to be attained.

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prabuddh vahniyogena manas mrut hat | scvad guMamdya vrajatyrdhva*

su+umMay || 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.

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prasphurad bhujagkr padmatantunibh ubh |

prabuddh vahniyogena vrajatyrdhva* su+umMay || 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.

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uddhaayet kapta* tu yath kucikay haht |

kuMaliny tath yog mok+advra* 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 KuMalini.

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.

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ktv sampuitau karau dhatara* baddhv tu padmsana* gha* vak+asi

sannidhya cibuka* dhytv ca tatprek+itam |
vra*vramapnamrdhvamanila*

proccrayetprita*

mucanprMamupaiti

bodhamatula* aktiprabodhnnara/ || 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

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agn* mardana* kurycchramajtena vriM |

kavamlalavaMatyg k+rabhojanamcaret || 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].

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brahmacr mithr tyg yogaparyaMa/ |

abddrdhva* bhavetsiddho ntra kry vicraM || 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 kry vicraM).

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susnigdha* madhurhra* caturth*avivarjitam |

bhujyate surasamprtyai mithra/ 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 a*a
vivarjita/, literally leaving one forth of it), this is called the wholesome diet.

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kandordhva* kuMal aktira+adh kuMalkti/ |

bandhanya ca mhn* yogin* mok+ad smt || 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.

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mahmudr* namomudr* uiyna* jalandharam |

mlabandha* ca yo vetti sa yog muktibhjanam || 57 ||

Verse 57 The yogin who is acquainted with mahmudr, uiyna and jalandhara
along with mlabandha, he is on the way to liberation.

Mahamudra

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odhana* nijlasya clana* candrasryayo/ |

rasn* o+aMa* caiva mahmudrbhidhyate || 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.

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vak+onyastahanu/ prapya sucira* yoni* ca vmghriM hastbhymavadhrayet

prasarita* pda* tath dak+iMam |
prya vasanena kuk+iyugala* baddhv anairecayed e+ vydhivinin sumahat
mudr nM* 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.

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candrgena samabhyasya srygenbhyaset puna/ |

yvattuly bhavet sakhy tato mudr* visarjayet || 60 ||

Verse 60 And after practicing with the left (candra, literally moon) limb, one should
practice repeatedly, with the right (srya, literally sun) limb, until the number becomes
equal; then discontinue the lock.

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nahi pathyamapathya* v ras/ sarve'pi nras/ |

api bhukta* vi+a* ghora* py+amiva jryate || 61 ||
k+ayaku+ha gudvarta gulm jrMapurogam/ |
rogstasya k+aya* ynti mahmudr* 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.

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kathiteya* mahmudr sarvasiddhikar nMm |

gopany prayatnena na dey 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.

Khecar
Khecar Mudr

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kaplakuhare jihv pravi+ vipartag |

bhruvorantargat d+irmudr bhavati khecar || 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.

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na rogo maraMa* tandr na nidr na k+udh t+ |

na ca mrcc bhavettasya yo mudr* vetti khecarm ||65 ||

Verse 65 For that one who knows the Khecar Mudr, there is no disease, death,
tiredness, sleep, hunger, thirst and no fainting.

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pyate na sa rogeMa lipyate na ca karmaM |

bdhyate na sa klena yo mudr* vetti khecarm || 66 ||

Verse 66 He who knows Khecar Mudr is not affected by diseases and not bound by
the situation and own actions. He is not oppressed by the time.

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citta* carati khe yasmjjihv carati khe gat |

tenaiva khecar mudr sarvasiddhairnamaskt || 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 Khecar Mudr.

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bindumla* arra* tu irstatra prati+hit/ |

bhvayanti arra* y pdatalamastakam || 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.

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khecary mudrita* yena vivara* lambikordhvata/ |

na tasya k+arate bindu/ kminyligitasya ca || 69 ||

Verse 69 By whom the intermediate space above the soft palate has been sealed by the
Khecar Mudr, his bindu doesnt fall even in the embrace of a desiring woman.

Nabho Mudra

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yvad bindu/ sthito dehe tvanmtyubhaya* kuta/ |

yvad baddh nabhomudr tvad 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.

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calito'pi yad bindu/ samprptaca hutanam |

vrajatyrdhva* hta/ akty niruddho yonimudray || 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 Mudr.

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sa punardvividho bindu/ paMuro lohitastath |

pMura* ukramityhurlohita* tu mahrja/ || 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.

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sindradravasa*ka* ravisthne sthita* raja/ |

aisthne sthito bindustayoraikya* 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.

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bindu/ ivo raja/ aktirbindumind rajo ravi/ |

ubhayo/ sagamdeva prpyate parama* 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.

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vyun akticreMa prerita* tu mahraja/ |

bindunaiti sahaikatva* bhaved divya* vapustad || 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.

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ukra* candreMa sa*yukta* raja/ sryeMa sa*yutam |

tayo/ samarasaikatva* yo jnti 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.

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una* kurute yasmdavirnta* mahkhaga/ |

uyna* tadeva syttava bandho'bhidhyate || 77 ||

Verse 77 From which case the restless great bird performs flying up, indeed, under
those circumstances that is called Uyna Bandha.
Bandha

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udartpacime bhge hyadho nbhernigadyate |

uyanasya bandho'ya* tatra bandho vidhyate || 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 Uyna [Pha].

Jalandara Bandha
Bandha

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kaMhamkucya hdaye sthpayeccibuka* dham |

bandho jlandharkhyo'ya* jarmtyuvinaka/ || HYP || 3 | 70 ||

HYP Verse 3.70 After bending the throat, firmly place the chin to the region of the heart,
this is called Jlandhara Bandha, destroying the old age and death.

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badhnti hi sirjlamadhogmiirojalam |
tato jlandharo bandha/ kaMhadu/khaughanana/ || 79 ||

Verse 79 Because it shuts the network of Chanels making the heavenly water to move
downwards, for that reason it is Jlandhara Bandha, destroying the multitude of the
throat problems.

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jlandhare kte bandhe kaMhasakocalak+aMe |

py+a* na patatyagnau na ca vyu/ prakupyati || 80 ||

Verse 80 When Jlandhara 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

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pr+Mibhgena sampya yonimku+cayed gudam |

apnamrdhvamk+ya mlabandho'bhidhyate || 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.

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apnaprMayoraikyt k+ayo mtrapur+ayo/ |

yuv bhavativddho'pi satata* mlabandhant || 82 ||

Verse 82 The oneness of the apana and prana decreases the urine and excrement. Even
an aged person becomes young, from the constant Mla Bandha.

Om Kara or PraMava
PraMava

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padmsana* samruhya samakyairodhara/ |

nsgrad+ireknte japedokramavyayam || 83 ||

Verse 83 In a secluded place, after assuming the lotus posture, with the body and head
straight (sama dhara/ or in one line), with the sight fixed on the tip of the nose, one
should repeat the unchangeable Om sound.

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bhrbhuva/ svarime lok/ somasrygni devat/ |

yasy mtrsu ti+hanti tatpara* jyotiromiti || 84 ||

Verse 84 That Supreme Light, in which the Levels of Creation, Bh/, Bhuva/ and Sva/,
the deities of Moon, Sun and Fire reside as letters, is Aum.

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traya/ klstrayo vedstrayo lokstraya/ svar/ |

trayo dev/ sthit yatra tatpara* jyotiromiti || 85 ||

Verse 85 That Supreme Light, where the three times [past, present and future], the three
Vedas, the Three Worlds [Bh/, Bhuva/, Sva/], the three syllable [A-U-M and] the
three deities [Brahma, Vishnu, Rudra] are situated, is Om.

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kriy cecch tath jn brhm raudr ca vai+Mav |

tridh akti/ sthit yatra tatpara* jyotiromiti || 86 ||

Verse 86 That Supreme Light, where the threefold Creative Power resides, [as] action,
desire, and knowledge, [and as] Brhm, Raudr and Vai+Mav, is Om.

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krca tathokromakro bindusa*jaka/ |

tisro mtr/ sthit yatra tatpara* 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.

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vacas tajjayed bja* vapu+ tatsamabhyaset |

tatsmarennitya* tatpara* 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.

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ucirvpyaucirvpi yo japet praMava* sad |

na sa lipyate ppena padmapatramivmbhas || 89 ||

Verse 89 The one who constantly reciting PraMava, whether he be pure or impure, he is
not besmeared by sins, in the same way as the leaf of lotus by water.

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cale vte calo bindurnicale nicalo bhavet |

yog sthMutvampnoti tato vyu* 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.

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yvad vyu/ sthito dehe tvajjvo na mucyate |

maraMa* tasya ni+krntistato vyu* 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.

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yvad baddho marud dehe yvaccitta* nirkulam |

yvad d+irbhruvormadhye tvatklabhaya* kuta/ || 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?

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ata/ klabhayd brahm prMymaparyaMa/ |

yogino munayacaiva tato vyu* 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.

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+atri*adagulo ha*sa/ prayMa* kurute bahi/ |

vmadak+iMamrgeMa tata/ prMo'bhidhyate || 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

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uddhimeti yad sarva* ncakra* malkulam |

tadaiva jyate yog prMasagrahaMe k+ama/ || 95 ||

Verse 95 When the whole system of the disordered by impurities subtle energetic
channels, come into the state of purity, then only, the Yog comes to the ability to
accumulate the life force.

Alternate Breathing: AnulomaAnuloma-Viloma

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baddhapadmsano yog prMa* candreMa prayet |

dhrayitv yathakti bhya/ sryeMa 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.

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amta* dadhisa*ka* gok+rarajatopamam |

dhytv candramaso bimba* prMym sukh bhavet || 97 ||

Verse 97 Having meditated on the disk of moon, the nectar of immortality, having
appearance of curd, cows milk [or] most excellent silver, the yogi practicing the control
of the vital air becomes happy.

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dak+iMena vsamk+ya prayet udara* anai/ |

kumbhayitv vidhnena punacandreMa 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 (vidhnena,
see verse 96), [one should] expel it again through the lunar [nostril].

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prajvalajjvalanajvlpujamdityamaMalam |
dhytv nbhisthita* yog prMym sukh 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.

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prMa* codiay pibet parimita* bhyo'nyay recayet ptv pigalay samraMamatho

baddhv tyajed vmay |
sryacandramasoranena vidhin bimbadvaya* dhyyata/ uddh nigaM bhavanti
yamino msatraydrdhvata/ || 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.

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yathe+ha* dhraMa* vyoranalasya pradpanam |

ndbhivyaktirrogya* jyate niodhant || 101 ||

Verse 101 From the purification of the subtle channels by the retaining the air without
filling discomfort (yathe+a*, literally at pleasure, agreeably), the digestive fire becomes
kindled, the subtle sound becomes manifested, one become free from all diseases.

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iti gorak+aataka* samprMam |

And thus, the one-hundred-verses of Sri Goraksa is completed.

Text Source: http://gorakhnath.net/goraksha-shataka/