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NITHYANANDA YOGASM

Scriptural References on Yoga


Shastra Pramanas on: Shashtanga Yoga, Lifestyle, diet,
Kumbhaka, Mudras, Bandhas, Kundalini

Source of Pramanas: Yoga Upanishads, Kirana Agama, Sarvajnanottara Agama, Paramesvara Agama,
Vijnanabhairava tantra

This book is not a platform, guide or instruction for learning or practicing any meditation, siddhi, process,
asana, kriya, diet, or other technique that is described or pictured in this book. Any such technique
included in this book is for illustrative and informative purposes only and should be practiced only under
the guidance of a trained teacher or Acharya, ordained by H. H. Paramahamsa Nithyananda.


To learn
more, please contact support@innerawakening.org.

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Paramahamsa Nithyananda is revered, regarded, respected and worshipped as the Avatar (living
incarnation) of super-consciousness by millions across the globe. He is also the spiritual head of Sri
Panchayati Akhada Mahanirvani (Mahanirvani Peetha), the oldest and largest apex body of Hinduism.

He and his Sangha (spiritual community) around the globe is serving humanity by reviving the science of
completion, science of Enlightenment and manifesting various extraordinary spiritual powers as per the
Vedic Agamic tradition of Sanatana Hindu Dharma. He is the author of 300 books, which are translated
and published in 500 titles and various international languages.

His Sangha has a strong presence worldwide through numerous Temples, Adheenams (Temple
monastery complex), Gurukuls (Vedic schools), universities, goshalas (cow shelters) established by Him.
His live Satsangs (spiritual discourses) are viewed every day on nithyananda.tv by people from all
countries around the world.

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Published by Nithyananda University Press | Copyright 2017

NITHYANANDA UNIVERSITY
9720 Central Avenue, Montclair, CA 91763 USA
www.nithyanandauniversity.org

2017 Nithyananda University Press


All rights reserved. No part of this publication may be
reproduced, distributed, or transmitted in any form or
by any means, including photocopying, recording, or
other electronic or mechanical methods, without the
prior written permission of the publisher.

Nothing written explained, shared or promoted in this free


publication should be considered or construed as medical
advice or a substitute for medical care. Any instructions,
teachings and suggestions contained in this publication are
purely in a spiritual capacity and not intended to be any sort
of guarantee or definitive statement about ones health or
ones past, present, or future.

This book is not a platform, guide or instruction for learning


or practicing any meditation, siddhi, process, asana, kriya, diet,
or other technique that is described or pictured in this book.
Any such technique included in this book is for illustrative and
informative purposes only and should be practiced only under
the guidance of a trained teacher or Acharya, ordained by
H. H. Paramahamsa Nithyananda.

To learn more, please contact


support@innerawakening.org

3
In deep devotion and surrender we bow to the Satguru who is the embodiment of Cosmic
energy.

satguru-vandanam
nitynanda paramasukhada kevala jnamrti
dvandvtta gaganasada tattvamasydi-lakyam |
eka nitya vimalam acala sarvadh-ski-bhta
bhvtta trigua-rahita satguru tam nammi ||

I surrender to that Satguru who is the eternal bliss, the bestower of supreme
happiness, the One, who is the embodiment of wisdom, who is beyond duality, who is
omnipresent, to whom the Supreme goal is giving the Enlightenment experience, who is
eternal, pure and unshakable, who is the silent spectator of all thought processes, who
is beyond emotions, who is without the three qualities called Sattva, Rajas and Tamas.

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Table of Contents
Shastra Pramanas on: Shashtanga Yoga, Lifestyle, diet, Kumbhaka, Mudras, Bandhas,
Kundalini 1

Table of Contents 5

What You need to know about Yoga 24


1) Yoga is from Sadashiva 24
2) Yoga is from Hinduism 24
3) Yoga is the science of radiating enlightenment 25
Seeking the source 25

Pramas: the Four Authorities and Evidences of Truth 26


Shstra Pramas and pta Pramas 26
Atma Pramaa and Skshi Pramaa 26

On Shashtanga Yoga 28
Through Yoga one attains liberation 28
Shashtanga Yoga - the six limbs of yoga by Sadashiva 28
Definition of Sadashivas Shashtanga Yoga 29
Original Verse 29
Transliteration 29
Translation 29
The Six-fold Stages of Yoga 30
Original Verse 30
Transliteration 30
Translation 30
Achievements through Shashtanga Yoga 30
Original Verse 31
Transliteration 31
Translation 31

On the 4 paths of Yoga 32


The 4 paths of Yoga 32
Original Verse 32
Transliteration 32
Translation 32
What is Mantra Yoga? 32
Original Verse 32
Transliteration 32

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Translation 33
What is Laya Yoga 33
Original Verse 33
Transliteration 33
Translation 33
The Meaning of HATHA Yoga 33
Original Verse 34
Transliteration 34
Translation 34
4 paths of Yoga revealed by Sadashiva 34
Original Verse 34
Transliteration 34
Translation 34
On the 4 paths of Yoga: The meaning of Laya Yoga 35
Original Verse 35
Transliteration 35
Translation 35
On the 4 paths of Yoga: The meaning of Raja Yoga 36
Original Verse 36
Transliteration 36
Translation 36
Clear instructions on preparing the space for yoga 36
Original Verse 36
Transliteration 37
Translation 37
Prescribed Diet during Yogic practice 37
The Stages of Hatha-yoga 38
Original Verse 38
Transliteration 38
Translation 38
The 4 stages of Yoga 39
Liberation is attained by Yoga 40
Original Verse 40
Transliteration 40
Translation 41

On the preparation for practice 41


Preparing for Yoga: the place and the context of practice 41
Original Verse 41

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Transliteration 41
Translation 41
State of Mind for the continuous practice of Yoga 42
Actions/routine before the practice of yoga 43
What happens when a Yogi dies before liberation? 43
Original Verse 43
Transliteration 43
Translation 44
Only through practice liberation is attained 44
Original Verse 44
Transliteration 44
Translation 44
State of Mind for the continuous practice of Yoga 45
Actions/routine before the practice of yoga 46

On Asanas 46
~YOGA PRACTICE: 8 asanas described by Sadashiva 46
~YOGA PRACTICE: Svastikasana 47
~YOGA POSTURES: PADMASANA explained by Sadashiva 48
~YOGA POSTURES: ARDHACANDRASANA explained by Sadashiva 48
~YOGA POSTURES: VIRASANA explained by Sadashiva 49
~YOGA POSTURES: YOGAPATTASANA explained by Sadashiva 50
~YOGA POSTURES: PRASARITA explained by Sadashiva 50
The eleven postures 51
Cakra Asana: a synonym of Padmasana 51
The 8 yoga postures as per Sandilyopanishad 52
Svastika 52
Original Verse 53
Transliteration 53
Translation 53
Go-mukhasana 53
Original Verse 53
Transliteration 53
Translation 53
Padmasana 54
Original Verse 54
Transliteration 54
Translation 54
Virasana 54

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Original Verse 54
Transliteration 55
Translation 55
Simhasana 55
Original Verse 55
Transliteration 55
Translation 55
Siddhasana 56
Original Verse 56
Transliteration 56
Translation 56
Bhadrasana 56
Original Verse 56
Transliteration 57
Translation 57
Muktasana 57
Original Verse 57
Transliteration 57
Translation 57
Mayurasana 58
Original Verse 58
Transliteration 58
Translation 58
(Sukhasana) 59
Original Verse 59
Transliteration 59
Translation 59
Asanas prescribed for Yogic Practices 59
Original Verse 59
Transliteration 59
Translation 59
Padmasana 60
Original Verse 60
Transliteration 60
Translation 60
Vajrasana 60
Original Verse 60
Transliteration 60
Translation 61

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VIPARITA KARANI 61
Original Verse 61
Transliteration 61
Translation 61
Svastika Asana 62
Original Verse 62
Transliteration 62
Translation 62
Svastika Asana ii 62
Original Verse 62
Translation 62
Transliteration 63
Gomukha-Asana 63
Original Verse 63
Transliteration 63
Translation 63
Gomukha-Asana ii 63
Original Verse 63
Transliteration 63
Translation 64
Virasana 64
Original Verse 64
Transliteration 64
Translation 64
Virasana ii 64
Yogasana 64
Transliteration 64
Translation 65
Padmasana ii 65
Original Verse 65
Transliteration 65
Translation 65
Padmasana iii 65
Original Verse 65
Transliteration 65
Translation 66
Baddha-padmasana 66
Original Verse 66
Transliteration 66

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Translation 66
Kukkutasana 66
Original Verse 66
Transliteration 66
Translation 67
Uttana-kurmaka asana 67
Original Verse 67
Transliteration 67
Translation 67
Dhanurasana 67
Original Verse 67
Transliteration 67
Translation 68
Simha-rupakasana 68
Original Verse 68
Transliteration 68
Translation 68
Bhadrasana 68
Original Verse 68
Transliteration 68
Translation 69
Bhadrasana 69
Original Verse 69
Transliteration 69
Translation 69
Muktasana 69
Transliteration 69
Translation 70
Muktasana 70
Original Verse 70
Transliteration 70
Translation 70
Mayurasana 70
Original Verse 70
Transliteration 71
Translation 71
Mayurasana 71
Original Verse 71
Transliteration 71

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Translation 71
Matsya-pithaka 71
Original Verse 72
Transliteration 72
Translation 72
Siddhasana 72
Original Verse 72
Transliteration 72
Translation 72
Pascimatana Asana 72
Original Verse 73
Transliteration 73
Translation 73
Sukhasana 73
Original Verse 73
Transliteration 73
Translation 73
Sukhasana 73
Original Verse 74
Transliteration 74
Translation 74
On Mastery of Asana 74
Original Verse 74
Transliteration 74
Translation 74
Conquer of Asana brings control of Body 74
Description of position, space and state for Yogic Meditation 75
Mention of five Asanas 75
Description of posture and state of mind to start the practice of Yoga 75

On Pranayama 76
Definition of Pranayama 76
Definition of Pranayama 76
Original Verse 76
Transliteration 77
Translation 77
Kumbhakas and Bandhas to acheive the Ultimate state of Yoga 77
Original Verse 77
Transliteration 77

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Translation 77
On breathing techniques: Surya Bedha - The disease killer 78
Original Verse 78
Transliteration 78
Translation 78
Sitali Kumbhaka - Remover of hunger and thirst 78
Original Verse 78
Transliteration 79
Translation 79
On breathing techniques: Bhastrika Kumbhaka 79
Original Verse 79
Transliteration 79
Translation 80
Description of Breath 80
Original Verse 80
Transliteration 80
Translation 81
Description of Pranayama 81
Original Verse 81
Transliteration 81
Translation 81
Preparing the place for yoga practice 82
Original Verse 82
Transliteration 82
Translation 82
The Benefits of Pranayama 83
Original Verse 83
Transliteration 83
Translation 83
Guidance on the practice of Pranayama 84
Original Verse 84
Transliteration 84
Translation 84
Advice during the practice of pranayama 84
Special instructions on the Practice of Yoga 85
Purification of the nadis and experience of bliss 86
The qualities of the breath 87
The Yogic Powers attained from Pranayama 87
Original Verse 87

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Transliteration 88
Translation 89
The Purification of the Nadis 90
Original Verse 90
Transliteration 90
Translation 90
Breathing technique: Hamsa Mantra 90
Breathing technique: Pranava Pranayama 91
Purifying the nadis in 3 months through the breath 92
Technique to Purify the cranium 93
Ujjayi Pranayama 94
Sitkari Pranayama 95
Sitali Pranayama 95
Opening the Susumna by Kumbhaka 96
Frequency of practice of pranayama 97
2 varieties of Kumbhakas & Benefits 98
Kevala Kumbhaka 99
Original Verse 99
Transliteration 99
Translation 99
Precise time count for Pranayama 100
Original Verse 100
Transliteration 100
Translation 100
On the DURATION of Pranayama 100
Original Verse 101
Transliteration 101
Translation 101
BENEFITS of PRANAYAMA and purifying the nadis 102
Original Verse 102
Transliteration 102
Translation 102
Nodhaka pryma 103
Transliteration 103
Translation 103
Nodhanam 103
Original Verse 103
Transliteration 103
Translation 104

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Pranayama with Pranava Mantra 104
Original Verse 104
Transliteration 104
Translation 105
Pranayama with Pranava mantra (2) 105
Original Verse 105
Transliteration 105
Translation 105
Pranayama with Kumbhaka 106
Original Verse 106
Transliteration 106
Translation 106
Effect of the Pranayama with Kumbhakas 106
Original Verse 106
Transliteration 107
Translation 107
Shitali Pranayama 107
Original Verse 107
Transliteration 107
Translation 107
Pranayama through left nostril 107
Original Verse 108
Transliteration 108
Translation 108
Pranayama with kumbhaka in navel 108
Original Verse 108
Transliteration 108
Translation 108
Shitali Kumbhaka 108
Original Verse 109
Transliteration 109
Translation 109
Kumbhakas to heal diseases of the head 109
Original Verse 109
Transliteration 109
Translation 109
4 kinds of pranayama 110
Original Verse 110
Transliteration 110

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Translation 110
The Surya Kumbhaka - A powerful purifying technique 111
Original Verse 111
Transliteration 111
Translation 111
The Ujjayi Kumbhaka - Easy technique to relieve your Cold! 112
Transliteration 112
Translation 112
Sitali-Kumbhaka - Great healing technique! 113
Original Verse 113
Transliteration 113
Translation 113
The Bhastrika Kumbhaka - Spark the inner fire of Health! 113
Original Verse 113
Transliteration 114
Translation 114
How to start the practice of Kumbhakas? 115
Original Verse 115
Transliteration 115
Translation 115
Pranayama and Kundalini Awakening 115
Ham - Sa Breathing Teachnique 116
Equalizing Prana and meditation on Siva 116
Achieving union with Shiva through such practice 116
Sagarbha Pranayama in 3 kinds, and control of breath 117
Effect of Pranayama, Dharana, Pratyahara, Dhyana 117
Description of Puraka 117
Description of Kumbhaka 117
Description of Rechaka 118
Description of Matra 118
Description of Tala (Twelve Matras) 118
Level of Pranayama Based on Number of Talas 119
Yogi to Increase One Tala per day in Practice of Pranayama 119

On Pratyahara 119
Sadashivas Description of Pratyhra 119
Original Verse 119
Transliteration 120
Translation 120

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Pratyahara: withdrawal through Kumbhaka 120
Pratyahara 121

On Bandhas 121
3 Bandhas 121
Uddiyana Bandha: the Anti-aging technique 122
The 3 Bandhas - success to the accomplishment of Yoga 123
Original Verse 123
Transliteration 123
Translation 124
The Mula Bandha Explained 124
Original Verse 124
Transliteration 124
Translation 124
The Uddyana Bandha explained 125
Original Verse 125
Transliteration 125
Translation 125
The Jalamdhara Bandha explained 126
Original Verse 126
Transliteration 126
Translation 126
The 3 Bandhas - Instructed by Sadashiva 127
Original Verse 127
Transliteration 127
Translation 127
Maha Bandha 128
Original Verse 128
Transliteration 128
Translation 128
Advanced Yogic Practices: 3 Types of Bandhas Revealed 128
Original Verse 129
Transliteration 129
Translation 129
Mula Bandha 129
Original Verse 129
Transliteration 129
Translation 129
Amazing description of The Mula-bandha - for True Yogis! 130

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Original Verse 130
Transliteration 130
Translation 131
The Uddiyana Bandha described by Sadashiva 131
Original Verse 131
Transliteration 131
Translation 131
How to practice Uddiyana Bandha 132
Original Verse 132
Transliteration 132
Translation 132
How to perform the Jalamdhara Bandha 133
Original Verse 133
Transliteration 133
Translation 133
Jalamdhara Bandha 134
Original Verse 134
Transliteration 134
Translation 134
The Three Bandhas - Anti-Aging and Enlightening! 134
Original Verse 134
Transliteration 135
Translation 135

On Dharana 135
Definition of Dharana - Shastra Pramana 136
Original Verse 136
Transliteration 136
Translation 136
Definition of Dharana - Atma Pramana 136
Dharana: beholding the Atman through every sense 136
Original Verse 137
Transliteration 137
Translation 137
~4 KINDS OF DHARANAS EXPLAINED BY SADASHIVA 137
Vahni Dhraa 138
Benefits of Vahni Dhraa 138
Continuing on Vahni Dhraa 139
Saumya Dhraa 139

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BENEFITS of Saumya Dhraa 140
3rd Dhraa by Sadashiva: Amrita Dharana 141
Benefits of Amrita Dharana 141
~YOGA PRACTICE: Benefits of Para-Dharana 142
~Effortless Dharana 142
Conquering Death through Dharana 143
Original Verse 143
Transliteration 143
Translation 144
Dharana: go beyond fear of water 144
Original Verse 144
Transliteration 144
Translation 144
Dharana: conquer fire! 145
Original Verse 145
Transliteration 145
Translation 145
Dharana: BEYOND THE AIR ELEMENT 146
Original Verse 146
Transliteration 146
Translation 146
Dharana: Move in etheral space 147
Original Verse 147
Transliteration 147
Translation 147
Dharana: Expression of Yogic Powers 148
Original Verse 148
Transliteration 148
Translation 148
Dharana on the navel center 148
Original Verse 149
Transliteration 149
Translation 149
Dharana at the tip of the nose 149
Original Verse 149
Transliteration 149
Translation 150
Dharana of the vital air in any limb 150
Original Verse 150

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Transliteration 150
Translation 150
Dharana on Earth element 150
Original Verse 150
Transliteration 150
Translation 151
Dharana on water element 151
Original Verse 151
Transliteration 151
Translation 151
Dharana on fire element 151
Original Verse 151
Transliteration 152
Translation 152
Dharana on air element 152
Original Verse 152
Transliteration 152
Translation 152
Dharana on the Ether 152
Original Verse 152
Transliteration 153
Translation 153
Dharana: Technique on internal vision 153
Original Verse 153
Transliteration 153
Translation 153
Dharana: Technique on external vision 154
Original Verse 154
Transliteration 154
Translation 154
Dharana: intermediate vision 154
Original Verse 155
Transliteration 155
Translation 155
What is Considered Dharana, Yoga and Yogasiddhi 156

On Dhyana 156
Dhyana - Atma Pramana 156
Dhyana - Meditation for Yogis 156

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Original Verse 156
Transliteration 157
Translation 157
Dhyana - Meditation on the 5 elements 157
Original Verse 157
Transliteration 157
Translation 158
Dhyana to acheive alone-ness (Kaivalya) 158
Original Verse 158
Transliteration 158
Translation 158
Dhyana - Meditation on Vishnu 159
Original Verse 159
Transliteration 159
Translation 159
Dhyana - Meditation on the lotus of the heart 160
Original Verse 160
Transliteration 160
Translation 160
Meditating in Supreme Self Residing Neither Inside nor Outside the Body 161
Meditating in Supreme Self - Description 161
Meditation to experience oneness with Shiva 161
Knowledge of person qualified for Yoga and Shivoham as the fruit of dhyana 161

On Samadhi 162
Experiencing Samadhi 162
Original Verse 162
Transliteration 162
Translation 162

On Mudras 162
Amaroli 163
Original Verse 163
Transliteration 163
Translation 163
Khecari Mudra - The sacred secret of Yogis 163
Original Verse 163
Transliteration 164
Translation 164
Maha Vedha - Technique for Siddhas 164

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Original Verse 164
Transliteration 164
Translation 164
The Great Khecari Mudra for Yogis 165
Original Verse 165
Transliteration 165
Translation 166
Mahmudr 166
Original Verse 166
Transliteration 167
Translation 167
San-Mukhi Mudra 168
Original Verse 168
Transliteration 168
Translation 168
San-Mukhi-Mudra 169
Original Verse 169
Transliteration 169
Translation 169
amukhmudr 169
Original Verse 169
Transliteration 170
Translation 170
Khecar Mudra definition 170
Original Verse 170
Transliteration 171
Translation 171
Practice of the Khe-cari Mudra- detailed technique 172
Original Verse 172
Transliteration 172
Translation 173
The perfection of Khecar Mudra 174
Original Verse 174
Transliteration 174
Translation 174
Practice of Mahamudra 175
Original Verse 175
Transliteration 175
Translation 175

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Sambhavi-mudra 175
Original Verse 176
Transliteration 176
Translation 176
Khecari Mudra and the state of bliss 176
Vaisnavi Mudra 177
Khecari Mudra - Going beyond death 178

On Mantras 179
Technique of Mantra Yoga 179
Original Verse 179
Transliteration 179
Translation 179

Shiva mulamantra as instructed by Guru before Commencing Yoga 180

Benefits of Shiva Mula Mantra 180


Mula mantra as source of six angas mantras 180
Krama Yoga, Five Subtle Elements and Associated Seed Letter 181
Achievements through this supreme yoga system 181
On Ajapa, Hamsa Mantra & its benefits 181
Original Verse 182
Transliteration 182
Translation 182
Pranava Mantra - OM 183
Original Verse 183
Transliteration 183
Translation 184

On Kundalini 184
How to enter Turiya - The awakened state of consciousness 184
Control of the vital airs to experience higher consciousness 185
Yogic techniques for Kundalini Awakening 186
Original Verse 186
Transliteration 186
Translation 187
Kundalini Awakening and to reach the state of Nirvikalpa Samadhi 187
Original Verse 187
Transliteration 188
Translation 188
Rousing the Kundalini 189

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Original Verse 189
Transliteration 189
Translation 189
Yoga in a Nut-Shell 189
Piercing the three knots on the path of Yoga 191
Piercing the three knots on the path of Yoga 192

On GURU 193
The Need of Guru in Yoga Practice 193
Original Verse 193
Transliteration 193
Translation 193

On Yogic Powers and Yogic Dissolution 193


Wastage of the 5 elements and the effect on body decay 193
The Yogic after life: Infinite possibilities 194
Original Verse 194
Transliteration 195
Translation 195
The Ultimate flowering of Yogic Practice 195
Original Verse 195
Transliteration 196
Translation 196

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What You need to know about Yoga

On June 21st 2016 International Day of Yoga, H.H. Paramahamsa Nithyananda addressed the
world by sharing sacred secrets on the true Origins of Yoga. Here is what you have never been
told, but need to know about Yoga:

1) Yoga is from Sadashiva


This first thing you need to know is that Yoga did not originate from Patanjali. Patanjali is the
organizer, not originator. Thats the first thing you need to know, said Paramahamsa
Nithyananda.

Swamiji explained, With all my respects to Patanjali, I want to declare this truth to the world: at
least 15, 000 years before Patanjali, a Being walked on the Planet Earth, assuming the physical
form, Adi Guru, Sadashiva, the Founder and Father of the Yoga system.

Patanjali Yoga Sutras is a great book, no doubt, but not the first book. Unfortunately, many
popular yoga gurus all over the world, always stop with Patanjali. Very few say yoga was before
Patanjali, and even if they say, theyre not able to present the scriptures and literature.

All the revelations of Shiva are called Agamas, the complete work of Shiva, where he presents
detailed, elaborate material with high quality precision.

People are very comfortable having Patanjali as the originator of yoga because Patanjali can be
secularized, but not Sadashiva. But its time for the world to know and understand that Yoga is
rooted in Sanatana Hindu Dharma.

2) Yoga is from Hinduism


The second important truth is that yoga is from Hinduism.

Always ask for the original source. It is unfortunate that the original scriptures revealed by
Sadashiva are not available for the mass. It is unfortunate nobody promoted that. Because it is
very easy to secularize Patanjali; very difficult to secularize Sadashiva.

We need to understand that Yoga cannot be developed and cannot be separated from
Hinduism. It is a perfect system that was revealed by Sadashiva and further organized by living
enlightened masters, disciples of Shiva over thousands of years, with a clear purpose, an
intention.

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You cannot develop on Sadashiva. Yoga is a complete science that has taken into account all
types of bodies past, present and yet to come in the future. Altering Yoga is not development
but dilution.

The secular world has diluted a great science that we are yet to discover and reveal to the
masses. But first understand, if you have practiced something in the name of yoga, ask your
teacher for the clear reference. Where did this technique come from? Always as for the source.
Only then you should even consider practicing these techniques safely.

3) Yoga is the science of radiating enlightenment


The third important truth is that Yoga is not just the science of keeping you healthy, Yoga is the
science of radiating enlightenment.

Yoga is not just the ability to stretch your body. It is ability to manifest what you want. Yoga is
not all about making you better man. Yoga is all about making you Superman.

The best that can happen to you on the path of yoga is getting rid of all self-doubt, self-hatred
and self-denial, the root cause of all incompletions. Paramahamsa Nithyananda actively teaches
the science of completing with these, collectively called SDHD, discarding all mental patterns
that limit us from living to our highest potential.

Yoga is the ultimate merging the individual consciousness with the Cosmic Consciousness. It is
designed to experience Oneness, Advaita, and express all the mystical powers outlined by
Sadashiva. As long as we carry inadequate, immature cognitions about ourselves, about life,
others, God, world, we continue to feel separate from the whole. When we complete with all our
limited cognitions and discover our true Self, Yoga happens.

Seeking the source


The VedaAgamas are the Source books of Hinduism or Sanatana Hindu Dharma.
The revelation from the Veda-Agamas form the Shstra Prama a, the scriptural authority on
truth, which came down directly from the mouth of Bhagavn Sadshiva to His consort Devi
Adishakti.

Paramahamsa Nithyananda reveals, Vedas are the ultimate, superior authority for the Hindus.
Vedas are like a pure science, where the ultimate truths are explained, but Agamas are the
scriptures where the applied technology, the applied science is expanded. all the Hindu bodies
accept Vedas and Agamas as Shruti [that which is heard] and everything else follows as Smritis
[the remembered scriptures]. Agamas are directly revealed by Sadashiva; they are more like a
practical manual of how to, what to, where to, when to. All these details are answered with the
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right context, giving enough of understanding and I should say, in a more sympathetic,
compassionate way, with a lot of concern for human beings with tremendous user-friendliness.

Pramas: the Four Authorities and Evidences of


Truth

Shstra Pramas and pta Pramas


Shstra Prama is the scriptural evidence, the direct, ultimate authority on the Truth as it is,
for it is directly from Sadashiva, the Adiguru (original Guru), the Source of all that is. In
Sanatana Hindu Dharma, Veda-Agamas are the irrefutable Shstra Prama. All knowledge
currents, philosias, rituals and lifestyle systems, and Yogic sciences for humanity are in-depth
systematically revealed in Veda-Agamas form the pramanas.

pta Pramaa are the the ancient great authentic, time-tested, fool-proof compilations of
experiences of Enlightened Sages called the Rishis, Siddhas, Munis, Incarnations (Avatars), the
direct disciples and followers and descendants of Bhagavan Sadashiva, like the Saptarishis,
Maharishis, including the Enlightened Ones such as Patanjali, Valmiki, Agastya Mahamuni,
Abhinavagupta, Kshemaraja, Paramahamsa Yogananda, etc. The compiled experiences verify
and expand further on the VedaAgamas, forming pta Pramana.

Atma Pramaa and Skshi Pramaa


tma Pramaa are the direct experiences of the Living Avatar, Paramahamsa Nithyananda,
who is respected, revered as the living incarnations by millions of people worldwide. In the
space of Pure Oneness or Shuddhadvaita with Bhagavan Sadashiva, the tma Pramas of
H.H. Paramahamsa form the words of His Gurus, His own experiences, and all that He has
learnt and directly experienced, and done thorough verification and authentication with the
stra Prama, and then presented to the world.

aksi Prama is the evidence of the experiences and sharings of the people who directly
experience the Pramaas as a living, applied reality in their lives as the manifestation of His
tma Pramaas.

In these series, the pramnas are presented from different VedaAgamas from the various
systems or portions of the Agamas, such as the -

- Jnna Pda or Vidy Pda - the knowledge section from Agamas


- Kriya Pda - the rituals sections from Agamas
26
- Yoga Pda - the Yoga knowledge and science sections
- Carya Pda - the enlightened lifestyle from Sadashiva

Only when all three are combined does the initiation safely culminate in Sk Pram a - the
individual disciples experience of the highest state and power manifestations of Yoga .

Nithyananda YogaSM as revealed by Paramahamsa Nithyananda combines all three pramanas,


precisely reviving the space from which Sadashiva created this science. After being subject to
years of dilution and pollution of this sacred science, the most profound intention and context of
Yoga is now being revived and transmitted as a tangible experience by Paramahamsa
Nithyananda, the Avatar of Sadashiva Himself .

Nithyananda YogaSM is hence all about producing the experience of Sadashivatva - the
state of Sadashiva, His qualities, His glory, His grace and His POWERS in YOU!

- Pramahamsa Nithyananda

27
On Shashtanga Yoga

Through Yoga one attains liberation


stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (2.3)
~
ORIGINAL VERSE
-
|
||

TRANSLITERATION
Bhagavn-
Yogdsiddhica mokaca tadabhyscchubham khaga |
aagassaca boddhavyastasygm suva tat ||

TRANSLATION
Through the practice of yoga one can attain beneficient accomplishments. He can attain
liberation. He can ascend to the state of ineffable bliss.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Shashtanga Yoga - the six limbs of yoga by Sadashiva


stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (2.3)
~
ORIGINAL VERSE
-
|
||

TRANSLITERATION
pratyhrastath dhyna prymostha dhraam |
sanaca samdhica yoggni aeva tu ||

TRANSLATION

28
It is to be known that there are six limbs of yoga. Now listen to those various subservient parts
of yogic practice: pratyhra, dhyna, pryma, dhraa, sana, and samdhi are the six
constituents of the yoga system.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Definition of Sadashivas Shashtanga Yoga


stra Pram a: Mandala-brahmanopanishad (Section I, verses 5-8)

Original Verse






Transliteration
sukhsanavtticiravsacaivamsananiyamo bhavati || 5 ||
prakakumbhakarecakai oaacatuaidvtriatsakhyay
yathkrama pryma || 6 ||
viayebhya indriyrthebhyo manonirodhana pratyhra || 7 ||
viayavyvartanaprvaka caitanye cetasthpana dhraa bhavati || 8 ||
sarvaarreu caitanyaikatnat dhynam || 9 ||
dhynavismti samdhi || 10 ||

Translation
Wherein one can transport his mind (to the supreme Atman) comfortably, wherein one can
abide for a long time (without discomfort), that is the right posture to bo assumed [Asana]; what
is constituted by Puraka (inspiration), Kumbhaka (stabilization of breath) and Recaka
(expiration), of sixteen, sixty-four and thirty-two matra-lengths in duration respectively, is
Pranayama. The withholding of the mind from the objects wherein the senses indulge in
functioning, is Pratyahara. Firmly implanting the Citta (mind) by inhibiting it from the objects of
desire encompassing it, finally in the Supreme Consciousness is Dharana. Contemplating on
the Supreme Consciousness abiding in all, (even as the Ether concentrated in the pots and
pans, which becomes one with the expanse of Ether, when the pots and pans are broken) is

29
Dhyana. The state of absorption brought on by one's being lost in Dhyana is (Nirvikalpa)
Samadhi.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Shashtanga Yoga, Sadashivas Yoga

The Six-fold Stages of Yoga


stra Pram a: Yoga-Cudamany-Upanishad (1-2)

Original Verse



Transliteration
yogacmai vakye yogin hitakmyay |
kaivalyasiddhida gha sevita yogavittamai || 1 ||
sana prasarodha pratyhraca dhra |
dhyna samdhiretni yoggni bhavanti a || 2 ||

Translation
I shall presently relate about the Yoga-cuda-mani, which bestows success in the
accomplishment of Kaivalya (alone-ness), which is a profound secret and which is resorted to
by the most advanced knowers of Yoga, with the avowed object of promoting the welfare of
the Yogin-s. Posture, complete control of breath, withdrawal of breath, the holding of breath,
meditation and absorption (through concentration), these six form the stages of Yoga.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Achievements through Shashtanga Yoga


stra Pram a The Yoga-Cudamany-Upanishad (109-113)

30
Original Verse










Transliteration
sanena ruja hanti prymena ptakam |
vikra mnasa yog pratyhrea mucati || 109 ||
dhrabhirmanodhairya yti caitanyamadbhutam |
samdhau mokampnoti tyaktv karma ubhubham || 110 ||
prymadviakena pratyhra prakrtita |
pratyhradviakena jyate dhra ubh || 111 ||
dhra dvdaa prokta dhyna yogaviradai |
dhynadvdaakenaiva samdhirabhidhyate || 112 ||
samdhau parama jyotirananta vivatomukham |
tasmin de kriykarma ytyto na vidyate || 113 ||

Translation
The Yogin kills disease by means of posture, sin by Pranayama, and gives up mental
transformations by withdrawing the mind (Pratyahara). By Dharana (firmly fixing the mind) he
attains mental fortitude and in Samadhi (absorption) acquires marvellous consciousness and
with the renunciation of observances, auspicious and inauspicious, attains liberation. With
twice SIX Pranayama-s there is said to be Pratyahara. With twice SIX Pratyahara-s is generated
auspicious Dharana. Twelve Dharanas are said to constitute Dhyana by those well-versed in
Yoga. Made up of twelve Dhyana-s alone is what is known as Samadhi. In Samadhi there is
exquisite radiance, endless and pervading on all sides. When that is seen (the Yogin
discharges all his duties and as such) there is no further worry relating to the performance of
observances for him.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

31
On the 4 paths of Yoga

The 4 paths of Yoga


stra Pram a: Yoga-Tattvopanishad (Verse 19)

Original Verse

Transliteration
yogo hi bahudh brahman bhidyate vyavahrata |
mantrayogo layacaiva haho'sau rjayogaka || 19 ||

Translation
Yoga, although one, is according to practice and usage, O Brahman ! differentiated as of
various kinds : (the chief of them are :) Mantra-yoga, Laya- what (is known as) Hatha- and
Raja-yoga.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

What is Mantra Yoga?


stra Pram a: Yoga-Tattvopanishad (Verse 21-22)

Original Verse




Transliteration
ete lakaa brahman vakye u samsata |
mtkdiyuta mantra dvdabda tu yo japet || 21 ||
kramea labhate jnamaimdigunvitam |

32
alpabuddhirima yoga sevate sdhakdhama || 22 ||

Translation
Description of Mantra-voga I shall presently relate the description, in an abbreviated form, of
these, O Brahman ! Listen to them. He who mutters the Mantra-s made up of the Matrkas
(letters of the Alphabet) for twelve years, shall attain gradually knowledge, along with the special
powers of attenuation and the like. The practitioner of an inferior type endowed with a dull wit,
will have recourse to Yoga of this variety.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

What is Laya Yoga


stra Pram a: Yoga-Tattvopanishad (Verse 23-24)

Original Verse



-

Transliteration
layayogacittalaya koia parikrtita |
gacchastihan svapan bhujan dhyyennikalamvaram || 23 ||
sa eva layayoga sydghahayogamata u |
layayogaprakramha- layeti | tatrya srataro gacchanniti || 24 ||

Translation
Laya-yoga is the dissolution of the mind described in myriads of ways while walking, standing,
sleeping and eating, (the practitioner) should meditate on the digit-less Is'vara. That alone is
the Laya-yoga. Henceforward listen to Hatha-yoga.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The Meaning of HATHA Yoga


stra Pram a Yoga-Sikhopanishad (132-133)

33
Original Verse


Transliteration
prattimantrayogcca jyate pacime pathi || 132 ||
hakrea tu srya syt sakreendurucyate |
srycandramasoraikya haha ityabhidhyate || 133 ||

Translation
Out of the conjunction of faith and formula, there
takes place in the hind path (the union of the Moon
and the Sun). By. " Ha " is meant the Sun and by
"Sa", the Moon. The union of the Suft and the
Moon is known as Hatha.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

4 paths of Yoga revealed by Sadashiva


stra Pram a Yoga-Sikhopanishad (129-130)

Original Verse

Transliteration
mantro layo haho rjayognt bhmik kramt || 129 ||
eka eva caturdhya mahyogo'bhidhyate |
punaste mahyoga kathaymityha- mantra iti || 129 ||

Translation
Mantra-, Laya-, Hatha- and Raja- yoga at the

34
end, are the steps in order. This Maha-yoga is only
one, but is called by four different names.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

On the 4 paths of Yoga: The meaning of Laya Yoga


stra Pram a Yoga-Sikhopanishad (134-136)

Original Verse




Transliteration
hahena ghyate jya sarvadoasamudbhavam |
ketraja paramtm ca tayoraikya yad bhavet || 134 ||
tadaikye sdhite brahmacitta yti vilnatm |
pavana sthairyamyti layayogodaye sati || 135 ||
layt saprpyate saukhya svtmnanda para padam |

Translation
By Hatha (-yoga) is removed the dullness resulting
from all ailments (irregularities). The conscious principle
in the corporeal body and the transcendent Atman,
when there is union between the two, when their union
is brought about, O Brahman ! the mind gets dissolved
and the vital air attains firmness, when Laya-yoga
takes its rise. From dissolution is attained comfort,
the Bliss of one's own Atman, the exquisite state.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

35
On the 4 paths of Yoga: The meaning of Raja Yoga
stra Pram a Yoga-Sikhopanishad (136-138)

Original Verse



Transliteration
yonimadhye mahketre japbandhkasanibham || 136 ||
rajo vasati jantn devtattva samvtam |
rajaso retaso yogdrjayoga iti smta || 137 ||
aimdipada prpya rjate rjayogata |

Translation
There abides in the great spot in the middle of the
genitals of all creatures. Rajas (menstrual fluid) resembling
the Japa and Bandhuka flowers in colour, well
protected and (representing) the Devi (feminine) principle.
By the conjunction of the Rajas with the Retas
(of the male organ), (i.e., of S'akti with S'iva) there is
what is known as Raja-yoga. From Raja-yoga (the
Yogin) shines out after attaining the psychic powers of
attenuation and the like.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Clear instructions on preparing the space for yoga


stra Pram a: Yoga-Tattvopanishad (Verse 32-35)

Original Verse

36





Transliteration
pryma tata kuryt padmsanagata svayam |
suobhana maha kuryt skmadvra tu nirvraam || 32 ||
suhu lipta gomayena sudhay v prayatnata |
matkuairmaakairlkairvarjita ca prayatnata || 33 ||
dine dine ca sama samrjany vieata |
vsita ca sugandhena dhpita gugguldibhi || 34 ||
ntyuchrita ntinca celjinakuottaram |
tatropaviya medhv padmsanasamanvita || 35 ||

Translation
Himself assumed the Padmasana posture, alter resorting to a monasterv (Matha) with a small
entrance and devoid of apertures, either well cleansed with coconut water or lime-washed with
due effort, rendered free from bugs, mosquitoes and lice with precaution, specially swept
everyday with a broom, emitting sweet smell and perfumed with the smoke of frankincense,
neither too elevated nor too low-lying and covered with cloth, deerskin or grass, seated there,
assuming the posture of Padmasana (should the wise practitioner commence the practice ot
breath-control).

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Prescribed Diet during Yogic practice


stra Pram a: Sandilyopanishad (Chapter VII, verse 5)

Original Verse


Transliteration
abhysakle prathama asta krjyabhojanam |
tato'bhyse sthirbhte na tvanniyamagraha || 5 ||

37
Translation
During the period of practice, subsisting on food
consisting of milk and ghee, is worthy of being adopted
as the most conducive. Then when the practice gets
confirmed, observance of any such nature is not
essential.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Stages of Hatha-yoga


stra Pram a: Yoga-Tattvopanishad (Verse 24-27)

Original Verse






. )

Transliteration
yamaca niyamacaiva hysana prasayama || 24 ||
pratyhro dhra ca dhyna bhrmadhyame harim |
samdhi samatvasth sgo yoga ucyate || 25 ||
mahmudr mahbandho mahvedhaca khecar |
jladharoiyaca mlabandhastathaiva ca || 26 ||
p. 269) drghapraavasadhna siddhntaravaa tath |
vajrol cmarol ca sahajol tridh mat || 27 ||

Translation
Yama, Niyama, Asana, Prana-samyama, Pratyahara, Dharana, Dhyana of Hari in the middle of
the eyebrows, and Samadhi, (the equipoised condition). (Thus) is Yoga said to be of eight
stages. Mahamudra, Maha-bandha, Maha-vedha, and Khe-cari; Jalamdhara, Uddiyana and
similarly Mula-bandha, Dirgha-pranava-samdhana, also Siddhanta-sravana , Vajroli, Amaroli
and Sahajoli, considered as three aspects, these constitute the twelve subdivisions of
Hatha-yoga.

38
Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The 4 stages of Yoga


stra Pram a: Varahopanishad (Chapter V, verses 71-75)

Original Verse









Transliteration
rambhaca ghaacaiva tath paricayastath || 71 ||
nipatticeti kathit catasrastasya bhmik |
karaatrayasabhta bhya karma parityajan || 72 ||
antara karma kurute yatrrambha sa ucyate |
vyu pacimato vedha kurvannprya susthiram || 73 ||
yatra tihati s prokt ghakhy bhmik budhai |
na sajvo na nirjva kye tihati nicalam |
yatra vyu sthira khe syt seya pracayabhmik || 74 ||
yatrtmna silayau jvanmuktida gata |
sahaja kurute yoga seya nipattibhmik || 75 ||

Translation
The stages (of Yoga) are said to be four-fold :
Arambha, Ghata, Pancaya and Nispatti.

Giving up
all external functioning brought about by the three
Karana-s (mind, speech and body), wherein (the novice)
begins to function internally, that is known as Arambha.
That is known by wise men as the Ghata stage.

Wherein the vital air, after filling the body, through the

39
nether (Susumna path) and piercing through (the three
Granthi-s), firmly takes its stand. That is known as
the Paricaya stage.

Wherein the vital air, which (being


endowed with vitality) is alive and (owing to the
absence of functioning) is dead, stands motionless and
firm in the ether (of the Sahasrata) of the body. That
is known as the stage of Nispatti.

wherein (the Yogin),


(after performing) the functions of creation and dissolution
(of the phenomena of waking, dreaming and
sleeping), through the (Is'vara) Xtman, reaches the state
of Jivan-mukti in the natural course and performs
the (Asarnprajaata)-yoga (appropriate to such state,
i.e., reaches the state of ecstasy of the unconscious
variety.)

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Liberation is attained by Yoga


stra Pram a Yoga-Sikhopanishad (138-140)

Original Verse




Transliteration
prpnasamyogo jeya yogacatuayam || 138 ||
sakept kathita brahman nnyath ivabhitam |
kramea prpyate prpyamabhysdeva nnyath || 139 ||
ekenaiva arrea yogbhyscchanai anai |
cirt saprpyate muktirmarkaakrama eva sa || 140 ||

40
Translation
The mingling together of Prana and Apana should
be known as (the common featuce of) the four-fold
Yoga. (This is) what is related in brief O Brahman
The word of S'iva is not otherwise. Whatever is
attainable will be attained only by gradual practice
and not otherwise. By practising Yoga even with a
single body little by little, liberation is attained at
long last. The method of the monkey is that alone.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

On the preparation for practice

~YOGA PRACTICE~

Preparing for Yoga: the place and the context of practice


stra Pram a: Yoga-Sikhopanishad (90)

Original Verse



Transliteration
ekkin samupagamya viviktadea
prdirpamamta paramrthatattvam |
ladhvin dhtimat paribhvitavya
sasrarogaharamauadhamadvityam || 90 ||

Translation
All alone, should a secluded spot be reached (by the practitioner) temperate in food and of

41
a resolute frame of mind and the form of the Prana and the like and the imperishable truth of
the highest import should be meditated upon. (This is verily) the peerless medicine which
would eflfectively cure the disease of worldiy-mindedness.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

SRIMAT SARVAJNANOTTRA AGAMA

Treatise on Yoga

ekakinastu santasya yatacitta viragin.ah|

yuktahara viharasya yukta cestasya karmasu|

yukta svapnava bodhasya tattvatah srn.u san.mukha ||1||

O, San.mukha!, I will explain the disciplines of yoga as applicable to the one who

is alone keeping himself dissociated from the company of worldly-minded persons,

who is with settled mind , who is with deep sense of detachment by keeping his mind

under control, who takes moderate food, who limits himself in his routine worldly

activities and who sleeps moderately and keeps himself awake sufficiently. Listen

to my instructions on yoga.

The term ekakinah denotes an ascetic who has his mind completely detached from the
worldly activities. Santah means one who is not harmful , who is with composed and
calm mind. Viragin.ah denotes a person who has controlled his mind and senses , on
whom Siva`s Grace has descended and as a result who is deeply intent in the
attainment

0f sivatva. Yatacitta means the mind which remains effortlessly settled through breath
control and withdrawal of senses.

State of Mind for the continuous practice of Yoga


manamanau samau krtva sukha duhkhe same tatha

42
harsam bhayam visadam ca samtyajya yogamabhyaset&

Keeping the mind balanced well when honored or abused, and in the same way when
delighted or distressed and having completely freed himself from being subject to
excessive delight, fearfulness and despondency, the sadhaka should repeatedly
practice the disciplines of yoga.

Actions/routine before the practice of yoga


snatva sucirusprsya pran.amya sirasa sivam&& 7

yogacaryam namaskrtya yogam yunjita manavah&

Having taken the usual ceremonial bath, maintaining purity in body and mind,

having performed the succeeding rites such as getting besmeared with vibhuti

and sprinkled with consecrated water, having prostrated before Siva and his

Acarya(Guru) who has initiated him into the discipline of yoga, the sadhaka

should attentively involve himself in the disciplines of yoga.

What happens when a Yogi dies before liberation?


stra Pram a: Yoga-Sikhopanishad (141-143)

Original Verse

Transliteration
yogasiddhi vin deha pramddyadi nayati |
prvavsanay yukta arra cnyadpnuyt || 141 ||
tata puyavat siddho guru saha sagata |
pacimadvramrgea jyate tvarita phalam || 142 ||

43
prvajanmaktbhyst satvara phalamanute |

Translation
Should the body (of the practitioner) perish out of
negligence, even before the attainment of (the fruit of)
Yoga, endowed with the impressions left by his experiences
during the previous birth, he will attain another
body. Then due to the iniluence of religious merit
(accumulated during previous births) and by contact
with his Guru, he will achieve success. The fruit will
be quickly produced by having recourse to the hind
door (the Susumna path) and from the practice made
during the previous birth (the practitioner) will reap
the fruit at once.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Only through practice liberation is attained


stra Pram a: Yoga-Sikhopanishad (143-144)

Original Verse


Transliteration
etadeva hi vijeya tat kkamatamucyate || 143 ||
nsti kkamatdanyadabhyskhyamata param |
tenaiva prpyate muktirnnyath ivabhitam || 144 ||

Translation
This much should verily be known, what is known
as the Kaka-mata, (the doctrine that Mahes'vara has
complete control over Maya). There is no other practiuoe
that may be known as Abhyasa-yoga (practice preliminary
to Yoga) beyond the Kaka-mata. Only through

44
that, liberation is attained (even by the ignorant man
and the man of spurious knowledge, as there is scope
for the attainment of the knowledge of the non-differentiated
Brahman through eradicating the impurities
of their minds by having recourse to it) and
not otherwise. (This is the word of S'iva.)

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

SRIMAT SARVAJNANOTTRA AGAMA

Treatise on Yoga

ekakinastu santasya yatacitta viragin.ah|

yuktahara viharasya yukta cestasya karmasu|

yukta svapnava bodhasya tattvatah srn.u san.mukha ||1||

O, San.mukha!, I will explain the disciplines of yoga as applicable to the one who

is alone keeping himself dissociated from the company of worldly-minded persons,

who is with settled mind , who is with deep sense of detachment by keeping his mind

under control, who takes moderate food, who limits himself in his routine worldly

activities and who sleeps moderately and keeps himself awake sufficiently. Listen

to my instructions on yoga.

The term ekakinah denotes an ascetic who has his mind completely detached from the
worldly activities. Santah means one who is not harmful , who is with composed and
calm mind. Viragin.ah denotes a person who has controlled his mind and senses , on
whom Siva`s Grace has descended and as a result who is deeply intent in the
attainment

0f sivatva. Yatacitta means the mind which remains effortlessly settled through breath
control and withdrawal of senses.

45
State of Mind for the continuous practice of Yoga
manamanau samau krtva sukha duhkhe same tatha

harsam bhayam visadam ca samtyajya yogamabhyaset&

Keeping the mind balanced well when honored or abused, and in the same way when
delighted or distressed and having completely freed himself from being subject to
excessive delight, fearfulness and despondency, the sadhaka should repeatedly
practice the disciplines of yoga.

Actions/routine before the practice of yoga


snatva sucirusprsya pran.amya sirasa sivam&& 7

yogacaryam namaskrtya yogam yunjita manavah&

Having taken the usual ceremonial bath, maintaining purity in body and mind,

having performed the succeeding rites such as getting besmeared with vibhuti

and sprinkled with consecrated water, having prostrated before Siva and his

Acarya(Guru) who has initiated him into the discipline of yoga, the sadhaka

should attentively involve himself in the disciplines of yoga.

On Asanas

~YOGA PRACTICE: 8 asanas described by Sadashiva


.
SADASHIVA presents 8 different posutres that may be assumed by the yogi.
~
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (4,5)

46
~
ORIGINAL VERSE
|
|| ||
|
- ||

TRANSLITERATION
ghe vpi ivsthne yog yoga samnabhet |
badhvsana yathbha savastika padmameva va || 4 ||
ardhacandraca vrkhya yogapaaprasritam |
paryaka ca yathsastha - sanakamucyate || 5 ||

TRANSLATION
Either in his house spite for the ourpose or in a temple or in such other auspicious places, an
aspirant should begin his yogic practice after assuming the desired posture (convenient to his
physical and mental condition). Eight postures are enumerated and explained in the scriptures.
They are: svastika, parma, ardhacandra, vira, yogapatta, prasarita, paryanka and
yathasamstha. 4,5
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

~YOGA PRACTICE: Svastikasana


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (6)
~
ORIGINAL VERSE

|
||||

TRANSLITERATION
dvigua phato ntv vmapdantu dakinam |
tiryaksta dvigua ktv jaghlagnaca svastikam ||6||

TRANSLATION

47
Stretching the legs (i.e. shanks) under the hinder part and placing the right leg on the left and
keeping and keeping the legs obliquely between the knees, one should place himself in
convenient posture. The posture assumed in this manner is known as svastika.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

~YOGA POSTURES: PADMASANA explained by Sadashiva


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (7)
~
ORIGINAL VERSE
-
|
- ||||
.
TRANSLITERATION
nyaset-dvigunamanyonya pdameka tathetaram |
padmameva samkhyta - ardhacandramatha su ||7||
.
TRANSLATION
Joining the two legs obliquely with each other and placing them on the thighs so as the sole of
each foot faces upwards, the posture known as padmasana can be assumed. Then listen to the
procedure of archacandrasana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

~YOGA POSTURES: ARDHACANDRASANA explained by


Sadashiva
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (8)
~

48
ORIGINAL VERSE
- |
||||
.
TRANSLITERATION
tadvat-pdadvaya ktv svaralol'nya sasthitam|
ardhacandra bhavedeva vrsanamatha su ||8||
.
TRANSLATION
Placing the les as before (i.e. as done in padmasana), and keeping one on the other mutually,
ardhacandrasana can be assumed. Then listen to the procedure of virasana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

~YOGA POSTURES: VIRASANA explained by Sadashiva


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (9)
~
ORIGINAL VERSE
|
|| ||
.
TRANSLITERATION
dvigua patita pdam vmam dakiatotthitam |
ktv'nyonyatalasha tu vrapaamathocyate || 9 ||
.
TRANSLATION
Placing the left leg on the right thigh and keeping the right leg on a pedestal or on the floor and
keeping the palms on one another. Virasana can be assumed. Then I explain about
yogapattasana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

49
~YOGA POSTURES: YOGAPATTASANA explained by
Sadashiva
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (10)
~
ORIGINAL VERSE
|
|| ||
.
TRANSLITERATION
ktv'dau dvigua pdau tiryagrdhvamadha khaga |
nyasetpi yathpaa tataligulyakau || 10 ||
.
TRANSLATION
Keeping the right leg obliquely and placing the left one on the thigh (near knee-joint) and placing
the two hands so as to be propped by the knee-joints keeping the fingers stretched out and
tying around the yogapatta, yogapattasana can be assumed.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

~YOGA POSTURES: PRASARITA explained by Sadashiva


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (11)
~
ORIGINAL VERSE
-
| ()
.
TRANSLITERATION
pdadvaya prasrytma-sumukha suprasritam | (11)
.
TRANSLATION

50
Stretching out the two legs (in sideways) keeping his face and chest straight, prasarita can be
assumed.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

The eleven postures


stra Pram a: Varahopanishad (Chapter V, verses 15-16)

Original Verse



Transliteration
ekdasanni syucakrdy munisattama |
cakra padmsana krma mayra kukkua tath || 15 ||
vrsana svastika ca bhadra sihsana tath |
muktsana gomukha ca krtita yogavittamai || 16 ||

Translation
There are the Cakra and other eleven postures, O
best among sages, the Cakra, the Padmasana, the
Kurma, the Mayura and also the Kukkuta ; the VirSsana,
the Svastika, the Bhadra, the SiiphSsana, likewise ;
the Muktasana and the Go-mukha, are related by the
best among the knowers of Yoga.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Cakra Asana: a synonym of Padmasana


stra Pram a: Varahopanishad (Cahpter V, verses 17)

Original Verse


51
-

Transliteration
savyoru dakie gulphe dakia dakietare |
nidadhydjukyastu cakrsanamida matam || 17 ||
tatra cakrsanalakaamha- savyeti || 17 ||

Translation
One should place the left thigh over the right heel
and the right thigh over the left heel with his body
erect. This is considered to be the Cakra posture. (17)

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The 8 yoga postures as per Sandilyopanishad


stra Pram a: Sandilyopanishad (Chapter 3)
Original Verse

Transliteration
aavidhsananirpaam
svastikagomukhapadmavrasihabhadramuktamayrkhynysannyaau|

Translation
The eight postures are, what are called the
Svastika, the Go-mukha, the Padma, the Vira, the
Simha, the Bhadra, the Mukta, and the Mayura.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~Yoga Practice~

Svastika
stra Pram a: Sandilyopanishad (Chapter 3, verse 1)

52
Original Verse

Transliteration
Jnrvorantare samyakktv pdatale ubhe |
jukya samsna svastika tatpracakate || 1 ||

Translation
As for the Svastika, placing the soles of the two feet
between the knees and the thighs, sitting with the body
erect and the posture balanced ; that they say is the
Svastika.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Go-mukhasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 2)

Original Verse


Transliteration
savye dakiagulpha tu phaprve niyojayet |
dakie'pi tath savya gomukha gomukha yath || 2 ||

Translation
One should place his right ankle of the leg
on the left side of the back (of the leg) and also the left
ankle of the leg on the right side similarly. This is
Go-mukha, resembling the face of the cow.

53
Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Padmasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 3)

Original Verse


Transliteration
aguhena nibadhnyddhastbhy vyutkramea ca |
rvorupari ilya ktv pdatale ubhe |
padmsana bhavedetat sarvemapi pjitam || 3 ||

Translation
Placing
the soles of the two feet, O S'andilya, over the two
thighs, one should hold (them) by the toes, with the
two hands stretched out crosswise. This will be the
Padmasana \Posture, held in esteem by all (Yogin-s).

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Virasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 4)

Original Verse


54
Transliteration
eka pdamathaikasmin vinyasyorui sasthita |
itarasmistath coru vrsanamudritam || 4 ||

Translation
Placing one foot over one thigh and the other thigh
over the other foot similarly, sitting thus is what is
known as Virasana.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Simhasana
stra Pram a: Sandilyopanishad (Chapter 3, verses 5-6)

Original Verse



Transliteration
dakia savyagulphena dakiena tathetaram |
hastau ca jnvo sasthpya svgulca prasrya ca || 5 ||
vyttavaktro nirketa nsgra susamhita |
sihsana bhavedetat pjita yogibhi sad || 6 ||

Translation
Pressing the right side (of the
frenum of the prepuce) with the left heel and the other
side with the right (heel) simjlarly, firmly placing the
two hands on the two knees, with their fingers outstretched,
with his mouth wide open and his body well controlled,
he should fix his eyes, on the tip of the
nose. This will be the Simhasana, always adored by

55
Yogin-s.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Siddhasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 7)

Original Verse



Transliteration
yoni vmena sapya mehrdupari dakiam |
bhrmadhye ca manolakya siddhsanamida bhavet || 7 ||

Translation
Pressing the right part of the Yoni (organ of
procreation) above the genitals with the left (heel),
projecting the introspecting mind towards the middle
of the eyebrows, this (posture) will be the Siddhasana

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Bhadrasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 8)

Original Verse



56
Transliteration
gulphau tu vaasydha svany prvayo kipet |
pdaprve tu pibhy dha baddhv sunicalam |
bhadrsana bhavedetat sarvavydhivipaham || 8 ||

Translation
(The Yogin) should place the two ankles of the leg
be*iow the testicles, on either side the frenum of the
prepuce. Then uith both hands holdmg firmly the
two feet by their sides, and remaining motionless,

This will be the Bhadrasana, the panacea for all ills and the
antidote against all poisons.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Muktasana
stra Pram a: Sandilyopanishad (Chapter 3, verse 9)

Original Verse

Transliteration
sapya svin skm gulphenaiva tu savyata |
savya dakiagulphena muktsanamida bhavet || 9 ||

Translation
Pressing the right side of
the -subtle frenum of the prepuce by the ankle of the
leg from the left and the left side (of the frenum) with
the right ankle, this will be the Muktasana.

57
Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Mayurasana
stra Pram a: Sandilyopanishad (Chapter 3, verses 10-11)

Original Verse



Transliteration
avaabhya dhar samyak talbhy tu karadvayo |
hastayo krparau cpi sthpayennbhiprvayo || 10 ||
samunnatairapdo daavadvyomni sasthita |
mayrsanametattu sarvappapraanam || 11 ||

Translation
Holding
on to the ground well, with the two pafms of his hands,
(the Yogin) should firmly fix the two elbows by the
sides of the navel, with his head and legs lifted upwards
and (his trunk) floating like a stick in empty space-

This is the Mayurasana, which is the destroyer of all


sins. All diseases that affect the body perish. Poisons
are assimilated (without any evil eflfect).

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

58
(Sukhasana)
stra Pram a: Sandilyopanishad (Chapter 3, verses 12-13)

Original Verse


Transliteration
arrntargat sarvarog vinayanti | vii jryante || 12 || yena
kensanena sukhadhraa bhavatyaaktastatsamcaret || 13 ||

Translation
By whichever
posture the body could be held comfortably, the man
of feeble strength should have recourse to it.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Asanas prescribed for Yogic Practices


stra Pram a: Yoga-Cudamany-Upanishad (3)

Original Verse
| |

Transliteration
eka siddhsana prokta dvitya kamalsanam | 3 |

Translation
The Siddhasana is said to be one (posture) and the second is the Kamalasana.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

59
Padmasana
stra Pram a: Yoga-Kundaly-Upanishad (Chapter 1, Verses 4-5)

Original Verse


Transliteration
sana dvividha prokta padma vajrsana tath || 4 ||
rdhvorupari ceddhatte ubhe pdatale yath |
padmsana bhevedetat sarvappapraanam || 5 ||

Translation
Postures are said to be of two kinds : the Padmasana and the Vajrasana. When one places the
soles of his feet over the two thighs (crosswise, the right sole over the left thigh and the left sole
over the right thigh), this becomes the Padma posture, which destroys all sin.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: padmasana, traditional asanas

Vajrasana
stra Pram a: Yoga-Kundaly-Upanishad (Chapter 1, Verses 6)

Original Verse



Transliteration
vmghrimla kanddha anya tadupari kipet |
samagrvairakyo vajrsanamitritam || 6 ||

60
Translation
One should place the left heel under the knot of the navel and the other heel over it, with his
neck, head and body in a line. This is known as the Vajrasana posture.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: vajrasana, traditional asanas

VIPARITA KARANI
~YOGA PRACTICE~
stra Pram a: Yoga-Tattvopanishad (122-126)

Original Verse







Transliteration
kara vipartkhy sarvdhivydhinin || 122 ||
nityamabhysayuktasya jhargnivivardhan |
hr bahavastasya sapdy sdhakasya ca || 123 ||
alphr yadi bhavedagnirdeha haret kat |
adhairacordhvapda kaa syt prathame dine || 124 ||
kattu kicidadhikamabhyasettu dine dine |
val ca palita caiva amsrdhnna dyate || 125 ||
ymamtra tu yo nityamabhyaset sa tu klajit |

Translation
The Karari known as Viparita, which destroys all mental and bodily ailments, develops the
Jatharagni of the daily practitioner. Various kinds of food will have to be procured by the
practitioner (of that Karani). Should the kinds of food fall short, fire will eat up the body in a
minute. With his head down and his feet up, he should remain for a minute on the first day.

61
Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Svastika Asana
Tri-shikhi-brahmanopanishad (35)
stra Pram a

Original Verse

Transliteration
varyate svastika pdatalayorubhayorapi |
prvottare jnun dve ktvsanamudritam || 35 ||

Translation
The Svastika posture is said to be that of the doubling up of the soles of the feet over the right
and left shanks (each to each).

Svastika Asana ii
Darshanopanishad (III, 2-3)
stra Pram a

Original Verse

Translation
jnrvorantare ktv samyak pdatale ubhe || 2 ||
samagrvairakya svastika nityamabhyaset |

62
Transliteration
Placing the two soles of the feet well between the knees and the thighs (crosswise), keeping
the head, the neck and the body erect (in a straight line), the Yogin should always practise the
Svastika (posture).

Gomukha-Asana
Tri-shikhi-brahmanopanishad (36)
stra Pram a

Original Verse


Transliteration
savye dakiagulpha tu phaprve niyojayet |
dakie'pi tath savya gomukha gomukha yath || 36 ||

Translation
One should place the rightankle over the left flank of the buttock and similarlythe left ankle over
the right flank of the buttock, so asto resemble the forepart of the cow's face this is the
Go-mukha posture.

Gomukha-Asana ii
Darshanopanishad (III, 3,4)
stra Pram a

Original Verse

Transliteration
savye dakiagulpha tu phaprve niyojayet || 3 ||
dakie'pi tath savya gomukha tat pracakate |

63
Translation
Placing the right ankle by the side of the left buttock and the left ankle by the side of the right
buttock, is known as the Go-mukha (posture).

Virasana
Tri-shikhi-brahmanopanishad (37)
stra Pram a

Original Verse

Transliteration
eka caraamanyasminnrvropya nicala |
ste yadidamenoghna vrsanamudritam || 37 ||

Translation
Should one stand motionless, aftermounting one leg on to the thigh of the other, this is known
as the sin-destroying Virasana posture

Virasana ii
Darshanopanishad (III, 6)
stra Pram a

One should place the left foot over the right thigh, with his body erect and his posture even: this
is said to be Virasana.

Yogasana
Tri-shikhi-brahmanopanishad (38)
stra Pram a

Transliteration
guda niyamya gulphbhy vyutkramea samhita |
64
yogsana bhavedetaditi yogavido vidu || 38 ||

Translation
After having pressed the anus with his ankles folded crosswise and got composure in the
posture assumed, what is attained by one is Yogasana.

Padmasana ii
Tri-shikhi-brahmanopanishad (39)
stra Pram a

Original Verse


Transliteration
rvorupari vai dhatte yad pdatale nume |
padmsana bhavedetat sarvavydhivipaham || 39 ||

Translation
When the two soles of the feet are placed on the two thighs (each on each), this becomes the
Padmasana, the panacea for all ills and the antidote for all poisons.

Padmasana iii
Darshanopanishad (III, 4-5)
stra Pram a

Original Verse


Transliteration
aguhvadhi ghyddhastbhy vyutkramea tu || 4 ||
rvorupari viprendra ktv pdataladvayam |
padmsana bhavet pra sarvarogabhaypaham || 5 ||

65
Translation
After placing the two soles of the feet over the two thighs, (crosswise), (the right over the left
and vice versa), O chief among the Brahmana-s one should hold the tips of the big toes with his
two hands in the reverse order (the right with the left and vtce versa). This will form the
Padmasana, O wise one' (a posture), which will remove all fear from any disease.

Baddha-padmasana
Tri-shikhi-brahmanopanishad (40)
stra Pram a

Original Verse


Transliteration
padmsana susasthpya tadaguhadvaya puna |
vyutkrameaiva hastbhy baddhapadmsana bhavet || 40 ||

Translation
Having well established the Padmasana posture, (should one hold) the two big toes with (his)
two hands stretched crosswise, it becomes the Baddha-padmasana (the bound- lotus-postion).

Kukkutasana
Tri-shikhi-brahmanopanishad (41)
stra Pram a

Original Verse



Transliteration
padmsana susasthpya nnrvorantare karau |
niveya bhmvtihedvyomastha kukkusana || 41 ||

66
Translation
Having well established the Padmasana, he who is firmly grounded on the earth (with his body)
suspended inmid-air, his two hands inserted in the inter-space betweenthe knees and the
thighs, assumes the Kukkutasana(cock-posture).

Uttana-kurmaka asana
Tri-shikhi-brahmanopanishad (42)
stra Pram a

Original Verse

Transliteration
kukkusanabandhastho dorbhy sabadhya kadharam |
ete krmavaduttna etaduttnakrmakam || 42 ||

Translation
Remaining bound up in the Kukkutaposture and firmly pressing the neck with the two shoulders,
should one stretch his body in a supine posture, with his face upward like a tortoise, this is the
Uttana-kurmaka posture.

Dhanurasana
Tri-shikhi-brahmanopanishad (43)
stra Pram a

Original Verse

Transliteration
pdguhau tu pibhy ghtv ravavadhi |
dhanurkarakka dhanursanamritam || 43 ||

67
Translation
Grasping the big toes with the hands and drawing them up to the ear, even as a bow is drawn,
is said to be the Dhanurasana (drawn bow-posture).

Simha-rupakasana
Tri-shikhi-brahmanopanishad (44)
stra Pram a

Original Verse

Transliteration
svan gulphadeebhyo nipya vyutkramea tu |
prasrya jnunorhastvsana siharpakam || 44 ||

Translation
Pressing the frenum of the prepuce in the reverse order with the ankles, and outstretching the
hands placed on the knees, is the posture of the form of the lion (Simha-rupakasana).

Bhadrasana
Tri-shikhi-brahmanopanishad (45)
stra Pram a

Original Verse


Transliteration
gulphau ca vaasydha svinyubhayaprvayo |
niveya bhmau hastbhy baddhv bhadrsana bhavet || 45 ||

68
Translation
Placing the ankles below the scrotum and on either side of the frenum of the prepuce and
remaining attached to the ground with both hands is Bhadrasana.

Bhadrasana
Darshanopanishad (III, 7-8)
stra Pram a

Original Verse



Transliteration
gulphau tu vaasydha sviny prvayo kipet |
prvapdau ca pibhy dha baddhv sunicalam || 7 ||
bhadrsana bhavedetadviarogavinanam |

Translation
One should place the two ankles below the scrotum and by the sides of the frenum of the
prepuce and firmly bind with his hands the sides of the feet, so as to be motionless. This will be
Bhadrasana, which will destroy all poison and disease.

Muktasana
Tri-shikhi-brahmanopanishad (46)
stra Pram a

Transliteration
svanprvamubhaya gulphbhy vyutkramea tu |
nipysanametacca muktsanamudritam || 46 ||

69
Translation
Pressing the two sides ofthe frenum of the prepuce with the ankles, is the posture known as
Muktasana.

Muktasana
Darshanopanishad (III, 8-9)
stra Pram a

Original Verse




Transliteration
nipya svin skm dakietaragulphata || 8 ||
vma ymyena gulphena muktsanamida bhavet |
mehrdupari nikipya savya gulpha tatopari || 9 ||
gulphntara ca sakipya muktsanamida mune |

Translation
Pressing the right side of the frenum of the prepuce with the left ankle and the left side of the
frenum with the right ankle, this becomes the Muktasana; placing the left ankle over the genitals
and the right ankle over that, this, O sage' is the Muktasana.

Mayurasana
Tri-shikhi-brahmanopanishad (47-48)
stra Pram a

Original Verse




70
Transliteration
avaabhya dhar samyak talbhy hastayordvayo |
krparau nbhiprve tu sthpayitv mayravat || 47 ||

samunnatairapdo mayrsanamiyate |
vmorumle dakghri jnvorveitapin || 48 ||

Translation
Resting well on the ground with the palms of the hands, causing the elbows to support firmly the
sides of the navel and keeping the head and the legs erect, like a pea-cock, the Mayurasana
(the pea-cock-posture) is assumed.

Mayurasana
Darshanopanishad (III, 10-11)
stra Pram a

Original Verse



Transliteration
krpargre munireha nikipennbhiprvayo || 10 ||
bhmy pitaladvandva nikipyaikgramnasa |
samunnatairapdo daavadvyomni sasthita || 11 ||
mayrsanametat syt sarvappaprasanam |

Translation
O best of sages ' One should place the tip of the elbows by the sides of the navel, and placing
on the ground his two palms, with an one-pointed mind and with his head and legs lifted
upwards, floating in space like a stick, this is the Mayurasana, which destroys all sins.

Matsya-pithaka
Tri-shikhi-brahmanopanishad (49)
71
stra Pram a

Original Verse


Transliteration
vmena vmguha tu ghta matsyaphakam |
yoni vmena sapya mehrdupari dakiam || 49 ||

Translation
Placing the right foot at the root of the left thigh, with the two hands embracing the knees and
the left hand grasping the left big toe, is the Matsya-pithaka posture.

Siddhasana
Tri-shikhi-brahmanopanishad (50)
stra Pram a

Original Verse

Transliteration
jukya samsna siddhsanamudritam |
prasrya bhuvi pdau tu dorbhymaguhamdart || 50 ||

Translation
Pressing the secret parts with the left (foot), placing the right (foot) over the secret parts and
sitting with the body erect, (this) is said to be the Siddhasana.

Pascimatana Asana
Tri-shikhi-brahmanopanishad (51)
stra Pram a

72
Original Verse

Transliteration
jnpari lala tu pacima tamucyate |
yena kena prakrea sukha dhrya ca jyate || 51 ||

Translation
Stretching the leg on the ground, touching the big toes with the fore-arms and placing the face
on the knees, is said to be the Pascimatana posture.

Sukhasana
Tri-shikhi-brahmanopanishad (52)
stra Pram a

Original Verse


Transliteration
tat sukhsanamityuktamaaktastat samcaret |
sana vijita yena jita tena jagattrayam || 52 ||

Translation
That, wherein comfort and steadiness are attained somehow or other, is known as the
Sukhasana.

Sukhasana
Darshanopanishad (III, 12)
stra Pram a

73
Original Verse



Transliteration
yena kena prakrea sukha dhairya ca jyate || 12 ||
tat sukhsanamityuktamaaktastat samrayet |

Translation
In whichever manner comfort and courage are produced, that is known as Sukhasana: a weak
man should adopt such (posture).

On Mastery of Asana
Darshanopanishad (III, 12-13)
stra Pram a

Original Verse

Transliteration
sana vijita yena jita tena jagattrayam || 13 ||
anena vidhin yukta pryma sad kuru ||

Translation
By whom posture is mastered, by him the three worlds are conquered. After following this rule,
always practise Pranayama.

Conquer of Asana brings control of Body



sane tu jite devi jito deho'pi ca svata


pripidvayo bhtv nsgre gatalocana 22
74
O Goddess! If the posture is conquered, then one attains the control over the body easily. Then
the worshipper should concentrate his eyes on the tip of his nose keeping both the hands on the
thighs. ||22||

Description of position, space and state for Yogic Meditation



dhynapaddhati

tihet sthuvat svastho yath dpo nivtaga


sama kyairogrva dhrayannacala sthiram 23

Yogi should be seated on a clean place in a steady posture keeping the head, neck and the
body straight without making any movement like a trunk of the tree or an unflinching flame of the
lamp (23).

Credit: Parameshvaragama, by Dr. Rama Ghose and Pt Vrajavallabha Dwivedi. Published by


Shaiva Bharati Shodha Pratishthanam.

Mention of five Asanas


padmakam svastikam vapi upasthayanjalim tatha&& 8

pithardham ardhacandram ca sarvatobhadram eva va&

There are many postures suitable to yoga-practice such as padmaka, svastika,

ardha pitha, ardha candra, sarvatobhadra and so forth.

Description of posture and state of mind to start the practice of


Yoga
asanam ruciram badhva urdhvakayah samam sirah&& 9

75
sarva sangan parityajya atma samstham mano guha&

Having assumed a posture compatible to him and folding the hands together to express
supplication, and keeping his body upright, having well aligned his head and having
abandoned all the negative thoughts from his mind, O, Guha!, the sadhaka should
practice yoga ,with his mind well established within his own self.

On Pranayama

Definition of Pranayama
Tri-shikhi-brahmanopanishad, verse 94
stra Pram a

caturbhi kleana vyo pryma udryate |


sahitaprymalakaamha- recanamiti || 94 ||

prymrambhasamaye arragataduavyurecana tata praa


tata kumbhakena vyo odhana puna nieato recanam, eva
caturbhi paryyai vyo kleanam upakramapryma udryate |
eva prymatraye kte sati atha yathoktaprymayogya arra
bhavattyartha ||

Expiration (of foul air from the body), then inspiration (of pure air), then purifying the air (with
the Kumbhaka), similarly Expiration (once again Completely) ; the exhaustion of air, by
(repeating) the (above) four (processes), is said to be Prana yama.

Definition of Pranayama
Darshanopanishad (VI, 1)
stra Pram a

Original Verse

76
Transliteration
prymakrama vakye skte u sdaram |
pryma iti prokto recaprakakumbhakai || 1 ||

Translation
I shall presently describe the method of Pranayama, O Samkrti, listen to it reverently.
Pranayama is said to be (made up) of Recaka, Puraka and Kumbhaka.

Kumbhakas and Bandhas to acheive the Ultimate state of Yoga


stra Pram a: Yoga-Sikhopanishad (88-89)

Original Verse




- -

Transliteration
athbhyaset sryabhedamujjy cpi talm |
bhastr ca sahito nma syccatuayakumbhaka || 88 ||
bandhatrayea sayukta kevalaprptikraka |
kumbhakabhedamha- atheti || 88-89 ||

Translation
One should practise (the Kumbhaka-s known as) Surya-bheda, Ujjayi, S'ltali and Bhastra.
(These) together constitute the four-fold Kumbhaka. Together with the three Bandha-s, (that)
causes the attainment of the Kevala (Kumbhaka).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

77
On breathing techniques: Surya Bedha - The disease killer
stra Pram a: Yoga-Sikhopanishad (91-92)

Original Verse





Transliteration
sryany samkya vyumabhysayogin |
vidhivat kumbhaka ktv recayecchtaramin || 91 ||
udare bahurogaghna krimidoa nihanti ca |
muhurmuhurida krya sryabhedamudhtam || 92 ||

Translation
By the practising Yogin should be drawn in the vital air through the Solar Nadi. After performing
Kumbhaka as prescribed in the rule,he should expel (it) through the lunar (Nadi). This, which
kills many a disease of the belly and extirpates the malignant influence due to (intestinal)
worms, should often and often be performed and is known as Surya-bheda (breaking through
the Solar Nadi).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Sitali Kumbhaka - Remover of hunger and thirst


stra Pram a: Yoga-Sikhopanishad (95-96)

Original Verse

78
Transliteration
mukhena vyu saghya ghrarandhrea recayet || 95 ||
talkaraa ceda hanti pitta kudh tam |
tallakaamha- mukheneti || 96 ||

Translation
Drawing in air through the mouth, (he) should
expel (it) through the nostrils. This is performing the
Siltall (Kumbhaka) and destroys bile, hunger and
thirst.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

On breathing techniques: Bhastrika Kumbhaka


stra Pram a: Yoga-Sikhopanishad (96-100)

Original Verse









Transliteration
stanayoratha bhastreva lohakrasya vegata || 96 ||
recayet prayedvyumrama dehaga dhiy |
yath ramo bhaveddehe tath sryea prayet || 97 ||
kahasakocana ktv punacandrea recayet |

79
vtapittalemahara arrgnivivardhanam || 98 ||
kualbodhaka vaktradoaghna ubhada sukham |
brahmanmukhntasthakaphdyargalananam || 99 ||
samyagbandhasamudbhta granthitrayavibhedakam |
vieeaiva kartavya bhastrkhya kumbhaka tvidam || 100 ||

Translation
(The practitioner) should intelligently expel with
speed the air in the body, out of the two breasts and
fill (it) in (likewise), till he is overcome with fatigue,
as with a blacksmith's pair of bellows. When fatigue
comes on in the body, then should he fill in through
the solar (Nadi) and after constricting the throat,
should expel (it) again through the lunar (Nadi).
(This Kumbhaka) removes (the excess of) the mind, bile
and phlegm, raises the temperature of the body, rouses
the Kundall, removes defects in the mouth, bestows
auspiciousness, is wholesome, removes impediments,
such as phlegm remaining in the interior of the opening
of the Brahma-nadl and is capable of bursting through
the three knots as the result of effectively practising
the Bandha-s. This Kumbhaka is known as the
Bhastra and should be specially practised.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Description of Breath
Darshanopanishad (VI, 12-13)
stra Pram a

Original Verse


Transliteration
prakdilakaam bhyadpraa vyorudare prako hi sa || 12 ||

80
saprakumbhavadvyordhraa kumbhako bhavet |
bahirvirecana vyorudardrecaka smta || 13 ||

Translation
That is known as Puraka, wherein there is the filling up, in the belly, of the air from outside (the
body) , the holding of the air, as in a filled-up pot, is Kumbhaka , the expulsion freely of the air is
known as Recaka.

Description of Pranayama
stra Pram a: Yoga-Cudamany Upanishad (verses 95-97)

Original Verse






Transliteration
baddhapadmsano yog pra candrea prayet |
dhrayedv yathakty bhya sryea recayet || 95 ||
amtodadhisaka gokradhavalopamam |
dhytv candramasa bimba pryme sukh bhavet || 96 ||
sphuratprajvalasajjvlpjyamdityamaalam |
dhytv hdi sthita yog pryme sukh bhavet || 97 ||

Translation
Having assumed the Padmasana posture, he should fill the vital air through the lunar (Nadi),
should hold it as long as he could and again expel it through the solar (Nadi). Meditating upon
the disc of the Moon, resembling the ocean of nectar and as white as cow's milk, during
Pramyarna the Yogin would derive comfort. Meditating on the disc of the Sun, adorable
as the Radiance of existence, seated in the heart throbbing and flaming, during Pranayama,
the Yogin would derive comfort.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

81
Key words: pranayama

Preparing the place for yoga practice


stra Pram a: Yoga-Cudamany Upanishad (verses 36-39)

Original Verse



Transliteration
jukya prjalica praamediadevatm |
tato dakiahastasya aguhenaiva pigalm || 36 ||
nirudhya prayedvyumiay tu anai anai |
yathaktyavirodhena tata kurycca kumbhakam || 37 ||
punastyajet pigalay anaireva na vegata |
puna pigalayprya prayedudara anai || 38 ||
dhrayitv yathakti recayediay anai |
yay tyajet tayprya dh rayedavirodhata || 39 ||

Translation
With body erect and palms closed (in the attitude of prayer), he should salute his tutelary deity.
Then, with the thumb of the right hand obstructing the Pingala (Nadi), he should fill in the vital
air little by little, through the Ida (Nadi). Then should he perform Kumbhaka without
intermission, as far as it lies in his power. Again should he expel the vital air gradually and by no
means with force. Again, drawing on through the Pingala, he should fill his belly gradually.
Holding (the vital air) as far as it lies in his power, he should expel (it) through the I4a, gradually.
Then, filling in through that (Nadi) wherewith he expelled (the vital air), he should hold (the vital
air) without detriment.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

82
The Benefits of Pranayama
stra Pram a: Yoga-Cudamany Upanishad (verses 116-119)

Original Verse







Transliteration
prymena yuktena sarvarogakayo bhavet |
prymaviyuktebhya sarvarogasamudbhava || 116 ||
hikk ksastath vsa irakarkivedan |
bhavanti vividh rog pavanavyatyayakramt || 117 ||
yath siho gajo vyghro bhavedvaya anai anai |
tathaiva sevito vyuranyath hanti sdhakam || 118 ||
yuktayukta tyajedvyu yuktayukta praprayet |
yuktayukta prabadhnydeva siddhimavpnuyt || 119 ||

Translation
For him who is possessed of Pranayama, there will be the destruction of all diseases. For those
devoid of Pranayama, there will be the generation of ail diseases. Hiccup, Asthma, hard
breathing, diseases of the head, ears and eyes and various kinds of (other) diseases are
generated out of the ill-regulation of the vital air. Even as the lion, the elephant and the tiger get
tamed by slow stages, even so the vital air that is well regulated. Otherwise it kills the
practitioner. One should leave off the vital air, according to exigencies ; should fill it in, according
to exigencies ; should hold it bound, according to exigencies ; and by so doing will finally
achieve success.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

83
Guidance on the practice of Pranayama
stra Pram a: Yoga-Tattvopanishad (verses 65-67)

Original Verse





Transliteration
tato bhavedghavasth pavanbhysatatpar |
pro'pno mano buddhirjvtmaparamtmano || 65 ||
anyonyasyvirodhena ekat ghaate yad |
ghavastheti s prokt taccihnni bravmyaham || 66 ||
prva ya kathito'bhysacaturtha parigrahet |
div v yadi v syamekakla samabhyaset || 67 ||

Translation
Then comes the stage (known as) Ghata, wherein effort has to be put forth for the regulation of
breath. That is known as the Ghata stage, wherem the Yogm brings about the union of Prana,
Apana, Manas and Buddhi, and of the Jivatman and the Paramatman, without detriment to their
mutual relationship. I shall relate the symptoms thereof : He should then take hold of the
practice prescribed already, only to a fourth of its extent. Once, either during the day or at
twilight, should he practise (as above) and once every day should he perform
Kevala-kumbhaka.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Advice during the practice of pranayama


stra Pram a: Sandilyopanishad (Chapter VII, verse 6,7)

Original Verse

84


Transliteration
yath siho gajo vyghro bhavedvaya anai anai |
tathaiva sevito vyuranyath hanti sdhakam || 6 ||
yuktayukta tyajedvyu yuktayukta ca prayet |
yukta yuktena badhnydeva siddhimavpnuyt || 7 ||

Translation
Even as a lion, an elephant or a tiger, is capable
of being brought under control, (when attention is
devoted in that direction) little by little, even so the
vital air, when served (with due care). Otherwise, it
will kill the practitioner. (The Yogin) should send
out the vital air prudently and according as the circumstances
demand-, he should in-fill it accordmg to
the circumstances with due care ; he should hold jt
bound (in Kumbhaka) according to exigencies ; (by
practising) in this manner he would attain successful
accomplishment (of the purification of the Nadi-s).

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Special instructions on the Practice of Yoga


stra Pram a: Sandilyopanishad (Chapter VII, verse 3-4)

Original Verse



Transliteration
kanyasi bhavet sveda kampo bhavati madhyame |
uttihatyuttame prarodhe padmsana bhavet || 3 ||
jalena ramajtena gtramardanamcaret |
dhat laghut cpi tasya gtrasya jyate || 4 ||

85
Translation
In the early stages, there will be (the flow of)
sweat In the middle stages, there will be the tremour
(of the body). In the advanced stages of the control
of breath, (the body) will rise up The Padmasana
posture should be assumed (by the Yogin in all stages).

He should massage his body with the perspiration


produced (in the course of practice) due to the exertion
(involved). (Therefrom) strength of limb and lightness
of his body will result.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Purification of the nadis and experience of bliss


stra Pram a: Sandilyopanishad (Chapter VII, verse 8-10)

Original Verse


Transliteration
yatheadhraa vyoranalasya pradpanam |
ndbhivyaktirrogya jyate niodhant || 8 ||
vidhivat prasaymairncakre viodhite |
suumnvadana bhittv sukhdviati mruta || 9 ||
mrute madhyasacre manasthairya prajyate |
yo manasusthirbhva saivvasth manonman || 10 ||

Translation
Holding the breath as long as desired, the rousing
of the fire, the manifestation of the Nada, and freedom
from disease : from the purification of the Nadi-s (the
above consequences) are produced.

86
When the plexus of the Nadi-s is purified by Prapayama-s (rarefaction
of breath) as prescribed in the rules, the vital air enters
freely, after bursting through the mouth of the Susumna
Nadi.

When the vital air courses through the middle


(of the Susumna), there is generated the fixity of the
mind. The state of intense fixity of the mind, that
alone will be the ecstatic state of the mind.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The qualities of the breath


stra Pram a: Varahopanishad (Cahpter V, verses 18)

Original Verse


Transliteration
praka kumbhakastadvadrecaka praka puna |
prym svanbhistasmnn pracakate || 18 ||

Translation
(Puraka) in-filling, (Kumbhaka) steadying, similarly
(Recaka) expelling, then (Puraka) in-filling again, these
are the (Pranayama-s), the ways of breath-rarefaction
by means of one's own Nadi-s (air-tubes). Hence the
Nadi is spoken of (in the sequel).

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Yogic Powers attained from Pranayama


stra Pram a: Yoga-Cudamany Upanishad (verses 51-62)

Original Verse

87
















. )




Transliteration
prasvedo jyate prva mardana tena krayet || 51 ||
tato'pi dhradvyo krameaiva anai anai |
kampo bhavati dehasya sanasthasya dehina || 52 ||
tato'dhikatarbhyst dardar svena jyate |
yad ca dardaro bhva utplutyotplutya gacchati || 53 ||
padmsanasthito yog tath gacchati bhtale |
tato'dhikatarbhysdbhmitygaca jyate || 54 ||
padmsanastha evsau bhmimutsjya gacchati |
atimnuacedi tath smarthyamudbhavet || 55 ||
na darayecca smarthya darana vryavattaram |
svalpa v bahudh dukha yog na vyathate tad || 56 ||
alpamtrapuraca svalpanidraca jyate |
klavo dik ll svedadurgandhatnane || 57 ||
etni sarvath tasya na jyante tata param |
tato'dhikatarbhysd balamutpadyate bahu || 58 ||
yena bhcarasiddhi sydbhcar jaye kama |
vyghro v arabho vpi gajo gavaya eva v || 59 ||

88
siho v yogin tena mriyante hastatit |
kadarpasya yath rpa tath sydapi yogina || 60 ||
tadrpavaag nrya kkante tasya sagamam |
yadi saga karotyea tasya bindukayo bhavet || 61 ||
varjayitv striy saga kurydabhysamdart |
yogino'ge sugandhaca jyate bindudhrat || 62 ||

Translation
At first there will be profuse perspiration (caused by holding the breath in the foot), wherewith
should one massage (the body) Even after that, as a result of the gradual holding of breath,
there will arise the tremour of the body in the usual course, in the Yogin who has assumed his
posture With further increaseof practice thereafter, a hollow is of itself caused.

When there is this state of hollowness, (the Yogin) moves by leaps and bounds The Yogin
sitting in the Padmasana posture, will move on the surface of the earth in the same posture.
With further increase of practice thereafter, there will be the giving up of (the movement on the
surface of) the earth He will even while in the Padmasana postuie, leave off the surface of the
earth and move.

In the same manner will skill (to perform) superhuman feats and the like arise (in him). He will
not make a display of his skill or show out his robust frame bespeaking increased vigour. Then
the Yogin will not suffer, even though afflicted with misery of a trivial nature or of various kinds.

He will then become one passing a small quantity of urine and faeces and sleeping for a short
period. Kheumatic affections of the joints, rheum of the eyes, spittle, sweat and bad smell in the
mouth, these do not arise by any means in him thereafter.

With further increase of practice thereafter, there arises prodigious strength (in him), wherewith
he attains the Siddhi known as Bhu-cara (wandering over the earth at large, without restraint)
and becomes fit enough to conquer all creatures on the face of the earth, whetherit be a tiger
or j S'arabha, or an elephant or a wild bull or a lion , (all these) meet with their death when
receiving a blow with the Yogin's hands

The Yogin's form will then become similar to Manmatha's (in point of beauty). Attracted by his
beautiful form, women seek intercourse with him. Should he have intercourse, there will be
wantage of semen for him. Avoiding intercourse with women, he should earnestly betake
himself to the practice of Yoga. On account of the retention of semen there will be generated an
agreeable smell in the body of the Yogin.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

89
The Purification of the Nadis
stra Pram a: Yoga-Cudamany Upanishad (verses 98-99)

Original Verse






Transliteration
pra cediay pibenniyamita bhyo'nyath recayet
ptv pigalay samraamatho baddhv tyajed vmay |
srycandramasoranena vidhin bindudvaya dhyyata
uddh niga bhavanti yamino msadvaydrdhvata || 98 ||
yatheadhraa vyoranalasya pradpanam |
ndbhivyaktirrogya jyate niodhant || 99 ||

Translation
Through the Ida should (the Yogin) draw in the vital air as prescribed and again expel it through
the other (Nadi). Then through the Pinigala drawing in the vital air and holding it, then, he
should expel it through the left (Nadl). The system of Nadi-s of the (Yogin) full of the power of
control, who meditates on the two Bindu-s (discs) of the Sun and the Moon, as prescribed in
the rule, gets purified in the course of a little over two months. The holding of the vital breath as
long as it is desired, the kindling of the fire, the distinct manifestation of the Nadi-s and sound
health are produced by the purification of the Nadis.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Breathing technique: Hamsa Mantra


stra Pram a: Yoga-Sikhopanishad (Chapter VI, verses 51-54)

Original Verse

90






Transliteration
prpnavao jvo hyadhacordhva pradhvati |
vmadakiamrgea cacalatvnna dyate || 51 ||
kipto bhujadaena yathoccalati kanduka |
prpnasamkiptastath jvo na viramet || 52 ||
apna karati pra pro'pna ca karati |
hakrea bahiryti sakrea viet puna || 53 ||
hasahasetyamu mantra jvo japati sarvad |
tadvidvnakara nitya yo jnti sa yogavit || 54 ||

Translation
With the sound of " Ha " it goes out (the breath) and with the
sound of " Sa " it enters again. The Jiva ever utters this Mantra,
" Hamsa, Hamsa "thus.

The Jiva knowing this


becomes the imperishable (Brahman), (by conceiving,
" I am the imperishable," and simultaneously with the
dawning of such knowledge becomes the Brahman). He
who knows this is the real knower of Yoga.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Breathing technique: Pranava Pranayama


stra Pram a: Sandilyopanishad (Chapter VI, verse 5)

Original Verse






91
Transliteration
iay bhydvyumprya oaamtrbhirakra cintayan
prita vyu catuaimtrbhi kumbhayitvokra dhyyan
prita pigalay dvtrianmtray makramrtidhynenaiva
kramea puna puna kuryt || 5 ||

Translation
The Mode of Practising the Pranava
In-filing the air from outside, through the Ida,
conceiving the syllable ' A ' with sixteen Matra-s, with
the in-filled air making the Kumbhaka with sixty-four
Matra-s, meditating on the Om-kara, (the Yogin should
expel) the in-filled air through the Pingala of thirty-six
Matra-s, along with the meditation of the form of the
syllable ' M '. In this manner he should again and
again practice in the (aforesaid) order.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Purifying the nadis in 3 months through the breath


stra Pram a: Sandilyopanishad (Chapter VI, verse 1)

Original Verse




Transliteration
prgiay pibenniyamita bhyo'nyay recayet
ptv pigalay samraamatho baddhv tyajedvmay |
srycandramasoranena vidhinbhysa sad tanvat
uddh niga bhavanti yamin msatraydrdhvata || 1 ||

Translation

92
Then, with a firm posture, the Yogin, possessed
of self-control, partaking of temperate and wholesome
food, for the purpose of drying up the impurities re maining
in the Susumna Nadi, assuming the Padmasana
posture, in-filling the vital air through the Moon
(Ida), holding it in Kumbhaka, as far as it lies ift his
power and expelling it through the Surya (Pingala),
again in-filling through the Surya (Pingala) and after
Kumbhaka expelling it through the Moon (Ida), should
hold It, after in-filling through the Nadi through which
he expelled.

Herein occur these verses : (The Yogin)


should at first draw in the Prana vital air through the
Ida and again expel through the other (viz., the Pingala),
in the prescribed manner (t.e., after Kumbhaka),
Then sucking in the vital air through the Pingala, he
should, after holding it, expel it through the left (Nadl).

For those self-possessed Yogin-s, who always practise


according to this rule, through the solar and lunar
Nadl-s (alternately), the systems of Nadl-s are purified
in the course of a little over three months

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Technique to Purify the cranium


stra Pram a: Sandilyopanishad (Cahpter VII, verses 13-1)

Original Verse

Transliteration
sukhsanastho dakany bahistha pavana
samkykeamnakhgra kumbhayitv savyany recayet | tena
kaplaodhana vtangatasarvarogavinana bhavati || 13-1 ||

93
Translation
(The Yogin), assuming a comfortable posture,
drawing in the air outside through the right (Pingala)
Nadi and performing Kumbhaka, (till it reaches) as far
as the roots of the hair and the tips of the nails, should
expel It through the left (Ida) Nadi. By means of
this, (are accomplished) the purification of the cranium
and the destruction of the diverse diseases inherent in
the Nadl-s, through which the vital air flows.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Ujjayi Pranayama
stra Pram a: Sandilyopanishad (Chapter VI, verse 13-2)

Original Verse


-
-
-

Transliteration
hdaydikahaparyanta sasvana nsbhy anai
pavanamkya yathakti kumbhayitv iay virecya gacchastihan
kuryt | tena lemahara jhargnivardhana bhavati || 13-2 ||
lemaharojjylakaamha- hdaydti | tihan
ujjynmaka pryma kuryt || 13-2 ||

Translation
Drawing in the air through the nostrils slowly, so
as to cause a noise and (so as to fill the region) between
the heart and the throat, holding it in Kumbhaka, as
far as it lies in his power, and expelling it through the
Ida, (the Yogin) should practise (this), while walking
and standing.

94
Therefrom results the increase of the
fire in the belly, which removes phlegm (from the
system) (13-2)

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Sitkari Pranayama
stra Pram a: Sandilyopanishad (Chapter VI, verse 13-3)

Original Verse




- -

Transliteration
vaktrea stkraprvaka vyu ghtv yathakti
kumbhayitv nsbhy recayet |
tena kuttlasyanidr na jyante
stkraprymamha- vaktreeti || 13-3 ||

Translation
Sucking m the air through the mouth, with the
Sltkara (hissing sound), holding it in Kumbhaka as
long as possible, (the Yogin) should expel it through
the nostrils.

Therefrom thirst, hunger and sleep


through indolence, will not be produced. (13-3)

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Sitali Pranayama
stra Pram a: Sandilyopanishad (Chapter VI, verse 13-4)

Original Verse


95
-

Transliteration
jihvay vyu ghtv yathakti kumbhayitv nsbhy
recayet |
tena gulmaplhajvarapittakudhdi nayati
tal tu jihvay || 13-4 ||

Translation
Drawing in the air through the tongue, holding
in Kumbhaka as long as possible, (the. Yogin) should
expel It throug!i the nostrils.

Therefrom, dyspepsia.
enlargement of the spleen, fever, biliousness, hunger
and the hke are destroyed.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Opening the Susumna by Kumbhaka


stra Pram a: Sandilyopanishad (Chapter VI, verse 36/1-4)

Original Verse

-
-

-

-

Transliteration
kucanena kualiny kavamudghya mokadvra
vibhedayet || 36-1 || yena mrgea gantavya taddvra mukhencchdya
prasupt kualin kuilkr sarpavadveit bhavati || 36-2 || s
aktiryena clit syt sa tu mukto bhavati | s kualin

96
kahordhvabhge supt cedyogin muktaye bhavati | bandhanydho
mhnm || 36-3 || idimrgadvaya vihya suumnmrgea
gacchet tadvio parama padam || 36-4 ||

Translation
Forcing open the door of the Kundahni, by constriction
(of the anus), (the Yogin) should burst through the
door of liberation The Kundalinl, sleeping with its face
covering the very door through which (the Yogin has
to move upwards, is encoiled with a crooked form like
a serpent.

By whomsoever that power is roused, he is


venly liberated. Should that power sleep in the portion
above the throat, that will conduce to the liberation of
the Yogin-s.

Should it be below (the throat), that will be


for the bondage of the ignorant. Should he adopt the
Susumna course, giving up the two courses of the Ida
(and the Pingala), then (would he reach), the highest
state of Visnu.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Frequency of practice of pranayama


stra Pram a: Sandilyopanishad (Chapter VI, verse 2)

Original Verse


Transliteration
prtarmadhyadine syamardhartre tu kumbhakn |
anairatiparyanta caturvra samabhyaset || 2 ||

Translation
Early in the morning, at noon, in the evening and
at midnight, (the Yogin) should practise Kumbhaka-s,
gradually (increasing the number) up to eighty, four times

97
every day.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

2 varieties of Kumbhakas & Benefits


stra Pram a: Sandilyopanishad (Chapter VI, verse 13-5,13-6)

Original Verse



-
-
- -


-
-

Transliteration
kumbhaka sa dvividha sahita kevalaceti | recakaprakayukta
sahita | tadvivarjita kevala | kevalasiddhiparyanta sahitamabhyaset |
kevalakumbhake siddhe triu lokeu na tasya durlabha bhavati |
kevalakumbhakt kualinbodho jyate || 13-5 ||
upyopeyakumbhakadvayamha- kumbhaka iti | tata ki jyata
ityatra- kevaleti || 13-5 ||

tata kavapu prasannavadano nirmalalocano'bhivyaktando


nirmuktarogajlo jitabindu pavagnirbhavati || 13-6 ||
tata ki sydityatra tata iti || 13-6 ||

Translation
That Kumbhaka is of two kinds : mixed and pure.
The mixed is conjoint with Recaka (expelling) and
Puraka (in-filling). The pure is devoid of those (two
processes). Till the acquisition of the pure (Kumbhaka)
(the Yogin) should practise the mixed (Kumbhaka).

98
When the pure Kumbhaka has been accomplished,
for him there is nothing unattainable in the three
worlds. From the Kevala-kumbhaka, the rousing
of the Kundalini is brought about.

Thence, (the Yogin) becomes light-bodied, with a


cheerful countenance, with his eyes free from dirt, with
Nada manifested, released from the clutches of groups
of diseases, with his Bindu (semen) under control and
with his vital warmth glowing briskly.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Kevala Kumbhaka
stra Pram a: Yogatattvopanishad (verses 49-51)

Original Verse



Transliteration

tata para yathea tu akta sydvyudhrae || 49 ||


yatheadhradvyo sidhyet kevalakumbhaka |
kevale kumbhake siddhe recapravivarjite || 50 ||
na tasya durlabha kicit triu lokeu vidyate |

Translation
Thereafter he will acquire power to hold the breath as long as desired. By holding the breath a
long as desired, the Kevala Kumbhaka is successfuly accomplished. When the Kevala (mere)
Kumbhaka devoid of the Recaka and the Puraka is attained, there is nothing in all the three
worlds difficult of attainment for that practitioner

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

99
Precise time count for Pranayama
stra Pram a: Yogatattvopanishad (verses 40-43)

Original Verse









Transliteration
jnu pradakiktya na druta na vilambitam |
agulisphoana kuryt s mtr parigyate || 40 ||
iay vyumprya anai oaamtray |
kumbhayet prita pacccatuay tu mtray || 41 ||
recayet pigalny dvtrianmtray puna |
puna pigalayprya prvavat susamhita || 42 ||
prtarmdhyadine syamardhartre ca kumbhakn |
anairatiparyanta caturvra samabhyaset || 43 ||

Translation
(The time taken by one), should he snap the fingers after circum-ambulation, neither too quickly
nor too slowly, of the knee there with, that is known as Matra (unit of measuring time). Filling in
gradually the vital air through the Ida, for a duration of sixteen Matra-s, one should thereafter
hold in the infilled air for duration of sixty-four Matrtas. He should, thereafter, expel (it) through
the Pingala Nadi, for a duration of thirty-two Matra-s. Once again filling in (air) through the
Pingala, (he should do) as before, with due control. He should gradually practise four times
every day, up to eighty Kumbhaka-s, at daybreak, noon, sun-down and at midnight.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

On the DURATION of Pranayama


stra Pram a: Yoga-Cudamany Upanishad (verses 100-103)

100
Original Verse













Transliteration
pro dehasthito yvadapna tu nirundhayet |
ekavsamay mtr rdhvdho gagane sthiti || 100 ||
recaka prakacaiva kumbhaka praavtmaka |
prymo bhavedeva mtrdvdaasayuta || 101 ||
mtrdvdaasayuktau nikaradivkarau |
dojlamabadhnantau jtavyau yogibhi sad || 102 ||
praka dvdaa kuryt kumbhaka oaa bhavet |
recaka daa cokra pryma sa ucyate || 103 ||
adhame dvda mtr madhyame dvigu mat |
uttame trigu prokt prymasya niraya || 104 ||
adhame svedajanana kampo bhavati madhyame |
uttame sthnampnoti tato vyu nirundhayet || 105 ||
baddhapadmsano yog namasktya guru ivam |
nsgradirekk pryma samabhyaset || 106 ||

Translation
As long as the Prana (vital air) remains in the body, (the Yogin) should regulate the Apana (vital
air). Matra (the unit of measurement of the breath) is the time occupied by a single breath
(inspiration and expiration in the normal manner) occupying the ether upwards and downwards.
The Recaka, the Puraka and the Kumbhaka are of the character of Pranava. According to this
computation, the Pranayama is made up of twelve Matras.

101
Then should he perform the Puraka for a duration of twelve Matras. The Kumbhaka would be of
the duration of sixteen Matras, the Recaka of ten Matras and the Omkara as
well {of ten Matra-s). That is known as Pranayama. In (the practice of) the inferior type (the
Pranayama) is twelve Matra-s in duration. In one of the middle type It is considered to be twice
as many. In one of the superior type it is said to be thrice as many.

(In this manner) is the determination of the Pranayama. In one of the inferior type there is
(profuse) perspiration generated , in one of the middle type there is tremour experienced ; m
one of the superior type the Yogin attains the right position. Therefore should one control the
vital air. The Yogm, assuming the Padmasana posture, and saluting his Guru and S'iva,should
practise Prapayama all alone, with his eyes fixed on the tip of the nose.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

BENEFITS of PRANAYAMA and purifying the nadis


stra Pram a: Yogatattvopanishad (verses 44-46)

Original Verse




Transliteration
eva msatraybhysnnuddhistato bhavet |
yad tu nuddhi syt tad cihnni bhyata || 44 ||
jyante yogino dehe tni vakymyaeata |
arralaghut dptirjhargnivivardhanam || 45 ||
katva ca arrasya tad jyeta nicitam |

Translation
By practismg thus for three months, the purification of the Na^i-s will result therefrom. When the
purification of the Nadi-s is attained, then will external symptoms arise in the body of the Yogin. I
shall relate them in their entirety : Lightness of the body, lustre, the rousing of the Jatharagni
(increase of digestive power) and shmness of the body, these will surely result then.

102
Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Nodhaka pryma
Tri-shikhi-brahmanopanishad (95-96)
stra Pram a

Transliteration
hastena dakienaiva payennsikpuam || 95 ||
anai anairatha bahi prakipet pigalnilam |
iay vyumprya brahman oaamtray || 96 ||

Translation
He should press the nasal chamber with his right hand only and should (then) gradually expel
the Pingala breath. Filling the air through the Ida of sixteen measures, he should hold the
filled-in air (by Kumbhaka) of sixty-four measures and expel the Pingala breath well to the
extent of thirty-two measures. In this manner should the (breathing) operation be repeated again
and again, in the inverse and direct order.

Nodhanam
Darshanopanishad (V, 7-10)
stra Pram a

Original Verse



103
Transliteration
iay pramkya prayitvodarasthitam |
tato'gni dehamadhyastha dhyyan jvlvalyutam || 7 ||
bindundasamyuktamagnibja vicintayet |
pacvirecayet samyak pra pigalay budha || 8 ||
puna pigalayprya vahnibjamanusmaret |
punarvirecayeddhmniayaiva anai anai || 9 ||
tricaturvsara vtha tricaturvrameva ca |
aktvo vicarennitya rahasyeva trisadhiu || 10 ||

Translation
Drawing the Prana vital air through the Ida, augmenting (the vital air) standing in the belly, then
meditating upon the fire flaming all round in the middle of the body, he should conceive of
("Ram") the seed of fire with Hindu and Nada; then should the wise man expel the Prana well
through the Pingala. Again, filling up through the Pingala, he should call to memory the seed of
fire. Again should the man of intellect gradually expel the air through the Ida alone. For three or
four days, or for three or four times every day, practising thus, in seclusion, six times during
each of the three Sarpdhi-s (junctions) constantly should he move about.

Pranayama with Pranava Mantra


Darshanopanishad (VI, 3-6)
stra Pram a

Original Verse








Transliteration
iay vyumkya prayitvodarasthitam |
anai oaabhirmtrairakra tatra sasmaret || 3 ||
prita dhrayet pacccatuay tu mtray |

104
ukramrtimatrpi sasmaran praava japet || 4 ||
yvadv akyate tvaddhrayejjapatatpara |
prita recayet pacnmakrenila budha || 5 ||
anai pigalay tatra dvtrianmtray puna |
prymo bhavedea tatacaiva samabhyaset || 6 ||

Translation
Drawing the vital air through the Ida and filling up (the air) standing in the belly (with it), slowly
should one remember the letter " A " there, for the duration of sixteen Matra-s. The filled up (air)
should be held thereafter for the duration of sixty-four Matra-s. Here also should he remember
the form of the letter " U " and mutter the Pranava (mentally). Intent on prayer he should hold
(the air) as long as it is possible (for him to do so). Thereafter the wise man should expel the
filled-in air with (the remembrance of) the letter " M," through the Pingala, for a duration of
thirty-two Matra-s therein, slowly again. This will be Pranayama Thus should he practise even
thereafter.

Pranayama with Pranava mantra (2)


Darshanopanishad (VI, 7-10)
stra Pram a

Original Verse

Transliteration
puna pigalayprya mtrai oaabhistath |
akramrtimatrpi smaredekgramnasa || 7 ||
dhrayet prita vidvn praava sajapan va |
ukramrti sa dhyyan catuay tu mtray || 8 ||
makra tu smaran pacdrecayediaynilam |
evameva puna kurydiayprya buddhimn || 9 ||
eva samabhyasennitya pryma munvara |
evamabhysato nitya amsd jnavn bhavet || 10 ||

105
Translation
Again, filling up through the Pingala, similarly, for a duration of sixteen Matras, should he here
also remember the form of the letter " A," with the one pointed mind. The knowing one should
hold the filled in air, muttering the Pranava, with full control (over himself), meditating on the
form of the letter " U " for a duration of sixty-four Matras ; he should then expel the air through
the Ida, remembering the letter " M ". The knowing one should repeat again in this manner,
filing through the Ida and in this manner practise Prapayama daily, O mighty sage !

Pranayama with Kumbhaka


Darshanopanishad (VI, 21-23)
stra Pram a

Original Verse




Transliteration
viniyogn pravakymi prymasya suvrata |
sadhyayorbrhmakle'pi madhyhne vthav sad || 21 ||
bhya pra samkya prayitvodarea ca |
nsgre nbhimadhye ca pdguhe ca dhrat || 22 ||
sarvarogavinirmukto jvedvaraata nara |

Translation
Drawing in the Prana air outside and filling up with (that in) the belly, in the morning and
evening twilights, in the hour before the dawn (Brahma) at noon or at all times, and holding it at
the tip of the nose, in the middle navel and at the big toes of the feet, the man will live for a
hundred years, and of all diseases.

Effect of the Pranayama with Kumbhakas


Darshanopanishad (VI, 23-24)
stra Pram a

106
Original Verse



Transliteration
nsgradhradvpi jito bhavati suvrata || 23 ||
sarvaroganivtti synnbhimadhye tu dhrat |
arralaghut vipra pdguhanirodhant || 24 ||

Translation
By one holding it at the tip of the nose, O thou of austere vow! will (the Prana "air) be brought
under complete control , by holding it /in the middle of the navel there will be avoidance of all
diseases ; by confining it to the big toes of the feet, O Brahman ' there will be lightness of the
body.

Shitali Pranayama
Darshanopanishad (VI, 25-26)
stra Pram a

Original Verse




Transliteration
jihvay vyumkya ya pibet satata nara |
ramadhavinirmukto yog nrogatmiyt || 25 ||
jihvay vyumkya jihvmle nirodhayet |
pibedamtamavyagra sakala sukhampnuyt || 26 ||

Translation
He who always drinks air by inhaling it through the tongue, that, Yogin will attain immunity from
disease, and of fatigue, and thirst ; he who should confine the air at the root of the tongue, after

107
inhaling it by means of the tongue, will coolly drink the nectar of immortality and enjoy all
happiness ;

Pranayama through left nostril


Darshanopanishad (VI, 27)
stra Pram a

Original Verse


Transliteration
iay vyumkya bhrvormadhye nirodhayet |
ya pibedamta uddha vydhibhirmucyate hi sa || 27 ||

Translation
He who, after inhaling the air through the Ida, confines it at the middle of the eyebrows, will drink
pure nectar and will surely be released from all diseases.

Pranayama with kumbhaka in navel


Darshanopanishad (VI, 28)
stra Pram a

Original Verse

Transliteration
iay vedatattvaja tath pigalayaiva ca |
nbhau nirodhayettena vydhibhirmucyate nara || 28 ||

Translation
O thou, the knower of the truth of the Veda! He who confines (the air inhaled), through the Ida
as well as the Pingala, in the navel, that man is released from all diseases.

108
Shitali Kumbhaka
Darshanopanishad (VI, 28-29)
stra Pram a

Original Verse


Transliteration
msamtra trisadhyy jihvayropya mrutam |
amta ca pibannbhau manda manda nirodhayet || 29 ||
vtaj pittaj do nayantyeva na saaya |

Translation
If, during the three Samdhyas (twilights) for one full month, one should, after inhaling the air by
means of the tongue, and drinking that nectar little by little, confine it in the navel, (for him) all
ailments arising from a preponderance of Vata (wind) and Pitta (bile) will undoubtedly perish.

Kumbhakas to heal diseases of the head


Darshanopanishad (VI, 30-31)
stra Pram a

Original Verse




Transliteration
nsbhy vyumkya netradvandve nirodhayet || 30 ||
netrarog vinayanti tath rotranirodhant |
tath vyu samropya dhrayecchirasi sthitam || 31 ||
irorog vinayanti satyamukta hi skte |

109
Translation
Should he confine the air in the pair of eyes, after inhaling it through the nostrils, all
eye-diseases vanish ; so also, by confinement (of air) in the two ears (all ear-diseases) ;
similarly after inhaling the air, should he hold it in the head, all diseases of the head vanish
The truth has been told O Samkrti.

4 kinds of pranayama
stra Pram a: Yoga Kundali-Upanishad (Cahpter 1, 19-21)

Original Verse





Transliteration
prarodhamathedn pravakymi samsata |
praca dehago vyuryma kumbhaka smta || 19 ||
sa eva dvividha prokta sahita kevalastath |
yvat kevalasiddhi syt tvat sahitamabhyaset || 20 ||
sryojjy tal ca bhastr caiva caturthik |
bhedaireva sama kumbho ya syt sahitakumbhaka || 21 ||

Translation
Then I shall presently relate briefly about the control of the vital air. Prana is air coursing through
the body and Ayama is said to be Kumbhaka (holding under control). The same is said to be of
two kinds: the combined (Pranayama) and that (which is practised) alone by itself. One should
practise the combined Pranayama till he attains success in the (practice of Kumbhaka) alone by
itself. The Kumbhaka which is practised along with Surya, Ujjayi, Siitali and Bhastrl as the
fourth, that is the combined Kumbhaka.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

110
The Surya Kumbhaka - A powerful purifying technique
stra Pram a: Yoga Kundali-Upanishad (Chapter 1, 22-26)

Original Verse







Transliteration
pavitre nirjane dee arkardivivarjite |
dhanupramaparyante tgnijalavarjite || 22 ||
pavitre ntyuccance hysane sukhade sukhe |
baddhapadmsana ktv sarasvatystu clanam || 23 ||
dakany samkya bahiha pavana anai |
yathea prayedvyu recayediay tata || 24 ||
kaplaodhane vpi recayet pavana anai |
catuka vtadoa tu kmidoa nihanti ca || 25 ||
puna punarida krya sryabhedamudhtam |

Translation
In a hallowed and secluded spot devoid of pebbles and the like, which is within the ambit of a
bow (in extent), devoid of chillness, fire and water, sacred, on a seat neither high nor low, which
gives comfort and is easy to take, assuming the baddha-padmasana posture, and with the
rousing of the Sarasvati, slowly drawing in the external air through the right Nadi one should
fill-in the air as much as could be desired and then expel it through the Ida or drive up the air
slowly for purifying the skull. This destroys the four kinds of disorders arising out of Vata and
also intestinal worms. This should be practised again and again and is known as the Surya
variety.

Credits:

111
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:

The Ujjayi Kumbhaka - Easy technique to relieve your Cold!


stra Pram a: Yoga Kundali-Upanishad (Chapter 1, 26-29)

Original Verse

Transliteration
mukha sayamya nbhymkya pavana anai || 26 ||
yath lagati kahttu hdayvadhi sasvanam |
prvavat kumbhayet pra recayediay tata || 27 ||
roditnalahara galalemahara param |
sarvarogahara puya dehnalavivardhanam || 28 ||
njalodara dhtugatadoavinanam |
gacchatastihata kryamujjyykhya tu kumbhakam || 29 ||

Translation
With the mouth well under control, slowly drawing the air through the two Nadis (Ida and
Pingala) in such a way that it may occupy the space from the throat up to the heart, making a
noise, one should hold the vital air as before and then expel it through the Ida. This meritorious
and excellent practice removes the heat produced in the head, and phlegm of the neck and
further, drives away all diseases and raises the warmth of the body; and destroys the dropsy of
the Nadis and the disorders affecting the humours. This should be performed by one while
moving and standing and is known as the Kumbhaka called Ujjayl.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

112
Sitali-Kumbhaka - Great healing technique!
stra Pram a: Yoga Kundali-Upanishad (Cahpter 1, 30-31)

Original Verse



Transliteration
jihvay vyumkya prvavat kumbhakdanu |
anaistu ghrarandhrbhy recayedanila sudh || 30 ||

gulmaplhdikn don kaya pitta jvara tm |


vii tal nma kumbhako'ya nihanti ca || 31 ||

Translation
The man of clear intellect should, after (performing) Kumbhaka as before, draw in the air:
through the tongue and should slowly expel it through the two nostrils. Dyspepsia, enlargement
of the spleen and the like disorders, consumption, biliousness, fever, thirst and poisons, this
Kumbhaka known as Sitali kills.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The Bhastrika Kumbhaka - Spark the inner fire of Health!


stra Pram a: Yoga Kundali-Upanishad (Cahpter 1, 32-39)

Original Verse





113











Transliteration
mukha sayamya yatnena pra ghrena recayet || 32 ||
yath lagati kahttu kaple sasvana tata |
vegena prayet kiciddhtpadmvadhi mrutam || 33 ||
punarvirecayet tadvat prayecca puna puna |
yathaiva lohakr bhastrvegena clyate || 34 ||
tathaiva svaarrastha clayet pavana anai |
yath ramo bhaveddehe tath sryea recayet || 35 ||
yathodara bhavet pra pavanena tath laghu |
dhrayannsikmadhya tarjanbhy vin dham || 36 ||
kumbhaka prvavat ktv recayediaynilam |
kahotthitnalahara arrgnivivardhanam || 37 ||
kualbodhaka puya ppaghna ubhada sukham |
brahmanmukhntasthakaphdyargalananam || 38 ||
guatrayasamudbhtagranthitrayavibhedakam |
vieeaiva kartavya bhastrkhya kumbhaka tvidam || 39 ||

Translation
The man of clear intellect, after assuming the Padmasana posture, and keeping his neck and
belly in a line, controlling well the mouth with effort, should expel the vital air through the nose,
in such a way that it occupies with a noise the cranium from the titroat. He should fill in a little air
up to the lotus of the heart. He should again expel it as before and fill it in, again and again.

Even as the pair of bellows of blacksmiths is blown in quick succession, in the same manner
should he cause the air in the body to move slowly. Until fatigue is experienced by the body, he
should expel the air through the solar Nadi until the belly becomes filled with the air, lightly
holding the middle of the nose with the two forefingers, but not tightly, performing Kumbhaka as
before, he should expel the air through the Ida. This, which takes away the heat produced in the
throat, raises the warmth of the body, kindles the Kundali, is endowed with good qualities and
kills sin, is auspicious and health-giving, destroys the phlegm and other obstruction in the
114
interior of the mouth of the Brahma-nadl, breaks through the three kinds of swelling brought
about by the operation of the three Guna-s, should be specially performed. This is known as
the Kumbhaka called the Bhastra.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

How to start the practice of Kumbhakas?


stra Pram a Yoga Kundali-Upanishad (Chapter 1, 54-55)

Original Verse



Transliteration
prathame divase krya kumbhakn catuayam |
pratyeka daasakhyka dvitye pacabhistath || 54 ||
viatyala ttye'hni pacavddhy dine dine |
kartavya kumbhako nitya bandhatrayasamanvita || 55 ||

Translation
On the first day should be practised the four kinds of Kumbhakas, (at the rate of) ten of each
several kind. On the second day in the same way, but with the number increased by five. On the
third day, twenty (of each kind) will do. Hence, Everyday, b increasing the number by five
(progressively) per day, the Kumbhaka should be performed everyday along with the three
Bandha-s.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Pranayama and Kundalini Awakening




115
vrajetpro viej jva iccay kuilkti |
drghtm s mahdev paraketram parpar || 154 ||

Prana and apana, having moved swiftly in a distinct direction, by the wish of kundalini, that great
goddess stretches (elongates herself) and becomes the supreme place of pilgrimage of both
manifest and unmanifest. 154

Ham - Sa Breathing Teachnique




sakrea bahiryti hakrea viet puna |


hasahasetyamu mantra jvo japati nityaa ||155b||

The breath is exhaled with the sound 'Ha' and inhaled again with the sound 'Sa'. Thus the
individual always repeats this particular mantra Hamsa.
(This verse is found only in some versions of Vijnana Bhairava; hence it is given as 155b)

Equalizing Prana and meditation on Siva


Ghopanyam prayatnena yath ratnakarandakam

Kasyachinnaiva vaktavyam kulastrsuratam yath

Having equalized the outbreath and inbreath(pran.a and apana) and having enabled

the breath to flow through within the central channel(susumna) and having arrested

the workings of inbreath and outbreath, the well-skilled sadhaka should deeply

meditate on Lord Siva. 13

Achieving union with Shiva through such practice


avinabhava samyukto jyotirupam sunirmalam&& 14

116
susuksmam vyapakam nityam nirvikalpam sadabudhah&

Through the continued practice of such discipline, the sadhaka becomes capable

of establishing himself in unfailing and inseparable union with the luminous form

which is extremely subtle, pervasive, eternal and immutable. 14

Sagarbha Pranayama in 3 kinds, and control of breath


uttama madhyama mandas sagarbhah trividhah smrtah&& 15

pran.ayamamsca tan kuryat pura kumbhaka recakan&

The specific kind of pran.ayama known as sagarbha pran.ayama is of three kinds


the superior, intermediary and slow. The sadhaka should practice the control of
breath through puraka(inbreath), kumbhaka(retention of breath) and
recaka(outbreath).15

Effect of Pranayama, Dharana, Pratyahara, Dhyana


pran.ayamair dahed dosan dharan.abhistu kilbisam&& 16

pratyaharen.a samsargan dhyanenanasvaran gun.an&

By the practice of pran.ayama, the sadhaka incinerates all the defilements. By


dharan.a, he annihilates all of his sinful effects. By pratyahara, he maintains himself
completely free from the negative thoughts and vices. And by dhyana, he becomes
capable of nullifying the effects of even those qualities which do not decay . 16

Description of Puraka
udaram purayitvatu vayuna yavadipsitam&& 17
pran.ayamo bhavedevam purako deha purakah&

Inhaling the breath deeply to the extent possible and filling up the stomach
with the breath taken inside is the mode of pran.ayama known as puraka. 17

117
Description of Kumbhaka

pidhaya srva dvaran.i nisvasocchvasa varjitah&& 18


sampurna kumbhavat tisthet pran.ayamah sa kumbhakah&

Closing all the passages meant for the flow of prana and keeping free from
inhalation and exhalation, the sadhaka should remain seated like a vessel
(kumbha) completely filled up to its mouth.This mode of pran.ayama is
known as kumbhaka.18

Description of Rechaka

tatordhvam recayet vayum mrdu nisvasa samyutam |


recakastvesa vikhyatah pran.a samsaya karakah ||19||

The sadhaka should empty the stomach by slowly exhaling the prana. This mode of
pran.ayama is known as recaka which is instrumental in driving the prana out. 19

Description of Matra
prasarya cagra hastam tu janum krtva pradaksin.am&& 20

chotikam tu tato dadyan matraisatvabhidhiyate&

Stretching the forearm , if one encircles his knee once from left to right

simultaneously snapping his fingers, the time taken for doing such encircling once

is called matra. 20

Description of Tala (Twelve Matras)


matra dvadasa vijneayah praman.am tala samjnakam&& 21

Twelve matras make one measure known as tala. 21

118
Level of Pranayama Based on Number of Talas
tala dvadasakam jneyam pran.ayamastu kanyasah&

madyamasca caturvisaj jyesthas taddvigun.o bhavet&& 22

The pran.ayama done with the duration of 12 talas is of lower kind. That which is
done with the duration of 24 talas is of intermediary type. The supreme kind of
pran.ayama is that which is done with the duration of 48 talas. 22

Yogi to Increase One Tala per day in Practice of Pranayama


ekaikam vardhayen matram pratyaham yogavittamah&

na tvren.a vilambena kramen.aiva vivardhayet&& 23

The sadhaka who has known well the system of yoga should increase the duration of
pran.ayama by one tala day by day . Increasing the duration of pran.ayama should
not be done very swiftly or very slowly. He should increase the duration gradually and
in due order. 23

On Pratyahara

Sadashivas Description of Pratyhra


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (12-15)
~

Original Verse
||
|

119
||

|
- ||
|
- ||
.

Transliteration
emekatama badhv vitatyorassthala samam ||12||
haste hastatala vmahastasya dakiam |
tatsvakyakara kryo drgha vmakara karam ||13||
vmajnusamyukta dakia vmake nyaset |
ajali vsparvttis - samadtimathssnayet ||14||
tadnya hdisthpya punaryta samharet |
tvadyvat-sthita jta pratyhrassa ucyate ||15||
.

Translation
Having assumed any one of the postures stated above and keeping the chest erect, one should
place the right palm on the left and the right leg on the left knee-joint. He should keep the joined
palms just in below his navel and should hold a straight look. Keeping his mind on the
heart-lotus, he should keep himself detached from the external objects and senses. He should
be this state of restraint so doing as he is in the yogic practice. This kind of retention of mind is
known as pratyhra.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Pratyahara: withdrawal through Kumbhaka


stra Pram a Yoga-Tattvopa-Upanishad (68)

Original Verse


-

Transliteration
indriyndriyrthebhyo yatpratyharaa sphuam || 68 ||
yog kumbhakamsthya pratyhra sa ucyate |
pratyhrasvarpamha- indriyti || 68 ||

120
Translation
The withdrawal of the organs of perception and action from the objects of pleasure is
Pratyahara of the plain variety ; but the withdrawal by the Yogin through the performance of
Kumbhaka is what is called Pratyahara.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Pratyahara


indriyadvraka sarva sukhadukhdisagamam |


itndriyi santyajya svastha svtmani vartate || 136 ||

All the doors of perception produce pain and pleasure through contact with the senses. Thus,
casting aside (the sensory objects) and withdrawing (the senses) within, one abides in one's
own self. 136

On Bandhas

3 Bandhas
stra Pram a: Sandilyopanishad (Cahpter VII, verses 11-12)

Original Verse



Transliteration
praknte tu kartavyo bandho jladharbhidha |
kumbhaknte recakdau bandho jladharbhidha || 11 ||
adhasttkucanenu kahasakocane kte |
madhye pacimatnena syt pro brahmaniga || 12 ||

121
Translation
The Bandha, known as the Jalam-dhara, should be
performed at the end of the in-filling of breath. The
Uddiyanaka (Bandha) (should be performed) after
Kumbhaka (holding the breath) and before expulsion
(of the vital air).

By constriction (of the anus) below,


and when constriction of the throat is made suddenly,
by Pas'cima-tana in the middle, the Prana (vital air)
will course through the Brahma-nadl.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Uddiyana Bandha: the Anti-aging technique


stra Pram a: Varahopanishad (Cahpter V, verses 6-9)

Original Verse






Transliteration
uya kurute yasmdavirnta mahkhaga || 6 ||
uyiya tadeva syt tatra bandho'bhidhyate |
uiyo hyasau bandho mtyumtagakesar || 7 ||
tasya bhuktistano kyt tasya bandho hi dukara |
agnau tu calite kukau vedan jyate bham || 8 ||
na kry kudhitenpi npi vumtravegin |
hita mita ca bhoktavya stokastokamanekadh || 9 ||

Translation

122
For the reason that the great bird performs soaring
without fatigue, for that very reason, there should be
(the practice of Uddiyana. Thence the Bandha
derives its name. This Uddiyana-bandha is verily the
Lion of the elephant of death.

The release from that


depends upon the virility of the body. The Bandha of
that description is difficult of accomplishment, (as it
cannot be easily performed at all times). When the
fire in the belly is disturbed, intense pain is produced.
It should not be performed by a hungry man, nor by
one who is given to sudden evacuation of faeces and
urine.

(Food) conducive to health and temperate,


should be eaten, little by little and several times.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The 3 Bandhas - success to the accomplishment of Yoga


stra Pram a: Yoga-Tattvopanishad (118-122)

Original Verse








Transliteration
kahamkucya hdaye sthpayed dhay dhiy || 118 ||
bandho jladharkhyo'ya mtyumtagakesar |
bandho yena suumny prastyate yata || 119 ||
uykhyo hi bandho'ya yogibhi samudhta |
pribhgena sapya yonimkucayed dham || 120 ||

123
apnamrdhvamutthpya yonibandho'yamucyate |
prpnau ndabind mlabandhena caikatm || 121 ||
gatv yogasya sasiddhi yacchato ntra saaya |

Translation
Constricting the throat (the Yogin) should conceive. It as the heart with a firm intellect. This is
known as the Jalatmdhara-bandha, the lion of the elephant of death. That Bandha, whereby the
Prana (vital air) will leap upwards into the Susumna Nadi and for that reason known as the
Uddyana Bandha, this is wellknown to the Yogin-s. Pressing with the heels, (the Yogin) should
constrict the genitals firmly, forcing upwards the Apana vital air. This is known as the
Yoni-bandha. The Prana and the Apana, are the Nada and the Bindu respectively and attaining
oneness through the Mulabandha, they impart success to the accomplishment of Yoga. There
is no doubt about this.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

The Mula Bandha Explained


stra Pram a: Yoga-Sikhopanishad (104-105)

Original Verse

Transliteration
guda pry tu sapya vyumkucayed balt |
vra vra yath cordhva samyti samraa || 104 ||
prpnau nndabind mlabandhena caikatm |
gatv yogasya sasiddhi yacchato ntra saaya || 105 ||

Translation
Pressing the anus with the heel, (the practitioner)
should forcibly draw up the vital air in such a way
that the air would move upwards stage by stage. The
Prana and Apana (vital airs), as also the Nada (Intellect)

124
and the Bindu (mind), becoming one by means of the
Mula-bandha, bestow the successful accomplishment
of Yoga. Herein there is no doubt.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Uddyana Bandha explained


stra Pram a: Yoga-Sikhopanishad (106-109)

Original Verse






Transliteration
kumbhaknte recakdau kartavyastiyaka |
bandho yena suumny prastyate yata || 106 ||
tasmduyakhyo'ya yogibhi samudhta |
uiya tu sahaja guru kathita sad || 107 ||
abhyaset tadatandrastu vddho'pi taruo bhavet |
nbherrdhvamadhacpi ta kuryt prayatnata || 108 ||
msamabhyasenmtyu jayatyeva na saaya |

Translation
The Uddiyana-bandha should be performed at the
close of the Kumbhaka and before the Recaka (expulsion
of vital air). For the reason that by (such
Bandha) the Prana (vital air) would spring up in the
Susumna, this is said to be what is called Uddiyana by
Yogin-s. Uddiyana is always communicated by the
Guru in the natural course. (The practitioner) should
practise it without sloth, (whereupon) even an old man

125
would turn young. He should, with effort, make constriction
above and below the navel. Should he practise
it for six months, he will verily conquer death ; there
is no doubt (about it). (106-109)

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

The Jalamdhara Bandha explained


stra Pram a: Yoga-Sikhopanishad (109-112)

Original Verse







Transliteration
praknte tu kartavyo bandho jladharbhidha || 109 ||
kahasakocarpo'sau vyumrganirodhaka |
kahamkucya hdaye sthpayed dhamicchay || 110 ||
bandho jladharkhyo'yamamtpyyakraka |
adhastt kucanenu kahasakocane kte || 111 ||
madhye pacimatena syt pro brahmaniga |
kualy granthitrayavibhedanena nirvikalpakaprpti
vajrsanasthito yog clayitv tu kualm || 112 ||

Translation
The Bandha known as Jalamdhara should be
performed at the close of the Puraka (in-filling the vital
air). This is of the form of constricting the throat
with a view to obstruct the passage of vital air. After
constricting the throat, he should establish (the vital

126
air) firmly in the bosom. This is known as the Jalamdhara-
bandha, which causes the full flow of nectar.
Should the constriction of the throat be made with
the immediate contraction of the nether part, by (performing)
Pas'cima-tana in the middle, the Prana (vital
air) will reach the Brahma-nadl.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The 3 Bandhas - Instructed by Sadashiva


stra Pram a: Yoga-Sikhopanishad (101-103)

Original Verse






Transliteration
bandhatrayamathedn pravakymi yathkramam |
nitya ktena tensau vyorjayamavpnuyt || 101 ||
caturmapi bhedn kumbhake samupasthite |
bandhatrayamida krya vakyama may hi tat || 102 ||
prathamo mlabandhastu dvityoyabhidha |
jladharasttyastu lakaa kathaymyaham || 103 ||

Translation
I shall now relate, in the prescribed order, the
three Bandha-s, by performing which, this (practitioner)
will attain the conquest of vital air. When Kumbhaka
of the four varieties has been successfully accomplished,
this three-fold Bandha should be performed. That
is related by me presently. The first is Mula-bandha ;
the second is what is known as Uddiyana ; the third
is Jalamdhara.

127
Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Maha Bandha
stra Pram a: Yoga-Tattvopanishad (112-115)

Original Verse









Transliteration
pri vmasya pdasya yonisthne niyojayet |
prasrya dakia pda hastbhy dhrayed dham || 112 ||
cubuka hdi vinyasya prayedvyun puna |
kumbhakena yathakty dhrayitv tu recayet || 113 ||
vmgena samabhyasya dakgena samabhyaset |
prasritastu ya pdastamurpari mnayet || 114 ||
ayameva mahbandha ubhayatraivamabhyaset |

Translation
(The Yogin) should place the hind part of the left foot on the genitals and stretching out the right
foot, should hold it firmly with both hands. Placing the chin on the heart, again he should infill
with air and holding it with Kumbhaka, as far as it lies in his power, should expel it. Having
practised first with the left side of the body, he should then practise with the right side.
Whichever foot is stretched out, he should mount it on the thigh (of the other leg). This is the
Maha-bandha and one should practise it bothways in this manner.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Advanced Yogic Practices: 3 Types of Bandhas Revealed


stra Pram a: Yoga Kundali-Upanishad (Chapter 1, 40-41)

128
Original Verse

Transliteration
caturmapi bhedn kumbhake samupasthite |
bandhatrayamida krya yogibhirvtakalmaai || 40 ||
prathamo mlabandhastu dvityoyabhidha |
jladharasttyastu te lakaamucyate || 41 ||

Translation
When Kumbhaka of the four varieties has been well mastered, these three Bandhas should be
practised by the Yogins devoid of impurities. The first is the Mula-Bandha. The second is named
Uddiyana. The third is the Jalamdhara.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Mula Bandha
stra Pram a: Dhyana-bindopanisad (Verse 73-74)

Original Verse

Transliteration
apnaprayoraikya kaynmtrapurayo || 73 ||
yuv bhavati vddho'pi satata mlabandhant |
pribhgena sapya yonimkucayedgudam || 74 ||

129
Translation
By the diminution of urine and fences is attained the union of the Prana and the Apana vital airs.
By performing Mula-bandha always, even an old man becomes young. By pressing the genitals
with the heels, (the Yogin) should contract the anus, by drawing the Apana upwards : This is
known as Mulabandha.

Key words: Description and benefit of Mula Bandha

Credits:
The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE ADYAR
LIBRARY, 1938

Amazing description of The Mula-bandha - for True Yogis!


stra Pram a: Yoga Kundali-Upanishad (Chapter 1, 42-46)

Original Verse









Transliteration
adhogatimapna vai rdhvaga kurute balt |
kucanena ta prhurmlabandho'yamucyate || 42 ||
apne cordhvage yte saprpte vahnimaale |
tato'nalaikh drgh vardhate vyun hat || 43 ||
tato ytau vahnyapnau pramuasvarpakam |
tentyantapradptena jvalano dehajastath || 44 ||
tena kualin supt satapt saprabudhyate |
dahatabhujagva nivasya jut vrajet || 45 ||
bilapraveato yatra brahmanyantara brajet |
tasmnnitya mlabandha kartavyo yogibhi sad || 46 ||

130
Translation
When one makes the Apana with the downward course move upwards by force, by constriction
(of the sphincter-muscle of the rectum) as they call it, this is known as Mula-bandha. When the
Apana coursing upwards reaches the region of fire, then the flame of fire, caused by the vital air
to move up, increases in its height. When the fire and the Apana reach the heated Prana (vital
air), then by that (Prapa) in an overheated condition is a flame generated in the body. By that
flame the sleeping Kundalini, being very much heated, is roused and like a snake belaboured
with a stick, becomes erect with hissing and by way of entering its hole, reaches the interior of
the Brahma-nadi - Hence should always be practised the Mula-bandha by the Yogins.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

The Uddiyana Bandha described by Sadashiva


stra Pram a: Yoga Kundali-Upanishad (Chapter 1, 47-50)

Original Verse








Transliteration
kumbhaknte recakdau kartavyastiyaka |
bandho yena suumny prastyate yata || 47 ||
tasmduyakhyo'ya yogibhi samudhta |
sati vajrsane pdau karbhy dhrayed dham || 48 ||
gulphadeasampe ca kanda tatra prapayet |
pacima tamudare dhrayeddhdaye gale || 49 ||
anai anairyad prastundasadhi nigacchati |
tundadoa vinirdhya kartavya satata anai || 50 ||

131
Translation
After the Kumbhaka and before expelling the vital air, the Uddiyanaka has to be performed, by
which Bandha the Prana (vital air), rises up into the Susumna Nadi and for that reason this has
been called by Yogins by the name of Uddiyana. While in the Vajrasana posture, one should
firmly hold with the two hands the two feet and press the knot near the region of the ankles
against them. Then he should resort to the Pascima-tana in the belly, the heart and the neck
whereby the Prana (vital air), would slowly and steadily reach the junction of the belly. This
should always be performed slowly, after shaking off all disorders of the belly.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

How to practice Uddiyana Bandha


stra Pram a: Dhyana-bindopanisad (Verse 75-77)

Original Verse

Transliteration
apnamrdhvamutkya mlabandho'yamucyate |
uya kurute yasmdavirntamahkhaga || 75 ||

uiya tadeva syttatra bandho vidhyate |


udare pacima ta nbherrdhva tu krayet || 76 ||

uiyo'pyatha bandho mtyumtagakesar |


badhnti hi irojtamadhogminabhojalam || 77 ||

132
Translation
By what means a great bird soars up without rest, that alone is the Uddiyana and a Bandha is
prescribed therefor. One should assume the Pascima-tana (constricting the belly) posture in the
belly above the navel. This will be the Uddiyana-bandha, the lion which will quell the elephant of
Death, and which binds (the disease-generating) phlegm which is the water of Ether having its
origin at the (thousand petalled lotus of the) head, flowing downwards.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Description and benefits of Uddiyana Bandha

How to perform the Jalamdhara Bandha


stra Pram a: Yoga Kundali-Upanishad (Chapter 1, verses 51-53)

Original Verse





Transliteration
praknte tu kartavyo bandho jladharbhidha |
kahasakocarpo'sau vyumrganirodhaka || 51 ||
adhastt kucanenu kahasakocane kte |
madhye pacimatena syt pro brahmaniga || 52 ||
prvoktena krameaiva samyagsanamsthita |
clana tu sarasvaty ktv pra nirodhayet || 53 ||

Translation
The Bandha, known as the Jalamdhara, should be performed at the end of the Puraka (after
inhalation). This is causing obstruction to the passage of the vital air, of the form of constricting
the throat. When constriction of the throat is made by suddenly contracting the nether part of it

133
and with the Pascima-tana of the middle, the vital air will enter the Brahma-nadi. Having
assumed the proper posture well, in the manner described above and roused the Sarasvatl, he
should control the Prana-air.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Jalamdhara Bandha
stra Pram a: Dhyana-bindopanisad (Verse 78)

Original Verse

Transliteration
tato jladharo bandha kahadukhaughanana |
jladhare kte bandhe kahasakocalakae || 78 ||

Translation
Then the Jalam-dhara-bandha, which destroys the flood of ailments in the throat, when the
Jalam-dhara-bandha, which is characterized by the constriction of the throat, is made.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Description and benefits of Jalam-dhara Bandha

The Three Bandhas - Anti-Aging and Enlightening!


stra Pram a: Yoga Cudamany Upanishad (45-51)

Original Verse

134

Transliteration
apnaprayoraikya kaynmtrapurayo |
yuv bhavati vddho'pi satata mlabandhant || 47 ||

oya kurute yasmdavirnta mahkhaga |


oiya tadeva synmtyumtagakesar || 48 ||

udart pacima tamadhonbhernigadyate |


oyamudare bandhastatra bandho vidhyate || 49 ||

badhnti hi irojtamadhogmi nabhojalam |


tato jladharo bandha kahadukhaughanana || 50 ||

jladhare kte bandhe kahadukhaughanane |


na pya patatyagnau na ca vyu pradhvati || 51 ||

Translation
The nabho-mudra (Khecari) is the great mudra. That Yogin who knows the Odyana, Jalamdhara
and Mula-bandha is the receptacle of Liberation. That is known as the Mula-bandha, wherein,
having pressed the gentials with the kick of the heel and firmly contracted the same, (the Yogin)
should draw the Apana vital air upwards. Even an old man always becomes a young man by
means of the Mula-bandha, on account of the union of the Prana and Apana vital airs and the
diminution of urine and faeces. Whereby the great bird soars high without effort, that alone is
the Odyana, the lion of the elephant of death. Behind the belly and below the navel, the Bandha
is known as the (Pascima) Tana, while it is known as the Odyana in the belly, where a Bandha
is prescribed. Whereby one binds the water of ether having its origin in the head and flowing
downwards, for that reason (it is known as) the Jalamdhara-bandha, which destroys the
numerous ailments of the throat. When the Jalamdhara bandha, which destroys the numerous
ailments of the throat, is effected, neither does the nectar flow into the fire, nor does the vital air
leap forwards.
135
Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

On Dharana
Note: Dharana is one of the 6 limbs of the Shashtanga Yoga of Sadashiva. In this section,
selected Yoga Upanishads reveal specific techniques of Dharana.

Definition of Dharana - Shastra Pramana


Tejo-bindupanishad (35)
stra Pram a

Original Verse

Transliteration
yatra yatra mano yti brahmaastatra darant |
manas dhraa caiva dhra s par mat || 35 ||

Translation
The state of abstraction attained by the mind, when it sees the Brahman whithersoever it might
traverse, is known as the Supreme Dharana.

Definition of Dharana - Atma Pramana


Atma Pram a

Paramahamsa Nithyananda defines:


Dharana needs to be understood in a deeper way. If you are able to absorb energy without
breathing, that is the breathing without thoughts, the veil which covers your inner light is lifted;
removed. Your mind is now capable of expressing what it carries in its seed form. It can just
create any world you want. The science and ability to project anything you want and enjoy is
dharana.

YouTube video : Ashtanga Yoga Dharana, power of your mind


https://www.youtube.com/watch?v=z29JwvWkNfE

136
Dharana: beholding the Atman through every sense
stra Pram a Yoga-Tattvopa-Upanishad (69-72)

Original Verse





Transliteration
yadyat payati cakurbhy tattadtmeti bhvayet || 69 ||
yadyacchoti karbhy tattadtmeti bhvayet |
labhate nsay yadyat tattadtmeti bhvayet || 70 ||
jihvay yadrasa hyatti tattadtmeti bhvayet |
tvac yadyat spedyog tattadtmeti bhvayet || 71 ||
eva jnendriy tu tattadtmani dhrayet |

Translation
Whatever the Yogin sees with his eyes, he should conceive of all that as the Atman. Whatever
one hears with his ears, he should conceive of all that as the Atman. Whatever he scents with
his nose, he should conceive of all that as the Atman. Whatever taste he feels with his tongue,
he should conceive of all that as the Atman. Whatever he touches with his integument, he
should conceive of all that as the Xtman. In this manner he should hold in the Atman (the
innermost Brahman) whatever (results from the functioning) of his organs of perception.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

~4 KINDS OF DHARANAS EXPLAINED BY SADASHIVA


.
In this verse, Sadashiva describes 4 types of dharanas.
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (18-19)
~
ORIGINAL VERSE
137
||
|
.
TRANSLITERATION
sasiddhayogino mukhya dhran catuayam ||
vahnisaumysmt bhyparkhy dhrastu t |
.
TRANSLATION
There are four kinds of dhrana to be essentially practiced by an accomplished yogin. They
are: (i) vahni, (ii) saumya, (iii) amt and (iv) para.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Vahni Dhraa
The first type of Dharana explained by Sadashiva is called Vahni D hrana.
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (19-20)
~
Original Verse

||
|
.
Transliteration
mla rephapuntastha pacamastha ca bindugam ||
calrasayut dpt dhra pvaka mat |
.
Translation
Dhraa done with the accompaniment of the mula mantra placed between repha added with
pacama and bindu corresponding to the vyu bja is known as vahni dhrana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Benefits of Vahni Dhraa


Continuing on Vahni Dhrana, here Sadashiva describes its benefits.

138
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (20)
.
ORIGINAL VERSE
||
.
TRANSLITERATION
sarvoddhresrihisdi ppa bgeva sakayet ||
.
TRANSLATION
Through the practice of this kind of dhraa one can get over the sinful effects arising out of
arihisa (i.e. injuring pious men and high-souled persons).
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Continuing on Vahni Dhraa


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (21)
~
ORIGINAL VERSE
|
.
TRANSLITERATION
trikoamaalasthosya ko vahnissvaya bhavet |
.
TRANSLATION
During this process of (vahni) dhrana the aspirant should consider himself as though he is
inside of a triangled mandala.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

139
Saumya Dhraa
The second Dharana described by Sadashiva in Kirana Agama is called Saumya Dharana.
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (21)
.
ORIGINAL VERSE
|| 21 ||
-
|
|| 22 ||
.
TRANSLITERATION
vyuveita sarvgo bjadhdiktparam || 21 ||
prvoktavrisayuktas - saumye binduyutassvayam |
toyamaalamadhyasta paritastena veitah || 22 ||
.
TRANSLATION
Fixing the mind mainly on saumya mandala (i.e. ardhacandra mandala) which is to be
contemplated upon as surrounded of trikona mandala and encircled by catursasra mandala
(corresponding to vyu) with the accompaniment of seed letters corresponding to the fire, water
and air, he should consider himself as if he is seated in toya mandala.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

BENEFITS of Saumya Dhraa


Sadashiva describes the results of Saumya Dharana.
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (23)
.
ORIGINAL VERSE
- |
|| 23||
.
TRANSLITERATION
ntipuikar ceya - upasargavisarjan |
sa evsmtasayukta pranavenordhva yojitah || 23 ||

140
.
TRANSLATION
This kind of dhrana is efficacious in granting nti and pui. This is also capable of effecting
the annulment of diseases and death.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

3rd Dhraa by Sadashiva: Amrita Dharana


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (24)
.
ORIGINAL VERSE
|
|| 24 ||
.
TRANSLITERATION
bindugo bjadhdi trisvarea niveita |
amteya sad mrdhni vypin jvamukakay || 24 ||
.
TRANSLATION
Raising the breath with pranava placed along with the seed letters pertaining to fire etc added
with bindu, he should fix his mind on bramha-randhra. This is known as amta-dhrana which
brings out the full efforescence of the souls inherent nature.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

Benefits of Amrita Dharana


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (25)
~
ORIGINAL VERSE

|

141
|| 25 ||
.
TRANSLITERATION
akrabindusayukto ndaaktisaanvita |
biurakitasarvgo lalasthnasarita || 25 ||
.
TRANSLATION
Dhrana which is done with the accompaniment of akra, bindu and nda, all being covered (or
grounded) by anusvra is known as para. The mind is to be fixed on a place between the
eye-brows.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006
.

~YOGA PRACTICE: Benefits of Para-Dharana


.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (26)
.
ORIGINAL VERSE
|
|| 26 ||
.
TRANSLITERATION
tadpassthito yog bhavenmtyubahikta |
catasro dhran dhry kramaassthitilakaa || 26 ||
.
TRANSLATION
Through the practice of para-dhrana one can attain the effulgence of the sun and immortality.
All these kinds of dhrana which are established through the scriptural statements are to be
practiced according to the prescriptions.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

142
~Effortless Dharana
.
n effortless type of Dharana.
In this verse, Sadashiva explains about vaieika, a
.
stra Pram a, scriptural authority:
Sadashiva reveals in Kirana Agama - Yoga Pada (29)
.
ORIGINAL VERSE
|
- ||||
.
TRANSLITERATION
vaieikasvakrye tu svasthapragatissthita |
gatv ca hantimrdhna - udghto'sau vieata ||29||
.
TRANSLATION
Vaisesika is one who gets trained enough and whose dharana process takes place without any
endeavour on his own part. Even if he is engaged in hus mundane activities, his breath process
gets adjusted itself to the state of dharana.
~
Credit: Kirana Agama, Translated into English by Dr. Sabharathnam S. Pattusamy, The
Himalayan Academy, 2006

Conquering Death through Dharana


stra Pram a Yoga-Tattvopa-Upanishad (84-87)

Original Verse








Transliteration
bhmirpo'nalo vyurkaceti pacaka |

143
yeu pacasu devn dhra pacadhocyate || 84 ||
pddijnuparyanta pthivsthnamucyate |
pthiv caturara ca ptavara lavarakam || 85 ||
prthive vyumropya lakrea samanvitam |
dhyyacaturbhujkra caturvaktra hiramayam || 86 ||
dhrayet paca ghaik pthvjayampnuyt |
pthivyogato mtyurna bhavedasya yogina || 87 ||

Translation
The Earth, Water, Fire, Air and Ether: these form the five-fold group (of elements). Dharana of
the gods (Brahman, Visnu, Rudra, Is'vara and Sadasiva) in the five is said to be of a fivefold
character. From the foot on to the knee is said to be the region of Prthivi (the earth). Prthivl is
the quadrilateral, is of an yellow colour, and of the character of the syllable 'Lam.' Having forced
in the vital air in the region of Prthivl, along with the syllable 'Lam,' meditating on the four-faced
(Brahman) with the four arms and of the colour of gold, (the Yogin) should hold the vital air
for five Ghatika-s. (By doing so) he will attain the conquest of Prthivi. From the Prthivi-yoga
there will be no death for the Yogin.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: go beyond fear of water


stra Pram a Yoga-Tattvopa-Upanishad (88-89)

Original Verse




Transliteration
jno pyuparyantamap sthna prakrtitam |
apo'rdhacandra ukla ca vabja parikrtitam || 88 ||
vrue vyumropya vakrea samanvitam |
smaran nryaa deva caturbhu kirinam || 89 ||

144
Translation
From the knee on to the anus is said to be the region of Water. Water is the
crescent and is of a white colour ; the syllable 'Vam' said to be its seed. Forcing the vital air
along with the syllable 'Vam' through the region of Water, calling to mind the god Narayana, with
four arms, wearing the crown, of the bright white colour of crystal, the Acyuta of the silk-robe,
(the Yogin) should hold the vital air for five Ghatika-s. (On doing so) he is rid of all sins.
Thenceforward there is no fear for him from water and he will not find a watery grave.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: conquer fire!


stra Pram a Yoga-Tattvopa-Upanishad (90-93)

Original Verse







Transliteration
uddhasphaikasaka ptavsasamacyutam |
dhrayet paca ghaik sarvappai pramucyate || 90 ||
tato jaldbhaya nsti jale mtyurna vidyate |
pyorhdaynta ca vahnisthna prakrtitam || 91 ||
vahnistrikoa rakta ca rephkarasamudbhavam |
vahnau cnilamropya rephkarasamujjvalam || 92 ||
triyaka varada rudra tarudityasanibham |
bhasmoddhlitasarvga suprasannamanusmaran || 93 ||

145
Translation
From the anus on to the heart is said to be the region of Fire. Fire is the triangle, is of a red
colour, and takes its origin from the syllable ' Ram '. Forcing the vital air radiant with the syllable
'Ram ' into the region of Fire, calling to mind Lord Rudra, with the three eyes, the best ower
of boons, shining like the young orb of the Sun, with his body entirely besmeared with ashes,
and full of grace, (the Yogin) should hold the vital air for five Ghatika-s, (On doing so) he is not
scorched by fire. Even if he should enter a pit full of fire, his body will not be affected.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: BEYOND THE AIR ELEMENT


stra Pram a Yoga-Tattvopa-Upanishad (94-96)

Original Verse






Transliteration
dhrayet paca ghaik vahninsau na dahyate |
na dahyate arra ca praviasygnikuake || 94 ||
hdayd bhruvormadhya vyusthna prakrtitam |
vyu akoaka ka yakrkarabhsuram || 95 ||
mruta marut sthne yakrkarabhsuram |
dhrayet tatra sarvajamvara vivatomukham || 96 ||

Translation
From the heart on to the middle of the eyebrows is said to be the region of Air. Air is the
Sat-kona (figure with six corner-angles formed by placing two isosceles triangles, one above
the other, with their bases parallel to each other and their apexes pointing one upwards and the
other downwards), is of a black colour and manifested in the syllable ' Yam'. Forcing the vital air
through the aerial region along with the radiant syllable ' Yam ', (the Yogin) should meditate

146
on the all-knowing Is'vara, facing all directions, as (having his stand) there and hold the vital air
for five Ghatika-s. (On doing so) he will move through etherial space like Air. For the Yogin,
there will be neither death nor fear from the aerial element.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Dharana: Move in etheral space


stra Pram a Yoga-Tattvopa-Upanishad (97-102)

Original Verse













Transliteration
dhrayet paca ghahik vyuvadvyomago bhavet |
maraa na tu vyostu bhaya bhavati yogina || 97 ||
bhrmadhyttu mrdhntamkasthnamucyate |
vyoma vtta ca dhmra ca hakrkarabhsuram || 98 ||
ke vyumropya hakropari akaram |
bindurpa mahdeva vyomkra sadivam || 99 ||
uddhasphaikasaka dhtablendumaulinam |
pacavaktrayuta saumya daabhu trilocanam || 100 ||
sarvyudhairdhtkra sarvabhaabhitam |
umrdhadeha varada sarvakraakraam || 101 ||
kadhrat tasya khecaratva bhaved dhruvam |
yatra kutra sthito vpi sukhamatyantamanute || 102 ||

147
Translation
From the middle of the eye brows on to the (other) end of the crest is said to be the region of
Ether. Ether is the circle and is of the colour of smoke and is manifest as the syllable 'Ham'.
Forcing the vital air into the region of Ether along with the syllable ' Ham', (the Yogin) should
meditate on the great God S'amkara of the form of the Bindu, of the form of Ether, the
Sadashiva of the colour of clear crystal and holding the crescent on his crest, with five faces,
with a pleasing feature, with ten arms and (five sets of) three eyes, equipped with all weapons
and decked with all jewels, with one half of his body shared by Uma, bestowing boons, and the
prime-cause of all causes. By holding the vital air in Ether, for the Yogin, there will surely accrue
the power of moving through etheral space. Wherever he might remain, he derives immense
Bliss.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Dharana: Expression of Yogic Powers


stra Pram a Yoga-Tattvopa-Upanishad (103-104)

Original Verse


Transliteration
eva dhra paca kurydyog vicakaa |
tato dhaarra synmtyustasya na vidyate || 103 ||
brahmaa pralayenpi na sdati mahmati |

Translation
Thus should the accomplished Yogin perform the five Dharana-s. Thence will he acquire a
strong frame. There is no death for him. The Yogin of mighty intellect is in no way harmed,
even should Brahman meet with dissolution.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

148
Dharana on the navel center
Tri-shikhi-brahmanopanishad (109-110)
stra Pram a

Original Verse



Transliteration
nbhikande ca nsgre pdguhe ca yatnavn |
dhrayenmanas prn sadhykleu v sad || 109 ||
sarvarogairvinirmukto jvedyog gataklama |
kukirogavina synnbhikandeu dhrat || 110 ||

Translation
The Yogin should project and hold his Vital airs along with his mind in the knot of the navel, the
tip of the nose and the big-toe of the foot, with great effort during the morning and evening
twilights or always. (Should he do so), the Yogin would live freed from the clutches of all disease
and rid of fatigue. By (such) Dharana (as is described above) in the knots of the navel, diseases
of the belly will be cured.

Dharana at the tip of the nose


Tri-shikhi-brahmanopanishad (111-112)
stra Pram a

Original Verse





Transliteration
nsgradhraddrghamyu syddehalghava |
brhme muhrte saprpte vyumkya jihvay || 111 ||
149
pibatastriu mseu vksiddhirmahat bhavet |
abhyasyatuca amsnmahrogavinanam || 112 ||

Translation
By Dharana at the tip of the nose, longevity and lightness of the- body will be attained. For him
who, for three months,drinks the air, after drawing it with his tongue, whenever the Muhurta
presided over by Brahman arrives,there will be great accomplishment in (the power of) speech.
For him who practises (thus) for six months,there will be the destruction of great maladies.

Dharana of the vital air in any limb


Tri-shikhi-brahmanopanishad (113)
stra Pram a

Original Verse

Transliteration
yatra yatra dhto vyurage rogdidite |
dhradeva marutastattadrogyamanute || 113 ||

Translation
By the holding of the vital air in whichever limb that is afflicted with disease, that (limb) is cured
of the affliction, by Dharana alone of the vital air.

Dharana on Earth element


Tri-shikhi-brahmanopanishad (135-136)
stra Pram a

Original Verse



150
Transliteration
jnupdaparyanta pthivsthnamiyate |
ptal caturasr ca vasudh vajralchit || 135 ||
smartavy pacaghaik tatrropya prabhajanam |
ajnukaiparyantamap sthna prakrtitam || 136 ||

Translation
From the knee down to the (sole of the) foot is the seat of the Earth. The Earth-goddess, yellow,
quadrangularin shape, and with the bolt of Indra as heremblem, should be ruminated upon, for
five Ghatika-s (two hours), after having filled the (concerned) seat with vital air.

Dharana on water element


Tri-shikhi-brahmanopanishad (137)
stra Pram a

Original Verse


Transliteration
ardhacandrasamkra vetamarjunalchitam |
smartavyamambha vasanamropya daanik || 137 ||

Translation
From the knee up to the hip is said to be the seat of Water. Water of the shape of the crescent,
white and with silver as her emblem, should be ruminated upon, for ten Nadika-s (four hours),
having filled the (concerned) seat with vital air.

Dharana on fire element


Tri-shikhi-brahmanopanishad (138-139)
stra Pram a

Original Verse

151


Transliteration
dehamadhyakayantamagnisthnamudhtam |
tatra sindravaro'gnirjvalana daa paca ca || 138 ||
smartavy ghaik pra ktv kumbhe tatheritam |
nbherupari nsnta vyusthna tu tatra vai || 139 ||

Translation
From the middle of the body down to the hip is said to be the seat of fire. There should be
ruminated upon, a red flaming fire, for fifteen Ghatika-s (six hours), after holding the vital air in
Kumbhaka, so it is said.

Dharana on air element


Tri-shikhi-brahmanopanishad (140)
stra Pram a

Original Verse


Transliteration
vedikkravaddhmro balavn bhtamruta |
smartavya kumbhakenaiva pramropya mrutam || 140 ||

Translation
From the navel upward to the nose is the seat of the Air. The strong elemental Air, of the colour
of smoke andthe shape of a sacrificial altar, should be ruminated upon there, for twenty
Ghatika-s (eight hours), holding the vital air in Kumbhaka there in.

Dharana on the Ether


Tri-shikhi-brahmanopanishad (141)
stra Pram a

152
Original Verse

Transliteration
ghaikviatistasmd ghrd brahmavilvadhi |
vyomasthna nabhastatra bhinnjanasamaprabham || 141 ||

Translation
From the nose up to the cavern of the Brahman is the seat of Ether. There is the Ether of the
colour and brightness of well-pounded collyrium. One should hold the vital air in Kumbhaka in
the seat of Ether with great effort.

Dharana: Technique on internal vision


stra Pram a: Mandala-brahmanopanishad (Section II, verses 6-7)

Original Verse

Transliteration
mldhrdbrahmarandhraparyanta suumn srybh |
tanmadhye taitkoisam mlatantuskm kualin |
Tatra tamonivtti | taddarant sarvappanivtti || 6 ||
tarjanyagronmlitakararandhradvaye phutkraabdo jyate | tatra sthite
manasi cakurmadhyanlajyoti payati | eva hdaye'pi || 7 ||

Translation
In the two ear-holes stoppered by the two fore-fingers, there arises a phoo-like sound. When the
mind is concentrated on that, (the practitioner) sees in the middle of his eyes a blue radiance.
So also (does he) in the heart.

Credits:

153
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: third eye, technique

Dharana: Technique on external vision


Mandala-brahmanopanishad (Section II, verses 8-10)
stra Pram a

Original Verse





Transliteration
bahirlakya tu nsgre catuaaadaadvdagulbhi
kramnnladyutiymatvasadgraktabhagsphuratptavaradvayopeta
vyomatva payati sa tu yog || 8 ||
calady vyomabhgavkitu
puruasya dyagre jyotirmaykh vartante | taddi sthir bhavati || 9 ||
roparidvdagulimnajyoti payati tadmtatvameti || 10 ||

Translation
As regards external introspection: When the practitioner sees at the tip of the nose ethereal
space of four, SIX, eight, ten and twelve digit-lengths in succession, first of a blue colour, then of
a dark blue colour resembling S'yama, then of a wavy blood-red colour, then of a throbbing
bright yellow colour and lastly of the colour of orange, such a one becomes a Yogin. When the
person looks at ethereal space with moving eyes, there are streaks of radiance to be seen at
the rim of his eyes. His glance then attams steadiness. Over his crest he sees radiance
measuring twelve digit-lengths ; then he attains immortality.

Key words: dharana

Credits:
The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE ADYAR
LIBRARY, 1938

154
Dharana: intermediate vision
stra Pram a: Mandala-brahmanopanishad (Section II, verses 11-14)

Original Verse










Transliteration
prtacitrdivarasryacandravahnijvlvalvattadvihnntarikavat
payati || 11 ||
tadkrkr bhavati || 12 ||
abhysnnirvikra guarahitka bhavati |
visphurattrakkraghatamopama parka bhavati |
klnalasamadyotamna mahka bhavati |
sarvotkaparamdvityapradyotamna tattvka bhavati |
koisryaprakasaka sryka bhavati || 13 ||
evamabhyst tanmayo bhavati | ya eva veda || 14 ||

Translation
As regards intermediate introspection : He sees (not far off and in front of him, Ethereal space)
with a halo of yariegated and other colours, the (radiance of the) Sun, the (cool beams of the)
Moon, the (dazzling brightness of the) flaming fire, and mid-ethereal space without (such halo).
He becomes possessed of such aspects, assuming such aspects. By constant practice, he '
(sees and) becomes the changeless, (unevolved) primordial Ether (with no quahty). He
becomes the transcendent Ether resembling profound darkness, throbbing with the aspect of a
star. He becomes the great (expanse of) Ether shinning like the diluvian conflagration. He
becomes the Ether of Truth, the briUiant, all-supreme, transcendent and peerless one. He
becomes the Ether of the Sun, resplendent like the sefl Fulgence of a crore of Suns. Thus, by
constant practice, he becomes entirely made of that (five-fold Ether). He who knows thus.

Credits:

155
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Dharana

What is Considered Dharana, Yoga and Yogasiddhi


pran.ayamottamo yattad dvigun.a dharan.a mata&

dharan.ad dvigun.o yogo yogopi dvigun.ikrtah&& 24

yogasiddhiriti jneya sivena paramatmana&

Twice the supreme kind of pran.ayama is considered as dharan.a. Twice the


duration of dharan.a is considered as yoga. Twice the duration of yoga is significantly
known as yogasiddhi exclusively related to Lord Siva, the Supreme Self. 24

On Dhyana

Dhyana - Atma Pramana


Paramahamsa Nithyananda explains:
Dhyana or meditation is raising your frequency to a certain level, so that the object on which
the meditation is happening, and the meditator, both lose their boundary and become one.

Meditation-Magnificent State of Bliss


http://youtu.be/OZbeCZ1re-Q

Dhyana - Meditation for Yogis


stra Pram a: Yoga-Tattvopanishad (104-105)

Original Verse




-

156

Transliteration
samabhyaset tath dhyna ghaikaimeva ca
vyu nirudhya cke devatmiadmiti |
saguadhynametat sydaimdiguapradam |
saguanirguabhedena dviprakra dhynamha- samabhyasediti || 104 ||
nirguadhynata samdhisiddhi
nirguadhynayuktasya samdhica tato bhavet || 105 ||

Translation
In the manner prescribed (above) the Yogin should practise meditation for sixty Ghatika-s,
restraining the vital air m Ether, on the deity which would grant his desires. This is known as
meditation of the qualified kind (which has the power of) bestowing psychic powers, such as
attenuation and the like.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Dhyana - Meditation on the 5 elements


Tri-shikhi-brahmanopanishad (142-145)
stra Pram a

Original Verse






Transliteration
pthivydiu aniruddhdidhyna tatphala ca
pthivyae tu dehasya caturbhu kirinam || 142 ||

aniruddha hari yog yateta bhavamuktaye |


abae prayedyog nryaamudagradh || 143 ||

pradyumnamagnau vyvae sakaraamata param |

157
vyome paramtmna vsudeva sad smaret || 144 ||

Translation
In that part of the body belonging to the Earth, the Yogin should endeavour to meditate upon
Aniruddha, who is Hari with four arms and wearing a crown. The Yogin, with his intellect pointed
upwards, should fill in vital air and always meditate on Narayana, in the part belonging to water;
on Pradyumna, in the part belonging to Agni ; on Saipkarsana, in the part belonging to Air, and
the Paramatman, Vasu-deva, in the part belonging to Ether. There is no doubt that, for him who
applies himself (in that direction), there will be the attainment thereof in no time.

Dhyana to acheive alone-ness (Kaivalya)


Tri-shikhi-brahmanopanishad (145-148)
stra Pram a

Original Verse








Transliteration
paramtmadhyna tatphala ca baddhv
yogsana prva hddee hdayjali || 145 ||

nsgranyastanayano jihv ktv na tluni |


dantairdantnasaspya rdhvakya samhita || 146 ||

sayameccendriyagrmamtmabuddhy viuddhay |
cintana vsudevasya parasya paramtmana || 147 ||

svarpavyptarpasya dhyna kaivalyasiddhidam |


ymamtra vsudeva cintayet kumbhakena ya || 148 ||

158
Translation
Having assumed the Yogic posture beforehand, and clasped the hands in the region of the
heart, in the Hrdayanjali posture, with his eyes fixed on the tip of tfie nose, his tongue pressed
on the palate, his (one row of) teeth not touching the other, with his body erect and his mind
well-subjugated, with his pure intellect, he should restrain the group of organs of sense and
action. Conceiving of Vasu-deva, the supreme, the transcendent Atman, the meditation of him
whose form has pervaded the form of one's own self, has the power of bestowing the
accomplishment of alone-ness (Kaivalya). He who conceives of Vasudeva, with Kumbhaka
(holding the breath) for one Yama (three hours), sins accumulated through seven previous
births of that Yogin meet with destruction.

Dhyana - Meditation on Vishnu


Tri-shikhi-brahmanopanishad (152-155)
stra Pram a

Original Verse

Transliteration
saguadhynam dhynenaiva
samyukto vyomni ctyantanirmale || 152 ||
sryakoidyutidhara nityoditamadhokajam |
hdaymburuhsna dhyyedv vivarpiam || 153 ||
anekkrakhacitamanekavadannvitam |
anekabhujasayuktamanekyudhamaitam || 154 ||
nnvaradhara deva ntamugramudyudham |
anekanayankra sryakoisamaprabham || 155 ||

159
Translation
All functioning of the mind of that meditating Yogin perishes,of (the Yogin) who is engaged
only in meditation, in the extremely clear Ether, on the Vishnu, resplendent with the radiance of
myriads of Suns, ever exalted, seated on the lotus of the heart, or should meditate on the Deva
of the form of the Universe, who is all diverse shapes blended into one, who has several faces,
who has various shoulders, who is adorned with various weapons, who is of various colours,
mild, yet fierce with weapons uplifted, with several eyes scattered over (his frame), and
resplendent with a radiance such as of myriads of Suns.

Dhyana - Meditation on the lotus of the heart


Tri-shikhi-brahmanopanishad (156-158)
stra Pram a

Original Verse




Transliteration
htpuarkamadhyastha caitanyajyotiravyayam || 156 ||
kadambagolakkra turytta partparam |
anantamnandamaya cinmaya bhskara vibhum || 157 ||
nivtadpasadamaktrimamaiprabham |
dhyyato yoginastasya mukti karatale sthit || 158 ||

Translation
The liberation of that Yogin is on the palm of his hand,(of him) who meditates on the
imperishable lustre of consciousness seated in the middle of the lotus of the heart, of the shape
of a cluster of Kadamba flowers, lying beyond the Turya, beyond the transcendent, the endless,
full of Bliss, full of consciousness, the resplendent, the beatific, resembling a lamp m a windless
spot and dazzling like an inartificial gem.

Meditating in Supreme Self Residing Neither Inside nor Outside

160
the Body
na caivabhayantare bahye natidure samipatah&

sa niskale pare sthane tatra cittam nivesayet&& 28

This self is neither inside the body nor outside the body. Neither it is at a greater
distance nor at a closer point. It is in a supreme space which is beyond the range of 36
tattvas and of the worlds contained in them. The refined seeker should install his mind
in that supreme place.

Meditating in Supreme Self - Description


tiryagurdhvam adhascaiva bahirantasca nityasah&

sarvasunyam tamabhasam atmanam bhavayet sada& 29

Pervading completely in all directions across, above, below, outside, inside and so on
the self always exists in its own state being dissociated from all things. Being self
luminous it shines forth with its own brilliance and illumines everything. The refined
seeker should always meditate on his own self which is of such nature.

Meditation to experience oneness with Shiva


naiva sunyam na casunyam nasunyam sunyameva ca&

paksapata vinirmuktam atmanam paryupasayet&& 30

The self is not to be considered as absolutely non-existent( na sunyam). In its own


state it is bereft of adjuncts such as body, instruments and so forth ( na asunyam). But
in its embodied state it is associated with relevant body , instruments, location and
enjoyments( na sunyam). In its liberated state, it becomes one with Siva who is
eternally free from the constricting adjuncts. The refined seeker should meditate on
his own self as completely dissociated from adherence to such notion of state as
existent or non-existent.

Knowledge of person qualified for Yoga and Shivoham as the fruit


of dhyana
161
yo dhyata yacca tad dhyanam tadvai dhyana prayojanam&& 2

atma dhyata mano dhyanam dhyeyah suksmo mahesvarah&& 3

yatparam paramaisvaryam etad dhyana prayojanam&

Only that person who has known well the nature of meditator, meditation

and the fruit of meditation is fit enough to undertake the disciplines of yoga.

The individual self is the meditator. Mind is meditation. The Great Lord Siva

is the One to be meditated. The attainment of the supreme qualities of Siva,

superior to which there is nothing, is the fruit of meditation.

On Samadhi

Experiencing Samadhi
stra Pram a Yoga-Tattvopa-Upanishad (105-107)

Original Verse




Transliteration
nirguadhynayuktasya samdhica tato bhavet || 105 ||
dinadvdaakenaiva samdhi samavpnuyt |
vyu nirudhya medhv jvanmukto bhavatyayam || 106 ||
samdhi samatvasth jvtmaparamtmano |

Translation
Thereafter Samadhi will be attained by (the Yogin) who resorts to meditation of the unqualified
kind. In the course of twelve days will (he) surely attain Samadhi. This man of intellect, by

162
restraining the vital air, becomes a Jivan-mukta. Samadhi is the equipoised state of the
Jlvatman and the Paramatman.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

On Mudras

Amaroli
stra Pram a: Yoga-Tattvopanishad (128)

Original Verse

Transliteration
amar ya pibennitya nasya kurvan dine dine |
vajrolmabhyasennityamamarolti kathyate || 128 ||

Translation
He who drinks urine (leaving oflf the first and the last flow and reserving a fourth of the
remainder) and uses (the remaining fourth) as a nasal douche everyday and practises Vajroli
everyday : this is described as Amaroli [What is attained by one accomplished in
Amaroli without the drink and the douche is Sahajoli.]

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Khecari Mudra - The sacred secret of Yogis


stra Pram a: Yoga-Tattvopanishad (112-115)

Original Verse



-

163

Transliteration
anta kaplakuhare jihv vyvtya dhrayet || 117 ||
bhrmadhyadirapye mudr bhavati khecar |
khecarsvarpamha- antariti || 117 ||
bandhatrayasvarpa tatphala ca
kahamkucya hdaye sthpayed dhay dhiy || 118 ||

Translation
Withdrawing the tongue backwards, (the Yogin) should hold it in the interior of the cavity of the
cranium; also with his eyes turned towards the middle of the eyebrows. This Mudra becomes
the Khe-cari.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Maha Vedha - Technique for Siddhas


stra Pram a: Yoga-Tattvopanishad (115-117)

Original Verse

Transliteration
mahbandhasthito yog ktv prakamekadh || 115 ||
vyn gatimvtya nibhta kahamudray |
puadvaya samkramya vyu sphurati satvaram || 116 ||
ayameva mahvedha siddhairabhyasyate'niam |

Translation
When the Yogin with the one-pointed intellect, remaining in the Maha-bandha posture, has
made the Puraka (inhaled vital air), and obstructed the onflow of vital airs firmly by means of

164
the Kantha-mudra (i.e., the Jalamdhara-bandha), the (Prana) vital air, completely filling the two
vessels (Ida and Pingala Nadls) (flows) quickly into the Susumna Nadi and throbs there.
This IS the Maha-vedha, which is incessantly practised by the Siddha-s.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Great Khecari Mudra for Yogis


stra Pram a The Yoga-Cudamany-Upanishad (52-58)

Original Verse














Transliteration
kaplakuhare jihv pravi vipartag |
bhruvorantargat dirmudr bhavati khecar || 52 ||
na rogo maraa tasya na nidr na kudh t |
na ca mrch bhavet tasya yo mudr vetti khecarm || 53 ||
pyate na ca rogea lipyate na sa karmabhi |
badhyate na ca kenpi yo mudr vetti khecarm || 54 ||
citta carati khe yasmjjihv carati khe yata |
teneya khecar mudr sarvasiddhanamaskt || 55 ||
bindumlaarri sir yatra pratihit |
bhvayanti arri apdatalamastakam || 56 ||
khecary mudrita yena vivara lambikordhvata |
na tasya kyate bindu kminyligitasya ca || 57 ||
yvadbindu sthito dehe tvanmtyubhaya kuta |

165
yvadbaddh nabhomudr tvadbindurna gacchati || 58 ||

Translation
That forms the Khecari Mudra, wherein the tongue moves (backwards) in a manner which is the
reverse of the natural one, and the sight has penetrated between the eyebrows. He who knows
the Khecari Mudra is immune from disease, death, sleep, hunger, thirst and the fainting fit. He is
not afflicted with disease of any kind, nor is he affected by the observance (or the
non-observance) of rituals, nor tormented in any other manner, who knows the Khecari Mudra.

For the reason that the (thinking) mind functions in ether, and the tongue moves in ether, for
that reason the Khecari Mudra is adored by all accomplished Yogins. (Yogins who have
assumed the Khecari Mudra) consider all bodies (constituting the fourteen worlds) from head to
foot (as the body of the Maha-virad-atman), for the reason that all bodies wherein the (fourteen)
Nadis are established take their origin from Bindu (the Is'vara). He, by whom the orifice above
the Uvula has been planted with the Khe-can Mudra, his Bindu (seminal fluid) does not waste
away, even though he is in the warm embrace of the most beautiful woman. As long as the
semen is conserved within the body, so long where is the fear of death? As long as the
Khe-cari Mudra is assumed, so long the seminal fluid does not flow out.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:

Mahmudr
stra Pram a The Yoga-Cudamany-Upanishad (65-70)

Original Verse




166


Transliteration
odhana nijlasya clana candrasryayo |
rasn oaa caiva mahmudrbhidhyate || 65 ||
vakonyastahanu prapya sucira yoni ca vmghri
hastbhymanudhrayan prasarita pda tath dakiam |
prya vasanena kukiyugala baddhv anai recayedetadvydhivinin
sumahat mudr n procyate || 66 ||
candrena samabhyasya sryenbhyaset puna |
y tuly tu bhavet sakhy tato mudr visarjayet || 67 ||
nahi pathyamapathya v ras sarve'pi nras |
atibhukta via ghora pyamiva jryate || 68 ||
kayakuhagudvartagulmjrapurogam |
tasya rog kaya ynti mahmudr tu yo'bhyaset || 69 ||
kathiteya mahmudr mahsiddhikar nm |
gopany prayatnena na dey yasya kasyacit || 70 ||

Translation
The purification of the network of Nadi-s causing the Sun and the Moon to move and the drying
up of the malignant humours of the body : this is known as the Maha-mudra. Resting the chin
on the chest, pressing the genitals for a fairly long period with the left foot, holding with both
hands the right leg strected out, filling both the bellies with breath, holding it there, the Yogin
should gradually expel it: this destroyer of the ailments of human beings is known as the
Maha-mudra. Practising it well (first) with the lunar Nadi, one should practise it again with the
solar Nadi. When the number {of practices) becomes equal, then should he give up the Mudra.

For him there is no proper or improper diet prescribed. All insipid food becomes sapient for him.
Intemperate food, nay, the most virulent poison, taken by him is digested as nectar (with no
untoward consequences). In the case of one who practises the Maha-mudra, symptoms
antecedent to consumption, leprosy, obstruction of the bowels, dyspepsia and diarrhoea
vanish. This Maha-mudra is said to bring about great accomplishments to human beings. It
should be preserved as a secret with much effort and should not be indiscriminately bestowed
on any person.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:
167
San-Mukhi Mudra
stra Pram a The Yoga-Cudamany-Upanishad (114-115)

Original Verse
-






-

Transliteration
eva samdhi kena sidhyattyatrha- sabaddhveti | yog samyak
siddhsana baddhv madhye mehra tadadhordhvamaghriyugala ca
baddhvetyartha | amukhmudray vaktrea vyumprya
bandhatrayaprvaka mrdhni sahasrre turye turytte v mano dhrayet |
eva dhra yogvaro vieatattvasamatm
avaiatattvaturyttabhva yttyartha || 114 ||
amukhmudrbhysasiddhi ndbhivyaktirityha- gaganamiti |
hdayvacchinnvyktagaganam || 115 ||

Translation
Having assumed the (Siddhasana) posture with his genitals between the pair of heels,
regulating the orifices of the ears, eyes and nostrils with his fingers, filling the vital air through
his mouth and holding it in the chest, along with the Apana lead thither by frequent effort (and
with the three kinds of Bandhas), one should fix the mind by Dharana in the (Turya, Turyatlta or
Sahasrara of the) crest. By so doing the Yogin with his mind intent on that (Supreme Tattva)
attains equality with that Supreme Tattva (the Turyatlta). When the vital air has reached the
(Avyakrta) ether (of the heart), a great sound is produced, as of bells and other musical
instruments. That is known as the accomplishment of the Nada.

Credits: The Yoga Upanishads, THE ADYAR LIBRARY, 1938

168
San-Mukhi-Mudra
Tri-shikhi-brahmanopanishad (116)
stra Pram a

Original Verse

Transliteration
badhnan karbhy rotrdikarani yathtatham |
yujnasya yathoktena vartman svavaa mana || 116 ||

Translation
Having bound the ears and the other organs with his hands, according to the circumstances of
the case, by him who brings his mind under his own control by adopting the prescribed
methods, the Prana will, in virtue of the control over the mind become firmly established under
his control by all means.

amukhmudr
Darshanopanishad (VI, 32-35)
stra Pram a

Original Verse




169


Transliteration
svastiksanamsthya samhitamanstath || 32 ||
apnamrdhvamutthpya praavena anai anai |
hastbhy dhrayet samyak karadikarani ca || 33 ||
aguhbhy mune rotre tarjanbhy tu caku |
nspuvasthnybhy pracchdya karani vai || 34 ||
nandvirbhavo yvat tvanmrdhani dhrayet |
pra praytyanenaiva brahmarandhra mahmune || 35 ||

brahmarandhra gate vyau ndacotpadyate'nagha |


akhadhvaninibhacdau madhye meghadhvaniryath || 36 ||
iromadhyagate vyau giriprasravaa yath |
pact prto mahprja skdtmonmukho bhavet || 37 ||
punastajjnanipattiryogt sasranihnuti |
dakiottaragulphena svin payet sthirm || 38 ||

Translation
Having assumed the Svastika posture and brought the mind well under control, forcing upwards
the Apana little by little, (all the while) muttering the Pranava, (the Yogin) should hold the ear
and other Karana-s (senses) with his hands, O sage' closing the senses of the two ears with his
thumbs, the two eye with the fore-fingers, and the two nostrils with the other fingers, and retain
(the forced up Apana) in the head, till the manifestation of Bliss; by this act also, O great sage !
Prana(air) enters the crevice of the Brahman (Brahma-randhra).

O sinless one ! When air enters the Brahmarandhra, Nada (sound) is also produced (there),
resembling at first the sound of a conch-blast and like the thunder-clasp in the middle ; and,
when the air has reached the middle of the head, like the roaring of a mountain-cataract.
Thereafter, O great wise one! the Atman, mightily pleased, will actually appear in front of thee.
Then there will be the ripeness of the knowledge of the Atman from Yoga and the disowning
(by the Yogin) of worldly existence.

Khecar Mudra definition


Dhyana-bindopanisad (Verse 79-83)
stra Pram a

170
Original Verse


Transliteration
na pya patatyagnau na ca vyu pradhvati |
kaplakuhare jihv pravi vipartag || 79 ||

bhrvorantargat dirmudr bhavati khecar |


na rogo maraa tasya na nidr na kudh t || 80 ||

na ca mrcch bhavettasya yo mudr vetti khecarm |


pyate na ca rogea lipyate na ca karma || 81 ||

badhyate na ca klena yasya mudrsti khecar |


citta carati khe yasmjjihv bhavati khegat || 82 ||

tenai khecar nma mudr siddhanamaskt |

Translation
Neither does the nectar flow into the fire, nor does the vital air leap forwards, when the tongue
enters the cavern of the cranium,moving contrariwise (backward). The eye-glance penetrating
between the eyebrows is the (posture) Khe-cari-mudra. He who has mastered the
Khe-cari-mudra, for him there is no disease, nor death, no sleep, nor hunger, nor thirst, nor
fainting; he who has the Khe-cari-mudra is neither troubled with disease, nor defiled by Karma,
nor bound by durations. As, during this (Mudra), the mind moves in Ether, the tongue has
moved into Ether, this Mudra which is adored by the adepts, is known by the name of Khe-cari.

Key words: Khecari Mudra, description and benefits

171
Credits:
The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE ADYAR
LIBRARY, 1938

Practice of the Khe-cari Mudra- detailed technique


stra Pram a: Yoga-Kundali-Upanishad (Chapter 2, Verses 28-37)

Original Verse





. )

Transliteration
tlumla samutkya saptavsaramtmavit |
svagurktaprakrea mala sarva viodhayet || 28 ||
snuhipatranibha astra sutka snigdhanirmalam |
samdya tatastena lomamtra samucchinet || 29 ||
p. 326) hitv saindhavapathybhy critbhy prakarayet |
puna saptadine prpte romamtra samucchinet || 30 ||
eva kramea msa nityodyukta samcaret |

172
msdrasanmla sirbandha praayati || 31 ||
atha vgvardhmairo vastrea veayet |
anairutkarayedyog klavelvidhnavit || 32 ||
puna msamtrea nitya sagharanmune |
bhrmadhyvadhi cpyeti tiryakkarabilvadhi || 33 ||
adhaca cubuka mla prayti kramacrit |
puna savatsar tu ttydeva llay || 34 ||
kentamrdhva kramati tiryakkhvadhirmune |
adhastt kahakpnta punarvaratrayea tu || 35 ||
brahmarandhra samvtya tihedeva na saaya |
tiryak clitala yti adha kahabilvadhi || 36 ||
anai sanairmastakcca mahvajrakavabhit |
prva bjayut vidy hykhyt yti durlabhm || 37 ||

Translation
Having well drawn up the tongue from the root of the palate, the knower of the Atman should,
for seven days, cleanse all impurities in the manner described by his Guru. Having brought a
sharp-edged, well-oiled and clean instrument resembling the leaf of the milk hedge plant, he
should then scrape off the froenum of the tongue, to the extent of the breadth of a hair (with the
instrument).
Leaving off every other kind of work, he should treat with the application of the yellow
myrobalam and rock-salt well-pulverized together. When seven days have elapsed, he should
once again scrape it off, only to the extent of the breadth of a hair. In this manner, by degrees
he should practise for six months, applying himself to it always with due care.

In the course of six months the fold of skin (froenum) at the base of the tongue will vanish. The
Yogin should then bandage the tip of the tongue with a piece of cloth and then should he draw it
up gradually, after knowing the proper season, time and manner of action. In the course of the
next six months, O Mum! by thus daily pulling it up, it will reach the middle of the eye brows
and obliquely up to the crevice of the ear. Being moved by stages, it will reach downwards as
far as the root of the chin. In the course of the next three years it will, quite in a playful mood,
reach up to the finge of the hair over the crest, and obliquely up to the root of the tuft and
downwards up to the well of the throat. In the course of the next three years, it will undoubtedly
reach the Brahmarandhra and stand surrounding it completely. Obliquely It will reach the outer
surface of the crest, and stretch downwards up to the crevice of the throat and gradually will
burst open the Maha-vajra door of the cranium.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

173
The perfection of Khecar Mudra
stra Pram a: Dhyana-bindopanisad (Verse 83-86)

Original Verse

Transliteration
khecary mudray yasya vivara lambikordhvata || 83 ||

bindu karati yo yasya kminyligitasya ca |


yvadbindu sthito dehe tvanmtyubhaya kuta || 84 ||

yvadbaddh nabhomudr tvadbindurna gacchati |


galito'pi yad bindu saprpto yonimaale || 85 ||

vrajatytdhva hahcchakty nibaddho yonimudray |

Translation
For him (whose tongue enters) the hole (of the cranium), moving upwards beyond the uvula,
whose semen does not waste away, even when he is in the embrace of a beautiful woman, as
long as the semen remains firmly held in the body, so long, where is the fear of death for him?
As long as the Khe-cari-mudra is firmly adhered to, so long the semen does not flow out.
Even if it should flow and reach the region of the genitals, it goes upwards, being forcibly held
up by the power of the Yoni-mudra (sanctified by the Vajroli).

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Khecari and Vajroli Mudras, accomplishment thereof

174
Practice of Mahamudra
stra Pram a: Dhyana-bindopanisad (Verse 91-93)

Original Verse

Transliteration
odhana malajln ghaana candrasryayo || 91 ||

rasn oaa samya mahmudrbhidhyate || 92 ||

vakonyastahanurnipya suira yoneca vmghri


hasybhymanudhrayan pravitata pda tath dakiam |
prya vasanena kukiyugala badhv anai recayede
ptakanin nanu mahmudr n procyate || 93 ||

Translation
The cleansing (with the Pranayama) of the heaps of impurities (in the Nadis), the bringing about
of the union between the Moon and the Sun, the complete drying up of the Rasas (Vata, Pitta
and Kapha), is known as the Maha-mudra. With the chin laid on the chest, pressing the abyss
of the genitals with the left foot, holding with the two hands the outstretched right leg, filling with
breath the pair of bellies and holding it up, one should slowly expel it. This indeed is said to be
the sin-destroying Maha-mudra for men.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Mahamudra

175
Sambhavi-mudra
stra Pram a: Mandala-brahmanopanishad (Section III, verse 5)

Original Verse


Transliteration
lakye'ntarbhyy dau nimeonmeavarjity ca iya
bhav mudr bhavati | sarvatantreu gopy mahvidy bhavati |
tajjnena sasranivtti | tatpjana mokaphaladam || 5 ||

Translation
With internal introspection and with the eyes opening out, but devoid of the acts of opening and
closing of the eyelids, this Shambhavi-mudra is assumed. This Maba-vidya (Great lore) is, of all
the Tantras, what is worthy of being kept a profound secret. With the knowledge (proficiency) of
this is attained freedom from the state of worldly existence. (By the Yogin becoming a votary of
this), its worship bestows the fruit of liberation.

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Mudra, Sambhavi

Khecari Mudra and the state of bliss


stra Pram a: Yoga-Sikhopanishad (Chapter V, verse 17, 17-1)

Original Verse

Transliteration
tra jyotii sayojya kicidunnamaya bhruvau |

176
prvbhysasya mrgo'yamunmankraka kat || 17 ||
tasmt khecarmudrmabhyaset | tatonman bhavati | tato yoganidr
bhavati | labdhayoganidrasya yogina klo nsti || 17-1 ||

Translation
Causing the pupil of the eye to be firmly fixed in
the direction of the radiance (shining m the middle of
the eyebrows), cast thy eyebrows a little upwards (and
have a glance at the Turiya or the Turlyatlta, shining
m the Sahasrara, in the belief that the Atman alone
remains).

This, which alone forms the pathway to


the practices aforesaid, will, in a trice, bring about the
state of ecstasy (leading to the realization of the
non-differentiated Brahman).

For that reason, (the


Yogin) should practise the Khe-cari Mudra. There from
results the state of ecstasy, (when the mind will
Be rid of all functioning). Therefrom will result Yogic
slumber, (the attainment of the non-diflferentiated state,
wherefrom again the Yogin is rid of the doubt relating
to the completion of his mental abstraction). For the
Yogin, who has attained the state of Yogic slumber,
there is no conception of the time (when he would be
roused from his non-differentiated state).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Vaisnavi Mudra
stra Pram a: Yoga-Sikhopanishad (Chapter V, verse 14)

Original Verse


Transliteration
antarlakya bahirdirnimeonmeavarjit |
e s vaiav mudr sarvatantreu gopit || 14 ||

177
Translation
The external vision of the Yogin, when it becomes
fixed only on the one object in the interior, (with the
mind concentrated on the Viraj, Sutratman, Blja or the
Turiya in the Muladhara, Anahata, Sjfia or Sahasrara)
and in consequence devoid of shutting or opening the
eyelids, this is the reputed Vaisnavi Mudra, which is
well preserved as a secret in all the Tantra-s.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Khecari Mudra - Going beyond death


stra Pram a: Yoga-Sikhopanishad (Chapter V, verses 38-42)

Original Verse










Transliteration
nbhau ligasya madhye tu uykhya ca bandhayet |
uya yti tenaiva aktitoyaphakam || 38 ||
kaha sakocayet kicidbandho jladharo hyayam |
bandhayet khecarmudr dhacitta samhita || 39 ||
kaplavivare jihv pravi vipartag |
bhruvorantargat dirmudr bhavati khecar || 40 ||
khecary mudrita yena vivara lambikordhvata |
na pya patatyagnau na ca vyu pradhvati || 41 ||
na kudh na t nidr naivlasya prajyate |
na ca mtyurbhavet tasya yo mudr vetti khecarm || 42 ||

Translation

178
He should, with a firm mind and self-possessed, perform
the Bandha (known as) the Khe-cari Mudra. The
tongue moving in the reverse direction enters the
crevice of the cranium. The eyes turn (inwards) into
the interior of the eyebrows. This forms the Khecari
Mudra.

When (by the Yogin) the crevice above the


uvula is closed up with the Khecari, the nectar does
not fall over the fire, nor does the vital air leap forwards.
Neither hunger, nor thirst, nor sleep, nor sloth is produced.
He who knows the Khe-carl Mudra, for him
there will be no death.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

On Mantras

Technique of Mantra Yoga


stra Pram a: Yoga-Sikhopanishad (130-132)

Original Verse



Transliteration
hakrea bahiryti sakrea viet puna || 130 ||
hasahaseti mantro'ya sarvairjvaica japyate |
guruvkyt suumny viparto bhavejjapa || 131 ||
so'ha so'hamiti ya synmantrayoga sa ucyate |

179
Translation
Going out with the sound of " Ha " and entering again with the sound of " Sa ", this Mantra,
vtz.," Hamsa Hamsa " is muttered by all the Jiva-s (involuntarily). (In the case of Yogin-s,) on
account of the precept of the Guru and during Susumna (-yoga), the Japa (prayer) will become
reversed. That which becomes thus : " So 'ham So 'ham ", is known as the Mantra-yoga.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Shiva mulamantra as instructed by Guru before Commencing Yoga

na dantaih samsprsed dantan srkvin.yau ca na jihvaya&& 10

kincit kuncita netrastu sivam samyak tadoccaret&

Without allowing the upper row of teeth to touch the lower teeth and without

allowing the tongue to touch the corners of the mouth, and keeping his eyes

half-closed and raised, the sadhaka should repeat the mulamantra of Siva

in a perfect way as instructed by his Guru.

Benefits of Shiva Mula Mantra

sodbhasayati tattvani tanmatradyani dehinam&& 11

punar vinasakascaiva astrayuktah sadanana&

The systematic repetition of mulamantra illuminates and makes known all

the tattvas such as the subtle elements(tanmatras) and others to the embodied

self. O, San.mukha!, the sadhaka then becomes capable of severing his bonds

born of these tattvas through the particular repetition of astra mantra instructed

180
to him by his Guru.

Mula mantra as source of six angas mantras


na prthak hrdayam tasya na siro na sika guha&& 12

varmastra netra sahitam tasmadeva pravartate&

The sadhaka who practises in this way need not repeat the hrdaya mantra, siro

mantra, sikha mantra, kavaca mantra and netra mantra separately at the completion

of mula mantra japa, since all the six anga mantras originate from that mula

Mantra. 12

Krama Yoga, Five Subtle Elements and Associated Seed Letter


tadanupasyate suksmam gandha tanmatram atmani&& 25

rasam tejasca sparsam ca sabda tanmatrameva ca&

pasyate krama yogena varn.a bhavaih prthagvidhaih&& 26

Then the sadhaka becomes capable of perceiving directly the five subtle elements
smell, taste, form, touch and sound(gandha, rasa, rupa, sparsa and sabda). 25

He is able to see each element separately as associated with its associated seed letter
and form by means of krama yoga, the yoga practiced step by step in due order. 26

Achievements through this supreme yoga system


amrtatma sivam saksat tasmin vistastu yogavit&

sarvajnh savagah suksmah sarvesah sarvakrdbhavet&& 30

The knower of this supreme yoga system , having entered into the highest and subtle
siva tattva becomes immortalized, evolves into the knower of all, doer of all, indweller

181
of all, seer of all and the lord of all, comparable to Siva. 30

On Ajapa, Hamsa Mantra & its benefits


Dhyana-bindopanisad (Verse 61-65)
stra Pram a

Original Verse

Transliteration
hakrea bahiryti sakrea viet puna || 61 ||

hasahasetyamu mantra jvo japati sarvad |


atni a divrtra sahasryekaviati || 62 ||

etatsakhynvita mantra jvo japati sarvad |


ajap nma gyatr yogin mokad sad || 63 ||

asy sakalpamtrea nara ppai pramucyate |


anay sad vidy anay sado japa || 64 ||

anay sada puya na bhta na bhaviyati |

182
Translation
The vital air goes out with the sound of "Ha" and again enters with the sound of "Sa". The Jiva
always mutters this mantra " Hamsa, Hamsa". Twenty-one housand six hundred times in the
course of a day and night does the Jiva (silently) mutter the mantra always. (This) Gayatri
known as Ajapa bestows liberation always on Yogins. By the very resolve taken tor doing this,
a man is nd of his sins. The like of this lore, the like of this prayer, the like of this virtuous act,
there has not been and there never shall be.

Key words: Mantra, Ajapa, Hamsa, benefits of ajapa

Credits:
The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE ADYAR
LIBRARY, 1938

Pranava Mantra - OM
Dhyana-bindopanisad (Verse 9-11)
stra Pram a

Original Verse

Transliteration
omityekkara brahma dhyeya sarva mumukubhi |
pthivyagnica gvedo bhrityeva pitmaha || 9 ||

akre tu laya prpte prathame praavake |


antarika yajurvyurbhuvo viurjanrdana || 10 ||

ukre tu laya prpte dvitye praavake |


dyau srya smavedaca svarityeva mahevara || 11 ||

183
Translation
The monosyllable " Om," which is the Brahman, should always be meditated upon by those
who desire release from bondage. In " A," the first part of the Pranava, the Earth, Fire, the
Rgveda, the world Bhur, and Pita-maha (Brahman) have found their repose. In "U," the second
part of the Pranava, the intermediate region, Yajur-veda, the Air, the world Bhuvar,
Visnu and Janardana have found their repose. In " M," the third part of the Pranava, the celestial
region, the Sun, the Sama-veda, the world Svar and Mahesvara find their repose.

Key words: Pranava, OM, Mantras

On Kundalini

How to enter Turiya - The awakened state of consciousness


stra Pram a: Varahopanishad (Cahpter V, verses 31-33)

Original Verse




Transliteration
eva ngati vyugati jtv vicakaa || 31 ||
samagrvairakya savtsya sunicala |
nsgre caiva hnmadhye bindumadhye turyakam || 32 ||
sravantamamta payennetrbhy susamhita |

Translation
In this manner the clever practitioner, having
well understood the course of the Nadis and the
passage of the vital air, with his neck, head and body
in a line and his mouth closed, remaining motionless
and with his mind well -controlled, should see with
his eyes, on the tip of the nose, in the middle of his
heart and in the middle of the Bindu (of the Sahasrara,
184
in the Dva-dasanta), the Turiyaka streaming forth
nectar.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

~YOGA PRACTICE~

Control of the vital airs to experience higher consciousness


stra Pram a: Varahopanishad (Cahpter V, verses 37-40)

Original Verse

Transliteration
mrge bindu sambadhya vahni prajvlya jvane |
oayitv tu salila tena kya dha bhavet || 37 ||
gudayonisamyuktamkucatyekaklata |
apnamrdhvaga ktv samnena niyojayet || 38 ||
svtmna ca riya dhyyedamtaplvana tata |
bala samrabhedyog madhyamadvrabhgata || 39 ||
bhvayedrdhvagatyartha prpnasuyogata |
ea yogavaro dehe siddhimrgaprakaka || 40 ||

Translation
Having well fixed up the Bindu (the mind) in the
(Susumna) path, and (by constricting) the Jivana
(Muladhara), causing the air therein to blaze forth and
thereby drying up the humour (in the Susumna, by
means of the fire aided by the vital air and stagnating
the Prana vital air and the like therein), the Yogin's
body would become robust.

He should constrict

185
simultaneously both the anus and the genitals and
making the Apana rise upwards, he should cause it to
mix with the Samana.

Then should he conceive of his


own Atman (at the junction of the Prana, Apana and
Samana vital airs) as the S'ri of knowledge and
immersing it in the nectar, should commence Ithe
performance of Kumbhaka, as much as his strength
would permit, in the middle part of the (Susumna)
door.

Then, out of the complete blending of the Prana


and Apana, he should conceive (of the Prana along
with the Udana), with a view to their ascent upward.

This superior Yoga indicates in the body the way for


the acquisition of special power (for the attainment of
the Brahma-loka).

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Yogic techniques for Kundalini Awakening


stra Pram a: Yoga-Tattvopanishad (82-87)

Original Verse












186
Transliteration
nirudhya mruta gha akticlanayuktita |
aadh kualbhtmjv kuryttu kualm || 82 ||
pyorkucana kuryt kual clayet tad |
mtyuvaktragatasypi tasya mtyubhaya kuta || 83 ||
etadeva para guhya kathita tu may tava |
vajrsanagato nityamrdhvkucanamabhyaset || 84 ||
vyun jvalito vahni kualmania dahet |
satapt sgnin jv aktistrailokyamohin || 85 ||
pravieccandradae tu suumnvadanntare |
vyun vahnin srdha brahmagranthi bhinatti s || 86 ||
viugranthi tato bhittv rudragranthau ca tihati |
tatastu kumbhakairgha prayitv puna puna || 87 ||

Translation
(After rousing the Sarasvati Nadi), controlling the breath firmly in such a way as to conduce to
the rousing of the power (of the Kundali), (the Yogin) should strengthen the Kundlali, which is of
the form of eight coils, make the constriction of the anus and thus rouse the Kundali. Even
though he should be in the jaws of death, where is the fear of death for him ? This is indeed a
profound secret communicated unto thee by me. Assuming the Vajrasana posture every
day, (the Yogin) should practise the upward constriction. The fire, rendered ablaze by the vital
air (rising by such constriction), will continuously heat the Kundali.That power capable of
deluding the three worlds,being heated alive by the fire, will enter the Candradanda (shaft of
the Moon) in the interior of the orifice of the Susumna Nadi. That (power), along with the
(introspecting mind), the Prana vital air and the fire, pierces through the knot of Brahman,
(which forms as it were the door leading from the Muladhara) ; then piercing through the knot
of Visnu (forming the door of the Anahata) it stands in the knot of Rudra (the door of the Ajna).
Then after firmly filling (the vital air), by means of Kumbhaka-s over and over again, (the Yogin
should pierce through the knot of Rudra).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Kundalini Awakening and to reach the state of Nirvikalpa Samadhi


stra Pram a: Yoga-Sikhopanishad (112-117)

Original Verse

187










Transliteration
vajrsanasthito yog clayitv tu kualm || 112 ||
kurydanantara bhastr kualmu bodhayet |
bhidyante granthato vae taptalohaalkay || 113 ||
tathaiva phavae syd granthibhedastu vyun |
pipliky lagny kastatra pravartate || 114 ||
suumny tathbhyst satata vyun bhavet |
rudragranthi tato bhittv tato yti ivtmakam || 115 ||
candrasryau samau ktv tayoryoga pravartate |
guatrayamatta syd granthitrayavibhedant || 116 ||
ivaaktisamyoge jyate param sthiti |

Translation
Remaining in the Vajrasana posture, the Yogin,
after rousing the Kundali, should thereafter perform the
Bhastri (Kumbhaka) and quickly rouse the Kundali.
Even as the joints of a bamboo are pierced through
by means of a red-hot iron rod, even so there will be
the- bursting through the knots of the vertebral column
by means of the vital air (along with the Kundali).
Should an ant crawl (over the body) there is an itching
sensiation produced there. By constant practice with
the vital air (along with the Kundali) will be generated
a similar sensation in the Susumna. Thereafter, piercing
through the Rudra-granthi, (the Kundali) then attains
the character of Siva, (the Turiya in the Brahmarandhra).
Their conjunction (i.e. of the Kundali
and S'lva) takes place after making the Moon and the
Sun attain their equipoised state. The three Guna-s
(rhythm, mobility and inertia) will be transcended
on account of the three knots having been pierced
through. From the conjunction of S'lva (the Turiya)
188
and the S'akti (the Kundali) there is generated the transcendent
state (natural Nirvikalpaka state).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Rousing the Kundalini


stra Pram a: Yoga-Sikhopanishad (Chapter V, verses 36-37)

Original Verse



Transliteration
sukhasasevita svapna sujramitabhojanam |
arrauddhi ktvdau sukhamsanamsthita || 36 ||
prasya odhayenmrga recaprakakumbhakai |
gudamkucya yatnena mlaakti prapjayet || 37 ||

Translation
With dreams conducive to his health and food
well-digested and temperate, (the Yogin), having at first
purified his body and assuming a comfortable posture,
should purify the path of the vital air, by means of
in-filling, expulsion and holding (of his breath). Having
with effort constricted the anus, he should worship the
main power (by rousing the Kundalini).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Yoga in a Nut-Shell
stra Pram a: Varahopanishad (Cahpter V, verses 42-45)

189
Original Verse










Transliteration
sarvsmeva nnmea bandha prakrtita |
bandhasysya prasdena sphubhavati devat || 42 ||
ea catupatho bandho mrgatrayanirodhaka |
eka viksayan mrga yena siddh susagat || 43 ||
udnamrdhvaga ktv prena saha vegata |
bandho'ya sarvannmrdhva yti nirodhaka || 44 ||
aya ca sapuo yogo mlabandho'pyaya mata |
bandhatrayamanenaiva sidhyatyabhysayogata || 45 ||

Translation
This Bandha has been prescribed for all the Nadi-s.
By virtue of the influence of this Bandha, the deity
(the inmost consciousness) becomes clearly manifest.

This Bandha of the Catus-patha, (wherein the Susumna,


the Ida, the Pingala and the Kuhu Nadi-s attain their
oneness, this meeting place of the four paths, which
depends on the Muladhara), (i.e., the Mula-bandha),
causes obstruction to the three paths (of the Ida,
Pingala and Kuhu Nadi-s), by bursting open one path
(viz., the Susumna of the four paths) through which
Siddha-s (accomplished Yogin-s) have reached their
goal (of attaining the state of the Brahman).

Causing the Udana vital air to ascend along with the Prana
vital air speedily, (by the practice of Yoga), (and
bringing about the Mula-bandha and the Jalamdhara-bandha
as well), this Bandha causes obstruction to all
the Nadis and goes upwards.

This is called the Yoga in a nut-shell, (as during the process,


the Prana, along with the Kundalini, the introspecting mind, and fire

190
moves upwards through the Susumna path and reaches
the Sahasrara-cakra) and is also considered to be the
Mula-bandha.

Thus by the practice of Yoga, through


this (Yoga in a nut-shell) alone, the three Bandha-s are
successfully accomplished.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

38

Piercing the three knots on the path of Yoga


stra Pram a: Varahopanishad (Chapter V, verses 61-63)

Original Verse





Transliteration
samahastayuga bhmau sama pdayuga tath || 61 ||
vedhakatrayayogena catupha tu vyun |
sphlayenmahmeru vyuvaktre prakoibhi || 62 ||
puadvaya samkya vyu sphurati satvaram |
somasrygnisabandht jnydamtya vai || 63

Translation
(Having assumed the Padmasana posture), over
a level floor (in his monastery), (remaining motionless)
with his pair of hands and likewise his pair of legs
well-poised, (the Yogin should, by means of the Prapa
vital air along with its retinue, pierce through the three
knots of Brahman, Visnu and Rudra) and thus...

By means of the three-knot-piercing Yoga, having attained


the four Pitha-s, occurring amidst the six centres of
Energy, Muladhara and others), in the face of the

191
Susumna along with his accessories, (viz., the Prana vital
air, Kundahnl, the introspecting mind and fire) should
thereafter become completely absorbed in the meditation
of (the Turiya-caitanya seated in the Sahasrara
plexus known as) the Maha-meru, (in the attitude "I
am that Caitanya ").

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Piercing the three knots on the path of Yoga


stra Pram a: Varahopanishad (Chapter V, verses 61-63)

Original Verse





Transliteration
samahastayuga bhmau sama pdayuga tath || 61 ||
vedhakatrayayogena catupha tu vyun |
sphlayenmahmeru vyuvaktre prakoibhi || 62 ||
puadvaya samkya vyu sphurati satvaram |
somasrygnisabandht jnydamtya vai || 63

Translation
(Having assumed the Padmasana posture), over
a level floor (in his monastery), (remaining motionless)
with his pair of hands and likewise his pair of legs
well-poised, (the Yogin should, by means of the Prapa
vital air along with its retinue, pierce through the three
knots of Brahman, Visnu and Rudra) and thus...

By means of the three-knot-piercing Yoga, having attained


the four Pitha-s, occurring amidst the six centres of
Energy, Muladhara and others), in the face of the
Susumna along with his accessories, (viz., the Prana vital
air, Kundahnl, the introspecting mind and fire) should

192
thereafter become completely absorbed in the meditation
of (the Turiya-caitanya seated in the Sahasrara
plexus known as) the Maha-meru, (in the attitude "I
am that Caitanya ").

On GURU

The Need of Guru in Yoga Practice


stra Pram a: Yoga-Sikhopanishad (79-80)

Original Verse



Transliteration
adhun sapravakymi yogbhysasya lakaam || 79 ||
marujjayo yasya siddha sevayet ta guru sad |
guruvaktraprasdena kuryt prajaya budha || 80 ||

Translation
Now shall I explain the true nature of the practice of Yoga. (The seeker) should always serve
that Guru by whom has been successfully accomplished the conquest of breath. The wise
practitioner should achieve the conquest of the Prana (vital air), out of his Guru's gracious oral
(instructions).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

On Yogic Powers and Yogic Dissolution

Wastage of the 5 elements and the effect on body decay


stra Pram a: Varahopanishad (Chapter V, verses 4-6)

Original Verse

193



Transliteration
tatpthvmaale ke valiryti dehinm |
tadvadpogapye ke syu par kramt || 4 ||
tejakaye kudh kntirnayate mrutakaye |
vepathu sabhavennitya nbhase naiva jvati || 5 ||
itthabhtakaynnitya jvita bhtadhraam |

Translation
When the earth region (of the body) wastes away,
wrinkles begin to appear in men.

Likewise, with the wasting away of the watery region, hairs gradually turn grey.

With the wasting of the fiery element, hunger and grace of form begin to fade.

With the wasting of air, there will be bodily tremour daily.

With the wasting of the ethereal substance, there will


be cessation of life altogether.

In this manner, with the wasting of the elements (constituting the body, the body
wears away). Hence, with a view to keeping up life, the
sustenance of the elements should be attended to.

Reference: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Yogic after life: Infinite possibilities


stra Pram a: Yoga-Tattvopanishad (107-111)

Original Verse




194




Transliteration
yadi svadehamutsraumicch cedutsjet svayam || 107 ||
parabrahmai lyeta na tasyotkrntiriyate |
atha no cet samutsrau svaarra priya yadi || 108 ||
sarvalokeu viharannaimdigunvita |
kadcit svecchay devo bhtv svarge mahyate || 109 ||
manuyo vpi yako v svecchaypi kadbhavet |
siho vyghro gajo vva svecchay bahutmiyt || 110 ||
yatheameva varteta yog yadv mahevara |
abhysabhedato bheda phala tu samameva hi || 111 ||

Translation
Should there be desire (on the part of the accomplished Yogin) to give up his own body, he will
himself renounce (it) (He will) seek repose in the Para-Brahman, but does not desire its (his
body's) annihilation. Again, should there be no inclination on his part to give up his own body,
he will roam about the worlds with the psychic powers of attenuation and the like and whenever,
out of his own desire, he becomes a celestial being, he will be highly esteemed in the celestial
world and will turn himself into a man or a Yaksa (demi-god), out of his own choice, in a moment
or will attain, out of his own choice, the various states, such as of a lion, a tiger, an elephant, or
a horse, or else, according to his own choice, will attain the state of Mahes'vara. (In all these) is
difference arising out of the varying nature of the practice. The fruit is however the same:
(Kaivalya, aloneness, in the case of one who does not hanker after the intermediate psychic
powers and nothing but the transient powers is attained in the case of others).

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

The Ultimate flowering of Yogic Practice


stra Pram a: Yoga-Sikhopanishad (127-129)

Original Verse

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Transliteration
recaka praka muktv vyun sthyate sthiram |
nnnd pravartante sasraveccandramaalam || 127 ||
nayanti kutpipsdy sarvadostatastad |
svarpe saccidnande sthitimpnoti kevalam || 128 ||
kathita tu tava prty hyetadabhysalakaam |

Translation
After givmg up the Recaka and the Puraka (expelling
and infilling of the vital air), one should take his firm
stand by (holding) the breath. Various kinds of sounds
are produced. The lunar region would stream, out
(nectar, on swallowing which there would arise the
awakening, " There is nothing apart from the Brahman
", as a result of which), thenceforward will perish
all ailments such as hunger and thirst. Then will (the
Yogin) have his main stay in the form of the Brahman
alone, which is Existence, Consciousness and Bliss.
This description of the practice (of Yoga) has been
verily related unto you out of affection.

Credits: The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

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