Goraksha Shataka Gorakhnath

(translated in English by Yoga Nath)

o gorakaatakaprrambha |

rguru paramnanda
vande svnandavigraham | yasya sannidhyamtrea cidnandyate tanu || 1 || The beginning of
the Hundred Verses of Goraksh Nath: Verse 1: Praise to the Venerable Guru, the embodiment of
the Supreme Bliss, who grants the bliss of experiencing oneself as the Supreme Eternal Self, by
mere nearness to whom the body becomes transcended as pure and blissful mind.



antarnicalittmadpakalik
svdhrabandhdibhi yo yog yugakalpaklakalantattva ca jegyate | jnmodamahodadhi
samabhavad yatrdintha svaya vyaktvyaktagudhika tamania rmnantha bhaje ||
2 || Verse 2: To that Yogi, who being steadily fixed inside the light of the flame of his soul by the
virtue of his yoga practice, also sing praises repeatedly the True Principle causing the time of
ages and eras. To that venerable Mna Ntha, the Great Ocean of knowledge and joy, surpassing
the qualities of existence and non existence, where the Foremost Lord, himself has merged in
equability, [I] worship continuously.


namasktya guru bhakty gorako
jnamuttamam| abha yogin brte paramnandakrakam || 3 || goraka ataka vakti
yogin hitakmyay | dhruva yasyvabodhena jyate parama padam || 4 || Verses 3,4
Having saluting to his Spiritual Preceptor devotionally, out of desire to benefit the yoga
practitioners, Gorak Nth narrates the Supreme Knowledge desired by yogis. By declaring The
Hundred verses of Goraka, producing the experiencing of the Supreme Bliss, by understanding
and implementing of which with determination, one goes to the Supreme State.

etad vimuktisopnametat klasya vacanam |
yad vyvtta mano mohd sakta paramtmani || 5 || Verse 5: This is a ladder to liberation,
this is deceiving of death, by which the mind becomes turned away from the attachment to the
worldly objectives and becomes completely absorbed in the Supreme Soul. The Tree of Yoga

dvijasevitakhasya rutikalpataro phalam | amana
bhavatpasya yoga bhajati sajjana || 6 || Verse 6: The most excellent ones are always engaged
in the worship [of the tree] of yoga, extinguishing the filling of constant burning, whose branches
are serviced by the double bourn, whose fruits are the knowledge of ancient lore and the tree
fulfilling all desires. The Six Limbs of Yoga

sana prasarodha pratyhraca dhra | dhyna
samdhiretni yoggni bhavanti a || 7 || Verse 7: Fixed postures, the suppression of the vital
air, withdrawal of the senses, the directed attention, fixing mind on a single object, and being
established in the state of the True Self constitute the Six Limbs of Yoga. The Fixed Postures

sanni tu tvanti yvatyo jvajtaya |
etemakhiln bhedn vijnti mahevara || 8 || Verse 8: Indeed, there are so many postures as
many kinds of living beings; all their definitions the Great Lord Shiva knows perfectly. Note: in
accordance with the various spiritual traditions of India there exist 8.4 million or 84 lakhs bodies
of different forms of life, therefore, in accordance with verse above, the number of all possible
postures would be 8.4 million or 84 lakhs.

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

sanebhya samastebhyo dvayameva viiyate | eka siddhsana prokta dvitya
kamalsanam || 10 || Verse 10: And from all kinds of the postures, indeed, the two are most
important. One is called the Posture of Siddha or Perfect Posture, the second is the Posture of
the Lotus Flower. The Perfect Posture Siddha Asana




yonisthnakamaghrimlaghaita ktv dha vinyasen mehre pdamathaikameva niyata
ktv sama vigraham | sthu sayamitendriyo'calad payan bhruvorantaram etan
mokakavabhedajanaka siddhsana procyate || 11 || HYP 1.35 Verse 11: After having made
the region of the anus firmly closed (ghaitam, literally shut) by placing the heel of foot, and then
making the another foot connected with the penis, with the body in one line, [the yoga
practitioner should] remain immovable, with the senses withdrawn from their objects, with eyes
looking at the region between the eyebrows. This is called the Perfect Posture, causing the
breaking open of the door of liberation. Note: the similar verse of HYP (1.35), recommends to
unite the above mentioned technique with the Lock of Throat or Jlandhara Bandha; having other
parts of the version similar, instead of niyata ktv sama vigraham, it says hdaye ktv
hanu susthiram. The Posture of the Lotus Flover



vmorpari dakia hi caraa sasthpya vma tath
dakorpari pacimena vidhin dhtv karbhy dham | aguhau hdaye nidhya cibuka
nsgramlokayed etadvydhivikrahri yamin padmsana procyate || 12 || Verse 12: After
placing the right foot above the left thigh and in the same way the left on the right thigh, firmly
hold the two big toes with both palms properly arranged behind. Having placed the chin at the
region of the heart fixedly gaze at the tip of the nose. This called the Posture of Lotus Flower, the
destroyer of the diseases of the self-controlled. The Knowledge of Body

acakra oadhra trilaka
vyomapacakam | svadehe ye na jnanti katha sidhyanti yogina || 13 || Verse 13: How the
Yogis who do not know the six energetic centers, the sixteen supports of the body, the three
kinds of the objects for concentration and the five forms of visualization of emptiness in their
own body can attain perfection ?

ekastambha navadvra gha pacdhidaivatam | svadehe ye na
jnanti katha sidhyanti yogina || 14 || Verse 14: How the Yogis who do not know their own
body as a single-columned house, having nine doors and presided by the five divinities attain
success in their practice ?

caturdala syd dhra svdhihna ca adalam | nbhau daadala padma
sryasakhyadala hdi || 15 || Verse 15 The dhra cakra has with four petals, and of
svdhihna is with six petals. In the navel is the lotus with ten petals and in the heart with
twelve petals (srya sakhya dala, literally is a lotus having as many petals as the number of
the solar months).
kahe syt
oaadala bhrmadhye dvidala tath | sahasradalamkhyta brahmarandhre mahpathe ||
16 || Verse 16 At the throat situated [the lotus] with sixteen petals, while that which between the
eyebrows is with two petals. At the opening in the scull at the top of head (brahmarandhra, the
door of Brahma, the tenth door) is the lotus with thousand petals also known as the Great
Path. Yoni Sthana
dhra
prathama cakra svdhihna dvityakam | yonisthna dvayormadhye kmarpa
nigadyate || 17 || Verse 17 The Mldhra is the first energetic circle, the Svdhihna is the
second; between these two is the place of vagina, defined as the Seat of the Sensual Desires.
Note: These two chakras are mentioned here together because they have prominent importance
in rising of Kundalini (the Divine Power of yogic transformation).

dhrkhya gudasthna
pakaja ca caturdalam| tanmadhye procyate yoni kmk siddhavandit || 18 || Verse 18 And
the lotus with four petals known as the support of the body is at the place of the anus, in its
center, it is said, is vagina, the eye of love, praised by the Siddhas. Shiva Linga

yonimadhye mahliga pacimbhimukha sthitam
| mastake maivad bimba yo jnti sa yogavit || 19 || Verse 19 In the middle of [that] vagina
situated the great phallus of Shiva with the face directed backwards. He who knows the shining
disk, resembling jewel inside of own head, he is an adept in the Yoga Practice.
: tad ukta yogasre:

y mldhrag akti kual bindurpi | mastake maivad bimba
yo jnti sa yogavit || iti |

taptacmkarbhsa taillekheva visphurat | trikoa tatpura vahneradhomehrt
pratihitam || 20 || Verse 20 This flashing streak of lightning having appearance of molten gold,
that triangular city of fire is situated below penis.

yatsamdhau para jyotirananta vivato mukham | tasminde
mahyoge ytyta na vidyate || 21 || Verse 21 One who became absorbed in the Supreme
Infinite Light, the image of the world, from seeing that Great Union, he doesnt knows going and
coming. Note: ytyta, going and coming: he became liberated from the cyclical existence,
from taking births and consequently die, his soul is unconditionally free.

svaabdena bhavetpra
svdhihna tadraya | svdhihnt paddasmt mehramevbhidhyate || 22 || Verse 22
The nature of the Life Force is the sound sva, it resides at the abode of ones own self, the region
of the penis, indeed, is considered to be this place where self resides.

tantun maivat proto yatra kanda suumay |
tannbhimaala cakra procyate maiprakam || 23 || Verse 23 Where the knot is strung on
the Middle Channel, like a jewel on a thread, that spiritual center in the region of the navel is
called the Jewel of Fulfilling.

dvdaremahcakre puyappavivarjite | tvajjvo bhramatyeva yvattattva na vindati || 24 ||
Verse 24 Indeed, the soul wanders only so long as it does not knows the great circle with twelve
petals, free from merit and demerit.

rdhva mehrdadhonbhe kandayoni khagavat |
tatranya samutpann sahasr dvisaptati || 25 || Verse 25 Above the penis and below the
navel is the rounded female organ of generation, resembling an egg of a bird. It is from there the
seventy-two thousands subtle energetic channels originate.

teu nisahasreu dvisaptatirudht | pradhna
pravhinyo bhyastsu daasmt || 26 || Verse 26 Among these thousands of the subtle
energetic channels seventy two have been categorized. Moreover, amongst them the ten are
recognized as the most important carriers of the Life Force.

i ca pigal caiva suum ca ttyak | gndhr hastijihv ca p
caiva yaasvin || 27 || Verse 27 [They are] indeed i and pigal, and suum as the third,
gndhr and hastijihv, p and yaasvin.

alambu kuhcaiva akhin daam smt | etannimaya cakra jtavya yogibh
sad || 28 || Verse 28 There are alambu and kuha indeed, followed by akhin, which is
recognized as tenth. This circle formed by the network of life force caring channels, should be
always known by the Yoga practitioners.

i vme sthit bhge pigal dakie tath | suum madhyadee tu gndhr
vmacakui || 29 || Verse 29 I is located on the left side, and pigal is on the right, while
Suum is in the middle region, and the gndhr is in the left eye.

dakie hastijihv ca p kare ca dakie |
yaasvin vmakare hynane cpyalambu || 30 || Verse 30 Hastijihv is in the right [eye], and
p is in the right ear, yaasvin is in the left ear and alambu ocupy the mouth, indeed.

kuhca ligadee tu
mlasthne ca akhin | eva dvra samritya tihanti daanik || 31 || Verse 31 Kuh is
at the region of the penis and the akhin at the place of the anus. Thus the ten subtle energetic
channels are situated at the doors of the body.

ipigalsuum ca tisro nya udht |
satata pravhinya somasrygnidevat || 32 || Verse 32 I, Pigal and Suum,
mentioned as the Three Channels, constantly conducting the movement of the life force, presided
by Deities of the Moon, the Sun and Fire respectively. Note: I, Pigal and Suum are
principle amongst all others energetic channels, and often mentioned in the yoga scriptures as the
Three Channels, where I is the Left Channel, Pigal is the Right Channel and Suum is the
Middle Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel, the
Sun Channel and the Fire Channel respectively.

pro'pna samnacodnavynau ca vyava | nga
krmo'tha kkaro devadatto dhanajaya || 33 || Verse 33 Pra, apna, samna, udna, vyna,
nga, krma, kkara, devadatta and dhanajaya are [the ten] vital airs [of the body].

hdi pro vasennitya apno gudamaale
| samno nbhidee syd udna kahamadhyaga || 34 || Verse 34 Pra always dwells in the
heart, apna is in the region of the anus, samna is at the region of the navel, and udna is in the
middle of the throat.

vyno vyap arretu pradhnam paca vyava | prdyctra vikhyt ngdy
pacavyava || 35 || Verse 35 The vyana prevail the body, indeed. These five vital airs
beginning with prana (pra dy ca atra) are known as the most important; naga etc. are the
five other vital airs. Note: nga dy the five vital airs beginning with nga are mentioned in the
yoga literature as the secondary or less important airs.

udgre ngkhyta krma unmlane smta | kkara kutakj jeyo
devadatto vijmbhae || 36 || Verse 36 Ng is known as presented in eructation, krma is
recognized as responsible for the blinking [of eyes], kkara is known as causing sneezing
devadatta is present in yawning.
na jahti mta
cpi sarvavypi dhanajaya | ete sarvsu nu bhramante jvarpia || 37 || Verse 37 And
dhanajaya, pervading the whole body, does not depart even from dead body; so the embodied
soul wonders in all these subtle energetic channels.

kipto bhujadaena yathoccalati kanduka | prpnasamkiptastath
jvo na tihati || 38 || Verse 38 In the same way as a ball strike by the rod moves, so the
embodied soul being sized by the upper vital air and lower vital air, does not rest.

prpnavao
jvo hyadhacordhva ca dhvati | vmadakiamrgea cacalatvnna dyate || 39 || Verse 39
Being controlled by the upper and the lower vital airs, the embodied soul, rushes up and down
through the left and right paths, indeed, due being restless, [it] doesnt perceive [the Supreme
Self or own true form svarupa] (na dyate, literally dont sees).

rajjubaddho yath yeno gato'pykyate puna |
guabaddhastath jva prpnena kyate || 40 || Verse 40 In the same way as a hawk tied up
with a string, although it goes away, is drawn back, so the embodied soul, bound by the [three]
modes of nature, is drawn by the upper and lower vital airs.

apna karati pra pro'pna ca karati | rdhvdha
sasthitvetau sayojayati yogavit || 41 || Verse 41 The lover vital air draws the upper vital air
and the upper vital air draws the lover vital air. One who unites these two [vital airs], situated
above and bellow, is an expert in the yoga practice. Note: These two main airs pra and apna
are situated above and below diaphragm respectively, while with the upper air people are quite
familiar, the lower breathing (the air input through the anus) plays an important role in the yoga
practice and raising Kundalini. Hamsa Mantra


hakrea
bahiryti sakrea viet puna | hasahasetyamu mantra jvo japati sarvad || 42 ||
aatnitvaho rtre sahasryekaviati | etatsakhynvita mantra jvo japati sarvad || 43 ||
a atni aho-rtre sahasry ekaviati | etat sakhynvita mantra jvo japati sarvad
Verse 42 With the sound Ha [the embodied soul in the form of vital air] goes out, with the
sound of Sa [it] comes back again, and so the embodied soul always produces (japati, literally
chants) hasa hasa sounding. Verse 43 The embodied soul indeed, always produces this
sounding, accompanied by twenty one thousand six hundred recitations (sakhya literally
number) through the day and night (aho-rtre twenty-four hours or thirty Muhrtas). Note: This
calculation was made by the author on the basis of assumption that one round of inhalation and
exhalation takes 4 seconds. Therefore, it is happening 15 times in minute, 900 in one hour, and
21600 in 24 hours.
ajap
nma gyatr yogin mokadyin | asy sakalpamtrea sarvappai pramucyate || 44 ||
Verse 44 This not pronounced verbally the Song Divine, the giver of liberation to Yogis; by
merely solemn vow to perform it continuously, one becomes liberated from all sins. Note: ajap
literally can be translated as non pronounced mentally or verbally; the letter A in front of the
word japa implies meaning without, so a-jap can be translated as without recitation. Since it
is already there, i.e. it is self existing, in order to make it manifest one only has to turn own
awareness to it with the utmost concentration ever possible. The Importance of Hamsa Mantra

anay sad vidy anay sado japa | anay sada
jna na bhta na bhaviyati || 45 || Verse 45 There is no other wisdom equal to this, there is
no recitation equal to this, there is no knowledge equal to this, neither in past, nor in future.
Kundalini

kundaliny samudbht gyatr pradhri | pravidy mahvidy yast vetti sa yogavit ||
46 || Verse 46 He who knows this supporting the life force Song Divine, produced from the
Awakened Divine Power, the great wisdom of the knowledge of the Life Force, he is an adept in
the Yoga practice.

 kandordhva kual aktiraadh kualkti | brahmadvramukha
nitya mukhenccdya tihati || 47 || Verse 47 The Divine Power Kundalini constantly resides
above the knot, in the form of eight coils, with [her] face covering the Door of Brahma.

yena dvrea gantavya
brahmasthnamanmayam | mukhenccdya taddvra prasupt paramevar || 48 || Verse 48
The Great Goddess sleeps, with her face covering that door, the door by which the place of the
Creator Brahma, unaffected by maya (anmaya, literally free from disease) is to be attained.

prabuddh vahniyogena
manas mrut hat | scvad guamdya vrajatyrdhva suumay || 49 || Verse 49
Awakened by the Yogic fire, [produced from] the strike of the mind and the vital air, [she]
moves upwards through the Middle Channel as a thread sized by a needle.

prasphurad bhujagkr padmatantunibh
ubh | prabuddh vahniyogena vrajatyrdhva suumay || 50 || Verse 50 Awakened by the
Yogic fire, [she] raises upwards through the Middle Channel in the form of the shining serpent,
auspicious like a filament of a lotus.

uddhaayet kapta tu yath kucikay haht | kualiny tath yog mokadvra
prabhedayet || 51 || Verse 51 Indeed, in the same way as one forcibly unlock a door with a key, so
the yogi piercing the door of liberation by means of the Kualini. The Method of Awakening
This verse of GS, describing the technique of the awakening Kundalini, is identical with the
verse 1.48 of HYP, describing Padma Asana in accordance with the view of Matsendra Nath.




ktv sampuitau karau dhatara baddhv tu padmsana gha vakasi sannidhya
cibuka dhytv ca tatprekitam | vravramapnamrdhvamanila proccrayetprita
mucanpramupaiti bodhamatula aktiprabodhnnara || 52 || Verse 52 After making the
hands to form the hemispherical bowl and accepting the steadily posture of lotus, firmly place
together the chin and the chest and look on that attentively. Fill in and draw away the lower air
and upper air, again and again. To the man causing the vital air to move, comes, incomparable
practical knowlege of the radiant Divine Power. More on Life Style

agn mardana kurycchramajtena vri |
kavamlalavaatyg krabhojanamcaret || 53 || Verse 53 [The practicioner] should rub [his]
limbs with the perspiration produced by [this] effort. He should adopt the milk based diet and
abstain from bitter, sour, and salty [food].

brahmacr mithr tyg yogaparyaa | abddrdhva bhavetsiddho
ntra kry vicra || 54 || Verse 54 The person dedicated to the Yoga practice, who is capable
to sacrifice the lower objectives and objects for the higher ideals, who always maintains the
abstaining form sex, who has balanced and regulated own diet, gains success within one year,
one should not doubt about this (na atra kry vicra).

susnigdha madhurhra caturthavivarjitam |
bhujyate surasamprtyai mithra sa ucyate || 55 || Verse 55 Eating smooth (susnigdha or oil
reach), agreeable food, which is pleasing Divine Beings, and leaving the one-fourth of the
stomach empty (caturtha aa vivarjita, literally leaving one forth of it), this is called the
wholesome diet.

kandordhva kual aktiraadh kualkti | bandhanya ca
mhn yogin mokad smt || 56 || Verse 56 Above Kanda sleeps the coiled Power,
liberating yogis and causing boundage to ignorant, he who knows that is perfect in the knowlege
of Yoga.
mahmudr
namomudr uiyna jalandharam | mlabandha ca yo vetti sa yog muktibhjanam || 57 ||
Verse 57 The yogin who is acquainted with mahmudr, uiyna and jalandhara along with
mlabandha, he is on the way to liberation. Mahamudra

odhana nijlasya clana candrasryayo | rasn oaa caiva
mahmudrbhidhyate || 58 || Verse 58 The purification of the network of the subtle energetic
channels, by the moving the moon and the sun, and drying up the liquids of the body, is called
the Great Seal, indeed.



vakonyastahanu prapya sucira yoni ca vmghri
hastbhymavadhrayet prasarita pda tath dakiam | prya vasanena kukiyugala
baddhv anairecayed e vydhivinin sumahat mudr n kathyate || 59 || Verse 59
Having rested the jaw on the breast, and pressing fixedly the left heel against the perineum, and
with both hands grasping the extended right foot, having filled with the breathing in the both
sides of the abdomen and having held it, one should expel it slowly. This is said to be the very
great mudra, the destroyer of the diseases of men.

candrgena samabhyasya srygenbhyaset
puna | yvattuly bhavet sakhy tato mudr visarjayet || 60 || Verse 60 And after practicing
with the left (candra, literally moon) limb, one should practice repeatedly, with the right (srya,
literally sun) limb, until the number becomes equal; then discontinue the lock.



nahi pathyamapathya v ras sarve'pi nras | api bhukta
via ghora pyamiva jryate || 61 || kayakuha gudvarta gulm jrapurogam |
rogstasya kaya ynti mahmudr ca yo'bhyaset || 62 || Verse 61 Indeed, there is no
wholesome or unwholesome [food], and all substances are tasteless. Even, consuming the
dreadful poison becomes digested as nectar. Verse 62 Moreover, the diseases of one who
practices the Great Mudra, as sickness, leprosy, constipation, enlargement of the spleen preceded
by indigestion, become destroyed.

kathiteya mahmudr sarvasiddhikar nm | gopany prayatnena na dey yasya kasyacit || 63
|| Verse 63: It is said that one should try to keep concealed this Great Seal, producing the great
supernatural powers for men, it should not be given to anyone. Khecar Mudr

kaplakuhare jihv pravi vipartag |
bhruvorantargat dirmudr bhavati khecar || 64 || Verse 64 [When after] going backward, the
tongue enters the skull cavity, with the sight focused in the middle of the eyebrows, it becomes
the Khechari Mudra.
na
rogo maraa tandr na nidr na kudh t | na ca mrcc bhavettasya yo mudr vetti
khecarm ||65 || Verse 65 For that one who knows the Khecar Mudr, there is no disease, death,
tiredness, sleep, hunger, thirst and no fainting.

pyate na sa rogea lipyate na ca karma | bdhyate na sa klena yo mudr vetti khecarm
|| 66 || Verse 66 He who knows Khecar Mudr is not affected by diseases and not bound by the
situation and own actions. He is not oppressed by the time.

citta carati khe yasmjjihv carati khe gat |
tenaiva khecar mudr sarvasiddhairnamaskt || 67 || Verse 67 The Mind goes in Void because
the tongue goes to be situated in the Void (khe or the region of sky). Because of this, it is
saluted by all Siddhas as Khecar Mudr.

bindumla arra tu irstatra pratihit | bhvayanti arra y pdatalamastakam || 68 ||
Verse 68 Indeed, the bindu is the root of the body, for this reason it should be established in the
head. This body comes into being [as the gross body], if it falls from its place at the top of the
head.
khecary mudrita
yena vivara lambikordhvata | na tasya karate bindu kminyligitasya ca || 69 || Verse 69
By whom the intermediate space above the soft palate has been sealed by the Khecar Mudr, his
bindu doesnt fall even in the embrace of a desiring woman. Nabho Mudra

yvad bindu sthito dehe
tvanmtyubhaya kuta | yvad baddh nabhomudr tvad bindurna gaccati || 70 || Verse 70 As
long as the Bindu is steady in the body, so long where is the fear of death? As long as the Lock
of Navel is maintained, so long the bindu does not depart.

calito'pi yad bindu samprptaca hutanam |
vrajatyrdhva hta akty niruddho yonimudray || 71 || Verse 71 Even when the bindu has
moved and fallen into the region of yoni, it returns upward being carried by the bound of the
power of Yoni Mudr.

sa punardvividho bindu pauro lohitastath | pura
ukramityhurlohita tu mahrja || 72 || Verse 72 And again, this bindu is of two kinds: white
and red. The semen is white, it is said, while the red is the great menstrual blood, indeed.


sindradravasaka ravisthne sthita raja | aisthne sthito bindustayoraikya
sudurlabham ||73 || Verse 73 The rajas, having appearance of the red liquid, is located at the place
of the Sun, the bindu is located at the place of the Moon, their oneness is extremely difficult to
attain.
bindu ivo raja
aktirbindumind rajo ravi | ubhayo sagamdeva prpyate parama padam || 74 || Verse 74
Bindu is Shiva, Rajas is Sakti; bindu is the Moon, rajas is the Sun; verily, by the union of these
two, one obtains the Supreme State.

vyun akticrea prerita tu mahraja | bindunaiti sahaikatva bhaved divya vapustad
|| 75 || Verse 75 Indeed, the Great Rajas, urged by the power of movement the air, having come
near the Bindu, becomes one with it. Then, the body becomes divine.

ukra candrea sayukta
raja sryea sayutam | tayo samarasaikatva yo jnti sa yogavit || 76 || Verse 76 The semen
is joined with the Moon; the rajas is joined with the Sun. One who knows their oneness with the
equal feeling, he is an adept of the Yoga practice.

una kurute yasmdavirnta mahkhaga | uyna
tadeva syttava bandho'bhidhyate || 77 || Verse 77 From which case the restless great bird
performs flying up, indeed, under those circumstances that is called Uyna Bandha.

udartpacime bhge hyadho
nbhernigadyate | uyanasya bandho'ya tatra bandho vidhyate || 78 || Verse 78 Being
mentioned as below navel, in the backward section of abdomen, for this reason, indeed this seal
is known as the Lock of Uyna [Pha]. Jalandara Bandha

kahamkucya hdaye sthpayeccibuka dham |
bandho jlandharkhyo'ya jarmtyuvinaka || HYP || 3 | 70 || HYP Verse 3.70 After bending
the throat, firmly place the chin to the region of the heart, this is called Jlandhara Bandha,
destroying the old age and death.
badhnti hi
sirjlamadhogmiirojalam | tato jlandharo bandha kahadukhaughanana || 79 || Verse
79 Because it shuts the network of Chanels making the heavenly water to move downwards, for
that reason it is Jlandhara Bandha, destroying the multitude of the throat problems.

jlandhare kte bandhe
kahasakocalakae | pya na patatyagnau na ca vyu prakupyati || 80 || Verse 80 When
Jlandhara Bandha, characterized by the contraction of the throat, is performed, the nectar does
not falling in the fire, and the air does not agitated. Mula Bandha

pribhgena sampya yonimkucayed gudam |
apnamrdhvamkya mlabandho'bhidhyate || 81 || Verse 81 While pressing the premium with
the area of the heel, draw apana air upwards by contracting anus, is called the Lock of the Root.

apnaprayoraikyt kayo
mtrapurayo | yuv bhavativddho'pi satata mlabandhant || 82 || Verse 82 The oneness of
the apana and prana decreases the urine and excrement. Even an aged person becomes young,
from the constant Mla Bandha. Om Kara or Praava

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

bhrbhuva svarime lok
somasrygni devat | yasy mtrsu tihanti tatpara jyotiromiti || 84 || Verse 84 That
Supreme Light, in which the Levels of Creation, Bh, Bhuva and Sva, the deities of Moon,
Sun and Fire reside as letters, is Aum.

traya klstrayo vedstrayo lokstraya svar | trayo dev
sthit yatra tatpara jyotiromiti || 85 || Verse 85 That Supreme Light, where the three times [past,
present and future], the three Vedas, the Three Worlds [Bh, Bhuva, Sva], the three syllable
[A-U-M and] the three deities [Brahma, Vishnu, Rudra] are situated, is Om.

kriy cecch tath
jn brhm raudr ca vaiav | tridh akti sthit yatra tatpara jyotiromiti || 86 || Verse 86
That Supreme Light, where the threefold Creative Power resides, [as] action, desire, and
knowledge, [and as] Brhm, Raudr and Vaiav, is Om.

krca tathokromakro bindusajaka
| tisro mtr sthit yatra tatpara jyotiromiti || 87 || Verse 87 That Supreme Light, where the
three letters, the syllable A, the syllable U the syllable M enjoined with bindu are situated, is
Aum.
vacas tajjayed
bja vapu tatsamabhyaset | tatsmarennitya tatpara jyotiromiti || 88 || Verse 88 That
Supreme Light is Aum. One should always recite its seed syllable verbally, practice it with the
body, and remember it with the mind.

ucirvpyaucirvpi yo japet praava sad | na sa lipyate ppena padmapatramivmbhas || 89 ||
Verse 89 The one who constantly reciting Praava, whether he be pure or impure, he is not
besmeared by sins, in the same way as the leaf of lotus by water.

cale vte calo
bindurnicale nicalo bhavet | yog sthutvampnoti tato vyu nirodhayet || 90 || Verse 90
When the air moves, the bindu also moves; when it is immovable, [the bindu also] becomes
motionless, [and] the yoga practicioner obtains steadiness. For this reason, one should restrain
the air.
yvad vyu
sthito dehe tvajjvo na mucyate | maraa tasya nikrntistato vyu nirodhayet || 91 || Verse
91 As long as the air stays in the body, so long it is called life; its departure is death. For this
reason, [one should] restrain the air.

yvad baddho marud dehe yvaccitta nirkulam | yvad dirbhruvormadhye
tvatklabhaya kuta || 92 || Verse 92 As long as the air is restrained in the body, the mind is
without movement, the gaze is between the eyebrows, so long where is the fear of death?

ata klabhayd brahm prymaparyaa |
yogino munayacaiva tato vyu nirodhayet || 93 || Verse 93 That is why, out of the fear of
death, even the Lord of Creation Brahma is engaged in the control of the vital air, as well as the
yogis and sages. Therefore, one should suppress the movement of the vital air.

atriadagulo
hasa praya kurute bahi | vmadakiamrgea tata pro'bhidhyate || 94 || Verse 94
The swan goes out at the distance of thirty six fingers through the left and right paths. Therefore,
it is considered to be the Life Force. The Purification of the Energetic Channels

uddhimeti yad sarva ncakra
malkulam | tadaiva jyate yog prasagrahae kama || 95 || Verse 95 When the whole
system of the disordered by impurities subtle energetic channels, come into the state of purity,
then only, the Yog comes to the ability to accumulate the life force. Alternate Breathing:
Anuloma-Viloma

baddhapadmsano yog pra candrea prayet | dhrayitv yathakti bhya sryea recayet
|| 96 || Verse 96 After accepting the Posture of Lotus, the yoga practitioner should inhale the air
through the left channel and retain it in accordance with the personal capacity. Further, on, he
should exhale through the right channel.

amta dadhisaka gokrarajatopamam |
dhytv candramaso bimba prym sukh bhavet || 97 || Verse 97 Having meditated on the
disk of moon, the nectar of immortality, having appearance of curd, cows milk [or] most
excellent silver, the yogi practicing the control of the vital air becomes happy.

dakiena vsamkya prayet udara anai |
kumbhayitv vidhnena punacandrea recayet || 98 || Verse 98 Having drawn the breath in
through the right [nostril], [one should] slowly fill up the abdomen. Having retained it in
according to the prescribed method (vidhnena, see verse 96), [one should] expel it again
through the lunar [nostril].


prajvalajjvalanajvlpujamdityamaalam | dhytv nbhisthita yog prym sukh
bhavet || 99 || Verse 99 Having meditated on the circle of the Sun situated in the navel, as the
burning blazingly mass of flame, the yogi controlling the vital airs attains happiness.



pra
codiay pibet parimita bhyo'nyay recayet ptv pigalay samraamatho baddhv tyajed
vmay | sryacandramasoranena vidhin bimbadvaya dhyyata uddh niga bhavanti
yamino msatraydrdhvata || 100 || Verse 100 If one slowly draws (pibet, literally drinks)
measured vital air through the left channel, he should expel it then through the opposite side. So
after drawing the air through the right channel and retaining it, one should expel it through the
left channel. For the self-controlled, who always meditates on two disks of Sun and Moon in
accordance with this method, the groups of the subtle channels become pure after three months.

yatheha
dhraa vyoranalasya pradpanam | ndbhivyaktirrogya jyate niodhant || 101 || Verse
101 From the purification of the subtle channels by the retaining the air without filling
discomfort (yathea, literally at pleasure, agreeably), the digestive fire becomes kindled, the
subtle sound becomes manifested, one become free from all diseases.
iti gorakaataka sampram | And so, the one hundred verses of Sri
Goraksa is completed.

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