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Gheranda Samhita

Sanskrit - English

Srisa Chandra Vasu

The Gheranda Samhita l

Translated into English by



40/5.;Sbakti NaaP •.Dcla;.110007,
Distributed by


40/5, Shaktt Nagar,
Delhl-ll0007 (India)

First Published 1914-1S

SSP Edition 1979

Published by Sri Satguru Publications, 40/5, Shakti Nagar, Delbi-llO007

& Printed at A. K. Press, Delbi·ll0035

ON THE TRAINING OF TUB The VajrAsana, or the A4amut
PAOB, The Swaatlkl1sl'\& l'
1 The blmhAsana 16
2 The Gomukhllsana 14
The Beven Exercises
II The VirAaana Iii
The Six Puri6catory Proc_tIII
I 'lhe Dbanuraisana 1/i
The Ii'0II4' Internal Dilantis
8 The MritA8&1111 Iii
Antar-Dhauti .••
4 The GupUsana 16
The Matsyasana 16
The MatsyendrAsana 10
Agnlalr&, or Fire Pnrillcation
The Paschimottlln ..-Aaana 1.
Bahilll:rlta-Dliauti 6
'I'h~ Gorai.shaaana 10
Danta.dhautl, or Teeth parilioation 5
The Uti.a~6aanll 10
Danta·Mnla-Dbauti G
Tbe Sankata8llna 17
.Thhl lSodbana,or Tongue.Phaat! ... IS
The MayfirAaluia 17
Karua-Dhanti, or Ear-Oleaning 7 The Ku"utAsana 17
Hrid-Dhant! '" 7 'I'he KQrmasana 17
Panda·Dhauti 7 The Utt6na KQrmAAila... 17 •
Vamana-Dhauti 7
The .bl.a!l~uk4Bana 1~
Yastra·Dhauti .., ... S
The Vtt4na Ma!l~ukAsana 18
Mnla SodhanR,or Purification ot tbe The VrlhbAsana
S 18
Rectum The GarllllAsana 18
End of Dbautia II
The VrisbAsana 18
Bastls 9
The balabbAuna 18
.Tala-Bast! 9
Tbe lIlakar488na 18
8thala-Basti ... 9
The VshtrAaana 18
o£nd of Buti·Karma 8 Tbe BhuJangAeana 18
Netl 9 The YogAsanB 18
Lauklki-YogIL... 10
TrAtaka, or Gazing 10 TWRn LBSSOIf.
KapAlabhAtl ... to On MudrAs
YAma-bm. '" 11 to
'l'be Advantages of PraotlslDg
V,Qt-Krama ... 11
MudrAs to
Sit-Krama 11
MahAmndri ... 21
End of the Firat Lesson II
It&Benefits ... 21
SBOOND LESSON. Nabho-UlldrA... 21
The Asanas, o. Postures ... U 1l~~jy4na.Bandha 21
Different Kinds of Posturea 12 Its Benents 21
The Siddb4aana 18 lAlaudhara '" 22
The Padmbana 18 Its Benellta... is
The BhadrAsana 18 MQlabandha ... U
The MuktA8ana Ita Benellts...

P.101l. P.l81.
Mah&budha ... 21
FooB'l'II r.-.
Ita Denellta U Pratylhlra, or Beatraln1Dgthe Mln4 18
Mabi\ve<lha ... U J'DTs LI8eOIC.
Its Benellts .•• 21 Prlpl,.e.ma, or Restralnt of Breath ... IT
Khecbari MudrA 2-i Place ... 17
Ita Benellts ... U Time II

Viparit&t&ra~l 26 8b.Seaaons
Its UeQellts ... U The Bxperlenomg or8euoDa It
YonJmlldrA ... 20 Moderation of J>le~
Ita Benellta ... is Prohibited :Joo4I eo
Vajro!li Mudra 27 PurlAoatlon or NI~" d
Ita Benellta .. 1'1 KiDde of Kumbllak.
Saktl OUlanl
Ita Benellta ...
It.. Denetta
... "

JUndukl-Mudrl 18 The V,J1UI 48

It.. Benellts II ThelrBeati d

S&mbhavi-Hudrl t8 UJj&yl .7
Ita Benellts ... Ii 8ltall
Tho rlvo Ph&ra~A-Madrle 10 Db_rib
PArthlvf 80 Bbrlmari (or Beetle-DroIlIDg Ka..
ItIJ Benestts SO bbab) If
1mbhui 81 MQrcbh& .8
Ita Benellta 11 KenO 10
.Agneyl 11 11m! r.-oK.
Ita Benellts It nhylna-Yop ... 51
Vlya'fl 81 Sthflla Dh1Aaa 61
Its Beneftts 8t Another Prooeu 61
ltAiI DUranA 82 l:rotlr Dh7&aa lit
Its Benellts ... 88 Another Proae I lit
Alivlui-MudrA 88 SQuhma Phyw 54
Ita Benellts .., 8B 'BIVD'rB L-.
PMini-Mudd ... 8B aamAWYop It
Ita Benelltl ... U Dhytaa-Yop IImAdbJ
N&cla-Yop 1aa114td
... M
Kald-MuclrA ... II 17
Ita Benellta ... U Ru&naDda Yelp BuaI4hl 67
u- La:ya-8ldclclhl Yop, a.m&cIbl 18
It.. Benellta ... U BbakUYop~
B&ja-Yop BlmWbl
... U
BhujaDglnl-Mudri It 18
Ita Beneflta ... sa Pralle or 8am&cW 18
The BoDell. or Irl'lldrb ... II TheeD4 II


I bow to that Lord Primeval who taught in the beginning the
eeienee of the Training in Hardiness (Hatha Yoga~-a science that stands
out as the first rung On the ladder that leads to the supreme heights of
Roya\ Training (Raja Yoga).
NOTII.--The Tralnlnr of the body IB the IIrst step to the tralnln, of the mind. A
healthy mind Clanexllt only In a healthy body. Renos the Hatha Yop or training ot
the bodylB the first step to the training ot the mInd or Raja Yoga. Hatha may be tlaulatecl
I .... hard" or the training of or in Hardiness. Raja In this connection may be translated
.. royal or IOrtn888,or training In royal graces or mental dlsclpllne.

~~'.ICfi'qit~ I
~ ~""cnftrI1<'fT tR:~{1l I
~ fif"cU'i(fi4i ~ q~ • t II
1. Once ChaJ,l.4aKipAli going to the cottage of GheraJ;.l4asaluted
him with reverence and devotion.
1I'!(iIl~i.i ~ ~~ IIimIIlI
~ eft~~1ir ~(q smr • It II
ChaJ'}.4aKAp!li said :-
2. 0 Master of Yoga! 0 best of the Yogins ! 0 Lord! I wish now
to learn the Physical Discipline (Yl)ga), which leads to the knowledge of
truth (or Tattva-jiiADa).
iRq :ftN-
~ ~ ~(iillji(i ~~. ~ltr I
'liEiCiilil It ~ ~ (1iEi\i4'''''t'4i<tl" __"


. 3. Well asked, indeed, 0 mighty armed, I shall tell thee, 0 child,

what thou askest me. Attend to it with diligence. .
~ ~Tm(: qy,jt ~Tfta ~~ '1m:(, I
~tfta""l~T "~~!,~1{'{. ~t ~: " V II
4. There are no fetters like those of lllusion (MayA), no strength
like that which comes from discipline (Yoga), there is no friend higher
than knowledge (}iil1na), and no greater enelllY than Egoism (Ahar;Jkira).
~~~~uMif ~'QT ,",.,flu ~ I
~ ~ ~iue,u (I'~~ V5¥f..., II ~ II
5. As hy learning the alphabets one can, through practice, master
all the sciences, so by thoroughly practising first the (physical) training,
one acquires the Knowledge of the True.
~'li~i'ti~: ~~ snfirr.. t 'Q'l':,
~~ ~ ~ ~'QT ~U~II
6. On account of good find bad deeds, the bodies of all animated
beings are produced, and the bodies give rise to works (Karma which lead ..
to rebirth) and thus the circle is continued like that of a Persian Wbe:e1.
~,,\\n V~ 41l4f.!,4...,.· rm 'fUT~ I
(fJlm~1ftTT~T V"~ ~q~fu'" \9 I
7. As the Persian Wheel in drawing water from a well goes
up and 'down, moved by the bullocks (filling and exhausting tbe buckets
again and again), so the soul passes through life and death moved by its
~ {'{Imm il~m~: ~ ~ ,
q,~ ~1Jl ~:It ~1iI~~"~
8. Like unto an unbaked earthen pot thrown in water, the body is

soon decayed (in this world). Bake it liard in the fire of Training in order
to strengthen and purify the body.
\If'! ~~i(1l. I
~~ffi~~~~ ~,
U((l"~ ~aA 'el!~~ ~m:ml~1I.. U , n
fl. The seven exercises which appertain to this Training of the body
are the following :--Purificatory, strengthening, steadying, calming, and
those leading to lightness, perception, and isolation.

~ ~~ ~"' ~III.I
91{~t f\1{(ti ,,~ SR~!n~~ ~"t 0 II
smDT~mTftN~ 'aUilli'Sf~'umiit I
UII'~iI' ~~ ~~ '" ~~q: II ~t II
10-11. lst.-The purification is acquired by the regular perform-
anee of sir practices (to be mentioned shortly); 2nd·-Asana or
posture gives Driddhats or strength; 3rd-Mudl'a. give~ Sthirata or steadi-
ness; 4th-Pratyahara gives Dhairyati\ or calmness ; 5th:_'PraQayam3
gives lightneas or Laghims ; 6th-Ohyana gives perception (Pratyak-
shatwa) of Self; and 7th-Samadhi gives isolaticn (Nirliptata), which is
verily the Freedom.
~ ~9~r ~~~~ ~ om I
"'~r~'mlif ~~miUJ ~l1n~ II t~ II
12. (1) Dhauti ; (2) Basti; (3) Neti ; (4) Laukiki ; (5) Tl'a~ka; (6)
Kapatabhati are tho Shatkarmas or six practices, known as Sadhana:

vu mta-: I
~~ttai=il1fmi~itNilli. I
~~ OOIgftNt ~ ~ ~rn iit~~1I.1I t~ "
13. The Dhautis are of Iour kinds, and they clear away the impu-
rities of the body. They are :-(aJ Antardhauti (internal washing); (b)
Dantadhauti (cleaning the teeth); (e) Hriddhuuti (cleaning the heart); (d)
Mulaabodhana .cleaning the rectum),
'Il~t ~nfteri ~~ "~'tld'lI
~ Wl!n~ ~~~'e(t II \~ II
14. Antardhauti is again sub-divided into four parts: - VataBllra
(wind purification), Vurisu.:-a(water purification), Vahniaara (fire purifica-
tion), and Bahiakrita,

ft 4Id'9l(& I
'liT1lfi1ffS~R:ir.r ~. ~ "": I
~~ qraqfilin m..t: II t'-\ •
15. Contract the mouth like the beak of a crow and drink air
slowly, and filliDg the stomach slowly with it, move it therein, and then
slowly force it out through the lower passage.
Eiid91( ~ ~ _~."1<4Il1
~ Q:1"i\lSfq".~1fiI{II t, II
16. The VA.tasarais a very secret process, it caUQ6Qthe purification
01 the body, it destroys all diseases and increases the gastric-fire.
VQ qlltih<: I
~ '{(qadi: 11ft". .. Ff."-I
'lIiiq!i«'- '1,,<li.4i(litl II t\l I
11. Fill the mouth with water down to the throat, and then drink
it slowly; and then move it through the stomach, forcing it downwards
expelling it through the rectum.
qlltEci( ~ ~. "flti4.'ii'~ I
'9,,,,4't1CUqj.. ~ srm
U( •
] 8. This process should be kept very secret. It purifies the body.
And by practising it with care, one gets a luminous or sbining body.
!!;thli q{t ~. et"4'Q1 Q'QRlI
~ Q)Nfq~1 ~ ~ U ~~ •
19. The VarisAra is the highest Dhauti. He who practises it with
ease, purifies his filthy body and turns it into a shining one.
'1M 'lIIi1aQI<s I
~ ~ "I!",,,SC ~ I
"IIftI",<""" ~rtmIt q,.rlt:tf.ili(1 .~ ••
20. Press in the naval knot or intestiuea towarda the spine lor one
hundred times. This is Agnisara 01' fire process. This gives SUCCetlB in
the practice of Yoga, it cures all the diseases of the stomach (gastric juice)
and increases the internal fire.
~~q:a&<M1 R~tftf~~ I
~ ~; q~,~ _q,.,nt~Fhn,
~ ~mQ ~ ~DJ'fJI1i ~t •

21. This form of Dhauti should be kept very secret, and it. is
hardly to be attained even by the gods. By this Dhauti alone one
aertainly gets a luminous body.
'Glf ""1id'lftI: I
lWiNftUS(1 ~q~"'1 ~W· Q( I
ql~q:i~ ~~I
I('iI1' ~, 'RI~'12t1" Sf~ ~ • ~~ I

22. By Kakachanchu or crow-bill Mudra. fill the stomach with air,

hold i, there for one hour and a. half. and then force it down towards the
intestines. This Dhauti must bo kept a great secret, and must Dot be
reveaJed to anybody.
.. ",,1&5"1( I
...~r ~ ft!rRr Uf,)sii,¥t fQriiR{ I
~ 1Q1l!5~"lci~1I~riont i
dliiidCl(t'~ outrs.. ~ _~~: U ~\ N
23. 'fher. standing in navel-deep water, draw out the Saktinadl
(long intestines), wash the Nadi with hand, and 80 long as its filth is not

all washed away, wash it, with care, and then draw it in again into the
~ SI\1IiriI ~~ ~fq ~ I
~. ~ftnn'5l""tU~",
24. This process should be kept secret. It is not easily to be
attained even by the gods. Simply by this Dhauti one gets Deva-dehs
<Godlike body.)
" ifft~{1'lilStQI'j: I
~ \1roJJt ~ tmAr 91...~"(J I
"'tid JUs:itfthdIEl .... ;r ~ II ~~ II
25. As long as a person bas not the power of retaining the breath
for an hour lind a half (or retaining wind in the stomach for that period),
so long he cannot achieve this grand Dhauti or purification, known as
1N~~: I
~. ~~. ~ rigtqq(: I
~~ ~ ~
"'i:lT~ II ,~ "
26. Denta-Dhauti is of five kinds: purification of the teeth, of the
root of the tongue, of the two holes of the ear. and of the frontal-siauses.

~ ~QifT'l ~~~ cq ~ I
i4,i~("if~~ ~'Elff<1;fuqq~~ II ~IS "

27. Rub the teeth with catechu-powder or with pure earth, 80 long
as dental impurities are not removed.
~. q~r ~iilftti\t ~~ I
fiRq' !,~'dI~ rq ~\Urq~ I
~~. 'I:1N",~!IiP7l!i ~tfr;{t 14m{,II ~<! II
28. This teeth-washing is a great Dhauti and an important process
in the practice of Yoga tor the Yogis. It should be done daily in the
morning by the Yogis, in order to preserve the teeth. In purification
this is approved of by the Yogis. I'
W'l ~mr~'l. I
~: EI~m ~~~ihl",~UJIlI
~llI(tttl~'il~'(lih.~~ II ~-.. II

2!l. I shall now tell you the method of cleansing the tongue. The
elongation of the tongue destroys old age, death and disease.
W'l ~$I'l(!5'1:1'ftfsPl'ttt: I .
aioft¥l9ti4fitllU "A~~tm'I': I
~lO~i4~ 9 i4t~~~1l1
~ .~tiC«t ~~ri ~~ II ~o "
30. Join together the three fingers known as the index, the middle
and the ring finger, put them into the throat, and rub well and clean
the root of the tongue, and by washing it again throw out the phlegm.
¥Ili~'iq;n(:l", il~~ ~: ~: I
~d ~11:~m Ifi~ ~: 'lU~: n ~~ II
31. Having thus washed it, rub it with butter, and milk it again
-and again; then by holding the tip of the tongue with IJniron instrument
pull it out slowly and slowly.
~. !unc$(ti(j "' tit~q!fi~ I
~~ ~ 'It ti4~. ~r ~~ ~~ E{~ " ~~ II
32. Do this daily with diligence before the rising and setting sun.
By so doing the tongue becomes elongaled.
~;"fuifi,q'.IHtlJtq(( ifi~~r: ,
~ iC'ttl"dt ~~II~\ II


33. Olean the two holes of the ears by the index and the ring
ingers. By practising it daily, the mystical sounds are heard.
'tJtl~~; I
~ ~ ~ fll:i~~h!5(.iI'~ ,
q;o(,,~Wt~ "'~~*~.n<~~II ~\:t II
34. Rub with the thumb of the right hand the depression in the
forehead neal' the bridge of the nasa. By
the pr .•csice or this Yoga,
diseases arising from derangements of phlegmatic humours are cured .
•lti\' firAc.;sm ~ fi\w@ft: smq~ I
~~ imAr~ 'Of ~q'pe} 'Of ~ ~ U _~ "
35. The vessels become purified and clairvoyance is induced. This
should be practised daily after awakening {rom sleep, after meals, aud
in the evening.
~~ mta-: I
~. ~~ ~~fI~<n~~t u '" II

36. Hrid-Dhauti, or purification of heal t (or rather tluoat) is of three

kinds, "iz., by Danda (a stick), Vamana (vomiting), and by Vastra (cloth)
. ~. ~g' Ei~"~ 'if I
~it ""1C!5~cql «9:0{: Slim'(t~; II ~\J II

37. 'fake either a plantain stalk or a stalk of turmeric iHal'idra)

or stalk of cane, and thrust it slowly into the tesophagus and theu d18W

it out slow)y.
~ om ";p{ m{\ci.mr",r ,
~~f<d~m;ri{ cttir i{~ ~""l " ~<= II
38. By this procese all the phlegm, bile and other impurities are
expelled out of the mouth. By this Danda-Dhauti every kind 01 heart-
disease is surely cured.
~~ <f~~: I
m:;fti4I~ fq~tt r;;(f!filJo~ ~>5t: I
~m'~flf ~ 'ilreU o:sn.~
~i{: I
~R¥1fl~-t "'~ ~<m:~ II ~.._ II

39. After meal, let tbe wise prsctitionar dl ink wafer full up to
the throat, then looking for a short while upwards, let him vomit it. out

again. By daily practising this Yoga, disorders of phlegm aud bile are


40. Let him swallow slowly a thin cloth, 10\\1' fingers. wide, then
Jet him d;'8w it out again. This is caned Vastra-Dhauti.
9C!iiM(gttUTUiiiilfifi1'ti ftr1t~ !
"I!t",,' etaifta ~,,~ ~ ~ II 'It I
41. T1liR cures Gulma or abdominal diseases, fever, enlarged
spleen, leprosy, and other akin diseases and disorders of pblegm and
biJe, and day by day the practitioner gets health, strength, and cheerful-
'"' 'lAw:it"'''1( I
~~m ~i"Q"''1.4 if ~ I
diiiiiMiA·..ri" 'l6lGhf"~ II ~ II
42. 'I'he Ap&navayu does not flow Ireely so long as the rectum is
not purified. Therefore with the greatest care let him practise this
purification of the large intestines.
~~ ~ 1riq~~.mq -en I
~... ~~. enfUar ... SiI' 9;": I, V\
43. By the stalk of the root of Haridra (turmeric) or the middle

finger, the rectum should be carefully cleansed with wr.ter over and over
~i8"'iFaoqR~ ~"i(at'( ,
~ ~icaftil "" ..«1M ~" W II
44. This destroys constipation, indigestion, and dY8p('psia, and
increases the beauty and vigour of the body and enkindles the sphere bf
the fire (i, e., the gastric juice),
End of Dhautis.

'iR'l cft;nq"'(tU'll
IIM'Irta: ~~_t~fI P-41(fd:f~U1T~ I
•• 'If~ ri !iq~~ e~ fWn N"'" II

45. The Bastis are described of two kinds, !)ill1: Jala Basti (or
water Basti) ann Suksluna Basti (or dry Basti). Water Basti is done in
water and dry Basti always on land.
- n WM"fQrj: -I
"'~~ qt~ I\qQCElI!~Ifi!I'\.. n( I
Vl~ RQIU'EI ~Ci'S~ tnn~ II '" "
46. Entering water up to the navel and assuming the P08tur6
called Utka~aBaDa, let him contract and dilate the sphineter-muscle of
the anus. This is called Jala-Basti .
• S<;f ill{Icrii ~g' tirvRt't,l
~:qr-«{M ;.~~ ~"I. II W "
41. This cures Prarneha (urinary disorders), udil.varta (disorders
of digestion) and' Kl'llr:lVuyu (disorders of the wind). The body becomes
free from all diseases and becomes as beautiful as that of the god Cupid.
~ ~t~tit;t \i'(!I5~ttfl ~l I
~~ ~JlT~ RQA)~'t,"~~ It
,18. Assuming the posture called Paschimotsana, let him move the
intestines slowly downwards, then contract and dilate the sphincter-
muscle of the anus with A!lwini-Mudl'a.
~~" lQ~itr " f'nRf I
AiEl«wsra(lftl"oomf r...mi:Rt.. ~ "
49. By this practice of Yoga, constipation never occurs, and it.
iaereeees gastric fire and cures flatulence.
1!Jndoj Basti-KannG.

n _faali" ,
ftm'~mfr ~({ii "'9toml sm.~ ,
~if~qMQT'( sit~~ itta$~ • ,-\0 It
50. Take a thin thread, measuring half a cubit, and insert it into
the nostrils, and passing it through, pull it out by the mouth. This is
called Neti-Kriya.

,",".t",rW~lWiTQl:tr .;;f6'"AI(~(nff.I
~'Ifl f«o{~l;fia'~rJt~~ st~~ " ", •
!;it. By practising the Ncti-Kriya, one obtains Khechari Siddbi.
It destroys the disorders or phlegm and produces clairvoyance or clear

~ ~,,~aIIH'
"JiR\~1t ... fR' fI ~~'im I
~"",~'l ~~C!it'l II ,,~ ..
52. With great force move the stomach and intestines from one
aide to the otber. 'I'liis is called Laukiki-Yoga. This de&troYB all
diseases and increases the bodily fire.

~~M tflOO ~~R~~ ~ I
~r~,!"! q~ ml~ ~~ ~: II,,; I
53. Gaze steadily without winking a~ any small object, until teara
begin to Bow. This is rnlled 'fra~aka by the wise.
Q;.nn7;ft~~~ =U!~<fr ~Ql\' ~ I
~r f6i1't::Q~~: ~,,~v II
54. By practising this Yoga, Sambhavi Siddhis are obtained; and
certainly all disease s of tbe eye are destroyed and clairvoyance is induced.

"''-1 ~tlmTRr: I
'fmIIiq~hr ~~'I(ifiRQJ~: I
~mia" ~:u ~Q't"fiIfi~'1!( iiI~ n ,,~ •
55. The Kapulahhi'ti is of three kinds: Vama.-hama, VyOt-krama,
and Sit-hams. T'ley de::>troydisorders of phlegm.
'tN ~RfIi1i"~mfu': I
t~r ~. ~itftqf~'1"': I
~~ '{(~?Ir ~~QJ (~ " ,,~ q

56. Draw the wind through the left nostril and expel it through the
right, and dra.w it again through the right and expel it through the left.
~ ~* 'li(IfT ~i\il if ~ "1~Qa I
. f;tq"(<<a u'" '-,\9 "
57. This inspiration and '" be done
expiration must without any
force. This practice destroys disorders of phlegm.
"'~ ~"lIiqTijSm: I
;m:m:qt ~Ci5mwar ~"cim~~ I
q(~ qrtj ~~ '(~~ ,,~ Ii ~<: n
58. Draw the water through the two nostrils and expel it through
the mouth slowly and slowly. This is called Vyut-krama which destroys
disordera of phlegm.
"''' iiraliq"qUinnia: I
~ ~ mm ifr~ill~~~ I
~1~ lfilq~Ei~At ~~~ II ~... II
59. Suck water through the mouth and expel it through the I
nostrils. By this practice of Yoga oue becomes like the god Oupid.
if ~~ tm[C!t5 • ~r ttq. Q~ I
~CWIiU"_~"at 'Ii!fi~" ~'f.
• ""<uleft8lart tI<-...... eilll" 1lR:1IIi~~
If '0 I'A""Nt",
~tl '"
60. Old age never comes to him and decrepitude never disfigures
him. The body becomes healthy, elastic, and disorders of phlegm are
Efld oJ the jirat Leeso».

fl:~~~I: I
"" ~~ I
~~ ~,,~ ~~r aN~: I
IW!IWtfftqs•• ~"",i'ulliiI .. N ~q
OHEBANDA SAID :- I. There 31 e eighty-four hundreds of thousands
('1 AeDnas described b)' Shiva 'l'he postures ale 8S UlaDY in Dumber aa
there are numbers of species of living creatures in this universe.
~qt ~ Mmltit _In\,,"
tI~ Yoftf( I
.~ m
~~~I~ .mr~~\:r."
~" ~"
2. Among them eighty-four are the best; and among these eighty-
four, thirty-two have been found useful for mankiud in this world.
Vq lmf ..",t ~ I
a.:a:' qV ~ ¥It 5~' ~;p.~'l I
kqAf ~'ii tilt \lSU~~ .. " l II
3(t'f. !ll" ft~T 'AT~' ~~~19"~ .. ,
~~ ~"-"I;f ~~~. ~~. l'rtrr" \j a
lI'{t ,~t ,m' (f'l(~~I;f~1I. I
~"8RRV{1Iii W ~ "'l~' il!l1l. II ~ U
t10'¥l. 1I'fi( ~Jmt!}31tmT'1te..1I. I
1:ri'i~~Tfi(iJ ~~~'''''' lttf.A:tt4( II ,II
3-6. Thethirty-two .Asanas that give perfection in this mortal
world are the following :-
1. Biddham (perfect posture). 17. Utkatam (hazardotls po.ture).
II. Padmam (Lotu8 posture). 18. Sankatam (Vcml1eroll.pOlture).
8. Bhadram (Gentle posture). til. Mllyuram (Poocockp08ture).
4. Muktam (F"ee llo8ture). 20. Knkkutam (O(1ek posture).
I). Vajram (Adomant posture). 21. KOrma (To.·toiBepoature).
II. Swa&tika (Prosperou8 posture). 22. Uttllna Manduka.
7. Siuham (Lion poattll'e): 23. Uttana Kurmakam.
8. Oomukhu (Col1'-moutJ~ posture), 24. Vriksha (Tree poature).
II. Vira. (Heroi~ pOKturp)., 25. Manduka <F"og pOBt"l'el.
1l1. Ilballllr (1101<' 1'08' ,It e). 2(1. Garuda (E{lg[e p08t"l'e).
11. III "~'''n\
(.'o"jJ"" jJU"tu,'<).
12. Gupl u", (Huldy" pu.tll.e).
27. Vl'isham (UIIII posture).
28. e alabha (LOCIIstrosture).
In. AJ.,Lllyalll(1<"811 poaturej. 21!' l\lakara (Dolphill posture).
14. l>Jalselldra. 80. Ushtram (Oamet podure).
10. Ooraksha. 81. Bhujangam (Snuke posture).
16. PuehimottAna. 32. Yoga,

~ '"""'!'itt ~
It'I:a:ieoc'( I
~"Q~fm[~~~1hJ ~ffi
~qq'l efnTtl f.;tfli tim ~ ~fJirq(ij1( I
~: ~~f¥n~1llT ~;r, B itRf;.'I~·
~I!fic_;jtlfi~· ~:a:iQ": ~ II " II
1. The practitioner who has aubdusd his pasaions, 1a.vilogplaced
ODeheel at the anal aperture aheuld keep the other heel on the root of the
generativfl organ; afterwards he should affix his chin upon t.he chest, aDd

f4lih~R ~.
being quiet and straight, gaze at the spot between the two eye-brows. This
is called the Siddb.·ssana and leads to emancipation.

It 'fRtII' ~m~ I!fI1i ft1fI'

qflrir.r ~ PIT ~ PIli
~ ~ ~lfll ~'" i1T9tIlAl~i""~'
~i!m Ifi.T"~~· ~
.. n~•
8. Place the right foot on the left thigh and similarly. the left ODe
on the right thigh, also cross the hands behind the back and firmly catch
hold of the great toes of feet so crossed. Place the chin on the chest and
tis. tbe gaze on the tip of the hose. This posture is called the Padmiaana
(or LotU8posture). This posture destroys all diseases.
~ ~1{lQ"J{. I
~ 'i(qt .. 'l,_UtU II .. II
~ ~Rml OC'911n1Q)"'Qt( I
~ ~~(Q4aqll\tf.l;n~ • to II
9-10. Place the heels crosswise under the testes attentively; cross
t.hehands behind the back and take hold of the toes of the feet. Fix the
gaze on the tip of the nose, having previously adopted the MudrA called
JlI.landhara. 'I'his is the Bhadrasana (or happy posture) which destroYIiiill
BOrts of diseases.
VtI ij'ifil (1",11.. I
~ 'fl'~ ~ <MT~ I
~qfb~~~~~lI tt"

11. Place the left heel at the loot of the organ of generation and the
right heel above that, keep the head and the neck straight with the
body. Thil'l posture is called the Muktfisaua. It gives Siddhi (perfection).
;aQ "'~II. I
n:t11¥Qt q\)lEli'tim gt(qlW ~~ I
~i( ~_aUtf1'T-.t ftI~QlWiJf. II t~II
12. Make the thighs tight like adamant and place the legs by the
two sides of the anus. This is called the Vajrssana. It gives psychic
powers to the Yogi.
;au ~1IiT~illI.l
~"t.:~ ~ ~ ~~ rill
i1Glttilq: :~.:nU~i(:~~~ a~SA\1~II t\ II
13. Drawing the legs aud thighs together and placing the feet
underneath them, keeping the body in its easy condition and siuing
straight, constitute the posture called the Swastikssana.
VQ' ft:i~mifll. I
~ ,. ~~~t\l, <4at1iliU,mt ~ I
~~r ~~ !iC~ • ~et,qft: II tw II
oq:a'icr!f~) ~C!S~~ "R:ll~~<tiita I
f.n~iI ~~~a~ ~f\lNifl(ilWi'l.l, ~~ u
14-15. The two heels to be placed under the scrotum contrariwise
(i.e., left heel on the right side and the right heel on the left side of 'it)
and turned upwards, the knees to be placed on the ground, (and the hands
placed on the knees), mouth to be kept open ; practising the Jalandhara
mudra one should fix his gaze Oll the tip of the nose. Thil!l is the
SimhAsana (Lion-posture), the destroyer of all diseases.
lIRQ "tpT~if'l. I
~ • ~ m:'ll'tlf 'WH,.f ~~ I
M(lWiIQ~nm:mlrn~ .tiiftl"t~ II
16. The two feet to be placed on the ground, and the heels to be
placed contrariwise under the buttocks; the body to be kept steady and
and the mouth raised, and sitting equably: this is called the Gomukhs-
sana: resembling the mouth of a cow.

:cttf ""~ I
~~ ~m:r-tl¥la.f("'lll t" II
17. One leg (the right foot) to be placed on the other (left) thigh,
and the other foot to be turned backwards: This is called the Vlrasana
(HerO-p061uTe ).
~ ~ ~ ~ .. ~ ~ .. 'lW 'lMi~!!,i4'l1
Pt\il~~qf(q~t1it~ ittiii' ~9ir mt" t( I
18. Spreading the legs on the ground, straight like a stick. and
catching hold of (the toes of) the feet with the bands, and making the
body bent like a bow, is called by tho Yogts the Dhanurdaana or 1!oW:.'
"tif ~ 'lIQtif"n \(ielli'Eiif'l'
~ ~i ~r.nn~4ii(G(" t.. Ii
19. Lying fiat on the ground like a corpse is called the",.. ri&Aaaoa
',the Corpse-posture). This pasture destroys fatigue, and quiets the
tion of the mind.
~i"l""<~ qt~ ~ ~ .lh~ I
~ • ~~fC'f !J~ 9m9ir RI!: II~o I
20. Hide the two feet under the two knees, and pl~ the anp OIl
the feet. This is known as the Guptsaana (Hidden-poeture),
VWf i4~Q~1
9'EfN"i(.,,, 'CK'tt :nnif'llq~ I
'~<iAd am iml' ~Qt9iC;fI ~ II ~t"
21. Make the Padmaaana-posture (as stated in verse 8) without the
crossing of the arms; lie on the back, holding the head by the two elbows.
This is the Matsy.lsana (Ftsh-postui e), the destroyer of diseases.
VU i4~~le""l'
~ ~nnEr iiCrn fatJ~ Q1B: I

~ ~Ri ~t~ ~ '" ~q: I

~~W tmT ~'@:: -itt ~1~~"iJ;~~~ n ~l. "
22-23. Keeping the abdominal region at ease like *he back, bend-
ing the left leg, place it on the right thigh; then place on this the elbow
of the right hand, and place the face on the palm of the right hand, and
fix the gaze between the eye-brows. This is called the Matsyend~
" qfiQ41'd'",R=r",'l. I
iM1~~' ~ ~r ~1~mI~ I
".it qr~ ~ ~ Iti~ ~I.ltiit~!~itflfl.: " ~"•

24. Spread the two legs on the ground, stiff like" stick Cthe heels
not touching), and place the forehead on the two knees, and catch with
the hands the toes. 'This is called the Pasch imottane.-Ase.na.

'1~r.n RI'fleR:lIth I
~ ~n.;uTU ~~fim.'tlf ~ " tl~ "
,,~... ~ ~'«III'II'f~~ I
~\tfEr-di{~ iRflrift ~~ II ~~ "

25- 26. Between the knees and the thighs, the two feet turned
upward and placed in a hidden way, the heels being carefully covered by
the two bands outstretched; the throat being contracted, let one fix the
pze on tbe tip of the nose. This is called the GorakfJhAsan8. It gives
success to the Yogta,
'a1f ,t4Ic:"",'l I
"!f8I¥4litqt!¥4 1Rt ~ • '" '1&r ,
d1itqft: !R ~ {q~"t'Q·"l" '" •
27. Let the toes touch the ground, and the beels be 'raised in the
air; place the anus on the heels: this is known as the Utka~na.
Vtl ttpR=r.f'l. I
"'mmf ~i~' ~flf m:1fi'r~ I
ql~aq.. ~tPi"". ~~lI:T~~ I
,,~ ~~m~iQ ..q_" ,( "


28. Placing the left foot and the leg on the ground, surround the
left foot by the right leg; aud place the two hands on the two knees.
This is the Sanka~asana.
\1ft:( ;f~~ I
'i1{~"?: ifi(~IEdi?5r~ a~ ~1~()JJ. I
~, ~~QO: ~"'\(~d~~1:a ~ II~~II
"I~ ~~R'ii~\~lli 3I~~finm:tm3II~!firn~q I
~ ~~ Ornong Wl't'SEI(,;f'r·~qPcf ~'1~t~~ ~~Il. H \. A
29-30. Place the palms of the two hands on the ground, place
the umbilical region on the two elbows, stand upon the hands, the legs
being raised in the air, and crossed like Padrnssana, This is called the
Mayfirasana (Peucock-posture'. The Peacock-posture destroys the effects
of unwholesome food; it produces heat in the stomach; it destroys the
effects of deadly poisons; it easily cures diseases, like Gulma and fever;
such i$ this useful posture.
'iIPl ~(f~!r~ ..'l. I
~ ~«IV ~1~~ ~tr I
~ ~6'1" :S-1IiI~tt: !itt!§f!i~iUI.. H \~ "

31. Sitting on the ground, cross the legs in the Padmssane posture,
tbrust down the hands between the thighs and the knees, stand on the
hands, supporting the body on the elbows. This is called the Oock-
'a'l 'lEq~ I
~ .. ~~ ~ "RI~i i
*;jJ«I<rf,utnitir ,(m'«"f¥lRtRaIl. H \~ "

32. Place the heels contrariwise under the scrotum, stiffen (or keep
at ease) the head, neck and body. This is called the Tortoise-posture.
\If~ RT~<m1"1t I
~ li~ I
tiB til"!!'df"~A~" \l. "

33. Assume the Cock-posture (as stated in verse 31), catch hold of
the neck with the hands, and stand stretched like 3 tortoise. This is
the Uusna KUrlDasana.

V1I ¥lG(Efi11iiili\i(
~ ~ "'!t i ..EH:W€( I
111139:" ~ ~~ II ",V"
34. Carry the feet towards the back, the toes touching each other,
and place the knees forwards. This is called the Frog-posture.
""' :::S'6Ii\¥l0l"l~i\q I
fI't'fIIQjf¥l"iiQW 'l~<lwt~ iro I
~ ~q!'dI.,q'!t!\1I.,qG!iifI'l. • ,~ II
35.. Assume the Frog-posture (as in verse 34), hold the head by the
elbows, and stand up like a frog. This is called the UtWna M8\l4ak4ssna.
W'l TtCIQ"i( I
ellill${~4ii .. ~ q'nf ~ II I
~ ~ I'!\1q'i(itt
" ~.,~ ~"" I
36. Stand straight on one leg (the left), bending the right leg, and
placing the right foot on the root of the left thigh; standing thus like a
tree on the ground, is ca.lled the 'I'ree-posture.
;q1*i.1rt \ld qm ~~ ~Ii'!." I
~ft ~9:li 1'Rim:rif~~"'_""
87. Place the legs and the thighs on the ground pressing it, steady
the body with the two knees, place the two hands on the knees :·tbia is
called the Garuda-posture.
"" ~i( I
~I+\l!!ctli ~ "'~ ~ I
fqqfui ~Jii ~fir~ ¥lit", R \( II
38. Place the anus on the right heel, on the left of it place the left
leg crossing it opposite way, and touch the ground. This is called the
~q' ~em«ifi( I
~: ~ ~ ~~flnl~ !fi~n:q"t1{ I
~ ., ~ ;f ~a-re Qrocerfl~~ lftt ~ ~ C .. ~"

39. Lie on the ground face downwards, the two hands being placed
on the chest, touching the ground with the palms, raise the legs in the air
one cubit high. This is called the Locust-posture.
VQ 1441(le"l( I
~: ~ ~ ~q llftr • ~ • I sn:mt"'"
ftRat ~ 4I(~q9liR~t{lftl4I1~ ,,~ ~ H V. II
40. Lie on the ground face downwards, the chest touching 'he
earth, the two legs being stretched: catch the head with the two arms.
This is MakarA.sana,the increaser of the bodily heat.
~: ~ ~g;aU6lfEti ri ~Qlfq ~ «(IWII( I
ijl'§M!iaR'lwg~~ ..- ~ ~ ~ ~ II vt "
41. Lie on the ground face downwards, turn up the legs and place
them.towards the back, catch the legs with the hands, contract forcibly the
mouth and the abdomen. This is OQUedthe Oamel-poature.
W !I'*tie"l( I
"!liC,~qJ~ fElPi
4I«(iC!61+qfW ~ \li~UI~: ~ It " V~ "
_"IRI;i:i~ ~ ~fEl"l\liC'l. I
42-43. Let the body, from tile navel downwards to the toes, touch
tl'le ground, place the palms on the ground. raise the head <the upper por-
tion of the body) like a serpent. 'I'his is called the Serpent-posture. This
! always increases the bodily heat, destroys all diseases. and by the practice

of this posture the serpent-Goddess (the kundalini force) awakes.

'IPl qliilQ.,'l. I
~ ~ ~ ~ ::rila~lqR I
~<ttq'91A';pq "":S'mI~~ I
iilillQi( l1~~tlllilort q,'IQI~ II ~ II
I(ftr W\'inqe~IQt tRq'4qeen~ iQi((ilSCq,i'h omI
~a'~~t: ~mnn I
44-45. Turn the feet upwards, place them on the knees; then
place the hands on the ground with the palms turned upwards; inspire,
and fix the gaze on the tip of the nose. This is called the Yoga-posture,
aasumed by the YogIs when practising Yoga.

(i<fttt"N«I: ,
J1t~ ~ qt~ :stW'«'l. I
RiQ(1dff.(1 ~'Mqli11ci1 ~f,"il;5oi'1 ,
a1t1ii1' ~ ~ ~ ~qr II rt •
'Irf,.;r.n ~ w maft 'Of ~ I
qhlfij\IRt ~ ~~r.ftt ~11l II ~ II

Gheranda said :-1-3. There are twenty-five mudrss, the practice

of which gives success to the Yogis. They are :-
(1) Ml\hA-mlldr~,(2) Nsbho-mudrfi, (3) Uddtyana, (4) Ja]andhara, (5)
Mftlabandha, (6) Mahilbandba, (7) Mahavedha, (8) Khechart, (9) Vipartta-
karl, (10) Yoni, (11) VajroI;li. (12) Saktichalant, (IS) TadAgi, (14) MAn~avj,
(15) Sambbavl, (16) Panchadhfirana (five dharaJ;llls), (21) Alfvini, (22)
Piulini, (23) Rakl, (24) Matangi and (25) Bhujanginl.
:qu llS(Tlllt 1Jii!5~1l. I
~1Dt qlti ~fcr Cflrmr
<f'f ~~ I
ir.f mrCllfr~~ ;e;tl«~: ~ II 11 '1
i'trqiftq sr~~.. if ~~ ~iI:~ i!fi+..d~E( I
s:itra~ ~T~ ~+i ,,~fq " ~ II

4-5. Mahetlwara, when addressing his consort, has recited tbe

advantages of Mudriis in these words:" 0 Devi! I have told you all the
Mudras ; their knowledge leads to adeptship. It should be kept secret
with great care, and should not be taught indiscriminately to every one.
This gives happiness to the Yogis, and is not to be easily attained by the
maruts (gods of air) even."
~u ~~tt .. 1l. I
q~~ C{T1l~ ~~ ~"'~:

~rnNI~ SI~q !fit 'lcr~: Ii ~ II

~G~;:r.:i ~ ~tir.~ j;rtt~ I
Q.TU~fi:r~ ~ Ifi~ {t;;r~: II \9 "

1.- MARAMunRl
6-1. Pressing carefully the anus by the left heel, stretch the right
leg. and take hold of the great toe by the hand; contract the throat (not
expelling the breath), and fix the gaze between the eye-browe. This is
called Mahll-mudra by the wise.
V'f Q'US("'iiSlfi~"'1I. I
fa.a..~ •
1f14lfi19~ ~'ll.;nlcu:ilA: ~'!1' I
i\llllqt\tr«lilltQ Qf51tT .. ~'Illi1n( II ~ II
Its benefits.
8. The practice oJ MaM-llludra cures consumption, tbe obstruction
or tbe bowels, tho enlargement of the spleen, indigestion and fever-s-in
it cures all diseases.
'V't i\~tr.nt. I
~ ~ ~, il11'iT ~lfili!l ~ I
~r: ~ ~~ \l1~ qq.1 ~ I
omP,J!O ~ ~t btt~,fb;tT II ... II

9. In whatever business a Yogi may be engaged, wherever he may

be, let him always keep his tongue turned upwards (towards the soft pal-
ate), and restrain the breath. This is called Nabho-Mud-a ; it destroys all
the diseases of the Yogi.
~qt41~: I
~~ qftq~ ("~ 'iQ'~ ~ 4iI~~ I
~ ~~ "~'lf9a'U6'fC9tr1l ~0 II
10. Contract. the bowels equably above and below the navel to-
wards the back, so that the abdominal viscera lUaytouch the back. He who
practises this U<)qiya.na(Flying up), without ceasing, conquers death. The
Great Bird (Breath), by this process, is instantly forced qp into the
Sushumnll.,and flies (moves)constantly therein only.
lIq ~~,",Iq~ ~1!fimPI. I
~1t"~Tt ~~~ fqR:I~~ I
~ 1Iim~ 9Rti: ~f.t~ ~~ II H II
I ts benefits.
11. Of all Bandhanas, this is the best. Tire complete practice of
this makes emancipation easy.

~~,~ ~ ~ ti;\~i'if;9'( I
~ ~ ~ itr~Utm{~1
~;oq(ii"9~r ~ '4.l~tfbit II ~~ II
12. Contracting the throat, place the chin on the chest. This is
called J&landhara. By this Bandha the sixteen Adhll.rasare closed. Tbis
and the Mahll.-mudradestroy death.
~ :m-~ 'i\C!iSEiiq"fi(I
~ ~ ~ itttJr.rt 19f.li('~Ifii( I
qwrm~ it ~ ~ ;mr~, II ~.. II
Its benefits.
13. The Jalanrlhars is a success-giving and well-tried Bandha ; be
who practises it for si : months, becomes an adept without doubt.
=at.! ~~ I
~ t ~~ il~''P''''q'''tft ,
~l -.i ~ ~ ~t W:f\': II ~V II
~. p:;~ .,~ ~~;:od ~~ I
~~;i'r~~ ~~ II ~,","
14.-15. Press with the heel of the left foot the region between the
anus and the scrotum. and contract the rectum; carefully press the intes-
tines near the navel on the spine; and put the right heel on the·organ of
generation or pubes. This is called Mulabandha,. destroyer of decay.

V'l 'lC!iS~q-


51ttRm V¥t¥i«lf("
~,I t, Ii
~+q'\i'\"~~ ".f.I:¥iq, ~ I
~ ~ ~ ftt.n ~ fQftcdh"" It ~" "
Its benl>j&ts.
16-17. The person who desires to cross the ocean of Existence,
let him go to a retired place, and practise in secrecy this Mudra. By the
practice of it, the V!l.yu(PrIlQa)is controlIed:undoubtedly; let one silently
practise this, without laziness and with care.
~ ~ M...q~ I
~l{1q,_.. 6(~cffl ~ ~ ~\il: II t~"

.. • 1(!5aq:~ al~iil"SliSla4>tA: I
.... Ki( ~ smi ~ f;a~ " t.. H

18 -19. Close the anal orifice by the heel of the left foot, press
tbat heel with the right foot carefully, move slowly and slowly the
muscles of the rectum, and slowly contract the muscles of the yoni or
perineum (space between anus and organ)': restrain the breath by
JAlandhara. This is called Mah8.bandha.
'"' ~~ '&i51fi'ffl'l. I
~: q(( wr.m :a~IPJD.,I~i{:I
A\ii~IC(\ll~QT ~ ~"cllf"'Ud,\"~. "
Its benefits.
20. The Mahabandha is the Greatest Bandha ; it destroys decay
and death: by virtue of this Bandha a man accomplishes all his desires.
Vq ~lIi'fflli. I
~'lq"C!'S~ 0JTft1Df ~ ~ .. , I
~ lI1:~d r.r.., l'I'1U II ~t II
~ ("Iii'QIt! qr..~ ~ I
~: ~m intir-ft fef.iJ:~lqllil u ~~ n

21-22. As the beauty, youth and charms of women are in vain

without men, so are MftJabandha and Mahabandha without Mahil.vedha.
Sit first in Maha.bandha posture, then restrain breath by Uddsna Kum-
bhaka. This is called Mahavedha-the giver of success to the Yogis.

n iit,ihl~q ~lIi'fflll. I
II tt~"
II 'i'~, ;J~ (Rtf if~' mq f.f~ I
~~: ~ii1 i\~ in~.:H ~V "
Its benefits.
23-24. The Yogi who daily practises Mahabandha and Malaban-
dhs, accompanied with Mahavedha, is the best of the Yogis. For him
there is no fear of death, and decay does not approach him: this Vedha
should be kept carefully secret by the Yogis.
1fq •• e-ij'JIfi'lifll. I
ftI~ ifRf ~fbm «=rilt;n~ ~ I
~.....n~ ~~'~ ~"'11 ~~ II

25. Cut down the lower tendon of the tongue, (frenulum linguae)
and move the tongue constantly : rub it with fresh butter, and draw it out
(to lengthen it) with an iron instrument.
N.D.-This is the preliminary to Khechari MudrA. Its object is so to lengthen the
tongue. that when drawn out it may touch with its tip the space between the 9;ye-brows.
This can be done by outting away the lower tendon. It takes about three years to ollt
away the whole tendon. I saw my Guru doing it in this wise. On every Monday he used
to out the tendon one-twelfth of an inch deep and sprinkle salt over it, so that tbe cut
portions might not join together. 'rhen rubbing the tongue with butter he used to pull It
out. Peculiar iron instruments are employed for this purpose; the painful process 18
J:epeat<3devery week till the tongue can be stretohed out to the l'Olquisitelength.
I(ir ~ Q'f....IQII\3a:ac4l1 (titrt Z(~ I
~~ ~'M dC(ltll6tild ~ iI~~It
26. By practising this always, the tongue becomes long, and when
it reaches the space between the two eyebrows, then the Khecharl is
~ ..t d~~ ij ~:~: ~. ""- I
4Iqf~~ tqr SI(qr ~dm I
~~mw rraT ~l!itT ~ ~ "~19 II
27. Then (the tongue being lengthened) practise, turning it upwards
and back\vards 80 as to touch the palate, till at length it reaches the holes
of the nostrils opening into the mouth. Close those holes with the tongue
(thus stopping inspiration), and fix the gaze on the space between the twa
eyebrows. This is called Kuecbart.
lI(~ ~tt~: ~~q_ l
... r;;( I{oce\ ~ ~~ tttllCiS~ ~ I
... r;;( ~titt ~r +ltgqq--,~v ~r~l'tII ~( "
Its benefits.
28. By this practice there is neither fainting, nor hunger, nor
thirst, nor Iazinese. There comes neither disease, nor decay, nor death.
The body becomes divine.
~t ~~~ ~. ... om~ ~1lit'r. I

« ttf~~m '-f~~ ~: " ~.. II
The body cannot be burned by fire, nor dried up by the air,
nor wetted by water, nOT bitten by snakes.
~lqG~$r;;( ~~tSf ~~~ ~ I
'Im0~Whi'r ~~T ~ ~,C!_ II ~o II
30. The body becomes beautiful; Samadhi is verily attained, and
the tongue touching the poles obtains various juices (it drinks nectar.)

•1t"'I(«<<fj'i(dll'fi{~ 'OIl' AA ~ I
:a$ (!5€44iI4.m:S:i1ad'~::mt~ H\ ~ H
iC",mcr ~ ~t ~~ (fifi~iit.,
BJ~~ lfu{" :m~a ~~'l;ifill. 11 ,-.. II
31-32. Various juices being produced, day by day the man
experiences new sensations; first, he experiences a saltish taste, then
alkaline, then bitter, then astringent, then he feels the taste of butter, then
of ghee, then of milk, then of curd, then of whey, then of honey, then of
palm juice, and, lastly, arises the taste of nectar.
'n r.mJ(f~~~t:Iinl I
iCtfm{~~~~~ • ~: I
~ m.:re
"l.'l\d'~ ~m "'~:" \lll
3i'cit 10:1' ~Qa "l.~...~'t{:.i1
..... ('0 ....
~ lA'OClrcr ,
~~~ ~«<f~!! titftmr" \\1 II
~ ~~il ~'Qr::q 'P9;';f ~un~: I
~~: ~r ~~ fclqUacIifr ~crr " .~ "
33-35. The sun (the solar Nadl or plexus) dwells at the root of the
navel, and the moon at the root of the palate; the process by which the sun is
brought upward and the moon carried downward is called Viparttakarant,
It is a secret Mudra ill all the Tantras. Place the head on the ground,
with hands spread, raise the legs up, and thus remain steady. This is
called Viparitakaral)i.
1f~~dq;(&ttis=.:l~t: q:j(!!~'-t"''l.I
~ ft:Rr: ~iti!! st~S'ftl iC~ II \, "
Its benefits.
36. By the constant practice of this Mudra, decay and death Ilre
destroyed. He becomes an adept, and does not perish even at Pralaya.
VQ ql~91(IEfiVi1ll.. I
~i{ ~"lmlQ' If\lit~~t'fPI'l. I
~~rir.lht'«fTi{T1ufc{fuil ~({. II\19 II
~: smi tir~ lRqfit qT~d': I
'fZr;:,{rtitilu iiliq~m ~ l{«~iI' ~I:fr: II \<:
~ifii~ql R~ ~ ~~ff.n I
~ ~ert ra~ «~'.rrQf1fiU;~ II ;_4t.. II

"Iwtl«_ ~"-Rl' ~ -rot ~'I. II ". II
~~Qii'~'4"~~ ~ ~ I
~"r.I~t ~ ~t..nw ~".. II ~\ "
itr~!{' ~mfif
~ ~t
~ ,., iin~efef«:
{OJ Q;'f
Ii V~ •

31-42. Sitting i~ Siddhssana, close the two ears with the two
thumbs, the eyes with the index fingers, the nostrils with the middle
fingers, the upper lip with the fore fingers, and the lower lip with the
little fingers. Draw in the PriU;la-Vayuby Kaki-mudra, (as in verse 86)
and join it with the Apilna-VAyu; contemplating the six chakras in their
order, let the wise one awaken the sleeping serpent-Goddess Kundaliaf,
by repeating the mai.tra Hut) (I), and Hansa (~:), and raising the Bakti
(Force-kundali) with the jtva, place them at the thousand-petalled lotus.
Being himself full of Sakti, being joined with the great Siva,let him
think of the various pleasuies and enjoyments. Let him contemplate OD
the union of Siva (spirit) and Sakti (Force or energy) in this world. Beinl
himself all bliss, let him realise that he is the Brahms. This Yoni-mudl'i
is a great secret, difficult to be obtained even by the Devas. By ODCe
obtaining perfection in its practice, one enters verily into Samadhi.
1N ~'fil6S(,q;@.IEfiqwt'l. I
~ !i{~,,", p YMqq4,: I
~: ~ ~~(I' q'filHS(,Pc~'(I( II Vl II
~iiI ~ iimitB aqqcqlfil ~ .. I
atiir ~ ..~fiw ~11ii6!{'Iii".qwt'EI.I
~ ~~~ ~ Q~'E61a II VII •
Its benefits.
43-44. By the practice of this Mudra, one is never polluted by
the sins of killing a Brahmana, killing a fretus, drinking liquor, or
polluting the bed of the Preceptor. All the mortal sins and the venal
sins are completely destroyed by the practice of this MudrA. Let him
therefore practise it, if r..ewishes for emancipation.
'Vu i!Nit1Iit~lIi?l""l. I
.<liiqj@l ~~~ ~q(C(l~g.i flR:" I
~ ~I!I'iIN qcMWltlt(' ~t qh' II V"\ II

11.- VAlROllli MUDRA.

45. Place the two palms on the ground, raise the legs in the air
upward, the head not touching the earth. This awakens the Sakti, causes
long life, and is called Vaj roni by the sages.
~ ~~tn: 1J)~'Q""l. I
Q~ ~ ~rfit"'t 6~CfI«ijf'l. I
1Pi ~Si~ ~~;rt ttI~~l II V\ II
~I'fSi~I_" ffI~r.a:~q: ~ I
ItriftF~ ~q ~ if ~SJ~~ " VI! II
~ ~ ~
+ltrftf ~m[
II ,.~ II
Its benefits.
46-48. This practice is the highest of Yogas; it causes emancipa-
&ion, and this beneficial Yoga gives perfection to the Yogis. By virtue
of this Yoga, the Bindu-Siddhi (retention of seed) is obtained, and when
that Siddhi is obtained what else can he not attain in this world. Though
immersed in manifold pleasures, if he practises this Mudra, he attains
verily all perfections.
~ .T4leoftijS(IIfi'Q'"I, I
~ ~~Ttm ~(ff I
mmprtT4im~"'~C1ml II V' II
,49. The great goddess Kundalint, the energy of Self, Atma·lfakti
(sp~itual force), sleeps in the Mo.Ifidhara rectum) ; she has the form of a

se,pent having three coils and a half.

~ m f;tftrcn~~ ~r.niftq: q'~ I
~ "' ~ ~ ""fUT" '«q....et( II ~o
50. So long as she is asleep in the body, the Jl.va is a mere animal,

and true knowledge does not arise, though he may practise ten millions of
eUleqt(~~~ ~Qf !fS;~lfiqr ~ I
~e;q'T:~~~ II ~t II
51.As by a key a door is opened, so by awakening the Kun4aliul
by Ha,ha Yoga, the door of Brahms is unlocked.
..mi ~ ~tIJ "' 'Of ~T !i4ltfE~: I
ftmnqrt ~'Q(qT ~~~ II (o,~ r1
52. Encircling the loins with a piece of cloth, seated in a secret
room, Dot naked in an outer room, let him practise the SakticbAlanl

~Rnra- ~ ftr~~ ~~J{. I

'l~ "1~ ~e:li ~'@:;nm:~~mJ{. I
q;~m:~ "'~~~m
~l~ II t..~ II
53. One cubit. long, and four iingers (3 inches) wide, should be the
encircling cloth, soft, white and of fine texture. Join this cloth with the
Ka~i-Sfitr8 (a string worn round the loins.)
~~",r Ill!!l ~~cq ft:r:j([~m.I~('( I
'if~~t sn~t'!i~ 'W1t~ Qt~Qi{ ~~,~ II t..V II
~t!iS:;;J~' ~~q;f,~~T I
~reI~ ~m~t ;;ng:SI'!fiT~~ II ~~ II
54-55. Rub the body with ashes, sit in Siddbfieana-posture,
drawing the PrI1l,la-VrlYuwith the nostrils, forcibly join it with the Apana.
Contract the rectum slowly hy the Atlvini Mudra, so long as the V!l.yu
does not enter the Susliurnna, and manifests its presence.
~ ;:n~!i;:~ !,f+~ctiT <;;r I ~~.n
q,",~aT ~~f :a;\~"tn stQUa II t..\ H
56. By restraining the breath by Knmbhaka in this way, the
Serpent 1{undalint, feeling suffocated awakes and rises upwards to the
~"" ~(fir5S{l' "' ltRI:'Uia I

~n~ <;;rTi?i",~+lWt ittf.lgstt ~A~~
Without the Sill,ticll('Jana, the Yoni-Mfidrs, is not complete or
perfected; first the Ohalana should be practised, and then the Yoni-l\Iudrl1.
should be learnt.
rla' ~ ",ftla 161~!fiQT~ ~f~t~q, I
i'nq;ftli snriR", ~ ft{~ ~~(f II ~, II
" the Saktichalana.
58. 0 Chanda-Kspali ! thus have I taught thee
Preserve it with care: and practise it daily.
~'l ~<;;r~o1'r~Ttrf; ~~",J{. I
fF{~ 'RJlr i'n0'.l1' ~1lI~W.,,~;fr I
"~~ir lifitii ~rtfttlI:R:tr.a:!!fiI:S·~fu: II t..-. II
Its benefits.
59. This mudrf should he kept carefully concealed. It destroys
decay and death. Therefore the Yogi, desirous of perfection, should
practise it.
tit~ ~r~a ~TiTr R=rf~~fq maT I
(ffq ftrJ1'«R:tf~: ~:m()md~~~T ~~o

.... II '0 ¥

60. The Yogi who practises this daily, acquires adeptship, attains
Vigraha-siddhi and all his diseases are cured.
'JI'Qa~m9~illl I
~t qfigih'dril ~ "" tmm!ift'r I
amift m trt'9lfr 3ttr~f.rif,mt1t " ,t II

61. Sitting in Paschimottsna-poeture, make the stomach like 8 tank

(hollow). This is 'I'adagt (Tank) Mudra., destroyer of decay and death.
'IN 'I,o§ll¬ llgt{IIfI'Qifli.I
P~ ~ ~~ nmqcr I
~~~ ~11I'{!fil gfi(l.tit' ~ II \':t n

62. Closing the mouth, move the tip of the tongue towards the
palate, and taste slowly the nectar (flowing from the Thousand-petalled
Lotus.) This is Frog-mudra.
'IN ~lv! ...'ltl1:(ltlr: ~'Qifll I
~ ~ ~ m~~ ~q.{q_ I
if q mQ~ qr", til ~fitmrJlfVtIll'1I1. • , ....
Its benefits.
63. 'l'ho body never sickens or becomesold, and it retains perpetual
youth i the hair of him who practises this never grows white.
lQ'Q ~<tr~'Ifi~ifll I
it!l1W1 ~R'~m ~mm~ ~8 I
~ mt:;m;riT ~ ~!!ht~ fnftm " '" II

64. Fixing the gaze between the two eye-brows, behold the Self-
existent. This is Sii.mbhavi,secret in all the Tantras.
'JI'Q~<tr~; qwslfi'Qif'l. I
_~~~~'(tllriiI ~t~t'tIlifiAit ~ I
~ tl ~ ~ ID11' ,w~1!I II ,~ II
Its benefits.
65.. The Vedas, the scriptures, the Puranas are like public women,
but this Sambllavi should be guarded as if it were a lady of a respectable
~ ~ ~"rml:l«:q itRtQllJ': ~ I
Vrq i{&IT~~ itt ~ ~ffl ~II.II "~I

66. He, who knows this Sambhavl, is like the AdinB.tha,he is a

NirAyal}8,he is Brahms tbe Creator.
~ m ~: ~ 9l'4ij'&i ~~ I
~ql in ~~ g .. lIS "' ;:n;q'-B U '" II
"' truly, and again truly, he who
67. Mahelfwarahas said,... Truly,
knows the Sambhavt, is Brahms. There is no doubt this." of
~ qs:;lIllIl~ijjltlf(IEii~""l. I
Ifif1mr ~ 9!{T ~ qs;:r::l'1lI1an':(ijjnnl'D'fI
." I ~

~~iEm~~~ ~~II'~R
68. The ~ll.mbh8vihas been explained; hear now the five Dh&ra'QAs.
Learning these five DM~al}d6,what cannot be accomplished in this world?
m ~ ~!i fIlI...UIRR I
fI~i'lfft.i"'tiEC4 ~ "' ~Vr " ,.. II
69. By this, with the human body one can visit and revisit
Svarga-Ioka, he can go wherever he likes, as swiftly 8S mind, he acquires
the faculty of walking in the sky. These five Dharal}BSare :-PArthivi
(eal1hy), Ambhasi (Watery), Vayavi (aerial), Agneyi (Fiery), and Ak&et
n ~,,*i(ijjltlf(iEiiq"ll.l
~fbrr~~r,m ~ ~,~
~~ EiiAm'~~ ~ ~ ~ ;eQlftI"ll.l
smi ft. ~
'''I4:d+ttEii{t ~

f\da..,/ ,q~ ~-
n ". "'
10. The Prithivt- Tattva has the colour of orpiment (yellow),the letter
(Is). is its secret symbol or seed (-tlGI), its form is four-sided, and BrahmA,
its presiding deity. Place this Tatva in the heart, and fix by Kumbhaki
the Priva-Vll.yus and the Chitta there for the period of five ghatikds (21
hours). This is called AdhodMraJ;lfi. By this, one conquers the Earth,
and 00 earthy-elements can injure him: and it causes ateadiuess.
~ qyf1}~i(ijjI6S(141: ~~ I
~cn1iff(ijjl ~ 41 ~TFtf .. ifflq'U: I
Its benefits.
71. Be who practises this dMraQa, becomes like the conqueror oi
Death ; as an Adept he walks over this earth,

lQlt m;~JJfiUilq_ I
oui~fa"qs:;;( ,;~~ m fit"iC!m.WS' ~
(f(tft~EI"'f(a:ihl~~ ~ ~ ~ I
smrr ~ ~ ~~~!fiTfiI:a~ 'l41«~qr
~:~~q11Tq~lIftl ~"m:ft ~ "19~II

72. The Water-Tat tva is white like the Kunda-flower or a conch or

the moon, its form is circular like the moon, the letter. III (va) is the seed of
this ambrosial element, and Vishnu is its presiding deity. By Yoga,
produce the water-tattva in the heart, and fix there the PraJ;lawith the
Chitta (consciousness), for five ghatikas, practising Kumbhaka. 'rhis is
Watery Dharand ; it is the destroyer of all sorrows. Water cannot injure
him who practises this.
'!{~ VT;~~~f~r: ~~'l I
~T q'Ulj ~Itt~ :stliUfa ~ ~F.r~ I
I~ o;;r mlt~ ~ ~ a~ ~f ¥I~~ II 109"\II
~ ~ qurr ~ i'lf~' Sfll.a: I
Si~ ~riif: ~ ~ qfllQq o;;r ~o: H \5V N
1 ts benefits.
73.-74. The Ambhasl is a great mudrs ; the Yogi who knows it,
never meets death even in the deepest water. This should be kept care-
fully concealed. By revealing it success is lost, verily I tell you the truth.
'iQ VT'~~~~~fJJfitJitq_ I
7l~~etlll ..~.nq('fe:tttm fiIr~lijjlPem
m ~:Mq~SI~htiU5td ~ ~ R:tf«~'I.:
smU ~'lII" ~~71 ~~ftllfilf"'dlf.qri ~-
t1lT 1fiT<!!~~ ~ ~ " ~ II
75. The Fire-Tattva is situated a.t the navel, its colour is red like
the Indra-gop insect, its form is triangular, its seed is (ra, ,,) its presiding
deity is Rudra. It is refulgent like the sun, and the giver of success.
Fix the Pral).a along with the Chitta in this Tattva for five ghatikas. This
is called Fire-Dhfiranfi, destroyer of the fear of dreadful death, and fire
cannot injure him.
~~ ~~~j(:tllltl~Y·:U: 1ii<.WS!fitIil'l. I
~1ISIJS(~~" ~ :fi1qfa .. ~ n 0.9\ II

Its benefits.
16. If the practitioner is thrown into burning fire, by virtue of
this MudrA.he remains alive, without fear of death.
qfP'I",~~r.c¥lIll,<"l_91'f+U.:t ~
~ ~ ~"I(~~a:.~~ ~ I
IIAi n ~ltl q"""I:1f2'fi,fanI~ ~.
~ • wnr.r ~ qftr.rt ~Ul,qq. ~ • \N •

77. The Air-tattva is black as unguent for the eyes (collirium), the
Jetter" (ya) is its seed, and fsvara its presiding deity. This Tattva is full
of Satva quality. Fix .the PraJ,1a and the Chitta for five ghatikAs in this
TattvR. This is Viyavi-DMral}3. By this, the practitioner walks in the air.
n ti'QflQI(wt!J1t1lID IflHtlifli. ,
l'i II~ !!{T *(I¥lf91~"lal""I
~ fVqfr .mq • ~ ~q;1\' " \K "
tRPf ~ifttf .. ~ ~ ,,~fiQ( I
~ 'II ~n;r. ~R( ~ .... r;rqw ft " '" II
Its benefits.
78-79. This great Mudri destroys decay and death. Its practi-
tioner is never killed by aDY aerial disturbances; by its virtue ODe walks
in the air. This should not be taught to the wicked or to those devoid of
faith. By so doing success is lost; Oh Cbal}4a ! this is verily the truth.
~ 'ImiI'4.lN1(4I19i\i'fiq''''l1
~~, ~ ~ mft:Ri
m ... ei4loo_.. ~ ~ tl"l<,fAidll.l
... a. ~ qSiil:1ft"'lfmr~~·
... q,,,.q,d',,tlii6(T
~"""I\lI(.'1l • (0 II
(e).-AKAt:li DBAnANA.
80. The Etber-Tattva has the colour of pure sea-water,': (ba) is its
seed, its presiding deity ia Sadal(iva. Fix the Prfina along with Chitta for
five ghatiklis in this Tattva. This is Ether-Dhilrul,la, It opens the gates
of emancipation.
'"' VT'fii~h:.'<ijj'SS(.tm ~"''Q''1l.1
..,,-...... ,Ji(i1....IQ-I.(lIdooil
.. ~ q., ~ ~ ~"'~ ,
" fi4i\~ fJ~ qq",fUifh,fft • (t II

Its benefits.
81. He who knows this DharaQa is the real Yogt. Df!athdoes not
approach him, nor does he perish at the Pralaya.
~ '44f\qo7tUS(lttitiiC¥{1
'"~ ~ SI'~~!I": !lit: I
~ iI~~f\q," 51IJ (lfttiA'_I'il1fi11biI II ~~ II
21.-ASVINi.Mumu ..
82. Contract and dilate the anal aperture again and again, this i.
called A!I'vini-mudra. It awakens the Sakti (Kundalinl),
~~~ ~'Ifi1l'inI.1
vtw.rr qon' pT 9'J<I"r...,,~.n I
"ijS!{t4i(\ ~ iAttil{'5"<ui ~ II ~l If
Its benefits.
83. This Mvini is a great Mudra.; it destroys all diseases of the
rectum i it gives strength and vigour, and prevents premature death.
",q ~9l{ttti~ I
~ ~ ~ qroq ~""'""ll
91' ~ qJft:ron UlU ~ft6 "it"."'1 f(dQ • ~" "
22.- PASINi-MUDR1.
84. Throw the two legs on the neck towards the back, holding
them strongly together like a Pa.1fa(a noose). This is called Pilfint-mudri ;
it awakens the Sakti (Kundalint.)
n qlltifflijt(lijli 'MS"'tiiCi( I
~ d ~ ~Rt'6lifq~ I
el'6lfflijl n~ aid: tQF«"'I.f\tRl. I C\ II
Its benefits.
85. This grand Mudra. gives strength and nourishment. It should
be practised with care by those who desire auccess.
vq lIi11lftijt(I"'QiC¥{1
"'1"'.lq~i~iC ~. ~ ~: I
~~ ~ ~1i1r..iClf\l;ft • ~, •
86. Contract the lips, like the beak of a crow, and drink (draw in)
the air slowly and slowly. This is Kt.kl vcrow)muchi. deBtrol~r of all

"'f'l <IiT~tls:y.u: CfiiiS~1l1

Ifi~ ~, ~ ~<id..i!l inf'tm I
~T: SCel/1+II!1(JJ if ~iit ~4ilft ~~" ~" •
Iu benejits.
81. The Kaki Mudra is a great Mudra., -kept secret in aU Tantl'8&.
By virtue of this, oue becomes free from disease like a crow.
~itd ~ ~t ~timr~1
9Qnhc.~ltl.l€(q1tlt€( ~(JJ ~{~ n ~~ II
~ ~ ~ '§q~<i~:~: I
slIaft"" tm gS(t' ~<i"'\'g1l"'ffti'" N~ •

88-89. Stand in neck-deep water, draw in the water through the

nostrils, and throw it out by the mouth. Then draw in the water through
[the mouth and expel it through] the nostrils. Let one repeat this again
and again. This is called Elephant-mudra, destroyer of decay and
~ ltid'1""6tti<W ~'fiitlll
~it ~ ~ ~ ~ATim: I
~'t;q'ijff<ir tlstf IIRfW ~ ~ II,. II
~ ~ M~la'rn~.q~ttIltta~ I
~~ EtqAq~" Etf~l.I"df$(4i1'RP{II ,t "
Its benefi~.
90-91. In a solitary place, free from human intrusion, one should
practise with fixed attention thiR Elephant mudra: by 80 doing, he
becomes strong like Elephant. Wherever he may be, by this process
t.he Yogi enloys great pleasure; t.herefore t.his mudrA,should be pTaCtised
with great care.
"'f'l ~4'lFft11tlttl4i""'1l.1
~ I$~ ~tI~:on~ ~ ~ I
gJ ~t ~rn ~ i!R~r...uf\r;n II ,~ II

92.. Extending the neck a little Iorward, let him drink (draw in)
air through the eesophagus ; this is called Serpent-mudra, deatro,Yer of
decay and death.

"q- ~1~'f.''''tlg;:i4t:
~1!Pf 'i"~ urn ;v~~:

ffil. 9Ci' i{roil~~ ~ 9lU ~ II\l II

I ts benefits.
93. This Serpent-rnudra quickly destroys all stomach diseases,
especially indigestion, dyspepsia, &c.
W US(r\Df ~ ~1f.1
lef 9 ij$Uq~t?i~ :o:rq ~ ~ I
q;i ri~ilt :m:pmuilmm{ II \V n
94. 0 Cha~4a-Kapali! thus have I recited to thee the chapter on
Mud.r&s. This is beloved of all adepts, and destroys decay and death.
'mt'q ~"Ttl "' ~ ~ Iti~f,,*a ,
it:q;iTti' S(q'(~i(~ ~;rtq II \~ II
95. This should not be taught iudiscriminately, nor to a wicked
person, nor to one devoid of faith; this should be preserved secret with
great care; it is difficult to be attained even by the Devils.
!~ s(~ia-at' mrtijRli~~ II\\ II
96. These Mudras which give happiness and emancipation should
be ta.ught to a guileless, calm and peace-minded person, who is devoted
to his Teacher and comes of good family.
ijS{TtIIt ~ maa ~~f.filroillli
"' C)
~~~ ~ftr~i(~11 \\9 M
97. These Mudras destroy all diseases. They increase the gastric
fire of him who practises them daily.
" ~lf' ~~ ~i(~q ~f4"* a-tlf I
"ifPiJI'~~l.l· ~ ~ ~ ~~ II \<: It
98. To him death never comes, nor decay, &c. i there is no fear to
bim from fire and water, nor from air.
1118: ,~: ~ !i~(~'44(Jillitf ~ I
~qt ~",m f.A~~ " 6~tI: II \\ H
99. Cough, asthma, enlargement of spleen, leprosy, being diseases
of twenty aorta, are verily destroyed by the practice oC these Mudraso
~ tefim~ ~t q-f,o'f :q ~ ~ I
..~ ~~It ftf;f;;:~ ~~~ f~~ II ~oo II
.:fa" ulfl{~a~r~t ~(q:qq~ ~.
imT~ ijt(TR~titT .m~~in~; I
100. 0 ChaQ-qa! What more sha.ll 1 tell three? In short, there is
nothing in this world 'like the Mudras for giving quick success.

;q~I~\I: I
W'mn eSiq~IBI Sl?'i4ICI("'~ I
~ Rmot~ IWitA,~onuil1l.lI t II
GBERANDA BAlD :-1. Now I shall tell thee, Praty§.hru-a-Yogathe best.
By its knowledge, all the passions like lust, &c., are destroyed.
~ • ~ 1AJQi....il5i1~~ I
(I~ ~~AiinI ~ ~~ " ~ II
2. Let one bring the- Chitta thinking principle) under his control
by withdrawing it, whenever it wanders away drawn by the various
objects Qf sight.
mS<1"I:8I1i:1crr( ~$I( ~ 'II mn~1IiII.I
"",(ldHnftlQ*':cqkil.,qq em
~it;:r "~II
3. Praise or censure; good speech or bad speech;'" let one withdraw
his mind from all these and bring the Chitta under the control of the
~ .mq ~i\l ~ :m~ ",,: I
~Al(J 51 (~(~Jt~~ 'nj ~ II V II
4. From sweet 'sn;lllls or bad smells, by whatever odour the mind
may be distracted or attracted, let one withdraw the mind from that,
and bring the thinking principle under the control of his Self.
~'V"Rc"&iI~<t!r lJ(I" ~ ROf: r
~IU((,\ ~(('~6~;:~ ~ ~ II 13 II
d81ffiRq~Nt ~:qq~ UZ@l(-
~ SllQU{COIihitr iliff ~tw I
5. From sweet or acid tastes, from bitter or astringent tastes, by
whatever taste the mind may be attracted, let ODewithdraw it from that,
and bring it within the control of his Self.

q~~: I
~ eAqtlltftr AI4IIIcUkQ ~ I
~ 6I1l1inllicu t'f~ ~: II tM
GHERANDA SUD :-1. Now I shall tell thee the rules o£ PrAI}~yama
or regulation of breath. By its practice a man becomes like a god.
'"~ ~;:i ~m IiIm!i fimTt~ ~~ I
iU:i\yf.«" (fCI": 'lIlTa' smupmi I'f ~ • ~I
2. Four things are necessary"' in practising Priil;layAma. First, A
good place; second, a suitable time; third, moderate food; and, lastly, the
purifications of the nadis, (vessels of the body, i:e., alimentary canal, &c.)
iIl~ IlIItifIiRilQ: I
~t.n~vq u~"If ~C I
~~ if !i~(( P~ff", ~rm~~.."\- I
3. The practice of Yoga should not be attempted in Ii far offcount.,.
(from home), nor in a foreat, nor in nocapital city, nor in the midst of a
crowd. If one does so, he loses success.
'a~« ~ittt ~it ~f\f.miaqI
~$R:oit st$l~it ~R( ~ Ifrcrirq~ " 'I "
4. In a distant country, one loses faith (because of the Yoga not
being known there); in a forest, one is without protection; and in the
midst of a thick population, there is danger of exposure (for then the
curious will trouble him). Therefore, let one avoid the.liJethree.
~ "1ffii.fi ~~ ~ ~
mp ~ sn~: ~~ilRt'l. H ....". •
5. In 8 good country whose king IS Just, where food IS e88111and
abundantly procurable, where there are no disturbances, let one rrect
there a small hut, around it let him raise walls.
ii~m Ii( smituri~CfftiIi( I
~ iu~iilvI;;( p:.t ~~" ~"
6. And in the centre of the euclosure, let him SInk a well and dig
a tank. Let the hut be neither very high nor very low; let it be free from

~"Iii<l~a iii !ifi<"d'!llitfiJ I

~~~~tll~ II \9 II
7. It should be completely plastered over with cow-dung. In a
hut thus built and situated in such a hidden place, let him practise
tf~ IfiIi!5P1iq: I
~~ ~~ RTsit er;nqt .. ~ 8QJ I
in~ if ~~"a qPn f8: {"'~ II ~ R
8. The practice of Yoga should not be commenced in thesef our
seaaons out of six :-hernanta (winter), lIitlira (cold), grishma (hot), varsha.
(rainy). If one begins in these seaSODS,one will contract-diseases.
~ ~ ~ ~rrro+i ;a~~ I
ft~I(.l1l'it ~~ ~ {t'll~ ~ 'I!~ " ~ II
9. The practice of Yoga should be commenced by a beginner in
spring (vasanta) ; and autumn (tlarat). By 60 doing, he attains success ;
and verily he does not become liable to diseases.
~~~.ltN'~lJir~$ I
t) iill:l1 *§~tftt~+tT~~ ~~: II~. II
10. The six seasons occur in their order in the twelve months
beginning with Chaitra and ending with Phalguna: two months being
occupied by each season. But each season is experienced for four months,
beginning with Magha and ending with Phalguna.
q\C\06t(~'!I ~ ~qmo :q R1Ci4~r I
ern I;flillijjiUf(I+qt ':{R~ltii' I
1IlIi\h~ ~ ~~; ~~U ~~ II ~t "

11. The six seaSODSare as follows :-

Beaaon. Months (Sanskrit). Bn"hllt.
ValJanta or Spring Chaitra. and Vaisakha. March, April.
Grishma or Bummer Jeahbha and Asadha May, lune.
VarshA or Rainy Sdvana and Bblidra luly, August.
Barat or Autumn Afivin~and Klirtika Sept., Oct.
Hemanta. or Winter Agrah:i.ya(la and Pausba Nov., Dec.
Iihiin. or Cold Magha and PhlilguDa lanuary, February.

~~~ Rfl: II r~.II

~ lfJTq"mcr ~ ~Nt~;_j fcrt: I

~~ 1~lf~i!.(.. t''('' stT~~.~ II ~~ I
~~ral~ '(RittSFfci ~~ I
1WiTfif!!n,~",snmniti~w'at~~ f.!~ I
1W1~~r R~rs: ~~" rq~ " tv "
The ezperieneinq of season8.
12-14. Now I shall tell thee the experiencing of aeasona. They
are as follows :-
Beginnillg [rom, Endi.., .th. SeiJ80n. Enl1lim.

MAgba Vaisakha Varshanubhava January to April.

Ohaitra Asidha Grishmanubhava ". March to June.
Aa'~ha Asvina Varshanubhava June to September.
Bhldra Agrahfiya(la ". Saradti.nubhava August to Nov.
KArti.ll:a MAgha HemanBtanubhava". Oct. to Jan.
Agrah4ya~a PbUgulla Sisirinubhava Nov. to Feb.

~ CfTfq '(R~ ilrl'1'~~~~~ I

~ ihitr ~~ ~ .. ~rQif ~~ ft t~ I
15. The practice of Yoga should be commenced either in Vasanta
(spring) or Sarat (autumn). For in these seasons success is attained with-
out much trouble.
;a~ ~:I
fJRn{ti ~, ~fl Q''11u~f H ~ I
." .. ,{ttit ~'a~q fit~.uniUif ~ II~,H
3.-Moderation of diet.
16. He who practises Yoga without moderation of diet, incurs
various diseases, and obtains no success.
~. ~. ttl in'{ufQe4i (ftlf I
~1tiii441iIfi'fi\~' "" F~II ~\9 II

may eat Mudga beans *

17. A Yogi should eat rice, barley (bread), or wheaten bread.
(Phaseolus Mungo), Maaha beans (Phllseolus
'" should be clean, white and free from chaff.
Radiatus), gram, &c. These

q!,~ q",~ mot ~

~ ~IU~ I
~"" ltii~lullt :s+'ftf ~~~ II~~II
lfT1R+f:1't ~~.m ~.m~oi~ ~ I
~l JIii5<ii *f~ +r~llun~ II t\ II
\'a-19. AYogi may eat patola (a kud of cucumber, ~), jack-
fruit, manakachu (Arum Colocasia), kakkola (a kind of berry), tile jujube,

the bonduc nut (Bonducella guilandina), cucumber, plantain, fig i the

unripe plantain, the small plantain, the plantain stem, and roots, brinjal,
and medicinal roots and fruits (e.g., riddhi, &c.)
8ffi!5ur4i lIliS~ncii 6'~r qitij5~'l. I
qs:~ ~qllll€i\'" bm~lfiPl II ~. II ,
20. He may eat green, fresh vegetables ~, black vegetables
(.... =mq;), the leaves of patola, the Vastftka-st\lIa, and hima-lochiks SAka.
These are the five IfAkas (vegetable leaves) praised as fit food for Y')gtlt.
p'. ~ ~I\i ~(f'l, I
~~ ~ sfRqr flIdli{l<fiI.i ~~ II ,t •
21. Pure, sweet and cooling food should be eaten to fill half the
stomach : eating thus sweet juices with pleasure, and leaving the other
half of the stomach empty is called moderation in diet.
~ g6'qftf ~m~~ II ~~ II
22. Half the stomach should be filled with food, one quarter with
water : and one quarter should be kept empty for practising prA9'yima.
'R<mI. ~ ftAi· ~. Iq" ~~ ~ I
'lri~ ~Q1' ~ mtt 10'.1 qif~ 6'G1' II ~l H
Proh·ibited foods.
23. In the beginning of Yoga-practice one should discard bitter,
acid, salt, pungent and roasted things, curd, whey, heavy vegetables, wine,
palmnuts, and over-ripe jack-fruit.
~d II~ q"fOJ· ~q. ~~ I
~1l'Sifi~mj ~ ~~ilCi tfflSl~I~'l II ~W II
24. So also kulattha and mssur beans, pandu fruit, pumpkins and
vegetable stems, gourds, berries, katha-bel, (feronia elephantum), kaJ;lta-
bilva and pahHa (Bntea frondosa].
8liTR~ fit'Qrci cq f(~~~" ~~
25. So also Kadamba (Nauclea cadamba), jambira (citron), bimba,
lukucha ra kind of bread frui t tree), onions, lotus, KaruaranS8, piyala
(Buchnuama latifolia), hinga (assafcetida), tl.llmali, kemuka.
~~ ~SiI qU~q~"'l.1
..~a ~ ~ gi ~~ ~II ~~"
~~ iI~~ ~m.rq~lqle'ql{ I
~l'Sil'iif \':INl ~~lijlilqfo!ldll, II ~\S n

126-21. A beginner should avoid much travelling, company

of women, and warming himself by fire. So also he should avoid fresh
butter, ghee, thickened milk, sugar, and date-sugar, &c., as well as ripe
plantain, cocoa-nut, pomegranate, elates, lavani fruit, amlaki (myrobalans),
and everything containing acid juices.
c~C!n~'~~' ~ ~~. ~ ~~II..'
~lIIil .i~
:q ~liir ~~ N ~~ 11
~8. But cardamom, jaiphal, cloves, aphrodisiacs or stimulants, the
rose-apple, haritaki, and palm dates, a Yogi may eat. while practising
~ fSlti' ft:ilnl am \:lTijS4l{1q~,
q~~' ~. itrirr ~i(~" ~--.
29. Easi1y digestible, agreeable and cooling foods which nourish
the humours of the body, a Yogi may eat according to his desire.
~. ~. ,{fa"fIqj -qg~tr«r.CfUTI
~m.:.' t;;(lfa~,nqj...\~. q(1lf Rt.. Jwq&_1I ~o II
30. But a Yogi should avoid hard Inot easily digestible), sinful
food, or putrid food, or very hot, 01" very stale food, as well as very cooling
or very much exciting food.
smt:~'~f1Icn~,~ ctir~tIf~'=i Cf~r,
~,~ j;rutli ~r~ 'OJ it" lIi~ II ~~ "
,31. He should avoid early (morning before sunrise) baths, fasting,
&0., or anything giving pain to the body j so also is prohibited to him
eating only once a day, or not eating at all. But he may remain without
food for 3 hours.
~ fcI~~i{ !.ltlIIp.m:i ~~ ,
vJ~m ~ ~ ~u~f j;rriFnJ,. ,
~~ ~ ~~T~ ...bt",~qr.rt!.'f_ " ~~ II
32. Regulating his life in this way, let him practise PrAr;tilyama.
In the beginning before commencing it, he should take a little milk and
ghee daily, and take his food twice daily, once at noon, and once in the

'17~ ""~:'
~~~ ~T~ ozmn~it :;;{'Ii~~ I
~T~ ~qR:fTi'l: !:fl~~ ql~~~~~: I
if'ic~' ~r~nf.l snmr~m~.:n:j~~ II U It

33. He should sit on a seat of Kusa-grass, or an antelope skin,
or tiger skin or a blanket, or on earth, calmly and quietly, facing east or
north. Having purified the nadis, let him begin Pl'aI;layama.
~!ti'Nlfusij€ll,& I
illilyf«' I!fiU ,§m'aI§lyf.a:'Eg ~ I
mr.rio bl1gl1l""Uli¥I~~ ~WN
II ~~ II
Chal}~aMpali said :-34. 0 ocean of mercy! How are nadia purified,
what is the purification of nfidis ; I want to learn all this j recite this to
Wi£SI!,i!5~ ~ wrem ~ ~ I
~~: I!fi1i ~ra~ I!fi~ Wl(f_ I
~t8;1 .uilgff.,( S(l1IIftlniaar~~ II l.~II
Gheral}.qasaid :-35. The Vayu does not (cannot) enter the nadia so
long as they are full of impurities (e..g., Ja-oes,&c.). How then can Pral}8-
y~ma be accomplished? How call there be knowledge of Tattvas?
Therefore, first the Nadis should he purified, and then PraJ;layama should
be practised.
i{~f.i;:ftl~ R'RtiT9R~~~r I
iiiT~if ~. ~)miI~t %.nffI!fiJl~r
II ~~ II
36. The purification of n.idis is of two sorts :-Samanu and Nir-
manu. The Samanu is done by a mental process with Btja-mantra, The
Nirmanu is performed hy physical cleanings.
~ir ~, ~. qel!fiir~T:.:ra ~Qr I
~~ ~. :qq "'Ttr~~b1t
lt~ " ~\i II
37. The physical cleanings or Dhautis have already been taught.
They consist of the six Sadhanas. Now, 0 Chanda, listen to the Samanu
process of purifying tue vessels.
;;fqFctlN(e~~ q'm~ ~R~ I
~T~iI ~~Tcs:
'q~ !!~ltrfqffil.I
"~=i::. ~1cr R1'lImllJl~=i::q II ~~ II
38. Sitting in the Padmfisana posture, and performing the ado-
ration of the Guru, &c., as taught by the Teacher, let him perform purifi-
cation of NAdib lor success in Pranayama,
€11?!~ aat 'c:~(en "l.m· ~~~~q_ I
~ ~~~g' ift:H' Qt~~~: ~.fr: ,,~ .. If

1:If!r'~~, ~~. ~~ot,:m .. ~ l~ WO It
39--:-40. Contemplating on Vayu-Bija.(i.e., ti), full of energy and of
a smoke-colour, let him draw in 'breath by the left nostril, repeating the
Btja sixteen times. This is Pflraka. Let him restrain the breath for a
period of sixty-four repetitions of the Mantra. This is Kumbhaka. Then
let him expel the air by the right nostril slowly during a period occupied
by repeating the Mantra thirty-two times.
""~1f.6IS1~!(qIQlwl~':itsqiil9>di( I
,*""''!I~I''~i{ ~~..-mt .. ~ Ii \jt II
~q'm ~ .. '§frik ~I
.mr'SlIPif,SUn ~ 'Oibotmt 'Oil ~" 1I':tII
41-42. The root of the navel is the seat of Agni-Tattva. Raising
the fire from that place, join the Frithivt-Tattva with it; then contemplate
on this mixed light. Then repeating sixteen times the Agni-Btja ({), let
him draw in breath by the right nostril, and retain it for the period of
sixty-four repetitions of the Mantras, and then expel it by the left D08tril
for a period of thirty-two repetitions of the Mantra.
~a ~
"3i~..'i1~q wn~'(<q....~.
tn'JllU'" ,,~~
~'Wl'm' 9:11"" '"~. ftf~1
~ llri'r'Q};f rimat Rct.a", " W ,
43-44. Then fixing the gaze on the tip of the nose and contem-
plating the luminous reflection of the moon there, let him inhale through
the left nostril, repeating the Bija ~ham Cj) sixteen times; let him retain
iL by repeating the Blja (i) sixty-four times; in the meanwhile imagine
(or contemplate) that the nectar flowing from the moon at the tip of
the nose runs through all the vessels of the body, and purifies them.
Thus contemplating, let him expel the air by repeating thirty-two times
the Prithivi Btja lam (ijf').
~ otr:£tyf.l:' ~ ;nl r.r~ ,
~ ~ ~ S"ijJl(n~eit''Ei<E\" \j~ "
45.-By these three PrR.I,1ayamasthe nadis are purified, Then
sitting firmly.in a posture, let him begin regular Pra.J;lllyilma.
efta: ~~~ ~ ~ <PlY I
~, ~ ~ "Qt ....
I\!!i~: " 'A "

46. The Kumbhakas or retentions of breath are of eight sorts;
Babita, Surya-bheda, Ujjayi, Sttal], Bhasttika, Bhr~marl, M6rchM and
qat ~: imti: ~ml~"'l I
umll 'I~~~ iirrI¥l1~~~(f: • W II·
47. The Sahita Kumbhaka is of two sorts :-Sagarbha and Nirgar-
bha. The Kumbhaka performed by the repetition of Bija Mantra is
Bagarbha j that done without such repetition is Nirgarbha,
SlIUllqlti~ .. SImi Q~ ~ I
~Q~:;it~ 1I1~6~1 ~~ I
{3t!}lli {:m~"",i~ II V~ II
48. First I shall tell thee the Sagarbha Pral}.ayama. Sitting in
SukhAsana posture, facing east or north, let him contemplate on Brahm&
full of Rajas quality of a blood-red colour, in the form of the letter ...
~ '{({flll~i~r ~ ~: ,
~~ ~ IfiJCi!fE((~: HV\ II
49. Let the wise practitioner inhale by the left nostril, repeating •
sixteen times. Then before he begins retention (but at the end of in-
halation), let him perform Uddtyanabaudba.
~"1.fi'i'Q~ ~1fi1~ tiCUiq&lfii( I
reJg:~ !iii "~~ ~~!f!f 'I:lI{~ " ~. n
50. Then let him retain breath by repeating, sixty-four times,
contemplating on Hari, of a black colour and of Satva quality.
~~. ~ 'li'fllm ~ 'WIiqfi'l.'
-'~\1""I~q, ~ ~~, !l"l II ~t •
51. Then let him exhale the breath tnrough the right nObtrilby l'e-
peating man (~) thirty-two times, contemplating Siva of a white colour
gnd of Tamas quality.
!r': fq'(i}ql'{q~ ~Itq ~ I
~~,~qm<r~i{~~ U~~II
52. Then again' inhale through Pingala (right nostril), retain by
I Kumbhaka, and exhale by Ida (left), in the method taught above, chang-
ing the nostrils alternately.
iQ~0IM~cri1i1i{~ !iii ~ I
~ ~. ~QI:li!lqi( I
'fif.l~~r~: crir;tT"\"liit f.Rr " ~1. ft

53. Let him practise, t.hus alternating the nostrils again and again.
When inhalation is completed, close both nostrils, the right one by the
thumb and the left one by the ring-Huger and little-finger, never using
the index and middle-fingers. The nostrils to be closed so long IS
Kumbhaka is.
Siiijjitlt"t ~q ~T ~ ~~ I
qi ..ai'tlf("'-l~qi¥lqtiilr(U.;5~ I
«1~\ldqtl~~' 1{(!++ilflt-Et"'l.1I '-.V •
54. The Nirgarbha (or simple 01' mantraless) Prnr;Ulyamais performed
wit.hout.the repetition of Blja mantra; and the period of Ptlraka (in-
halation or inspiration), Kumbhaka (retention), and Recbaka !expiration),
may be extended from one to hundred mAtrAs.
~¥It mt~m ~ ",'IT m~ I
~ i(I~ smD11ltiitfiJren ~
~ II ~~ •
,j5. The best is twenty Mlitras: i.e., Puraka 20 seconds, Kumbhaka
SO,and Rechaka 40 seconds, The sixteen matl'lls is middling, i.e., 16,64
and 32. The twelve matds is the lowest, i.e., 12,48,24. Thus the PrA9i-
yAma is of three sorts .
.... i'ilitla oQ\ inilPm m~ I
~IR 4(flI€tIillfGt~ ~~. ~\ •
56. By practising the lowest PriiI;lA.yamafor sometime, the body
begins to perspire copiously; hy practising the middling, the body be~iD8
k> quiver (especially, there is a feeling of quivering along the spinal eord-)
By tbe higbest PrA.I}ayama,one leaves the ground, i.e., there is levitation.
These signs attend the success of these three sorts of Pra~ayAma.
S1i4i'tll"T~ ~~ci Slf1llTQrmq:~mifmotlf. I
SiI4iitllmq: .. m...f<ai· R","tIT"'""'~ I
~t ~ ~ S('fijJT~t~ ~ ~ II ,\\1 N
57. By Pra..I}sya.mais attained the power of levitation (Kheoharl
Bakti), by PrAQsyama diseases are cured, by PraI;ldyiima the Bakti (spiri-
tual energy) is awakened, by PrAQAyllmais obtained the calmneBBof mind
and exaltation of mental powers (clairvoyance, &c.); by this, mind becomes
full of bliss; verily the practitioner of PrfiQ,aydmais happy.
~q~ ~q...mT~ ~GTfi ~~ n ~( 11

~qfl~ '§UitM ;ft(?S;:qt: I

~ ~~ ..ri~ ~ 'if~ 'Pillfi*( II ~...

Gheranda said :-!)g-59. 1 have told thee the Sabita Kumbhaka.

DOW hear the Suryabheda. Inspire with all your strength the external
air through the sun-tube (right nostril) : retain this ail' with the greatest
care, performing the JAlandhara MudrA. Let the Kumbbaka be kept up
80 long as the perspiration does not burst out from the tips of the nails
and the roots of the hair.
. smutNl'f: ~",r-nMql"CiQlotr ~ • I
.,ttl: ~U ~ ~ \1if'~: " ~o II

60. 'The Vayus are ten, namely Prsna, Apana, Samane, Ud~na and
VrAna; Naga, K-(hnla, Krikara, Devadatta and Dhananjaya.
~ smUt q("'{q~ql"l !F;~'.~I
~At ~~~ H ~: lIfi~osqq:~1 ~\ •
~ CiQ1Q.I ~ H J(Q1itt: qsl;J ~ I
RtlllRIT: qR( Jqeq,ar 011111"':qs.1II'n~": II \'It "
61-62. The PraQa moves always in the heart; the Apana in the
sphere of anus i the Samana ill the navel region; the Udana in the throat i
and the Vyana pervades the whole body. These are the five principal
VAyus,known as Pr8:r;ladi. They belong to the Inner body. The NagA.di
five VA.yusbelong to the Outer body.
• qqr;rt II!IIJO'riiI • ~IW(i( J
~, ~
""" 'Rt~
ftnt~ I
n" II

if ~ ~~ IiTffI e_oq1cit • II \V h
63-64. I now tell thee the seats of these five external Vayus.
The 'NAga-VAyuperforms the function of eructation j the Karma opens
the eye-lids; tbe Krikara causes sneezing; the Devadatta. does yawning;
the Dhananjaya pervades the whole gross body, and does not leave it
even after death.
;niH ~ ~ ~"'f1 fttalll4l1l.1
~" 'Ii",<~q .mmi
~G. e. ~"'
-~ ..... U I

.01'~1'11U1f( ~ if fir.~ II " •


65. The Nl1.~-V§.yu gives rise to oonsciousness, the Kurma 08UBe8

vision. the Kriksra hunger and thirst, the Devadatta produces j"l'Iwoing
and by Dhananjaya sound is produced; this does not leave the body
~ ~ ~~ ..1fuslma QfJ~(II I
i:nr ~ qi1f!( ~~'um: Ii \\ II
~; ~~ ~q ~~~ q1lT~ I
t-a('qCttT ~ qOOv ~ !i"'!r': II \\9 II
66-61. All these Vil.yus,separated by the Surya-nt\di, le~him raise
up from the root of the navel; then let him expire by theldf..n&di, slowly
and with unbroken, continuous force. Let him again draw the air through
the right nostril, retaining it, as taught above, and exhale it again. Lel
him do this again and again. In this process, the air is always inspired
through the Sarya-nil.di.
~lIi: ~ ~('.~3~~'UlIi: I
~ ,'viiif ~~. ~Ilfol~ ~qqqd I
~ ~~ ~ ~~"'a'd~1{ H \~ •
Its benefits.
68. The So.rya-bheda Kumbhaka destroys decay and death, awakens
the Kundal! Ifakti, increases the bodily fire. 0 Chands ! thus have I
taught thee the So.raybhedana Kumbhaka.
N.B.-Tho d090l'iption of this process, as given in Hatha-Yoga Pradipit&, Is IJOlDewbat
dUferent. Boonafter PQraka (Inspiration), one should perform JAlandhar and at the end
of Krunbhaka, lint before Rechaka perform the Uddiyll.nabandha. Then qulolEly OODtnot
the anal orlftoe by MQlabandha,contract the thl'Oat, pull in the stomach towards the baoII:;
by this proc098 the air Is torced Into the Brahma.-nAdi(Sushumn4). RaIse 'he .pAna up,
I lower the PrA9a, below the Ka9tha ; a Yogi OOcomeR, free from deoay: the air ahould be
cIJoA,wn thl'Ough the right nostril and expelled through the left.

nM C1'WiI'icq
i('.... ~ • 'qRtm I
1\·jij5lwf " ..,~ "'9. crp.;f • ~ II \ .. II
69. Close the mouth, draw in the external air by both the nostrils,
and pull up the internal air from the lungs and throat; retain them in the
~ ~ ~ ~hii(cihli <!nil I
~ ~ ~ ~~fEt(t'4,.'t: II 130 II
10. Then having washed the mouth. (i.e., expelled air through
mouth) perform Jll.landhara. Let him perform Kumbbaka with his aU
might and retain the air unhindered.

~ ~ ~4ifil'lffiB ~., I
i( ~('I'
... ~'flii ifitcH!!d't.mtfl'l.lI
.... 1St n .
-flI.... \W: tfIf~r ~~r
14""'CCtl'2a: i( f.ro~ I

::n<Iat€!(fclOfUUlfl ~~ ~m:; II \5~ "

71-72. All works are accomplished by Ujjayi Kumbhaka. He is
never attacked by phlegm diseases, or nervous diseases, or indigestion, or
dysentery, or consumption. or cough; or fever or [enlarged] spleen. Let
a man perform Ujjayi to destroy decay and death .
.N.B.-See the Ba~Yoga PradipikA, Chap. 11.-51, 58 for a different deBoription
vq \TIaJt!'MIfi: I
~ ~~ ~t '{(~~:I
\11i .. ~Ifi ~
"IQI~t ~~ ~;H U ~~ "
73. Draw in the air through the mouth (with the lips contracted
and tongue thrown out), and fill the stomach slowly. Retain it there for
a short arne. Then exhale it through both the nostrils.
~ ~td.ft 'illdwll'+wt ~ I
~. ~s;J ~ ~ sr~" ~ "
74. Let the Yogi always practise this SHaH Kumbhaka, giver of
bliss ; by so doing, he will be free from indigestion, phlegm and bilious.
V'l ¥tflM"I'1ia:wti:I
~" ~rqf 'lQIIlhR4IJ ~ I
8'Vf "'!!. ;;r i(fur+416:m~t "'I(!5~~ : H~ II
75. As the bellows of the ironsmith constantly dilate and contract,
similarly let him slowly draw in the air by both the nostrils and expand
the stomech ; then throw it out quickly (the wind making sound like
~ fij"laql(" 'i<'!IT ~. ~ I
~~ t;lItQQaiS' ~. • q~ "'" Ii
~ ~tIt' ¥tfEsi.l§Al4i ~~ I
i( '"' bfn i( '"' 5'0 ~ II '" H '"'~ ~
76-77. Having thus inspired and expired quickly twenty- times,
let him perform Kumbhaka; then let him expel it by the previous method.
Let the wise one perform this Bhastrika (bellows-like) Kumbhaka thrice:
he will never suffer any disease and will be always healthy.

Vtt tl(q€\OPw.il I
~ ...a ~ iH"..({,..t ~ ,
'Ii1ir ~ ~n:qt ~q'ta' ~1fi§U{1tI1( II \t( II
18. At past midnight, in a place where there are no BOunds of any
animals, &c., to be heard, let the Yogi practise Puraka and Kumbhaks,
closing the ears }ly the hands.
-e e •
~1i4''(nttlll Ifiq if(~~ ~,
SMt ~ ...,crm;mt (I(f: qur II '" •
iN..~UIlU 'qQ!tlfit~ aw: qUI "',
~{lfM"~~"tqrif'fi'~: H (0 "
79-80. He will hear then various internal souuds ill his right
ear. The first Bound will be like that of crickets, then that of a lute, then
that of a thunder, then that of a drum, theu that of a beetle, thea that of
bells, then those of gongs of bell-metal, trumpets, kettle-drums, mridanga,
military drums, and dundubhi, &c.
~ ~fitrftNrif$~ jim"¥Ilem... ,
'4I"'i{d~q ~ ~q QI~ itt 'illJill II ~t II
oac",'(;:a.m ~ iiQ\~tf"": ,
d~ r.r~ ~ af(~n qui ~ ... ,
~ UPI(lQ'~ ~f:«mst~. ~ II
81-82. Thus various sounds are cognised by daily praotiee of this
Kumbhaka. Last of all is heard the Ana.hata Bound rising from the
heart i of this sound there is a resonance, in that resonance there is a
Light. In that Light the mind should be immersed. When the mind is
absorbed, then it reaches the Highest seat of Vishr,tu (parama-pada). Bl
success in this Bhrsmarl Kumbbaka one gets success in SamAdhi.
W'l 'f..'Ol~~ ,
~ ~ tim _if It ~,,",*,-(itj-'(-~
~ ~A: ~ q",,1."4l \J'I~ f
~ ~e, ~if~ ..-rq~ ~,.."'!. • (' •
83. Having performed Kumbhaka with comfort, let him withdraw
tile mind from all objects and lix it in the space between the two eye-
brows. This causes fainting of the mind, and gives happinesa, For, by
thus joining the Manas with the Atm:i, the bliss of Yoga is certainly

edtq'ra «t~ ~ ~ I
6Ic:'itld(f;t ~ql<I"~( EI(\ilo~lfi~tUrcU I
Qqt 'iIm ~1Jif ~ ~ • " tv II
84. The breath of every person in entering makes the sound of
"aah '.' and in coming out, that of "ham." These two sounds make
~ (so'ham "I am That") or ~: (hamsa " The Great Swan"). Through-
out 8 day and a night there are twenty-one thousand and six hundred MUch
respirations, (that is, 15 respirations per minute). Every living being
(Jiva) perfoms this japa unconsciously, but constantly. This is called
Ajapi gll.yatri.
"",,,",,,,,,,,,,,,.:W"' c..t::"
(l'Qi' ifIEllged·a: t~ H
85. 'I'his Ajapa japa is performed in three places, i.e., in the Mtl~
dhha (the apace between anus and membranum virile), in the Anahat lot.us
(heart) and in the .ajiiya lotus (the space where the two nostrils join).
q'JijltM~h"lit ~ "I~.. q.. ~: I
itt{ll[iIC~im~ ~.nql1: ~~ • t~ •
~ Qllllll!Wt ~ ~mm I
qfii'~ q;Q iiifl(~ fti~: I
~ ~.~.
, ~ iii d~I~ItiR II, (\I •

86-87. This body of Vayu is ninety-six: digits length (i.t., six feet)
ae a standard. The ordinary length of the air-current when expired ·is
twelve digits (nine inches); in singing, its length becomes sixteen digits
(one foot); in eating, it is twenty digits (15 inches); in walking, it is twenty-
four digits (18inches); in sleep, it is thirty digits (211-inches); in copu-
lation, it is thirty-six digits (21 inches), and in taking physical exercise, it
is more than that.
~~ ~It~: ~,
~!J.tqy~ ~;(~ 'i41;:a<I«~ n ~t II
88. By decreasing the natural longth of the expired current hom
nine inches to lese and less, there takes place increase of life; and by in-
creasing the current, there is decrease of life.
~ -, m ftIm ~ 'R1Ii ~ mw I
~r ""\it--!'EI-+4I""""'.bt ~ct. "q(!5,!'''Ifi'l " tt, •
89. So long as breath remains in the body there is no death. When

the full length of the wind is all confined in the body, nothing being al-
lowed to go out, it is Kevala Kumbbaka.
cnq~4 :a~Pfi..!..t",qle4S'4«q8" I
~ ~ e4S'4IRip ~.~ R "'0 II
q Q;'l f( .: C'l~~;¥i"tr ~: I
~ ;nSl~ ~ .. ""I·i1~ I ...
90-91. All JiV8S are constantly and unconsciously reciting this
Ajap~ Mantra, only for a fixed number of times every day, But a Yogi
should recite this consciously and counting the numbers. By doubling
the number of AjapA.(1·.e., by 30 respirations per minute), the state of
Manonmani (fixedness of mind) is attained. There are no regular Rechaka
and Puraka in this process. It is only (Kevala) Kumbhaka.
"IElI~ qt~iilticq ~. ~ ~ I
C(lti1~Ifi:elij~ ~. ~ ~ ~ II ...~ •
92. By inspiring air by both nostrils, let him perform Kevala Kum-
bhaka. On the first day, let him retain breath from one to sixty-four
~qqf~~tnit~~ I
~'IT ~ ~ ~'Qf ~ IfitlQIRI ~ II Il.\ I
snCf~QTi~ m ~~ I
~,~~~~II C?\t R
93-94. This KevaU should be performed eight times a day, once
in every three hours; 0T one may do it five timea a day, as I shall tell thee.
First in the early morning, then at noon, then in the twilight, then at mid-
night, and then in the fourth quarter of the night. Or one may do it
thrice a day, i.e., in the morning, noon and evening.
QAi .. lt ~ 'If.ltdt41 • ~ 8"Qf I
i4:aqjqfunq .. ~ ~ ~ A ~'" II
smar~~.-~~~ I
~ P" ft:Ri b ~"''tIFai.da • Q., •
tftr bI1q~CEl~qt U~I'''GCgcn __~Qqpyll~1iJ AfQi4iilA"'"
;nit QS::eI"iQ~\1: I
95-96. So Long as success is not obtained in KevaU, he should
increase the length of Ajapa jnpa every day, one to five times. He who

knows Pral.lA.yil.maand Kevalt is the real Yogt. What can he not accom-
plish in this world who has acquired success in Kevali Kumbbaka?

~lq~'I: ,
""I ~I ..ihflt I
~ iiQlid'Edwtl ~ WTit~~ ~ ftrJ:
~ ~II~ R iiQda~~i
..q 8m I
~ flliptl' Ql ~Qc(flq$6T n ~ M
GHERANDA SAID :-1. The Dhyilna or conten platiou is of three aorta :
gross, subtle and luminous. When a particular figure, such as one's Guru
or Deity is contemplated, it is Sthula or gross contemplation. When
Brahma or Prakriti is contemplated as a mass of light, it is called Jyotis
contemplation. When Brahma as a Bindu (point) and Kundali force are
contemplated, it is Sukshma or Subtle contemplation.
'EEI"'IC4t~q\~ ~E1lel.I(9'd'n( I
a~ ~ ~ ~(Mqi§4iI"C4'l " ~ II
qnm ~.
'*'U"tellr.qdl( I
~ {CI II ...II
"CC:!5R1I1Ft!J4i'~~'I(lb:J+q~'Edtii I
qiR,*I~: 'EtR;Sq.a~~~:t:~.: II W U
a;¥tVt ~ ~'" .. I "IW
q'liil"i~gi~ fic€'q:!,q<fiC!6i~di( n '" •
111m' ~i"(!l)IQi51 gs:af~ ~i~~.1
\qlq'tltt ~ ~("lI'T Q1'IliiI¥4ItO'C(t( If , II
~_,,_qal 'iQlq~~'«"li" n~INa4( II" I
~ ~'l tl1t~ tr'lT :tt",qqi'i'l1l, I
mr...q· ~tC4~ ~~ ~~~ ftrr: • ~ It
2-8. (Having closed the eyes), let him contemplate that there is
a sea of nectar in his heart: that in the midst of that sea there is an island
of precious stones, the very sand of which is pulverised diamonds and
rubies. That on all sides of it, there are Kadamba trees, laden with sweet
flowers; that, next to these trees, like a rampart. there is a row of fiowerins

trees, such as mfilnti, mallika, jflU, kesara, champaka, pr\rijata and padmas,
and that the fragrance of these flowers is spread all round, in every quarter.
In the middle of this garden, let the Yogi imagine that there stands Q
beautiful Kalpa tree, having four brauohes, representing the four
Vedas, and that it is full of Bowers ana fruits. Insects are humming there
and cuckoos singing. Beneath that tree, let him imagine a rich platform
of precious gems, and on that a costly throne inlaid with jewels, and that
on that throne sits his particular Deity, as taught to him by his Guru.
Let him contemplate on the appropriate form, ornaments and vehicle of
t.hat Deity. The constant contemplation of such a form is Sthula Dhy.ina.
stlfilwd(q ,
~ ~ "'~Ifi"~t~int. I
Pefl;meft<i ~. a"ilj~~0:!5E1!!~ II It, II
'glRi5ri· ~itr ~~'hiln~a'l
(~l(IIii"&S~!i {~ ~'lJllliii'l. II t.· II
~ ",fGilfiltd H ~~ ~~~ I
PI(1~lqQWfi' ~ CN~ Ht t "
9-11. Let the YogI imagine that in the pericarp of the great
thousand-petalled Lotus (Brain) there is a smaller lotus having twelve
petals. Its colour is white, highly luminous, having twelve btja letters,
named t, ~,'If, If, <if, 1f, " ,{, {, ~, ~, Sfi"<, (ha sa ksha rna la va ra yum ha
sa kha phrem). In the pericarp of this smaller lotus there are three lines
forming a triangle '" If, II (a ka tha): having three angles called t, .., 'If
(ha la ksha) : and in the middle of this triangle, there is the Pranava ~ I
"lctftl!lI~f~ iql~'6iI~ ,
12. 'l'hen let him contemplate tilat in that there is a beautiful seat
having Na\da and Bindu. On that seat there are two swans, and a pair of
wooden sandals or shoes .
• IQ'tI'!(~ ~ fI:P .. ~el"'iPl.1
._dIM(1iI( ~ ~on{" t~ R
Ytii9lCQii'l·1fTciQ" «ti~ir,fi~~ I
~Rt\l!JliiliQl"let ~C!lQ4lo1SI~~ • ~V II
13-14. rrht'l'elet him contemplate his Guru Deva,having two arms
aud two eyes, and dressed in pure white, anointed with white sandal-paste,

wearing garlands of white flowers; to the left of whom stands &kti of

blood-red colour. By thus contemplating the Guru, the 8thllla Dhyana is
~ "Ita\QI'"'l ,
~ 'E'{C!15'ilUil~ ~~I"QI"~ il' ,
q:a:::u~", al.l~f«<h·ASifQ~ .... ~~ •
Gherat;l~a said :-15. 1 have told thee the 8th61a DhyAna i listen
now to the contemplation of Light, by which the Yogi attains success and
seea his Self.
~tqR ,!,q~;Vt ,:;niIiEtil<cFt«i'\ I
"6JI~m ftrIfa' ~ Si~qifl~"'ltifa% I
~ ...
~. lilt ~~I'iQI;iQtlmlll t, If
16. In the MfiladMra is kundalinf, having the form of a serpent.
The JivAtma is there like the flame of a lamp. Contemplate on this flame
as the Luminous Brahms. This is the l.'ejo Dhyl\na or Jyotir DhyAna.
SiCfil<lPdO( I
Pr~.~ .. ~:!n st1II6J~1l1
~ INhrU6J819l;n' ~qTif ~ t If ~""
17. In the middle of the two eye-brows, above the Manas, there is
a Light consisting of Om. Let him contemplate on this flame. This ill
another method of contemplation of Light.
'IV 4l1EA 'iq I"'II. I
~ ~ il' I
~iil.q",\"C( ~ ~ ~ ~8" • ~( II
'I! ....
~ <RIA'" ..... crJNi. ~ II t-. II
8.-s1l'KsRMA DHY.!NA.
Gherande said :-18-19. 0 Cha1;14a! thou hast heard the Tejo
DhyA.Da,listen now to the Sllkshma DhyAna. When by a great good
fortune, the kundalt is awakened, it joins with the AtmA and lea-vesthe
bony through the portals oC the two eyes; andenjoya itself by walking
in the royal road (Astral Light). It cannot be seen on acCOlUl~ of itas
subtleness and great changeability.

~rn+lciJaIP:n ~ ~~" ft:r&"tIftr I

~~"fJnt l\tcq' ~<nif(mq ~ n ~o II
20. The Yogi, however, attains this success by performingSAmbbavt
MudrA. i.e., by gazing fixedly at space without winking. (Then he will see
his Stlkshma Sartra), This is called Silkshma Dhysna, difficult to be
attained even by the Devas, as it is a great mystery.
~W\~~crgm ~m~ sr~~ I
~-w.n~'4.1gm ~~tifii QmqU(_ II ~ t H
21. The contemplation of Light is a hundred times superior to
contemplation of Form; and a hundred thousand times superior to Tejo
Dhy&na is the contemplation of the Sukshma,
lftr tr ~' 1if0G \"Qf"qm ~IJ. I
WIlT ~ ~i:f q~JiI'i'«:'IIoi ~q~ II ~~ !I
~ ~fa('l:rEtItaI<4t ~~;;Jo:s4i;{1~ Q'ZE~it ~,,~ '&Q'OCq,fit
Ott" ~q1t51:
22. 0 Chaz;l~a! thus bave I told thee the Dhyana Yoga.-a most.
precious knowledge i for, by it. there is direct perception of the Self. Hence
DhY4.&a is belauded.
.. qQ imit qtlliI~if ~ I
Ubt tNIAEiI_if ~ !1~..ftha: II til
Gheral].Qasaid :-1. The Samsdhi is a great Yoga; it is acquired
by peat good fortune. It is ,obtained through the grace and kindness of
Uie Guru, an(by intense devotion to him.
finnsnilftr: E'4!1$8\ta<ldunl'l~~ SICN: I
~ ~ ~ m,{f ~1'1ft ~)~ ..~~ vv: u ~ II
2. That Yogi quickly attains this most beautiful practice of Samadhi,
who has confidence (or faith) in knowledge, faith in his own Guru, faith in
his own Self ; and whose mind (manas) awakens to intelligence from day
to day.
QI!Ifi(,,· IIi(: 'Pl~ ~
'lim ~. I
""rf\i ri fEI:aI=il~li9'die.. ~~fu; H'\ II
3. Separate the Manas from the body, and unite it with the Para-
ma ..ma, This is known as Samadhi or Mukti from all states of conscious-
!lit qr ;r ~piUsf\R ~ i( ~¥(Ai I
eftuC(I",*,~q,st ~9'di: ~qcn~ II ~ •
4. I am Brahma,;_! amnothing else, the Brahma is certainly I, I
&lID not participator of sorrow, I am Existence, Intelligence and Bliss;
_'ways free, of one essence.
\II++tW 1 -
o;qrIf i(~
~ ~
~ ~~

~ftNTN.<m~; ~a~1I ~"

5-6. The Samadhi is four-fold, i.e.,Dhyana-Samadhi,Nada-Samadhi,
Rasanandli Ssmadhi, and Laya-Samadhi : respectively accomplished by
Sambhavi Mudra, Khechari Mudra, Bhrarnart Mudra. and Yoni-Mudr&.
The Bhakti-Yoga SamAdhi is fifth, and Raja-Yoga Samadhi, attained
through Mano-Miirchhii.Kumbhaka, is the sixth form of Samadhi.

n q"Qjil\lfllfq: 1
~ ~ 'Pn' 'IffifIqRa,,"(~a I
ftcfl"'Uitl qt ~~ iil~'t." ~ "
7. Performing the Sll.mbhavt Mudra perceive the AtmA. Ha'Ving
seen once the Brahma in a Bindu (point of light), fix the mind in that
'IfI'Cit !Pi ~ 'ilINt"~ .. • " I
~i{~ ~ \lfll~~r .~, II~ "
8. Bring the Atmil.ill Kha t.Ether),bring the Kha (Ether or Space)
in the AtmA. Thus seeing the !tma full of Kba (Space or Brahms),
nothing will obstruct him. Being fun of perpetual bliss, the man .enters
Samadhi (Trance Or Ecstasy).
" "tqQll'Jmllf\t; ,
9N&m!_.~ ~i!I~a, ~ 1
~ 9fltftl~f.u:: ~Nt ~~ II " 11
9. Turn the tongue upwards, closing the wind-passages, by per-
forming the Khechari Mudrd ; by so doing, Samadhi (trance asphyxiation)
will be induced j there is no necessity of performing anything else.
1I1l «iI",I,,*(Q'.IQ"~ 1
~ fI~"i{ ~tlpWi ~~ 1
~.~. t"'~O:'!I'~~m~~ II (. II
Vftf:~ ~nf '!.~ (f!r'1~ ~ I
~~ ~ ~, ~I~: " (( II
10-11. Let him perform the Bhramar! Kumbbaka, drawing in the
air slowly: expel the air slowly and slowly, with a buzzing sound like
that of beetle. Let him carry. the Manas and place it in the centre of this
BOund of humming beetle. By 80 doing, there will be Sam~dhi and by
this, knowledge of' so' 'ham' (1 am That) arises, and 1\ great happiness
w e(lfQf.bin.IQtU~: 1
~iI;lij!{t ~.:nn~m:r m ~~ ;rit'l_ I
~~~ FergUr q(flIMM II ~':{ 11

'mi{~t:ltT: a~ Q:~ i1t~ ~q(l' !

~ iI&l~ ~([ ~~~i{ :srTtT~
12-13. Perform the Yoni-Mudra, and let him imagine that he is
Sakti, and Paramatma is Purusha ; and that both have been united in one.
By this he becomes full of bliss, and realises Aham Brahma, 'I am Brahma.'
This conduces to Advaita Samsdhi,
'fQU~~: I
~~tT~ -aWt~'lt-:t~~q<fi" I
~ ~~i{ ~IITG1r::'lei<t~ II tv II
'mi{illtm",~!f;i{ ~~Tq: smN~ I
~~; ~i\~i{ ~~~ nT~ II t~ II
14-15. Let. him contemplate within his heart his special Diety j let
him be full of ecstasy by such contemplation, let him shed tears of happi-
ness, and by 80 doing he will become entranced, This leads to Samadhi
and Manon-mani.
lA"'Q (lai:llal~mfq: I
Ritl~1 9RTmV Aif lA"T(;Iiir il1~ I
~Tmol: 'Eml~m(l' mnftt ~RcnR ~ '" II ~~ II
'" e ....
16. Performing Mauomurchhf Kumbhaka, unite the Manas with the
Atma. By this Union is obtained Raja-Yoga Samadhi,
lA"'l ~~TrnUi{1t;Qq_ I
d~ ~ "fifucmq ~~f~~ I
~1~qm~RT~: ~T~"fi~~~ 9T'Q'Ul I
~ 9~~ ~~ ~"'r;AiT: II tIS II
17. 0 Ohanda ! thus have I told thee about Samddhi which leads to
emancipation. Raja-Yoga Samfidhi, Unmant, SabajavasthA are all syno-
nyms , and mean the Union of Manas with
~ Atm6..
R ~~ 1I!If~ ~'1Y~"'Yt ~6~e$ I
;sen~lR101~e~: ~cl ~"~:.wt1(1' " t~ II
18. Vishnu is in water, Vishnu is ill earth, Viehnu is on the peak
of the mountain; Vishnu is in the midst of Volcanic fires and flames: the
whole Universe is full of Yishuu.

~; ~Ift Q~ :it~!Ii((CI: I
~~E4alqijJltn cnft tNm: I
ri qr ~~~ ri~~~tmfil u t, "
19. AU those that walk OIl land or move in the ail', all living and
animate creation, trees, shrubs, roots, creepers and grass, &c., oceans and
mountains-all, know ye, to be Brahma. See them all in Atma..
=vnm ~"~dR4,:jt(l'· ~. ~IJ. I
~, .,...~ ~ f'lE4le"lJ.lI ~. "
20. The Atma confined in the body is Chl!itanya or Consciousness,
it is without a second, the Eternal, the Highest j knowing it separate from
body, let him be free from desires and passions.
rvi ~t7: '8'J1~: ~~r(f_ ~QfWqfJtd: I
~" ~~,~~ "l""ft{!J I
~ fiIimT eRtf\:i ~'"
~('f(I ~ II ~t II
21. Thus is Samndhi obtained, Iree from all desires. Free from
attachment to his own body, to son, wife, friends, kinsmen, or riches j
being free from all, let him obtain fully the Samadhi.
CRCi e~· iW~· fbeit~· Pcl11hli~ • I
~ ~m~l.f ~~. ~~~II ~~ II
22. Siva has revealed many Tattvas, such as Laya Amrita, &0.;
of them, I have told thee an abstract, leading tc emancipation.
~ @t 1lfi~.l(rW~~: IR' I
IflNr " ~
Q. :r.r~ .p"Oi~
N~l H
23. 0 Chanda! thus have I told thee of Saroadhi, difficult of attain-
ment. By knowing this, there is 110 rebirth in this Sphere.
tl8 smq(qErIt.:mrt tt~q;rlll'Er"'t'El!.,mg~ ftrl11:q' ~
~ om:r ~~: 9ImI: I

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