क्षयकुष्ठ गुदावर्त गुल्मा जीर्णपुरोगमाः

Yoga practitioners. इडा वामे स्थिता भागे पिङ्गला दक्षिणे तथा । सुषुम्णा मध्यदेशे तु गान्धारी वामचक्षुषि ॥ २९ ॥ iḍā vāme sthitā bhāge piṅgalā dakṣiṇe tathā | suṣumṇā madhyadeśe tu gāndhārī vāmacakṣuṣi || 29 || Verse 29 Iḍā is located on the left side, and piṅgalā is on the right, while Suṣumṇā is in the middle region, and the gāndhārī is in the left eye. दक्षिणे हस्तिजिह्वा च पूषा कर्णे च दक्षिणे । यशस्विनी वामकर्णे ह्यानने चाप्यलम्बुषा ॥ ३० ॥ dakṣiṇe hastijihvā ca pūṣā karṇe ca dakṣiṇe | yaśasvinī vāmakarṇe hyānane cāpyalambuṣā || 30 || Verse 30 Hastijihvā is in the right [eye], and pūṣā is in the right ear, yaśasvinī is in the left ear and alambuṣā ocupy the mouth, indeed. कुहूश्च लिङ्गदेशे तु मूलस्थाने च शङ्खिनी । एवं द्वारं समाश्रित्य तिष्ठन्ति दशनाडिकाः ॥ ३१ ॥ kuhūśca liṅgadeśe tu mūlasthāne ca śaṅkhinī | evaṁ dvāraṁ samāśritya tiṣṭhanti daśanāḍikāḥ || 31 || Verse 31 Kuhū is at the region of the penis and the śaṅkhinī at the place of the anus. Thus the ten subtle energetic channels are situated at the doors of the body. इडापिङ्गलासुषुम्णा च तिस्रो नाड्य उदाहृताः । सततं प्राणवाहिन्यः सोमसूर्याग्निदेवताः ॥ ३२ ॥ iḍāpiṅgalāsuṣumṇā ca tisro nāḍya udāhṛtāḥ | satataṁ prāṇavāhinyaḥ somasūryāgnidevatāḥ || 32 || Verse 32 Iḍā, Piṅgalā and Suṣumṇā, mentioned as the Three Channels, constantly conducting the movement of the life force, presided by Deities of the Moon, the Sun and Fire respectively. Note: Iḍā, Piṅgalā and Suṣumṇā are principle amongst all others energetic channels, and often mentioned in the yoga scriptures as the Three Channels, where Iḍā is the Left Channel, Piṅgalā is the Right Channel and Suṣumṇā is the Middle Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel, the Sun Channel and the Fire Channel respectively. प्राणोऽपानः समानश्चोदानव्यानौ च वायवः । नागः कूर्मोऽथ कृकरो देवदत्तो धनञ्जयः ॥ ३३ ॥ prāṇo’pānaḥ samānaścodānavyānau ca vāyavaḥ | nāgaḥ kūrmo’tha kṛkaro devadatto dhanañjayaḥ || 33 || Verse 33 Prāṇa, apāna, samāna, udāna, vyāna, nāga, kūrma, kṛkara, devadatta and dhanañjaya are [the ten] vital airs [of the body]. हृदि प्राणो वसेन्नित्यं अपानो गुदमण्डले । समानो नाभिदेशे स्याद् उदानः कण्ठमध्यगः ॥ ३४ ॥ hṛdi prāṇo vasennityaṁ apāno gudamaṇḍale | samāno nābhideśe syād udānaḥ kaṇṭhamadhyagaḥ || 34 || Verse 34 Prāṇa always dwells in the heart, apāna is in the region of the anus, samāna is at the region of the navel, and udāna is in the middle of the throat. व्यानो व्यापी शरीरेतु प्रधानम् पञ्च वायवः । प्राणाद्याश्चात्र विख्याता नागाद्याः पञ्चवायवः ॥ ३५ ॥ vyāno vyāapī śarīretu pradhānam pañca vāyavaḥ | prāṇādyāścātra vikhyātā nāgādyāḥ pañcavāyavaḥ || 35 || Verse 35 The vyana prevail the body, indeed. These five vital airs beginning with prana (prāṇa ādyāḥ ca atra) are known as the most important; naga etc. are the five other vital airs. Note: nāga ādyāḥ the five vital airs beginning with nāga are mentioned in the yoga literature as the secondary or less important airs. उद्गारे नागाख्यातः कूर्म उन्मीलने स्मृतः। कृकरः क्षुतकृज् ज्ञेयो देवदत्तो विजृम्भणे॥ ३६॥ udgāre nāgākhyātaḥ kūrma unmīlane smṛtaḥ | kṛkaraḥ kṣutakṛj jñeyo devadatto vijṛmbhaṇe || 36 || Verse 36 Nāgā is known as presented in eructation, kūrma is recognized as responsible for the blinking [of eyes], kṛkara is known as causing sneezing devadatta is present in yawning. न जहाति मृतं चापि सर्वव्यापि धनञ्जयः । एते सर्वासु नाडीषु भ्रमन्ते जीवरूपिणः ॥ ३७ ॥ na jahāti mṛtaṁ cāpi sarvavyāpi dhanañjayaḥ | ete sarvāsu nāḍīṣu bhramante jīvarūpiṇaḥ || 37 || Verse 37 And dhanañjaya, pervading the whole body, does not depart even from dead body; so the embodied soul wonders in all these subtle energetic channels. आक्षिप्तो भुजदण्डेन यथोच्चलति कन्दुकः। प्राणापानसमाक्षिप्तस्तथा जीवो न तिष्ठति॥ ३८॥ ākṣipto bhujadaṇḍena yathoccalati kandukaḥ | prāṇāpānasamākṣiptastathā jīvo na tiṣṭhati || 38 || Verse 38 In the same way as a ball strike by the rod moves, so the embodied soul being sized by the upper vital air and lower vital air, does not rest. प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च धावति । वामदक्षिणमार्गेण चञ्चलत्वान्न दृश्यते ॥ ३९ ॥ prāṇāpānavaśo jīvo hyadhaścordhvaṁ ca dhāvati | vāmadakṣiṇamārgeṇa cañcalatvānna dṛśyate || 39 || Verse 39 Being controlled by the upper and the lower vital airs, the embodied soul, rushes up and down through the left and right paths, indeed, due being restless, [it] doesn’t perceive [the Supreme Self or own true form svarupa] (na dṛśyate, literally don’t sees). रज्जुबद्धो यथा श्येनो गतोऽप्याकृष्यते पुनः । गुणबद्धस्तथा जीवः प्राणापानेन कृष्यते ॥ ४० ॥ rajjubaddho yathā śyeno gato’pyākṛṣyate punaḥ | guṇabaddhastathā jīvaḥ prāṇāpānena kṛṣyate || 40 || Verse 40 In the same way as a hawk tied up with a string, although it goes away, is drawn back, so the embodied soul, bound by the [three] modes of nature, is drawn by the upper and lower vital airs. अपानः कर्षति प्राणः प्राणोऽपानं च कर्षति । ऊर्ध्वाधः संस्थितावेतौ संयोजयति योगवित् ॥ ४१ ॥ apānaḥ karṣati prāṇaḥ prāṇo’pānaṁ ca karṣati | ūrdhvādhaḥ saṁsthitāvetau saṁyojayati yogavit || 41 || Verse 41 The lover vital air draws the upper vital air and the upper vital air draws the lover vital air. One who unites these two [vital airs], situated above and bellow, is an expert in the yoga practice. Note: These two main airs prāṇa and apāna are situated above and below diaphragm respectively, while with the upper air people are quite familiar, the lower breathing (the air input through the anus) plays an important role in the yoga practice and raising Kundalini. Hamsa Mantra हकारेण बहिर्याति सकारेण विशेत् पुनः । हंसहंसेत्यमुं मन्त्रं जीवो जपति सर्वदा ॥ ४२ ॥ षट्शतानित्वहो रात्रे सहस्राण्येकविंशतिः । एतत्सङ्ख्यान्वितं मन्त्र जीवो जपति सर्वदा ॥ ४३ ॥ hakāreṇa bahiryāti sakāreṇa viśet punaḥ | haṁsahaṁsetyamuṁ mantraṁ jīvo japati sarvadā || 42 || ṣaṭśatānitvaho rātre sahasrāṇyekaviṁśatiḥ | etatsaṅkhyānvitaṁ mantra jīvo japati sarvadā || 43 || ṣaṭ śatāni aho-rātre sahasrāṇy ekaviṁśatiḥ | etat saṁkhyānvitaṁ mantraṁ jīvo japati sarvadā Verse 42 With the sound ‘Ha’ [the embodied soul in the form of vital air] goes out, with the sound of ‘Sa’ [it] comes back again, and so the embodied soul always produces (japati, literally chants) haṁsa haṁsa sounding. Verse 43 The embodied soul indeed, always produces this sounding, accompanied by twenty one thousand six hundred recitations (saṅkhya literally number) through the day and night (aho-rātre twenty-four hours or thirty Muhūrtas). Note: This calculation was made by the author on the basis of assumption that one round of inhalation and exhalation takes 4 seconds. Therefore, it is happening 15 times in minute, 900 in one hour, and 21600 in 24 hours. अजपा नाम गायत्री योगिनां मोक्षदायिनी । अस्याः सङ्कल्पमात्रेण सर्वपापैः प्रमुच्यते ॥ ४४ ॥ ajapā nāma gāyatrī yogināṁ mokṣadāyinī | asyāḥ saṅkalpamātreṇa sarvapāpaiḥ pramucyate || 44 || Verse 44 This not pronounced verbally the Song Divine, the giver of liberation to Yogis; by merely solemn vow to perform it continuously, one becomes liberated from all sins. Note: ajapā literally can be translated as non pronounced mentally or verbally; the letter ‘A’ in front of the word japa implies meaning ‘without’, so a-japā can be translated as ‘without recitation’. Since it is already there, i.e. it is self existing, in order to make it manifest one only has to turn own awareness to it with the utmost concentration ever possible. The Importance of Hamsa Mantra अनया सदृशी विद्या अनया सदृशो जपः । अनया सदृशं ज्ञानं न भूतं न भविषायति ॥ ४५ ॥ anayā sadṛśī vidyā anayā sadṛśo japaḥ | anayā sadṛśaṁ jñānaṁ na bhūtaṁ na bhaviṣāyati || 45 || Verse 45 There is no other wisdom equal to this, there is no recitation equal to this, there is no knowledge equal to this, neither in past, nor in future. Kundalini कुन्दलिन्याः समुद्भूता गायत्री प्राणधारिणी । प्राणविद्या महाविद्या यस्तां वेत्ति स योगवित् ॥ ४६ ॥ kundalinyāḥ samudbhūtā gāyatrī prāṇadhāriṇī | prāṇavidyā mahāvidyā yastāṁ vetti sa yogavit || 46 || Verse 46 He who knows this supporting the life force Song Divine, produced from the Awakened Divine Power, the great wisdom of the knowledge of the Life Force, he is an adept in the Yoga practice. कन्दोर्ध्वं कुण्डली शक्तिरष्टधा कुण्डलाकृति । ब्रह्मद्वारमुखं नित्यं मुखेनाच्चाद्य तिष्ठति ॥ ४७ ॥ kandordhvaṁ kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛti | brahmadvāramukhaṁ nityaṁ mukhenāccādya tiṣṭhati || 47 || Verse 47 The Divine Power Kundalini constantly resides above the knot, in the form of eight coils, with [her] face covering ‘the Door of Brahma’. येन द्वारेण गन्तव्यं ब्रह्मस्थानमनामयम् । मुखेनाच्चाद्य तद्द्वारं प्रसुप्ता परमेश्वरी ॥ ४८ ॥ yena dvāreṇa gantavyaṁ brahmasthānamanāmayam | mukhenāccādya taddvāraṁ prasuptā parameśvarī || 48 || Verse 48 The Great Goddess sleeps, with her face covering that door, the door by which the place of the Creator Brahma, unaffected by maya (anāmaya, literally free from disease) is to be attained. प्रबुद्धा वह्नियोगेन मनसा मारुता हता । सूचीवद् गुणमादाय व्रजत्यूर्ध्वं सुषुम्णया ॥ ४९ ॥ prabuddhā vahniyogena manasā mārutā hatā | sūcīvad guṇamādāya vrajatyūrdhvaṁ suṣumṇayā || 49 || Verse 49 Awakened by the Yogic fire, [produced from] the strike of the mind and the vital air, [she] moves upwards through the Middle Channel as a thread sized by a needle. प्रस्फुरद् भुजगाकारा पद्मतन्तुनिभा शुभा । प्रबुद्धा वह्नियोगेन व्रजत्यूर्ध्वं सुषुम्णया ॥ ५० ॥ prasphurad bhujagākārā padmatantunibhā śubhā | prabuddhā vahniyogena vrajatyūrdhvaṁ suṣumṇayā || 50 || Verse 50 Awakened by the Yogic fire, [she] raises upwards through the Middle Channel in the form of the shining serpent, auspicious like a filament of a lotus. उद्धटयेत् कवाटं तु यथा कुञ्चिकया हठात् । कुण्डलिन्या तथा योगी मोक्षद्वारं प्रभेदयेत् ॥ ५१ ॥ uddhaṭayet kapātaṁ tu yathā kuñcikayā haṭhāt | kuṇḍalinyā tathā yogī mokṣadvāraṁ prabhedayet || 51 || Verse 51 Indeed, in the same way as one forcibly unlock a door with a key, so the yogi piercing the door of liberation by means of the Kuṇḍalini. The Method of Awakening This verse of GS, describing the technique of the awakening Kundalini, is identical with the verse 1.48 of HYP, describing Padma Asana in accordance with the view of Matsendra Nath. कृत्वा सम्पुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं गाढं वक्षसि सन्निधाय चिबुकं ध्यात्वा च तत्प्रेक्षितम् । वारंवारमपानमूर्ध्वमनिलं प्रोच्चारयेत्पूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रबोधान्नरः ॥ ५२ ॥ kṛtvā sampuṭitau karau dṛḍhataraṁ baddhvā tu padmāsanaṁ gāḍhaṁ vakṣasi sannidhāya cibukaṁ dhyātvā ca tatprekṣitam | vāraṁvāramapānamūrdhvamanilaṁ proccārayetpūritaṁ muñcanprāṇamupaiti bodhamatulaṁ śaktiprabodhānnaraḥ || 52 || Verse 52 After making the hands to form the hemispherical bowl and accepting the steadily posture of lotus, firmly place together the chin and the chest and look on that attentively. Fill in and draw away the lower air and upper air, again and again. To the man causing the vital air to move, comes, incomparable practical knowlege of the radiant Divine Power. More on Life Style अङ्गानां मर्दनं कुर्याच्छ्रमजातेन वारिणा । कट्वम्ललवणत्यागी क्षीरभोजनमाचरेत् ॥ ५३॥ aṅgānāṁ mardanaṁ kuryācchramajātena vāriṇā | kaṭvamlalavaṇatyāgī kṣīrabhojanamācaret || 53 || Verse 53 [The practicioner] should rub [his] limbs with the perspiration produced by [this] effort. He should adopt the milk based diet and abstain from bitter, sour, and salty [food]. ब्रह्मचारी मिताहारी त्यागी योगपरायणः । अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥ ५४ ॥ brahmacārī mitāhārī tyāgī yogaparāyaṇaḥ | abdādūrdhvaṁ bhavetsiddho nātra kāryā vicāraṇā || 54 || Verse 54 The person dedicated to the Yoga practice, who is capable to sacrifice the lower objectives and objects for the higher ideals, who always maintains the abstaining form sex, who has balanced and regulated own diet, gains success within one year, one should not doubt about this (na atra kāryā vicāraṇā). सुस्निग्धं मधुराहारं चतुर्थांशविवर्जितम् । भुज्यते सुरसम्प्रीत्यै मिताहारः स उच्यते ॥ ५५ ॥ susnigdhaṁ madhurāhāraṁ caturthāṁśavivarjitam | bhujyate surasamprītyai mitāhāraḥ sa ucyate || 55 || Verse 55 Eating smooth (susnigdha or oil reach), agreeable food, which is pleasing Divine Beings, and leaving the one-fourth of the stomach empty (caturtha aṁśa vivarjitaḥ, literally ‘leaving one forth of it’), this is called the wholesome diet. कन्दोर्ध्वं कुण्डली शक्तिरष्टधा कुण्डलाकृतिः । बन्धनाय च मूढानां योगिनां मोक्षदा स्मृता ॥ ५६ ॥ kandordhvaṁ kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛtiḥ | bandhanāya ca mūḍhānāṁ yogināṁ mokṣadā smṛtā || 56 || Verse 56 Above Kanda sleeps the coiled Power, liberating yogis and causing boundage to ignorant, he who knows that is perfect in the knowlege of Yoga. महामुद्रां नमोमुद्रां उड्डियानं जलन्धरम् । मूलबन्धं च यो वेत्ति स योगी मुक्तिभाजनम् ॥५७॥ mahāmudrāṁ namomudrāṁ uḍḍiyānaṁ jalandharam | mūlabandhaṁ ca yo vetti sa yogī muktibhājanam || 57 || Verse 57 The yogin who is acquainted with mahāmudrā, uḍḍiyāna and jalandhara along with mūlabandha, he is on the way to liberation. Mahamudra शोधनं नाडिजालस्य चालनं चन्द्रसूर्ययोः । रसानां शोषणं चैव महामुद्राभिधीयते ॥ ५८ ॥ śodhanaṁ nāḍijālasya cālanaṁ candrasūryayoḥ | rasānāṁ śoṣaṇaṁ caiva mahāmudrābhidhīyate || 58 || Verse 58 The purification of the network of the subtle energetic channels, by the moving the moon and the sun, and drying up the liquids of the body, is called the Great Seal, indeed. वक्षोन्यस्तहनुः प्रपीड्य सुचिरं योनिं च वामाङ्घ्रिणा हस्ताभ्यामवधारयेत् प्रसरितं पादं तथा दक्षिणम् । आपूर्य श्वसनेन कुक्षियुगलं बद्ध्वा शनैरेचयेद् एषा व्याधिविनाशिनी सुमहती मुद्रा नृणां कथ्यते ॥ ५९ ॥ vakṣonyastahanuḥ prapīḍya suciraṁ yoniṁ ca vāmāṅghriṇā hastābhyāmavadhārayet prasaritaṁ pādaṁ tathā dakṣiṇam | āpūrya śvasanena kukṣiyugalaṁ baddhvā śanairecayed eṣā vyādhivināśinī sumahatī mudrā nṛṇāṁ kathyate || 59 || Verse 59 Having rested the jaw on the breast, and pressing fixedly the left heel against the perineum, and with both hands grasping the extended right foot, having filled with the breathing in the both sides of the abdomen and having held it, one should expel it slowly. This is said to be the very great mudra, the destroyer of the diseases of men. चन्द्राङ्गेन समभ्यस्य सूर्याङ्गेनाभ्यसेत् पुनः । यावत्तुल्या भवेत् सङ्ख्या ततो मुद्रां विसर्जयेत् ॥ ६० ॥ candrāṅgena samabhyasya sūryāṅgenābhyaset punaḥ | yāvattulyā bhavet saṅkhyā tato mudrāṁ visarjayet || 60 || Verse 60 And after practicing with the left (candra, literally moon) limb, one should practice repeatedly, with the right (sūrya, literally sun) limb, until the number becomes equal; then discontinue the ‘lock’. नहि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः। अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते॥ ६१॥ क्षयकुष्ठ गुदावर्त गुल्मा जीर्णपुरोगमाः । रोगास्तस्य क्षयं यान्ति महामुद्रां च योऽभ्यसेत् ॥ ६२ ॥ nahi pathyamapathyaṁ vā rasāḥ sarve’pi nīrasāḥ | api bhuktaṁ viṣaṁ ghoraṁ pīyūṣamiva jīryate || 61 || kṣayakuṣṭha gudāvarta gulmā jīrṇapurogamāḥ | rogāstasya kṣayaṁ yānti mahāmudrāṁ ca yo’bhyaset || 62 || Verse 61 Indeed, there is no wholesome or unwholesome [food], and all substances are tasteless. Even, consuming the dreadful poison becomes digested as nectar. Verse 62 Moreover, the diseases of one who practices the Great Mudra, as sickness, leprosy, constipation, enlargement of the spleen preceded by indigestion, become destroyed. कथितेयं महामुद्रा सर्वसिद्धिकरी नृणाम् । गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥ ६३ ॥ kathiteyaṁ mahāmudrā sarvasiddhikarī nṛṇām | gopanīyā prayatnena na deyā yasya kasyacit || 63 || Verse 63: It is said that one should try to keep concealed this Great Seal, producing the great supernatural powers for men, it should not be given to anyone. Khecarī Mudrā कपालकुहरे जिह्वा प्रविष्टा विपरीतगा। भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी॥ ६४॥ kapālakuhare jihvā praviṣṭā viparītagā | bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 64 || Verse 64 [When after] going backward, the tongue enters the skull cavity, with the sight focused in the middle of the eyebrows, it becomes the Khechari Mudra. न रोगो मरणं तन्द्रा न निद्रा न क्षुधा तृषा । न च मूर्च्चा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥ ६५ ॥ na rogo maraṇaṁ tandrā na nidrā na kṣudhā tṛṣā | na ca mūrccā bhavettasya yo

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