Hatha Yoga Pradipika

Composed by Svatmarama Yogi

Verses grouped by Swami Kripalu
Edited by Yoganand Michael Carroll

The First Teaching

Remembering Holy Shiva

Verse 1 For Sadhakas expecting to mount the highest Raja Yoga, the wisdom-filled Hatha Yoga, like a
shining staircase is given by lord Adinatha. To this Adinatha reverence!

Verse 2 I, Svatmarama Yogi, having bowed to my Nathaguru am giving instruction in Hatha Yoga only
for the attainment of Raja Yoga.

Verse 3 For those who, due to the darkness of countless doctrines, do not know Raja Yoga compassion-
ate Yogi Svatmarama holds this burning lamp in the form of Hatha Pradipika.

Verse 4 The royal Yogi Matsyendra Natha, the great Yogi Goraksha Natha and others knew this excel-
lent practice of Hatha Yoga. Through their grace Svatmarama Yogi has obtained this teaching.

Former Sadhana Teachers

Verse 5 - 9 Reverend Adinatha, Matsendra Natha, Shabara Natha, Ananda Bhairava Natha, Chaurangi
Natha, Mina Natha, Goraksha Natha, Virupaksha Natha, Vileshaya Natha, Yogi Manthana Natha,
Bhairava Natha, Siddha Natha, Buddha Natha, Kanthadi Natha, Korantaka Natha, Surananda Natha,
Siddhapada Natha, Charpati Natha, Kaneri Natha, Pujyapada Natha, Nitya Natha, Niranjana Natha,
Kapali Natha, Bindu Natha, Kaka chandishavara Natha, Allama Natha, Prabhudeva Natha, Dhoda
Natha, Choli Natha, Tintini Natha, Bhanuki Natha, Naradeva Natha, Khanda Natha, Kapalika Natha,
etc. are great adepts. Having completed their Sadhana and overcome death, they roam the whole of cre-
ation.

The Two Aspects of Hatha Yoga- Hut (Matha) and Tortoise (Kamatha)
Verse 10 For people being burned by the three types of afflictions (spiritual afflictions, physical afflic-
tions, and worldly afflictions) Hatha Yoga is the best place of refuge. And for Sadhakas engaged in any
kind of Yoga it is a foundation like a tortoise.

Hatha Yoga Should Be Kept Secret

Verse 11 A Yogi who desires success must keep this Hatha Yoga very secret indeed for unrevealed
learning becomes potent and disclosed learning becomes impotent.

Suitable Region and Residence

Verse 12 Construct a simple hut in a place that is free of people and disturbances. It should be in a
well-ruled and righteous region where food is easily obtained. There to the measure of a bow’s length,
where there are no rocks, fire or water, the Hatha Yogi should reside.
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 Characteristics of a Yoga Residence
Verse 13 Accomplished masters of Hatha Yoga have given this description of a Yoga residence. It
should have a small door, no windows or leaks, neither too high or low, with an even floor, well
smeared with cow-dung and free from insects. It should be adorned outside with a porch and a well. A
wall should protect it.

Instruction
Verse 14 Having taken residence in such a place the Sadhaka, free from concerns, must unceasingly
practice Yoga according to the directions of his Guru.

The Six Enemies

Verse 15 Through overeating, overexertion, talkativeness, stubborn persistence regarding disciplines,
the company of people, and fickleness, Yoga is lost.

The Six Friends

Verse 16 With enthusiasm, courage, perseverance, discrimination, unshakable faith, and abandonment
of the company of people, Yoga is accomplished in the highest way.

Asana (posture)
Verse 17 The first part of Hatha teaching is Asana so it is spoken of first of all. By means of its prac-
tice the practitioner receives steadiness, freedom from disease, and lightness of limbs.

Remarks of Previous Sadhana Teachers

Verse 18 Vasishtha and other wise men and Matsyendra Natha and other Yogis have approved of cer-
tain Asanas. I too approving certain Asanas will describe them.

Swastikasana
Verse 19 The Sadhaka should sit with the soles of both feet properly placed between the thighs and the
calves. Yogis call this posture the Asana of the Swastika.

Gomukhasana
Verse 20 Placing the ankle of the right foot under the left buttock and the ankle of the left foot under
the right buttock makes an Asana resembling the shape of a cow’s face. It is called Gomukasana.

Virasana
Verse 21 To firmly place the feet on opposite thighs is called the ‘virile posture.’

Kurmasana
Verse 22 Turn the feet outward and press the anus with the two heels. To sit this way is called ‘tortoise
posture’ by the Yogis.

Kukkutasana
Verse 23 Sit in Padmasana and slip both hands in between the calves and the thighs to place them
firmly on the ground. Then raise the body upward. This is called ‘cock posture.’

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 Uttana Kurmasana
Verse 24 The Sadhaka should bind himself in cock posture. Then bringing both feet to the chest and
grasping the neck with both hands he should remain sitting like an upturned tortoise. This is called
Uttana Kurmasana.
Dhanurasana
Verse 25 Grasping the big toes of both feet with both hands and pulling one foot up to the ear like
drawing a bow is called ‘bow posture.’

Matsyendrasana
Verse 26 Place the right foot at the base of the left thigh and the left foot on the outside of the right hip.
Twisting the body in the opposite direction is the Asana described by the royal Yogi Matsyendra Natha.

The Revealed Result of Matsyendrasana

Verse 27 Matsyendrasana lights the fire in the belly. Like a sharp-pointed weapon it massacres the
aggregate of disease and makes steady the Sadhaka’s moon. By its practice the Kundalini Shakti is
aroused.

Pashchimotanasana
Verse 28 Stretch out both feet like a staff and grasp the big toes with both hands. Place the forehead on
the knees and stay in this position. This is called ‘back stretch posture.’

Verse 29 Accomplishing this foremost Pashchimotanasana makes the Prana a traveler on the middle
path. It ignites the fire in the belly and having made the abdomen lean, renders the Sadhaka disease
free.
Mayurasana
Verse 30 Taking support of the earth with both hands and placing the two elbows alongside the navel,
raise up high from the earth like a stick. That Asana is called ‘peacock posture.’

Result of Mayurasana
Verse 31 Mayurasana rapidly destroys all diseases of the glands, abdomen, etc. and balances the
humors of Vata and Pita. Stimulating the fire in the belly it completely digests all stale, dirty, and indis-
criminate food. It digests even the Kalakuta poison.

Shavasana
Verse 32 To lie out straight on the earth like a corpse is ‘corpse pose.’ This Asana is the reliever of
fatigue and the bringer of peace to the Chitta.

Verse 33 Beloved lord Shiva has described eighty-four Asanas, but taking only four I describe them.

The Four Highest Asanas

Verse 34 Of all the Asanas, Siddhasana, Padmasana, Sinhasana, and Bhadrasana, are the very highest.
And of these one should be ever steady in the pleasure giving Siddhasana.

Verse 35 Firmly block the perineum with one heel and press the other heel against the Linga. Then
press the chin against the chest and sit very steadily controlling the organs. Finally, one should look
with a steady gaze toward the middle of the brow. The opener of the door of the path of liberation, this
Asana is called ‘posture of the adepts.’
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Verse 36 Placing one heel above the Linga and the other on top of that is Siddhasana according to
others.

Verse 37 This Asana some Yogis call ‘Siddhasana,’ some ‘Vajrasana.’ Other Yogis call it ‘Muktasana,’
or ‘Guptasana.’

Praise of Siddhasana
Verses 38 - 43 Just as Siddha Yogis consider moderation in diet to be foremost among the Yamas and
non-violence chief among the Niyamas, so they consider Siddhasana to be the chief among the Asanas.
It is advisable that among the eighty-four Asanas, the Sadhaka seeking liberation practice Siddhasana
because it cleanses the impurities of the 72,000 Nadis. If the Yogi meditating on Atman and eating mod-
erately does repeated practice of Siddhasana for twelve years continuously he obtains Yogic powers.
After Siddhasana what is the use of other Asanas? When with alertness the restrained Prana is trans-
formed into Kevala Kumbhaka, then the Unmani stage is effortlessly generated of its own accord.
When Siddhasana is accomplished Tribandha also is born in a natural way. There is no Asana like
Siddhasana, no Kumbhaka like Kevala Kumbhaka, no Mudra like Khechari Mudra, and no Laya like
Nada.

Padmasana
Verse 44 Place the right foot on the left thigh and the left foot on the right thigh. Hold the two big toes
with the opposite hands crossed around the back. Lodge the chin on the chest and gaze unblinking at
the tip of the nose. This destroyer of the diseases of the Samyami is called ‘lotus posture.’

Padmasana and Another Opinion

Verse 45 - 47 With special attention place both feet soles up on the thighs. Place both hands palms up
between them and fix the attention on the tip of the nose. Press the two front teeth with the tongue and
lodge the chin on the chest. Little by little attract the Prana upward. The Asana so formed is said to be
the destroyer of all diseases. It is difficult to achieve and can only be learned from someone who has
rare understanding.

Knowledge Generation and Padmasana

Verse 48 Sit in Padmasana with the chin pressed on the chest and the two cupped palms joined. The
Sadhaka meditating on the adored one should again and again attract the Apana upward and the Prana
downward. By the power of Shakti he gets incomparable knowledge.

The Characteristics of a Liberated Yogi

Verse 49 The Yogi sitting in Padmasana who makes the Vayu drawn into the Nadi completely steady in
the brain is liberated. In this there is no doubt.

Sinhasana
Verses 50 - 52 Place both heels behind the scrotum on the sides of the perineum, left heel on the right
side and right heel on the left side. Place the two hands on the two knees. Spread the fingers and open
the mouth. Extend the tongue as far as possible and with one-pointed Chitta focus the gaze at the tip of
the nose. This highest lion pose, most valued by Yogis, accomplishes Tribandha.

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 Bhadrasana
Verses 53 - 54 Place the two heels below the scrotum on the sides of the perineum, left heel on the left
side and right heel on the right side. Then hold the two feet very firmly with both hands. This is
Bhadrasana, destroyer of all diseases. Some Siddha Yogis call this Gorakshasana.

Sadhana of Hatha Yoga

Verses 55 – 57 Becoming free from fatigue by practicing Asanas, the chief of Yogis should repeatedly
practice Nadi purification, Kriyas, Pranayama and Mudras. The practice of Hatha Yoga is in this order:
Asana, Kumbhaka, Mudra, and Nadanusandhana.

The Time Limit

Verse 58 A renunciate Brahmachari who takes measured food and who has Yoga as his last resort
becomes a Siddha in one year. In this there is no doubt.

Wholesome, Measured Food

Verse 59 Eating smooth (unctuous) sweet food taken to please Shiva, with one-fourth of the stomach
left empty is Mitahara or Yuktahara (appropriate food).

Unsuitable Food
Verses 60 - 61 Yogis consider the following foods to be unsuitable: bitter, sour, pungent, salty, hot,
unripe vegetables, fermented barley grain, oil, sesame, mustard, intoxicating drink, fish, meat of goat
and other animals, curdled milk, buttermilk, broad bean, Jujube, oil cakes, Asafoetida, garlic, etc. Food
heated a second time, harsh, excessively salty or sour is to be abandoned. During the time of repeated
practice the Sadhaka should not serve the fire, associate with women, go on journeys, etc.

Suitable Food
Verses 62 - 63 Wheat, rice, barley, Shashtika (a kind of quick growing rice), milk, clarified butter, trea-
cle molasses, fresh butter, sugar candy, honey, dry ginger and the five leafy vegetables, mung beans,
and crystal clear water are suitable for Yogindras. The Yogi should take food which is nourishing,
sweet, agreeable, combined with milk, etc., supporting the Dhatus, desired in the heart, and fit for Yoga.

The Greatness of Repeated Practice

Verses 64 - 66 Even a young, old, decrepit, diseased, or weak Sadhaka obtains success if he does regu-
lar practice of the limbs of Yoga. A Sadhaka through practice receives success. How can an individual
without practice have success in Yoga? By only study of the teachings success in Yoga is not attained.
Nor is wearing the dress of a Yogi or hearing tales from Yogic teachings the cause of success in Yoga.
The cause of success is only repeated practice of Yogic purifying actions. In this there is not the least
doubt.

The Span of Purifying Action Yoga

Verse 67 Repeated practice of various Asanas, Kumbhakas, Mudras, and other means beyond reason
should be done until fruit in the form of Raja Yoga is attained.

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 The Second Teaching

Instruction On Pranayama
Verse 1 After Asana practice becomes steady the Yogi observing Yama and taking wholesome and
measured quantities of food should correctly practice Pranayama according to his Guru.

The Prana and the Chitta

Verse 2 When the Prana in the body becomes unsteady or tremulous the Chitta also becomes unsteady
and uncertain. When the Prana becomes steady or still the Chitta also becomes steady. Through the
still Prana the Yogi attains steadiness. Therefore, one should restrain the Prana.

Verse 3 So long as the Prana stays in the body it is called life. Death consists in the passing out of the
Prana. It is therefore necessary to restrain the Prana.

Verses 4 - 6 As long as the Nadis are full of impurities Prana is not able to flow through the middle
channel. In that state of impure Nadis how can there exist the no-Chitta state? When all the Nadis and
Chakras are completely cleaned the Yogi becomes able to hold Prana. With pure intellect one should
daily perform the practice of Pranayama so that all the impurities that cover the Sushumna Nadi may
be completely removed.

The Method of Pranayama

Verses 7 - 9 The Yogi seated in Padmasana should draw in the Prana through the moon Nadi and hav-
ing retained it according to his capacity, should release it through the sun Nadi. Again, drawing in the
Prana through the sun Nadi he should inhale to his capacity and hold the Prana in the abdomen.
Having systematically and correctly performed Kumbhaka, he should release it through the moon Nadi.
Through that particular Nadi which Prana is released draw in the Prana again. Retaining it with much
effort he should slowly release the Prana using the other Nadi. He should not release forcefully or
quickly.

The Intermediate Results of Pranayama

Verses 10 - 11 If one draws in the Prana through the moon Nadi one should release the restrained
Prana through the sun Nadi. If the Prana was drawn in by means of the sun Nadi, after the holding, the
Prana should be released by means of the moon Nadi. As a result of the regular practice of this process
the mass of many Nadis becomes unified within three months. In the morning, at noon, and in the
evening one should offer the practice of Kumbhaka gradually building up to eighty breaths.

The Pranayama of Lower, Middle, and Highest Level

Verse 12 In the lowest Pranayama sweating appears. In the intermediate Pranayama there is a shudder.
In the highest Pranayama there is the attainment of supreme steadiness. Therefore, the Prana should be
correctly restrained.

Verse 13 - 18 The drops of sweat born of the labor involved in the Pranayama should be rubbed into
the body. This brings steadiness and lightness to the body. During the beginning of practice a diet of
milk and purified butter is desirable but when regular and routine practice is established restrictions are
not necessary. Just as lions, elephants and tigers are gradually brought under control, similarly Prana
when well restrained and regulated is gradually mastered. Otherwise it harms the Sadhaka. Through
appropriately regulated and correctly restrained practice of Pranayama all diseases and ailments are
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banished. Improper and ill-directed practice will generate diseases. The enraged Prana causes yawning,
coughing, breathing difficulty and strain, headache, pain in the eyes and ears, and other ailments and
diseases. So the Sadhaka should perform Rechaka, Puraka and Kumbhaka with correct method and
process. Thus Siddhi is achieved.

Verse 19 - 20 When there is complete cleansing of the Nadis outward signs are observed. Among them
the lightness and luster of the body are obvious. With the cleansing of the Nadis the Prana can be
restrained as is desirable. Consequently, there is an increase in the abdominal fire, adequate expression
of Nada and freedom from all diseases.

Verse 21 - 23 The Sadhaka with excess fat or mucus should first do the Shatkarmas. Others should not
do them. Dauti, Basti, Neti, Trataka, Nauli, and Kapalabhati, are called the six practices. These six
practices are secret and render the body pure. Because they lead to unique results, the highest Yogis
generally respect them.

Dauti Karma
Verse 24 - 25 The Sadhaka, according to the directions of his Guru should slowly swallow a wet piece
of cloth, which is four fingers wide. He should then pull out that piece of wet cloth. This is called Dauti
Karma. As a result of this Dauti Karma, mucus, breathing difficulties, leprosy, and twenty kinds of dis-
ease, which are caused by Kapha are undoubtedly done away with.

Basti Karma
Verses 26 - 28 In a squatting position in water up to the navel with a tube inserted into the anus and
contracting the rectum so that water will be sucked inside, the washing of the organ of excretion is
called Basti Karma. A bamboo tube six fingers long is called a Basti. Four-finger length of it is inserted
into the anus and two fingers of length should remain outside. Edema, stomach ailments, gas, excessive
Pitta etc. become balanced by the well-practiced Basti Karma.

Neti karma
Verse 29 - 30 Accomplished Yogis call it Neti in which the Sadhaka pulls out of the mouth a soft string
of the circumference of one hand after having made it pass through the nostrils. This Neti cleanses and
purifies the head and brain, bestows divine vision on the Sadhaka, and removes all diseases.

Cleaning of the Eyes

Verse 31 - 32 A well composed and completely attentive Sadhaka should, with steady gaze, fix his eyes
on a target until tears are shed. Yoga teachers call this Trataka. This Trataka is the healer of eye dis-
eases and the remover of drowsiness. It is as secret as a golden jewel box.

Nauli Karma
Verse 33 - 34 Bend the shoulders forward and rotate the abdominal muscles to the right and left quick-
ly like a whirlpool. This practice is called Nauli Karma by the Siddhas. Of the six-actions the excellent
Nauli Karma increases the fire in the belly and removes digestive disorders. It bestows bliss on the
Sadhaka and removes all diseases.

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 Kapalabhati
Verse 35 - 36 The process of releasing and drawing in breath quickly like a bellows is well known as
Kapalabhati. This Kriya is the remover of the ailments of Kapha. If one does Pranayama after the
excess weight is lost through the six-actions he will achieve success without difficulty.

The Opposition to the Six-Actions

Verse 37. In the opinion of some teachers, Pranayama alone removes all impurities. They recognize no
other means of purification.

Gajakarani
Verse 38 The Sadhaka vomits the contents of the stomach after drawing the Apana up to the throat. By
the regular and routine practice of this technique the intestines are mastered. The teachers who are
knowers of Hatha Yoga call it Gajakarani, ‘elephant instrument.’

Effects of Pranayama
Verse 39 - Brahma and other Devas were always engaged in Pranayama, and through it lost their fear
of death. Therefore, one should practice Pranayama regularly.

Verse 40 So long as the breath is restrained in the body, so long as the Chitta is undisturbed, and so
long as the gaze is fixed between the eyebrows, there is no fear of death.

Verse 41 When the system of Nadis becomes clear of impurities by properly controlling the Prana, the
Prana pierces the entrance of the Sushumna and enters it easily.

Verse 42 Steadiness of Chitta comes when the Prana moves freely in the middle. That is the
Manomani condition, which is attained when the Chitta becomes calm.

Verse 43 Those who are expert in Yoga methods perform various Kumbhakas to accomplish
Manomani. By the practice of different Kumbhakas wonderful success is attained.

Verse 44. Suryabhedana, Ujjayi, Sitkari, Shitali, Bhastrika, Bhramari, Murcha and Plavini are the eight
Kumbhakas.

Yoga Yukti (The Device of Yoga)

Verses 45 - 47 One should practice the bond named Jalandhara after the completion of drawing in.
And having restrained the breath, do the bond named Uddiyana after the release. The Prana quickly
reaches the Brahma Nadi due to the contraction of the throat during the throat lock and due to the con-
tracting of the base the Prana goes up through the middle passage. Having thus directed the Apana
upward one should bring the Prana down. By means of this special practice the Yogi becomes a youth
of sixteen years.

Suryabhedana Kumbhaka
Verses 48 - 50 After being seated in a convenient and comfortable Asana, the Yogi should gradually
draw in the Prana from outside. Inhaling through the right Nadi from the hair to the tips of the fingers
he should restrain it. Then he should release out through the left Nadi. The excellent Suryabhedana
Kumbhaka is the purifier of the head and the brain and is the remover of all ailments caused by Vata
and worms. This should be repeatedly practiced.
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 Ujjayi Kumbhaka
Verses 51 – 53 With the mouth closed gradually draw in the Prana through both nostrils from the
throat making a rasping sound that reaches into the chest. Having restrained it as before release it out
through the Ida Nadi. This restraint removes all ailment of Kapha in the throat, increases the fire in the
belly, and removes impurities in the Nadis and does away with all complaints due to an imbalance of
the humors. This Kumbhaka named Ujjayi should be practiced while walking, standing and going
about.

Sitkari Kumbhaka
Verses 54 - 56 Make the sound ‘sit’ while inhaling through the mouth and exhale only through the
nose. By practicing this, the Yogi becomes a second Kamadeva who is adored in the Yogini Chakra and
is the destroyer of creation. Afterwards he is not overpowered by hunger, thirst, sleep, or laziness. This
increases the strength of the Yogi. By the practice of Sitkari Kumbhaka he becomes free from all physi-
cal ailments and obstacles.

Shitali Kumbhaka
Verses 57 - 58 A wise Sadhaka should draw in the Prana through his tongue and restrain the breath as
mentioned before. At the end of the Kumbhaka he should release the Prana through both nostrils. The
Kumbhaka named Shitali destroys all diseases. It removes trouble with the belly, heat, thirst, and the
effect of any kind of poisons.

Bhastrika Kumbhaka
Verses 59 - 67 Both clean feet should be placed on the thighs. This posture is Padmasana and is the
destroyer of all sins. The wise Sadhaka should hold his abdomen and head erect. Having closed the
mouth he should strongly exhale so that the heart, throat and head are filled with sound. Then quickly
draw in the air to fill the chest. Thus, the Sadhaka should repeatedly release out and draw in. Just as a
blacksmith works a bellows quickly so the Sadhaka should work the Prana with good judgment. When
fatigue appears in the body, inhale through the Surya Nadi in such a way that the abdomen becomes
filled with air. Using the thumb, ring, and little fingers, he should firmly hold his nose. After having
systematically held this Kumbhaka he should exhale through the Ida Nadi. This Kumbhaka named
Bhastrika is the killer of the diseases of Kapha, Vata, and Pitta. It increases desirable heat inside the
body and arouses Kundalini quickly. It is beneficial and brings comfort. It removes the mucus that
blocks the mouth of the Brahma Nadi. It perfectly penetrates the three Granthis of the body and should
be given special attention.

Bhramari Kumbhaka
Verse 68. The Sadhaka should perform Bhramari Kumbhaka by inhaling with such rapid speed of
vibration that there is a sound like a male bumblebee. After Kumbhaka he should exhale making the
sound of a female bumblebee. Through this practice the Anandalila is born in the Chitta of the Yogi.

Murcha Kumbhaka
Verse 69. The Kumbhaka named the ‘Chitta swoon’ is the giver of happiness. It is practiced at the end
of drawing in with completely steady Jalandhara bandha and then by gradually releasing out.

Plavini Kumbhaka
Verse 70. The Yogi with his abdomen completely filled with air floats on the surface of deep water hap-
pily like a lotus leaf.
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 Techniques of Kumbhaka
Verse 71. Pranayama has been said to consist of three techniques: exhaling, inhaling and holding.
There are two kinds of holding: interrupted and uninterrupted.

Verse 72. As long as Kevala Kumbhaka has not been accomplished the duration of the Sahita
Kumbhaka should be practiced to extend it. The easy and comfortable suspension of the Prana without
releasing out or drawing in is called Kevala Kumbhaka.

The Greatness of the Kevala Kumbhaka

Verses 73 - 76. After the Siddhi of Kevala Kumbhaka without Rechaka-Puraka, there is nothing out of
reach of the Yogi. The Yogi who becomes able to practice Kevala Kumbhaka arouses Kundalini and by
this awakening the Sushumna is cleansed and Hatha Yoga is attained. Raja Yoga without Hatha Yoga or
Hatha Yoga without Raja Yoga cannot be accomplished. So the Sadhaka should appropriately practice
both Yogas for the attaining of the Siddhi of Raja Yoga.

Verse 77. Having restrained the Prana through the Kevala Kumbhaka, the Yogi should let his Chitta
roam free. Thus, the Yogi through the regular and routine practice of Hatha Yoga attains Raja Yoga.

The Signs of Having Finished Hatha Yoga

Verse 78. The lightness of the body, luster of the skin, clearness of Nada, brightness of the eye, absence
of diseases, victory over Bindu, fire in the belly, purity of the Nadis, are all signs of Hatha Siddhi.

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 The Third Teaching

Verse 1 Kundalini is the basis of all Yoga rituals as the lord of serpents is the upholder of the earth with
its mountains, jungles and forests.

The Function of Kundalini

Verse 2 When the sleeping Kundalini is completely awakened through the grace of the Guru, then the
Chakras and Granthis are pierced.

Maturation
Verse 3 When the Sushumna Nadi turns into a royal road, the Chitta is liberated and even time and
death dissolve.

Verse 4 Sushumna (bliss), Shunayapadavi (empty pathway), Brahma Raundra (god’s door), Mahapatha
(great pathway), Shmashana (cremation ground), Shambhavi (goddess), Madhyamarga (middle path-
way), are all synonymous terms.

Verse 5 Therefore, the Sadhaka should practice Mudra with all his might to awaken the goddess sleep-
ing at the entrance of the god door.

The Main Mudras and Their Result

Verses 6 - 9 Maha Mudra, Mahabandha, Mahavedha, Khechari, Uddiyana, Mulabandha,
Jalandharabandha, Viparitakarani, Vajroli, and Shaktichalana. These ten Mudras are the destroyer of
old age and death. As expounded by the first master they bestow the eight accomplishments. These ten
Mudras favored by adepts are difficult to obtain even by the gods. They should be kept secret like a
box of gems. They should not be spoken of to others just as sexual intercourse with a highborn woman.

Maha Mudra
Verses 10 - 18. Having pressed the perineum with the heel of the left foot and stretched out the right
leg, one should firmly hold the toe. With the throat locked, one should restrain the Prana and should
assume the position of a coiled serpent, which has been struck by a stick. Then, the curved and evasive
Kundalini becomes suddenly, forcefully straight and the two channels die. After Kumbhaka one should
breathe out slowly and softly. This is the Maha Mudra taught by the great adepts. Through its regular
and routine practice the great afflictions (Kleshas) and death are removed. Supreme experts who know
call it Maha Mudra. Having practiced the moon side well one should practice the sun side. End the
practice when the number of repetitions is the same. For a person who regularly and routinely practices
there is no food that is forbidden because even tasteless food can be digested. Even poison is digested
as if ambrosia. Through the appropriate and routine practice of this Mudra the diseases of consumption,
leprosy, ulcer, rheumatism, indigestion, are done away with. This Maha Mudra bestows great powers
on the Yogi so it should be very scrupulously kept secret and should not be given to an unworthy per-
son.

Mahabandha
Verses 19 - 25. With the heel of the left foot press the perineum. Then place the right foot on the left
thigh. Firmly press the chin on the chest and inhaling, focus the Chitta on the middle Nadi. One should
practice Kumbhaka to one’s capacity and then slowly exhale. One should practice the right side after
having practiced the left side. Some Yogis believe that the throat lock should not be done since the
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tongue locked against the front teeth is superior. This Mahabandha gives great powers by preventing
the Prana from rising up and circulating through Nadis other than the middle Nadi. This Mahabandha
is able to liberate one from the noose of death. It controls the confluence of the Ida, Pingala, and
Sushumna Nadis. Just as the life of a beautiful woman is a failure in the absence of a man,
Mahabandha is useless without Mahavedha.

Mahavedha
Verses 26 - 31. The fully concentrated Yogi seated in Mahabandha should inhale. With the throat
Mudra he should restrain the breath. Placing both palms on the ground on the sides of the body he
should slowly beat the buttocks against the ground. This causes the air to leave the other Nadis and
flow in the middle Nadi. The moon Nadi, the sun Nadi and the fire Nadi having been joined together
bestow the nectar of immortality. After holding until the presence of death is felt the Yogi should
release the air. Supreme Sadhakas without fail practice Mahavedha which bestows the great powers
that remove old age, trembling and decrepitude. These three Maha Mudra, Mahabandha Mudra, and
Mahavedha Mudra, kept very secret are the remover of old age, death, the igniter of the fire of Yoga,
the bestower of Siddhi and the enhancer of all the virtues and destroyer of all sins. They should be
practiced eight times in every three-hour period of the day.

Khechari Mudra
Verse 32. When the tongue in reverse position enters the skull cavity the Khechari Mudra occurs.

Verse 33. As long as the tongue does not touch the middle of the eyebrows one should cut, move, and
milk the tongue to lengthen it. Only then can the Khechari Mudra be accomplished.

Verse 34 - 36. With a sharp weapon resembling the leaf of the “Sehuda” tree, thin, smooth, and clean,
one should slightly cut the tendon under the tongue. Rub the cut with powdered salt and Myrobalan.
After seven days cut again to a hairs depth. Within six months the tendon at the base of the tongue will
be cut through.

Verse 37 Let the tongue in a reverse position be taken to the place where the three paths come together.
It is called the “Vyoma Chakra.” This is the Khechari Mudra.

The Glory of Khechari Mudra

Verse 38 - 40 The Yogi who steadies himself with the reversed tongue standing up straight, even for
half a moment, becomes free from the effect of poison, disease, old age and death. Diseases will not
attack the Yogi who knows the Khechari Mudra. He is freed from death, yawning, sleep, thirst, hunger
and swoon. He does not suffer from disease. He is not bound by actions or subject to death.

Esoterism of the Name

Verse 41 The Chitta roams in the sky and the tongue also wanders there, so the adepts have named it
Khechari (sky dancer).

Protection of the Bindu

Verse 42 - 43 The Yogi who by means of Khechari Mudra has pressed the upper part of the cavity with
his tongue will not have his Virya drop down even if a desiring woman embraces him. When the falling
Virya reaches the Yonimandala by means of the accomplished Yoni Mudra it is attracted up.

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 Moon Juice
Verses 44 - 45 The Yogi who drinks the moon juice with his standing tongue succeeds in conquering
death within half a fortnight. In this there is no doubt. The body of this Yogi is constantly filled with
Soma. Even poison from the bite of a serpent does not affect him. Just as fire sticks to the wood, and
light does not abandon the oil fed wick, so the soul does not abandon the body that is full of Soma.

Eating Cow Meat and Drinking Deathless Wine

Verses 46 - 48 I consider that Yogi who always eats the meat of the cow and drinks the deathless wine
as belonging to a high family. The rest of the Yogis are a disgrace to their families. The word ‘cow’
means tongue and its entry into the cavity is eating cow meat, which expiates the greatest of sins. The
heat generated by the entry of the tongue into the realm of the tenth door collects the essence of the
moon. This essence is the deathless wine.

Rasa Siddhi and Its Result

Verse 49 –51 If the tongue, which brings about the flow of nectars: salty, pungent, sour, milky, sweet,
and creamy, constantly presses the upper part of the cavity all disease and old age are destroyed. He
achieves immortality, the eight Siddhis and the ability to attract the female Siddha.

The Attainment of Knowledge and the Accomplishment of Mudra

Verse 52 – 53 The Khechari Mudra becomes steady in that unstained space where the five channels
meet. That opening is the source of self-knowledge.

Seed, Mudra, God, and the Independent State

Verse 54 There is only one seed in the form of Aum and one Mudra, which is Khechari Mudra. There
is one God, independent of everything and one independent state of the Chitta called Manomani.

Abdominal Lock Seal

Verses 55 - 59 The Mudra through which bound Prana flies up the Sushumna is called
‘Uddiyanabandha’ by Yogis. That lock through which the Prana in the form of a large bird ceaselessly
flies is Uddiyana. Pull back the abdomen and raise it above the navel. This practice is
Uddiyanabandha, like a lion to kill the elephant of death. Even an old person who practices
Uddiyanabandha as instructed by the Guru regains youth. Let the Sadhaka pull up the abdomen with
all his might. With only six months of practice the Sadhaka conquers death. The abdominal lock is the
highest among all Mudras. When Uddiyanabandha becomes steady liberation is naturally achieved.

Anal Lock
Verses 60 - 62 The anus should be firmly contracted while pressing the perineum with the heel to pull
up the Apana. This lock making the normally down and out flowing Apana go upward is called
Mulabandha by the knowers of Yoga. Having pressed the door of the anus the Sadhaka should pull up
the Apana repeatedly and forcefully so that it rises. For the one desiring liberation completely awaken-
ing the Kundalini is the only way.

The Result of the Anal Lock and Pacifying the Evolutionary Force
Verses 63 - 68 When the Prana unites with the Apana and Nada unites with Bindu through the practice
of Mulabhandha, one attains perfection in Yoga Siddhi. There is no doubt about this. When Apana and
Prana unite urine and excrement decrease. Even the old become young by the constant practice of
Mulabandha. When the Apana, tending downward, is turned upward and reaches the circle of fire the
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Apana becomes the long flame of the quivering fire of Yoga. When the Apana and the fire reach the
Prana, hot by nature, the heat in the body is intensified. The sleeping Kundalini being heated awakes
up. Like a she serpent darting out fangs with raised hood becomes straight when struck by a stick.
Then, like a she serpent entering her hole, the Kundalini becomes mastered and enters the Brahmanadi.
Yogis should always practice Mulabandha.

Water holder Seal

Verse 69 This is called the Jalandharabandha in which the chin is firmly placed against the heart with
the neck contracted. It is the destroyer of old age and death.

Jalandhara Mudra and its Result

Verses 70 - 77 Jalandharabandha binds the network of Nadis and blocks the downward flow of water
from above so it is called the water holder. It is the destroyer of throat misery. When
Jalandharabandha, characterized by contraction of the throat, is completed the nectar does not fall into
the fire and the Vata is not disturbed. By contracting the throat the two Nadis should be completely
blocked. This is the middle Chakra, the binder of the sixteen basic centers. Contracting the anus by
Mulabandha one should practice Uddiyana. Then blocking the Ida and Pingala let the Prana flow
along the posterior path. By this process Prana merges into Brahmarandhra and death, old age, and
disease do not occur. These three Bandhas are the highest and are practiced by great adepts. Yogis
regard them to be the means to success in all Hatha Yoga rituals. Because the sun sucks up all the nec-
tar flowing from the moon the body becomes old. The Bandhas are the divine means to escape the sun.
This is known by the instruction of the Sadguru.

The Reverse Seal

Verses 78 - 81 The Yogi who assumes the posture with his navel up and palate down has his sun and
moon reversed. This upside down technique is achieved by the correct instruction of the Sadguru. This
upside down seal constantly practiced by the Sadhaka increases the fire in the belly and requires that he
eat more. If he eats less the fire will begin to burn up his body. The Sadhaka should place his head
down and his feet up for a short while on the first day. He should gradually increase the time daily.
After six months wrinkles and gray hair disappear. The Yogi who offers this practice daily for three
hours achieves victory over death.

Vajroli
Verse 82 The Yogi who knows Vajroli Mudra obtains success even if he does what he feels to be right
not keeping the rules of Yogic scripture.

The Method of Vajroli Mudra

Verse 83 - 85 I consider these two things difficult to obtain: the first thing is milk and the second is
control over Nadi. A Sadhaka or Sadhika should practice gradually directing the pelvic secretions
upward by contracting the inner pelvic organs. Thus the Vajroli Mudra becomes accomplished.

Yoga Yukti: The Secret Treasure Map of Yoga

Verse 86 One should persistently direct the Prana to flow through the Linga.

Guarding the Bindu

Verse 87 The Sadhaka should practice drawing upward the Bindu before it flows into the pelvis. It
should be saved from destruction by drawing it upward.
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 Guarding the Bindu
Verses 88 - 90 The Sadhaka should in every way guard Bindu. The knower of Yoga attains victory over
death. By the downfall of Bindu death occurs and by its protection life is gained. By the retention and
protection of the Bindu a fragrance is produced in the body. As long as the Bindu is well retained in the
body there is no fear of death. The Bindu of man depends on the Chitta and in turn life depends on
Bindu. Therefore, with full effort Bindu and Chitta should be well guarded.

Verse 91 The knower of Yoga, established in perfect practice, holds Bindu and Rajas by drawing them
up through the generative organ.

Vrajoli Mudra
Verses 92 - 95 Sahajoli and Amaroli are varieties of Vajroli. The Yogi, unmindful of any worldly behav-
ior, after mixing the two juices should smear his limbs with pure ashes soaked in water. Compassionate
Yogis have described Sahajoli Mudra as worthy of faith. It is auspicious and conducive to the good of
all. Yoga even practiced for pleasure bestows liberation. Virtuous, patient, and pious knowers of the
essence can accomplish this Yoga. A Sadhaka full of envy and enmity will not.

The Immortal Seal and the Attainment of Divine Sight

Verses 96 – 97 Abandon the overly hot first secretion and the weak last flow. When the cool middle
flow is used it is called Amaroli in the school of the Kapalikas. When the Sadhaka daily drinks the
deathless draught through his nose and appropriately practices the Vajroli Mudra it is called Amaroli.

Verse 98 The nectar which flows out from the moon through the practice of Amaroli Mudra being
mixed with the sacred sacrificial ashes should be smeared on the upper limbs. This gives divine sight.

Verse 99 If a woman practices Vajroli and saves her Rajas and Bindu by complete contraction she is a
Yogini.

Verse 100 - 101. When Vajroli is perfected not a drop of Rajas is wasted and the Nada in the body
becomes clear. The Bindu and Rajas in one’s own body unite through the practice of Vajroli bringing
Siddhi.

Verse 102 The true Yogini holds her Rajas by contracting and raising it. She becomes all knowing and
fixed in Khechari.

Verse 103 The fruit of Vajroli Mudra is perfection of the body. The practice brings Bukti and Mukti.

Kundalini and Its Synonyms

Verse 104 All these words, Kutilangi, Kundalini, Bhujangi, Sakti, Isvari, Kundali and Arundhati refer
to the same thing.

The Evolutionary Force

Verses 105 - 107 Just as someone opens a door with a key; a Yogi through the Kundalini opens the
door of liberation. The Kundalini sleeps covering the hole by which one can go to the seat of Brahma,
which is free from suffering. Kundalini Shakti sleeps on the Kanda giving Moksha to Yogis and
bondage to the ignorant. He who experiences this knows Yoga.

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 Knowledge of the Evolutionary Force
Verses 108 - 110 The Kundalini Sakti is said to be coiled like a female snake. He is indeed liberated
who arouses and directs her. Between the Ganga and the Yamuna rivers sits a young widow ascetic.
Seizing her forcibly is the path to the abode of god. The Ganga River is the Ida Nadi and the Yamuna
River is the Pingala Nadi. Between the Ida and Pingala, lies the young widow Kundalini.

Verses 111 - 125 This sleeping she-serpent should be awakened by catching hold of her tail. By the
force of Hatha, the Shakti leaves her sleep and rises upwards. She should be caught and moved by
Kumbhaka daily, morning and evening for one and one half hours, by inhaling through Pingala by the
Paridhana method. The Kanda is above the anus, 9 inches long, and measures 3-4 inches in extent and
is soft and white, and appears as if a folded cloth. Keeping the feet in Vajrasana hold them firmly with
the hands. The Kanda will be near the ankle joint, where it should be pressed hard. The Yogi sitting in
Vajrasana should move Kundalini and then perform Bhastrika. The Yogi should contract the sun in the
navel, which will move the Kundalini. There is no fear for him even if he enters the mouth of death. By
moving Kundalini for one and one half hours it is drawn up a little from the Sushumna. By the practice
of Shaktichalana the Kundalini leaves the entrance of the Sushumna and the Prana enters at once. This
comfortably sleeping Arundhati should always be moved by Shaktichalana. By doing so the Yogi is
cured of all diseases. The Yogi who has moved the Shakti deserves success. He conquers death playful-
ly. The Yogi observing Brahmacharya and always eating sparingly obtains success within 40 days of
practice with the Kundalini. After moving the Kundalini plenty of Bhastrika should be performed. By
such practice one loses the fear of the god of death. There is no other way but the practice of the
Kundalini for removing the impurities of the 72,000 Nadis. This middle Nadi becomes straight by
steady practice of Asanas, Pranayama and Mudras. Those whose sleep has decreased by practice and
whose Chitta has become calm by Samadhi receive benefit from Shambhavi and other Mudras.

Mutual Support
Verse 126 The earth without a king, the night without the moon, and Raja Yoga without Mudra, do not
have beauty of their own.

Special Information
Verse 127 All practices of moving the Vayu should be done correctly with concentrated Chitta. The
Sadhaka should not involve his attention in other objects.

The Ten Mudras

Verse 128 Thus, Lord Adinatha has taught the ten Mudras. Each Mudra is the bestower of great
accomplishment. Neither the Yogindra Matsendra Natha, nor the Yogiraj Gorakhsa Natha, nor any
other Yogi created these ten Mudras. These ten Mudras are the divine gift of Yoga. They were handed
down by the first master, beloved Shiva.

The Highest Teacher

Verse 129 He is indeed the honored true teacher who imparts instruction about these Mudras in accor-
dance with the ancient tradition. He is a master and is god incarnate.

Inspired Student
Verse 130 The pupil, who is ever ready to carry out the instructions of the true teacher and who, with
attentiveness, carries on the constant practice of Mudra, attains Anima and the other Siddhis and con-
quers death.
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 The Fourth Teaching

Verse 1 I surrender millions of times to the true teacher who is identified with the auspicious lord
Shiva.

The Process of Samadhi

Verse 2 Let me describe the supreme process of Samadhi, which destroys death and brings bliss and the
abode of god.

Synonyms of Samadhi
Verses 3 - 4 Raja Yoga, Samadhi, Unmani (no-Chitta), Manomani (transparent Chitta), Amartva
(immortality), Laya (absorption), Sunyasunya (the void of voids), Paramapada (beyond measure
place), Amanska (un-Chitta), Advaita (non-dual), Niralamba (unsupported), Niranjana (unstained),
Jivanmukti (living liberation), Sahajavastha (natural state), Turya (the fourth stage), and others are syn-
onymous.

Samadhi
Verses 5 - 7 Just as salt mixed in water is dissolved and becomes one with the water, the Chitta merged
with the essence of the soul becomes one with it. When the Prana gradually weakens and wears out
and the Chitta is dissolved, that union is called Samadhi. Similarly, the union of the individual soul
with the supreme soul in which all thoughts, goals, and desires are merged is called Samadhi.

In Praise of Raja Yoga

Verses 8 - 9 Who is truly able to know the importance and greatness of Raja Yoga? Through the correct
guidance, training, and discipline of the true teacher knowledge, stability, accomplishment and libera-
tion are achieved. Without the grace and compassion of the true teacher nonattachment to the world,
realization of God, and the natural state are very difficult to obtain.

The Natural State and Its Attainment

Verse 10 - 11 Through various Asanas, Kumbhakas, and Mudras, the great Shakti is aroused. Then
Prana merges into the void. A Yogi whose Kundalini becomes completely awakened and who
renounces all actions attains the Sahajavastha (natural state).

The Destruction of All Action

Verse 12 When the Prana passes through the Sushumna Nadi and the Chitta enters the void the Yogi
dissolves the effects of all his actions.

To the Deathless Yogi I Surrender

Verse 13 I surrender to you, Oh immortal Yogi, who has the whole universe within your body and who
has conquered time and death.

The Accomplishment of Amaroli, Vajroli and Sahajoli

Verse 14 The goals of Amaroli, Vajroli and Sahajoli, are accomplished when the Chitta is poised in
equanimity and the Prana, having passed through the middle channel, becomes steady.

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 The Technique of Absorbing the Life Energy
Verse 15 - 16 How can it be possible to have transcendental knowledge when the Prana is living and
the Chitta has not died? No one can obtain Moksha except one who can make the Prana and Chitta
latent. Let the Sadhaka always be in a very pure state. Keep the Prana in the cavity of god after having
learned the method of penetrating the Sushumna channel and directing the Prana to pass through the
middle passage.

A Hidden Secret
Verse 17 The sun and the moon regulate time in the form of day and night. The Sushumna Nadi eats
time. I have told you a most profound secret.

The Great Importance of the Sushumna

Verse 18 In this body there are 72,000 Nadis. Among them the Sushumna channel is the consort of
Shiva and the rest are meaningless.

Realization of the Path

Verses 19 - 20 A Sadhaka should practice in such a way that he will know the Prana perfectly. Let him
arouse the Kundalini with the fire of Yoga and thus enter the Sushumna channel unimpeded. When the
Prana passes through the Sushumna channel, the state of no-Chitta is accomplished. After this other
practices become useless for the Yogi.

Chitta and Prana

Verses 21 - 23 That which binds the Prana also binds the Chitta. That which binds the Chitta also
binds the Prana. There are two causes for the activity of the Chitta: desire and the Prana. If one is
destroyed the other is destroyed. When the Chitta is absorbed in union with the absolute the Prana also
is absorbed. Where the Prana merges the Chitta also becomes merged.

Relationship Between Chitta and Prana

Verses 24 - 25 Like milk and water Chitta and Prana are closely linked and do similar functions.
Where there is Prana there is the functioning of the Chitta. Where there is Chitta the Prana is active.
The functioning of one is closely connected to the functioning of the other. The organs of action and
sense function as long as the destruction of both has not occurred. The absorption of both leads to liber-
ation.

The Rasa and the Chitta

Verses 26 - 27 Rasa, Virya and Chitta are unsteady by their very nature. When Virya is brought under
full control the Chitta also is controlled. In this state is there anything in the world left unaccom-
plished? Bhagavan Adinatha says, “Oh Parvati. If Virya and Prana are fully restrained and made
peaceful they dissipate all diseases. Becoming bound they bestow on the Sadhaka the power to fly in
space.”

The Organs, Chitta, Prana and the Divine Attractant

Verses 28 - 29 When the Chitta becomes steady and stable the Prana also becomes steady and still.
The steadiness of the Prana leads to the gain of energy and power and the body becomes unshakable.
The master of the organs of action and sense is the Chitta and the master of the Chitta is the Prana.
The master of the Prana is Laya and this Laya depends on the divine Nada.

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 The Attainment of the Bliss of God
Verse 30 The complete absorption of the Chitta is liberation. In the opinion of some it is not liberation.
But when there is the complete absorption of the Chitta and Prana, only then is an inexplicable and
indescribable bliss born.

Samadhi from Absorption

Verse 31 The absorption of the Chitta by a Yogi is supreme. His exhaling and inhaling have ended and
his awareness of the objects of sense has been totally destroyed. The workings of his Chitta have
stopped and he is above all change.

Definition of Absorption
Verses 32 - 33 When the eyesight is completely steady and there are no external elements and no
organs of action or sense, and the ability which people have for both true and false learning melts into
the invisible, that is Laya. Though many Sadhakas call out, ‘Laya, Laya,’ there are very few Sadhakas
who really know the nature of Laya. Laya is that state where mentally based desires to seek pleasure
are left behind and do not come again, and all objects of sense are forgotten. This state of Sadhana is
called ‘Laya.’

The Greatness of Shambhavi Mudra

Verse 34 The four Vedas, the six Darshanas, and the eighteen Puranas; all these are like common pros-
titutes but the Shambhavi Mudra is to be kept secret and well guarded like a lady of a noble birth.

Shambhavi Mudra’s Nature

Verse 35 Fixing the mind on the subjective faculty and keeping the eyes open without blinking is
Sambhavi Mudra. It is a secret preserved in the Vedas and in all true and holy teaching.

Yogi Steady In Sambhavi Mudra

Verse 36 – 37 When a Yogi has his Prana and Chitta absorbed into his own self and with his steady
and firm gaze directed outward he sees nothing, he is in Sambhavi Mudra by the grace of the teacher.
In that inner space the unique and extraordinary glory of Sambhu shines and smiles on him.

Sambhavi and Khechari

Verse 38 Between holy Sambhavi and Khechari Mudras there is both a difference in location and state.
Even so the bliss they bring to the Chitta from absorption in Laya is the same.

No-Chitta Seal
Verse 39 Raise the eyebrows slightly and unite the image in the pupil of the eye with the divine light. If
the Sadhaka then joins the Chitta with the divine light he instantly enters the state of no Chitta.

The Path Of Illusion

Verse 40 The net of the Agama has trapped some Sadhakas, and some are caught in the nets of the
Vedas and the Puranas. Others are deluded by the intricate systems of logic. They do not know the path
of true knowledge of the divine light.

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 One’s Own Real Nature
Verse 41 A Yogi with his half-closed eyes fixed on the tip of his nose and his Chitta well balanced and
perfectly composed, gradually absorbs the moon and the sun. He attains that completely perfect
supreme place, completely refulgent, illustrious, that is the primordial seed of all. What more can be
said?

When To Worship The Linga

Verse 42 One should not worship the Linga during the daytime nor should it be worshipped during the
night. Avoiding day and the night one should always worship the Linga.

The Stability Of Khechari Mudra

Verse 43 - 45 When the Prana from the left and right channels begins to flow through the middle chan-
nel the Khechari Mudra is steady. When the space between the Ida and Pingala channels grips the
Prana that is the Khechari Mudra. Time and again I have stressed the truth of this. Being steadily
established in the support-less space between the Hatha channels is Khechari Mudra.

The East and West Mouth Of the Sushumna

Verses 46 - 47 Khechari Mudra is very dear to Bhagavan Shiva if there is a flow of nectar. The west
door of the unique and extraordinary Sushumna Nadi should be closed with the tongue. Its eastern
mouth is also closed with the tongue. Thus Khechari Mudra is accomplished and its constant practice
eventually leads to the generation of Unmani Mudra.

Chitta Absorption
Verses 48 – 50 The seat of Bhagavan Shivaji is between the eyebrows. The Chitta becomes completely
absorbed there. That is the fourth state and is worth knowing. Time does not exist there. Khechari
Mudra should be constantly practiced until Yoganidra is attained. A Sadhaka in Yogic sleep knows no
death. A Yogi with support-less Chitta does not think anything whatsoever. He is undoubtedly like a pot
that is filled with water both inside and out.

The Last Yogic Purifying Action

Verses 51 - 57 Just as the outer breathing stops and is absorbed; the Prana inside the body is also
absorbed. Thus along with the Chitta the Prana remains steady in its own place. Through the constant
practice of the Yogi day and night in this manner, the Prana becomes weakened and the Chitta
absorbed. The whole body will become filled with nectar. Thus the one who has perfection will attain
an excellent body and great strength and valor. Merging the mind in the Kundalini and the Kundalini in
the mind and observing one’s self, one should meditate on the supreme state. Merging the individual
self in the Universal Self and seeing the Self everywhere, one should not let anything enter his con-
sciousness. There is no consciousness either subjective or objective in the Yogi’s mind as there is noth-
ing inside or outside an empty pot. The Yogi is filled like a pot in the ocean. One should not worry
about anything in the world nor should he imagine or think. Abandoning all worries he should imagine
or think of nothing.

The Imagined Outer Delusion

Verse 58 This entire world is the creation of desire. It is designed by the Chitta. It is the result of pur-
pose. “So, Oh Rama, having given up all thoughts that come from desire and resorting to Nirvikalpa
Samadhi, attain perfect peace and tranquility.”

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 The Absorption of the Chitta
Verses 59 - 62 Just as camphor when melted dissolves in fire and just as salt dissolves in water the
Chitta is absorbed in ultimate reality. Knowledge and that which is known are simultaneously dissolved
into each other and there is no second. These visible forms, the inanimate and the animate, all appear to
be so through the Chitta because when the Chitta becomes no-Chitta in Samadhi there is no duality.
The Chitta dissolves by giving up that which can be known. When the Chitta is dissolved there is only
the state of the absolute.

Yoga Is One, Ways to It Many

Verse 63 Thus, great and able teachers have mentioned various means and ways confirmed by their
experiences of the paths to Samadhi.

Surrendering to the Sushumna Nadi and to the Kundalini Goddess

Verse 64 Let us surrender to the Sushumna Nadi, to the Kundalini Sakti, to the nectar flowing from the
moon, and to that Unmani which is true knowledge.

Worship The Divine Sound

Verse 65 Now, the worship of Nada as mentioned by Goraksha Natha, whose essence can be under-
stood and accomplished in an excellent way even by ordinary Sadhakas.

The Uniqueness of the Worship of Nada

Verse 66 Though Adinatha described twelve million, five hundred thousand ways that Laya can occur
and they all bring success, we regard one as superior to all the others.

Hearing Method
Verses 67 - 68 A Yogi seated in Muktasana, absorbed in Shambavi Mudra, should with one-pointed
attention listen to the inner sound. Close the ears, eyes, nostrils and the mouth with the fingers. Then
the clear and pure divine sound is heard through the purified Sushumna Nadi.

The First State of Divine Sound

Verses 69 - 71 There are four states of Yoga that bring about the cessation of the activity of the Chitta;
Arambha (beginning), Ghata (jar), Paricaya (familiar) and Nispatti (complete, final, Siddhi). When the
Brahmagranthi is pierced and bliss is generated in the inner space a Yogi then hears in his body a spon-
taneous tinkling sound. This is the beginning state of Nada. A Yogi then attains a divine body radiant,
divinely fragrant, and healthy.

The Divine Attractant and Its Jar State

Verses 72 - 73 In the second state when Prana unites with Apana and becomes steady in the Vishnu
Granthi located in the throat, a Yogi becomes full of knowledge with his posture unshakeable. He
resembles a god in appearance. Having pierced this Vishnu Granthi he hears the deep sound of drums
and trumpets.

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 Nada and the Familiar State
Verses 74 - 77 In the third state a sound like a kettledrum is experienced. In that state the Prana enters
the space between the eyebrows, the source of all Siddhi. Then having transcended his own joy a Yogi
blessed with natural bliss becomes completely immune to misery, old age, diseases, the pangs of hunger
and sleep, etc. When the Prana pierces the Rudragranthi, the Yogi’s Chitta becomes established in the
supreme abode. This is called Raja Yoga. The Yogi in this state is like the creator and destroyer. He is
like God.

The Indivisible Happiness of the Worship of Nada

Verses 78 - 79 It does not matter whether there is liberation or not, surrendering to the divine energy
brings unbroken happiness. This is Raja Yoga. Sadhakas ignorant of the knowledge of Raja Yoga only
continue to do Hatha Yoga. I consider their efforts wasted.

Easy Method for People of Limited Knowledge

Verse 80 The Yogaraja Svatmaramaji says, “The no-Chitta state can be attained through meditation on
the middle of the eyebrows. This absorption born of Nada enables Sadhakas of limited knowledge to
have an easy and quick way to attain Raja Yoga.”

Indescribable Bliss
Verses 81 - 82 Shri Guru Nathaji only knows the ever-expanding and unique bliss occurring in the
hearts of Yogis through the constant practice of Samadhi, along with absorption in Nada. A Tapasvi
Muni closes the ears with both hands and listens to the Anahata Nada. Let him keep his Chitta unshak-
able until complete steadiness and composure are attained.

The Complete Defeat of Distraction

Verse 83 The sounds heard in practice drown all external sounds and within 15 days the Yogi, having
overcome all distractions, attains happiness.

Description of Subtle Nada

Verses 84 - 86 In the beginning stage of practice a Sadhaka hears gross Nada. After his practice devel-
ops and progresses he gradually hears subtle and more subtle Nada. In the beginning of practice loud
sounds like the roar of waves, rumble of thunder, big drums and trumpets are heard. In the last stage
subtle sounds that are latent in the body like the jingling of ornaments and the sound of a harp and
reverberation like the humming of bees come within the range of hearing.

The Constant Practice of Nada, Gross and Subtle

Verses 87 - 92 Those who know the science of Nada regard the subtle Nada as far superior to the gross
Nada. Subtle Nada ensures more concentration of attention. Similarly, more subtle Nada is superior to
subtle Nada because even more concentration of attention is attained. Gross, subtle, and more subtle
Nada are produced by different intensities of the flow of Prana. When Prana is in full force the Chitta
hears subtle or subtler Nada. When Prana is less intense the Chitta hears gross Nada.

The Way to Siddhi

Verse 93 A Yogi who wants to achieve Yoga should give up all anxieties, worries and distractions and
should whole-heartedly concentrate his efforts to unite with Nada.

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 Nada and Chitta
Verses 94 - 99 Nada is like a hunter that kills the deer in the form of Chitta. Nada is a strong lock to
prevent the horse in the form of Chitta from going astray. So, a Yogi should with determination try to
enhance the effect of Nada. Quicksilver in the form of Chitta is rendered steady and firm by burning it
with sulfur. Then it can roam in space. The serpent in the form of Chitta, forgetting everything, gets
charmed by listening to Nada and thus will never flee. Just as fire in wood gets extinguished, so the
Chitta absorbed in Nada, gets dissolved in God along with the Nada. If a hunter in the form of a wor-
shipper of Nada is skilled in hitting the target with an arrow, then it is quite easy for him to kill the deer
in the form of Chitta when the attention is engrossed by the Nada such as a conch, harp, etc.

The Beyond-measure Abode of Vishnu

Verse 100 There is an essence worth knowing inside the sound produced by Anahata Nada. Within that
essence dwells the Chitta. Chitta becomes united with and absorbed into that essence. Verily, that is the
supreme abode of lord Vishnu.

Beyond-Measure God
Verse 101 - 102 As long as the all-pervading Nada is active, space is imagined to exist. That utter
silence beyond all description is called the supreme essence. Whatever in the form of Nada is heard,
that is Shakti. And that which is formless and which is the very end of essence is the supreme lord.

Above the Effect of Time, the Raja Yogi

Verses 103 - 104 All practices, techniques or processes of Hatha and Laya aim at the accomplishment
of Raja Yoga. A Yogi on attaining Raja Yoga is above all effect of time.

Destruction of Evil and Virtue

Verse 105 Through uniting with the Nada all evils are destroyed and undoubtedly the Chitta and Prana
are united with and are absorbed in the stainless universal spirit.

The Nature of No Knowledge Samadhi

Verses 106 - 113 A Yogi seated in the no-Chitta state never hears Nada of conch, drum, etc. In this state
undoubtedly his body remains inactive, like a log. That Yogi being completely free from all worries,
distractions or misery becomes like a dead body. He is a living liberated one. This is beyond doubt. The
god of death cannot destroy a Yogi seated in perfect Samadhi. Nor can the bondage of Karma bind him.
Not only that, he cannot be controlled by anyone. One who is in Samadhi is beyond the effect of sound,
touch, form, taste, smell, his soul and the souls of others. He recognizes no difference between himself
and others. That Yogi is a living liberated one whose Chitta is never in a state of sleep and is above all
sense of either remembering or forgetting and is beyond rise and fall, etc. A Yogi in perfect Samadhi
remains untouchable by weapons, cannot be trapped by any embodied entity, and cannot be subjected to
magic or curses.

True Knowledge and False, Incoherent Talk

Verse 114 As long as the moving Prana having entered the middle path does not become steady in the
cavity of god, the Bindu will not be steady under the firm restraint of the Prana and the Chitta also will
not be concentrated in natural meditation. Until then any knowledge about Yoga is like boastful and
incoherent talk.
The End

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