Nithyananda Yoga - Shastra Pramana

Transliteration

ājānupādaparyantaṃ pṛthivīsthānamiṣyate |
pītalā caturasrā ca vasudhā vajralāñchitā || 135 ||
smartavyā pañcaghaṭikā tatrāropya prabhañjanam |
ajānukaṭiparyantamapāṃ sthānaṃ prakīrtitam || 136 ||

Translation

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

Dharana on water element

Tri-shikhi-brahmanopanishad (137)
Śāstra Pramā a

Original Verse

अधच समाकारं वेतमजनु लाि छतम ् ।
मत यम भः वसनमारो य दशना डका ॥ १३७ ॥

Transliteration

ardhacandrasamākāraṃ śvetamarjunalāñchitam |
smartavyamambhaḥ śvasanamāropya daśanāḍikā || 137 ||

Translation

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

Dharana on fire element

Tri-shikhi-brahmanopanishad (138-139)
Śāstra Pramā a

Original Verse

आदेहम यक य तमि न थानमदु ा तम ् ।

151

त स दरू वण ऽि न वलनं दश प च च ॥ १३८ ॥
मत या घ टका ाणं कृ वा कु भे तथे रतम ् ।

नाभे प र नासा तं वायु थानं तु त वऐ् ॥ १३९ ॥

Transliteration

ādehamadhyakaṭyantamagnisthānamudāhṛtam |
tatra sindūravarṇo'gnirjvalanaṃ daśa pañca ca || 138 ||
smartavyā ghaṭikā prāṇaṃ kṛtvā kumbhe tatheritam |
nābherupari nāsāntaṃ vāyusthānaṃ tu tatra vai || 139 ||

Translation

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

Dharana on air element

Tri-shikhi-brahmanopanishad (140)
Śāstra Pramā a

Original Verse

वे दकाकारव धू ो बलवान ् भतू मा तः ।
मत यः कु भके नऐ् व ाणमारो य मा तम ् ॥ १४० ॥

Transliteration

vedikākāravaddhūmro balavān bhūtamārutaḥ |
smartavyaḥ kumbhakenaiva prāṇamāropya mārutam || 140 ||

Translation

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

Dharana on the Ether

Tri-shikhi-brahmanopanishad (141)
Śāstra Pramā a

152

Original Verse

घ टका वशं त त मा ाणा म वलाव ध ।
योम थानं नभ त भ ना जनसम भम ् ॥ १४१ ॥

Transliteration

ghaṭikāviṃśatistasmād ghrāṇād brahmavilāvadhi |
vyomasthānaṃ nabhastatra bhinnāñjanasamaprabham || 141 ||

Translation

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

Dharana: Technique on internal vision

Śāstra Pramā a: Mandala-brahmanopanishad (Section II, verses 6-7)

Original Verse

मलू ाधारादा मर पय तं सषु ु ना सयू ाभा ।
त म ये त ट को टसमा मणृ ालत तसु ू मा कु ड लनी । त
तमो नवृ ः । त दशनात ् सवपाप नवृ ः ॥ ६ ॥
तज य ो मी लतकणर वये फु कारश दो जायते । त ि थते
मन स च ुम यनील यो तः प य त । एवं दयेऽ प ॥ ७ ॥

Transliteration

mūlādhārādābrahmarandhraparyantaṃ suṣumnā sūryābhā |
tanmadhye taṭitkoṭisamā mṛṇālatantusūkṣmā kuṇḍalinī |
Tatra tamonivṛttiḥ | taddarśanāt sarvapāpanivṛttiḥ || 6 ||
tarjanyagronmīlitakarṇarandhradvaye phutkāraśabdo jāyate | tatra sthite
manasi cakṣurmadhyanīlajyotiḥ paśyati | evaṃ hṛdaye'pi || 7 ||

Translation

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

Credits:

153

The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:​ third eye, technique

Dharana: Technique on external vision

Mandala-brahmanopanishad (Section II, verses 8-10)
Śāstra Pramā a

Original Verse

ब हल यं तु नासा े चतःु षड टदश वादशा गलु भः
मा नील यु त याम वस तभ गी फु र पीतवण वयोपेतं
योम वं प य त स तु योगी ॥ ८ ॥

चल या योमभागवी तःु
पु ष य य े यो तमयखू ा वत ते । त ि टः ि थरा भव त ॥ ९ ॥
शीष प र वादशा गु लमान यो तः प य त तदामतृ वमे त ॥ १० ॥

Transliteration

bahirlakṣyaṃ tu nāsāgre catuḥṣaḍaṣṭadaśadvādaśāṅgulībhiḥ
kramānnīladyutiśyāmatvasadṛgraktabhaṅgīsphuratpītavarṇadvayopetaṃ
vyomatvaṃ paśyati sa tu yogī || 8 ||
caladṛṣṭyā vyomabhāgavīkṣituḥ
puruṣasya dṛṣṭyagre jyotirmayūkhā vartante | taddṛṣṭiḥ sthirā bhavati || 9 ||
śīrṣoparidvādaśāṅgulimānajyotiḥ paśyati tadāmṛtatvameti || 10 ||

Translation

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

Key words: dharana

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

154

Dharana: intermediate vision

Śāstra Pramā a: ​Mandala-brahmanopanishad (Section II, verses 11-14)

Original Verse

ाति च ा दवणसयू च वि न वालावल व वह ना त र वत ्
प य त ॥ ११ ॥
तदाकाराकार भव त ॥ १२ ॥
अ यासाि न वकारं गणु र हताकाशं भव त ।
व फु र ारकाकारगाढतमोपमं पराकाशं भव त ।
कालानलसम योतमानं महाकाशं भव त ।
सव कृ टपरमा वतीय योतमानं त वाकाशं भव त ।
को टसयू काशसकं ाशं सयू ाकाशं भव त ॥ १३ ॥
एवम यासात ् त मयो भव त । य एवं वेद ॥ १४ ॥

Transliteration

prātaścitrādivarṇasūryacandravahnijvālāvalīvattadvihīnāntarikṣavat
paśyati || 11 ||
tadākārākārī bhavati || 12 ||
abhyāsānnirvikāraṃ guṇarahitākāśaṃ bhavati |
visphurattārakākāragāḍhatamopamaṃ parākāśaṃ bhavati |
kālānalasamadyotamānaṃ mahākāśaṃ bhavati |
sarvotkṛṣṭaparamādvitīyapradyotamānaṃ tattvākāśaṃ bhavati |
koṭisūryaprakāśasaṃkāśaṃ sūryākāśaṃ bhavati || 13 ||
evamabhyāsāt tanmayo bhavati | ya evaṃ veda || 14 ||

Translation

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

Credits:

155

The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Dharana

What is Considered Dharana, Yoga and Yogasiddhi

pra’n.a’ya’mottamo yattad dvigun.a’ dharan.a’ mata’&
dha’ran.a’d dvigun.o yogo yogopi dvigun.i’kr’tah&& 24

yogasiddhiriti jn”eya’ s’ivena parama’tmana’&
Twice the supreme kind of pra’n.a’ya’ma is considered as dha’ran.a. Twice the
duration of dha’ran.a is considered as yoga. Twice the duration of yoga is significantly
known as yogasiddhi exclusively related to Lord S’iva, the Supreme Self. 24

On Dhyana

Dhyana - Atma Pramana

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

Meditation-Magnificent State of Bliss
http://youtu.be/OZbeCZ1re-Q

Dhyana - Meditation for Yogis

Śāstra Pramā a: Yoga-Tattvopanishad (104-105)

Original Verse

सम यसेत ् तथा यानं घ टकाषि टमेव च
वायंु न य चाकाशे देवता म टदा म त ।
सगणु यानमेतत ् याद णमा दगणु दम ् ।
सगणु नगणु भेदेन व कारं यानमाह- सम यसे द त ॥ १०४ ॥
नगणु यानतः समा ध स धः

156

नगणु यानयु त य समा ध च ततो भवेत ् ॥ १०५ ॥

Transliteration

samabhyaset tathā dhyānaṃ ghaṭikāṣaṣṭimeva ca
vāyuṃ nirudhya cākāśe devatāmiṣṭadāmiti |
saguṇadhyānametat syādaṇimādiguṇapradam |
saguṇanirguṇabhedena dviprakāraṃ dhyānamāha- samabhyasediti || 104 ||
nirguṇadhyānataḥ samādhisiddhiḥ
nirguṇadhyānayuktasya samādhiśca tato bhavet || 105 ||

Translation

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

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

Dhyana - Meditation on the 5 elements

Tri-shikhi-brahmanopanishad (142-145)
Śāstra Pramā a

Original Verse

पृ थ या दषु अ न धा द यानं त फलं च
पृ थ यशं े तु देह य चतबु ाहुं कर टनम ् ॥ १४२ ॥
अ न धं ह रं योगी यतते भवमु तये ।
अबशं े परू ये योगी नारायणमदु धीः ॥ १४३ ॥

यु नम नऔ् वा वशं े सकं षणमतः परम ् ।
योमाशं े परमा मानं वासदु ेवं सदा मरेत ् ॥ १४४ ॥

Transliteration

pṛthivyādiṣu aniruddhādidhyānaṃ tatphalaṃ ca
pṛthivyaṃśe tu dehasya caturbāhuṃ kirīṭinam || 142 ||

aniruddhaṃ hariṃ yogī yateta bhavamuktaye |
abaṃśe pūrayedyogī nārāyaṇamudagradhīḥ || 143 ||

pradyumnamagnau vāyvaṃśe saṃkarṣaṇamataḥ param |

157

vyomāṃśe paramātmānaṃ vāsudevaṃ sadā smaret || 144 ||

Translation

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

Dhyana to acheive alone-ness (Kaivalya)

Tri-shikhi-brahmanopanishad (145-148)
Śāstra Pramā a

Original Verse

परमा म यानं त फलं च ब वा
योगासनं पवू देशे दया ज लः ॥ १४५ ॥
नासा य तनयनो िज वां कृ वा न तालु न ।
द तऐ् द तानसं पृ य ऊ वकायः समा हतः ॥ १४६ ॥
सयं मे चेि य ाममा मबु या वशु धया ।
च तनं वासदु ेव य पर य परमा मनः ॥ १४७ ॥

व प या त प य यानं क्ऐव य स धदम ् ।
याममा ं वासदु ेवं च तयेत ् कु भके न यः ॥ १४८ ॥

Transliteration

paramātmadhyānaṃ tatphalaṃ ca baddhvā
yogāsanaṃ pūrvaṃ hṛddeśe hṛdayāñjaliḥ || 145 ||

nāsāgranyastanayano jihvāṃ kṛtvā na tāluni |
dantairdantānasaṃspṛśya ūrdhvakāyaḥ samāhitaḥ || 146 ||

saṃyameccendriyagrāmamātmabuddhyā viśuddhayā |
cintanaṃ vāsudevasya parasya paramātmanaḥ || 147 ||

svarūpavyāptarūpasya dhyānaṃ kaivalyasiddhidam |
yāmamātraṃ vāsudevaṃ cintayet kumbhakena yaḥ || 148 ||

158

Translation

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

Dhyana - Meditation on Vishnu

Tri-shikhi-brahmanopanishad (152-155)
Śāstra Pramā a

Original Verse

सगणु यानम ् यानेनऐ् व
समायु तो योि न चा य त नमले ॥ १५२ ॥
सयू को ट यु तधरं न यो दतमधो जम ् ।

दया बु हासीनं याये वा व व पणम ् ॥ १५३ ॥
अनेकाकारख चतमनेकवदनाि वतम ् ।
अनेकभजु सयं ु तमनेकायधु मि डतम ् ॥ १५४ ॥
नानावणधरं देवं शा तमु मदु ायधु म ् ।
अनेकनयनाक ण सयू को टसम भम ् ॥ १५५ ॥

Transliteration

saguṇadhyānam dhyānenaiva
samāyukto vyomni cātyantanirmale || 152 ||
sūryakoṭidyutidharaṃ nityoditamadhokṣajam |
hṛdayāmburuhāsīnaṃ dhyāyedvā viśvarūpiṇam || 153 ||
anekākārakhacitamanekavadanānvitam |
anekabhujasaṃyuktamanekāyudhamaṇḍitam || 154 ||
nānāvarṇadharaṃ devaṃ śāntamugramudāyudham |
anekanayanākīrṇaṃ sūryakoṭisamaprabham || 155 ||

159

Translation

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

Dhyana - Meditation on the lotus of the heart

Tri-shikhi-brahmanopanishad (156-158)
Śāstra Pramā a

Original Verse

पु डर कम य थं चऐ् त य यो तर ययम ् ॥ १५६ ॥
कद बगोलकाकारं तयु ातीतं परा परम ् ।
अन तमान दमयं च मयं भा करं वभमु ् ॥ १५७ ॥

नवातद पस शमकृ मम ण भम ् ।
यायतो यो गन त य मिु तः करतले ि थता ॥ १५८ ॥

Transliteration

hṛtpuṇḍarīkamadhyasthaṃ caitanyajyotiravyayam || 156 ||
kadambagolakākāraṃ turyātītaṃ parātparam |
anantamānandamayaṃ cinmayaṃ bhāskaraṃ vibhum || 157 ||
nivātadīpasadṛśamakṛtrimamaṇiprabham |
dhyāyato yoginastasya muktiḥ karatale sthitā || 158 ||

Translation

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

Meditating in Supreme Self Residing Neither Inside nor Outside

160

the Body

na caiva’bhayantare ba’hye na’tidu’re sami’patah&

sa nis”kale pare stha’ne tatra cittam nives’ayet&& 28

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

Meditating in Supreme Self - Description

tiryagu’rdhvam adhas’caiva bahirantas’ca nityas’ah&

sarvas’u’nyam tama’bha’sam a’tma’nam bha’vayet sada& 29

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

Meditation to experience oneness with Shiva

naiva s’u’nyam na ca’s’u’nyam nas’u’nyam s’u’nyameva ca&

paks”apa’ta vinirmuktam a’tma’nam paryupa’sayet&& 30

The self is not to be considered as absolutely non-existent( na s’u’nyam). In its own
state it is bereft of adjuncts such as body, instruments and so forth ( na as’u’nyam). But
in its embodied state it is associated with relevant body , instruments, location and
enjoyments( na s’u’nyam). In its liberated state, it becomes one with S’iva who is
eternally free from the constricting adjuncts. The refined seeker should meditate on
his own self as completely dissociated from adherence to such notion of state as
existent or non-existent.

Knowledge of person qualified for Yoga and Shivoham as the fruit
of dhyana

161

yo dhya’ta’ yacca tad dhya’nam tadvai dhya’na prayojanam&& 2
a’tma’ dhya’ta mano dhya’nam dhyeyah su’ks”mo mahes’varah&& 3

yatparam paramais’varyam etad dhya’na prayojanam&
Only that person who has known well the nature of meditator, meditation
and the fruit of meditation is fit enough to undertake the disciplines of yoga.
The individual self is the meditator. Mind is meditation. The Great Lord S’iva
is the One to be meditated. The attainment of the supreme qualities of S’iva,
superior to which there is nothing, is the fruit of meditation.

On Samadhi

Experiencing Samadhi

Śāstra Pramā a Yoga-Tattvopa-Upanishad (105-107)

Original Verse

नगणु यानयु त य समा ध च ततो भवेत ् ॥ १०५ ॥
दन वादशके नऐ् व समा धं समवा नयु ात ् ।
वायंु न य मेधावी जीव मु तो भव ययम ् ॥ १०६ ॥
समा धः समताव था जीवा मपरमा मनोः ।

Transliteration

nirguṇadhyānayuktasya samādhiśca tato bhavet || 105 ||
dinadvādaśakenaiva samādhiṃ samavāpnuyāt |
vāyuṃ nirudhya medhāvī jīvanmukto bhavatyayam || 106 ||
samādhiḥ samatāvasthā jīvātmaparamātmanoḥ |

Translation

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

162

restraining the vital air, becomes a Jivan-mukta. Samadhi is the equipoised state of the
Jlvatman and the Paramatman.
Credits:​ The Yoga Upanishads, THE ADYAR LIBRARY, 1938

On Mudras

Amaroli

Śāstra Pramā a: Yoga-Tattvopanishad (128)

Original Verse

अमर ं यः पबेि न यं न यं कु वन ् दने दने ।
व ोल म यसेि न यममरोल त क यते ॥ १२८ ॥

Transliteration

amarīṃ yaḥ pibennityaṃ nasyaṃ kurvan dine dine |
vajrolīmabhyasennityamamarolīti kathyate || 128 ||

Translation

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

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

Khecari Mudra - The sacred secret of Yogis

Śāstra Pramā a: Yoga-Tattvopanishad (112-115)

Original Verse

अ तः कपालकु हरे िज वां यावृ य धारयेत ् ॥ ११७ ॥
मू य ि टर येषा मु ा भव त खेचर ।

खेचर व पमाह- अ त र त ॥ ११७ ॥

163

ब ध य व पं त फलं च
क ठमाकु य दये थापये ढया धया ॥ ११८ ॥

Transliteration

antaḥ kapālakuhare jihvāṃ vyāvṛtya dhārayet || 117 ||
bhrūmadhyadṛṣṭirapyeṣā mudrā bhavati khecarī |
khecarīsvarūpamāha- antariti || 117 ||
bandhatrayasvarūpaṃ tatphalaṃ ca
kaṇṭhamākuñcya hṛdaye sthāpayed dṛḍhayā dhiyā || 118 ||

Translation

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

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

Maha Vedha - Technique for Siddhas

Śāstra Pramā a: Yoga-Tattvopanishad (115-117)

Original Verse

महाब धि थतो योगी कृ वा परू कमेकधीः ॥ ११५ ॥
वायनू ां ग तमावृ य नभतृ ं क ठमु या ।
पटु वयं समा य वायःु फु र त स वरम ् ॥ ११६ ॥
अयमेव महावेधः स धऐ् र य यतऽे नशम ् ।

Transliteration

mahābandhasthito yogī kṛtvā pūrakamekadhīḥ || 115 ||
vāyūnāṃ gatimāvṛtya nibhṛtaṃ kaṇṭhamudrayā |
puṭadvayaṃ samākramya vāyuḥ sphurati satvaram || 116 ||
ayameva mahāvedhaḥ siddhairabhyasyate'niśam |

Translation

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

164

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

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

The Great Khecari Mudra for Yogis

Śāstra Pramā a The Yoga-Cudamany-Upanishad (52-58)

Original Verse

कपालकु हरे िज वा व टा वपर तगा ।
वु ोर तगता ि टमु ा भव त खेचर ॥ ५२ ॥

न रोगो मरणं त य न न ा न धु ा तषृ ा ।
न च मछू ा भवेत ् त य यो मु ां वे खेचर म ् ॥ ५३ ॥
पी यते न च रोगेण ल यते न स कम भः ।
ब यते न च के ना प यो मु ां वे खेचर म ् ॥ ५४ ॥
च ं चर त खे य माि ज वा चर त खे यतः ।
तने ेयं खेचर मु ा सव स धनम कृ ता ॥ ५५ ॥
ब दमु लू शर रा ण सरा य ति ठताः ।
भावयि त शर रा ण अपादतलम तकम ् ॥ ५६ ॥
खेचया मु तं येन ववरं लि बको वतः ।
न त य ीयते ब दःु का म या ल गत य च ॥ ५७ ॥
याव ब दःु ि थतो देहे ताव मृ यभु यं कु तः ।
याव ब धा नभोमु ा ताव ब दनु ग छ त ॥ ५८ ॥

Transliteration

kapālakuhare jihvā praviṣṭā viparītagā |
bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 52 ||
na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā |
na ca mūrchā bhavet tasya yo mudrāṃ vetti khecarīm || 53 ||
pīḍyate na ca rogeṇa lipyate na sa karmabhiḥ |
badhyate na ca kenāpi yo mudrāṃ vetti khecarīm || 54 ||
cittaṃ carati khe yasmājjihvā carati khe yataḥ |
teneyaṃ khecarī mudrā sarvasiddhanamaskṛtā || 55 ||
bindumūlaśarīrāṇi sirā yatra pratiṣṭhitāḥ |
bhāvayanti śarīrāṇi apādatalamastakam || 56 ||
khecaryā mudritaṃ yena vivaraṃ lambikordhvataḥ |
na tasya kṣīyate binduḥ kāminyāliṅgitasya ca || 57 ||
yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṃ kutaḥ |

165

yāvadbaddhā nabhomudrā tāvadbindurna gacchati || 58 ||

Translation

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

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

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words:

Mahāmudrā

Śāstra Pramā a The Yoga-Cudamany-Upanishad (65-70)

Original Verse

शोधनं ना डजाल य चालनं च सयू योः ।
रसानां शोषणं चऐ् व महामु ा भधीयते ॥ ६५ ॥
व ो य तहनःु पी य सु चरं यो नं च वामा णा
ह ता यामनधु ारयन ् स रतं पादं तथा द णम ् ।
आपयू वसनेन कु यगु लं ब वा शनऐ् रेचयेदेत या ध वना शनी
समु हती मु ा नणृ ां ो यते ॥ ६६ ॥
च ाशं ने सम य य सयू ाशने ा यसेत ् पनु ः ।
या तु या तु भवेत ् सं या ततो मु ां वसजयेत ् ॥ ६७ ॥
न ह प यमप यं वा रसाः सवऽ प नीरसाः ।
अ तभु तं वषं घोरं पीयषू मव जीयते ॥ ६८ ॥

यकु ठगदु ावतगु माजीणपरु ोगमाः ।

166

त य रोगाः यं याि त महामु ां तु योऽ यसेत ् ॥ ६९ ॥
क थतये ं महामु ा महा स धकर नणृ ाम ् ।
गोपनीया य नेन न देया य य क य चत ् ॥ ७० ॥

Transliteration

śodhanaṃ nāḍijālasya cālanaṃ candrasūryayoḥ |
rasānāṃ śoṣaṇaṃ caiva mahāmudrābhidhīyate || 65 ||
vakṣonyastahanuḥ prapīḍya suciraṃ yoniṃ ca vāmāṅghriṇā
hastābhyāmanudhārayan prasaritaṃ pādaṃ tathā dakṣiṇam |
āpūrya śvasanena kukṣiyugalaṃ baddhvā śanai recayedetadvyādhivināśinī
sumahatī mudrā nṛṇāṃ procyate || 66 ||
candrāṃśena samabhyasya sūryāṃśenābhyaset punaḥ |
yā tulyā tu bhavet saṃkhyā tato mudrāṃ visarjayet || 67 ||
nahi pathyamapathyaṃ vā rasāḥ sarve'pi nīrasāḥ |
atibhuktaṃ viṣaṃ ghoraṃ pīyūṣamiva jīryate || 68 ||
kṣayakuṣṭhagudāvartagulmājīrṇapurogamāḥ |
tasya rogāḥ kṣayaṃ yānti mahāmudrāṃ tu yo'bhyaset || 69 ||
kathiteyaṃ mahāmudrā mahāsiddhikarī nṛṇām |
gopanīyā prayatnena na deyā yasya kasyacit || 70 ||

Translation

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

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

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

Key words:

167

San-Mukhi Mudra

Śāstra Pramā a The Yoga-Cudamany-Upanishad (114-115)

Original Verse

एवं समा धः के न स यती य ाह- सबं वे त । योगी स यक्
स धासनं ब वा म ये मे ं तदधो वम यगु लं च
ब वे यथः । ष मखु ीमु या व णे वायमु ापयू
ब ध यपवू कं मिू न सह ारे तयु तयु ातीते वा मनो धारयेत ् ।
एवं धारणा योगी वरो वशषे त वसमताम ्
अव श टत वतयु ातीतभाव याती यथः ॥ ११४ ॥
ष मखु ीमु ा यास स धः नादा भ यि त र याह- गगन म त ।
दयावि छ ना याकृ तगगनम ् ॥ ११५ ॥

Transliteration

evaṃ samādhiḥ kena sidhyatītyatrāha- saṃbaddhveti | yogī samyak
siddhāsanaṃ baddhvā madhye meḍhraṃ tadadhordhvamaṅghriyugalaṃ ca
baddhvetyarthaḥ | ṣaṇmukhīmudrayā vaktreṇa vāyumāpūrya
bandhatrayapūrvakaṃ mūrdhni sahasrāre turye turyātīte vā mano dhārayet |
evaṃ dhāraṇā yogīśvaro viśeṣatattvasamatām
avaśiṣṭatattvaturyātītabhāva yātītyarthaḥ || 114 ||
ṣaṇmukhīmudrābhyāsasiddhiḥ nādābhivyaktirityāha- gaganamiti |
hṛdayāvacchinnāvyākṛtagaganam || 115 ||

Translation

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

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

168

San-Mukhi-Mudra

Tri-shikhi-brahmanopanishad (116)
Śāstra Pramā a

Original Verse

ब नन ् करा यां ो ा दकरणा न यथातथम ् ।
यु जान य यथो तने व मना ववशं मनः ॥ ११६ ॥

Transliteration

badhnan karābhyāṃ śrotrādikaraṇāni yathātatham |
yuñjānasya yathoktena vartmanā svavaśaṃ manaḥ || 116 ||

Translation

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

ṣaṇmukhīmudrā

Darshanopanishad (VI, 32-35)
Śāstra Pramā a

Original Verse

वि तकासनमा थाय समा हतमना तथा ॥ ३२ ॥
अपानमू वमु था य णवेन शनऐ् ः शनऐ् ः ।
ह ता यां धारयेत ् स यक् करणा दकरणा न च ॥ ३३ ॥
अ गु ठा यां मनु े ो े तजनी यां तु च ुषी ।
नासापटु ाव था या यां छा य करणा न वऐ् ॥ ३४ ॥
आन दा वभवो यावत ् ताव मधू न धारयेत ् ।

ाणः या यनेनऐ् व मर ं महामनु े ॥ ३५ ॥

मर ं गते वायऔ् नाद चो प यतऽे नघ ।
श ख व न नभ चा औ म ये मेघ व नयथा ॥ ३६ ॥
शरोम यगते वायऔ् ग र वणं यथा ।
प चात ् ीतो महा ा सा ादा मो मखु ो भवेत ् ॥ ३७ ॥

169

पनु त ान न प य गात ् ससं ार न नु तः ।
द णो रगु फे न सी वनीं पीडयेत ् ि थराम ् ॥ ३८ ॥

Transliteration

svastikāsanamāsthāya samāhitamanāstathā || 32 ||
apānamūrdhvamutthāpya praṇavena śanaiḥ śanaiḥ |
hastābhyāṃ dhārayet samyak karaṇādikaraṇāni ca || 33 ||
aṅguṣṭhābhyāṃ mune śrotre tarjanībhyāṃ tu cakṣuṣī |
nāsāpuṭāvasthānyābhyāṃ pracchādya karaṇāni vai || 34 ||
ānandāvirbhavo yāvat tāvanmūrdhani dhārayet |
prāṇaḥ prayātyanenaiva brahmarandhraṃ mahāmune || 35 ||

brahmarandhraṃ gate vāyau nādaścotpadyate'nagha |
śaṅkhadhvaninibhaścādau madhye meghadhvaniryathā || 36 ||
śiromadhyagate vāyau giriprasravaṇaṃ yathā |
paścāt prīto mahāprājña sākṣādātmonmukho bhavet || 37 ||
punastajjñānaniṣpattiryogāt saṃsāranihnutiḥ |
dakṣiṇottaragulphena sīvinīṃ pīḍayet sthirām || 38 ||

Translation

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

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

Khecarī Mudra definition

Dhyana-bindopanisad (Verse 79-83)
Śāstra Pramā a

170

Original Verse

न पीयषू ं पत य नऔ् न च वायःु धाव त ।
कपालकु हरे िज वा व टा वपर तगा ॥ ७९ ॥

वू ोर तगता ि टमु ा भव त खेचर ।
न रोगो मरणं त य न न ा न ुधा तषृ ा ॥ ८० ॥
न च मू छा भवे य यो मु ां वे खेचर म ् ।
पी यते न च रोगेण ल यते न च कमणा ॥ ८१ ॥

ब यते न च कालेन य य मु ाि त खेचर ।
च ं चर त खे य माि ज वा भव त खेगता ॥ ८२ ॥

तने ऐ् षा खेचर नाम मु ा स धनम कृ ता ।

Transliteration

na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati |
kapālakuhare jihvā praviṣṭā viparītagā || 79 ||

bhrūvorantargatā dṛṣṭirmudrā bhavati khecarī |
na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā || 80 ||

na ca mūrcchā bhavettasya yo mudrāṃ vetti khecarīm |
pīḍyate na ca rogeṇa lipyate na ca karmaṇā || 81 ||

badhyate na ca kālena yasya mudrāsti khecarī |
cittaṃ carati khe yasmājjihvā bhavati khegatā || 82 ||

tenaiṣā khecarī nāma mudrā siddhanamaskṛtā |

Translation

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

Key words: Khecari Mudra, description and benefits

171

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

Practice of the Khe-cari Mudra- detailed technique

Śāstra Pramā a: Yoga-Kundali-Upanishad (Chapter 2, Verses 28-37)

Original Verse

तालमु लू ं समु कृ य स तवासरमा म वत ् ।
वगु त कारेण मलं सव वशोधयेत ् ॥ २८ ॥
नु हप नभं श ं सतु ी णं ि न ध नमलम ् ।

समादाय तत तने लोममा ं समिु छनेत ् ॥ २९ ॥
प.् ३२६) ह वा सऐ् धवप या यां चू णता यां कषयेत ् ।
पनु ः स त दने ा ते रोममा ं समिु छनेत ् ॥ ३० ॥
एवं मेण षा मासं न यो यु तः समाचरेत ् ।
षा मासा सनामलू ं सराब धं ण य त ॥ ३१ ॥
अथ वागी वर धाम शरो व णे वे टयेत ् ।
शनऐ् कषये योगी कालवेला वधान वत ् ॥ ३२ ॥
पनु ः षा मासमा णे न यं सघं षणा मनु े ।

मू याव ध चा ये त तय कण बलाव ध ॥ ३३ ॥
अध च चबु कु ं मलू ं या त मचा रता ।
पनु ः सवं सराणां तु ततृ ीयादेव ल लया ॥ ३४ ॥
के शा तमू व म त तय शाखाव धमनु े ।
अध तात ् क ठकू पा तं पनु वष येण तु ॥ ३५ ॥

मर ं समावृ य त ठे देव न सशं यः ।
तयक् चू लतलं या त अधः क ठ बलाव धः ॥ ३६ ॥
शनऐ् ः सनऐ् म तका च महाव कवाट भत ् ।
पवू बीजयतु ा व या या याता या त दलु भाम ् ॥ ३७ ॥

Transliteration

tālumūlaṃ samutkṛṣya saptavāsaramātmavit |
svagurūktaprakāreṇa malaṃ sarvaṃ viśodhayet || 28 ||
snuhipatranibhaṃ śastraṃ sutīkṣṇaṃ snigdhanirmalam |
samādāya tatastena lomamātraṃ samucchinet || 29 ||
p. 326) hitvā saindhavapathyābhyāṃ cūrṇitābhyāṃ prakarṣayet |
punaḥ saptadine prāpte romamātraṃ samucchinet || 30 ||
evaṃ krameṇa ṣāṇmāsaṃ nityodyuktaḥ samācaret |

172

ṣāṇmāsādrasanāmūlaṃ sirābandhaṃ praṇaśyati || 31 ||
atha vāgīśvarīdhāmaśiro vastreṇa veṣṭayet |
śanairutkarṣayedyogī kālavelāvidhānavit || 32 ||
punaḥ ṣāṇmāsamātreṇa nityaṃ saṃgharṣaṇānmune |
bhrūmadhyāvadhi cāpyeti tiryakkarṇabilāvadhi || 33 ||
adhaśca cubukaṃ mūlaṃ prayāti kramacāritā |
punaḥ saṃvatsarāṇāṃ tu tṛtīyādeva līlayā || 34 ||
keśāntamūrdhvaṃ kramati tiryakśākhāvadhirmune |
adhastāt kaṇṭhakūpāntaṃ punarvarṣatrayeṇa tu || 35 ||
brahmarandhraṃ samāvṛtya tiṣṭhedeva na saṃśayaḥ |
tiryak cūlitalaṃ yāti adhaḥ kaṇṭhabilāvadhiḥ || 36 ||
śanaiḥ sanairmastakācca mahāvajrakavāṭabhit |
pūrvaṃ bījayutā vidyā hyākhyātā yāti durlabhām || 37 ||

Translation

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

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

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

173

The perfection of Khecarī Mudra

Śāstra Pramā a: Dhyana-bindopanisad (Verse 83-86)

Original Verse

खेचया मु या य य ववरं लि बको वतः ॥ ८३ ॥

ब दःु र त यो य य का म या ल गत य च ।
याव ब दःु ि थतो देहे ताव मृ यभु यं कु तः ॥ ८४ ॥

याव ब धा नभोमु ा ताव ब दनु ग छ त ।
ग लतोऽ प यदा ब दःु सं ा तो यो नम डले ॥ ८५ ॥

ज यू वं हठा छ या नब धो यो नमु या ।

Transliteration

khecaryā mudrayā yasya vivaraṃ lambikordhvataḥ || 83 ||

binduḥ kṣarati yo yasya kāminyāliṅgitasya ca |
yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṃ kutaḥ || 84 ||

yāvadbaddhā nabhomudrā tāvadbindurna gacchati |
galito'pi yadā binduḥ saṃprāpto yonimaṇḍale || 85 ||

vrajatyūtdhvaṃ haṭhācchaktyā nibaddho yonimudrayā |

Translation

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

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: K​ hecari and Vajroli Mudras, accomplishment thereof

174

Practice of Mahamudra

Śāstra Pramā a: Dhyana-bindopanisad (Verse 91-93)

Original Verse

शोधनं मलजालानां घटनं च सयू योः ॥ ९१ ॥

रसानां शोषणं स य महामु ा भधीयते ॥ ९२ ॥

व ो य तहनु नपी य सु षरं योने च वामा णा
ह या यामनधु ारयन ् वततं पादं तथा द णम ् ।
आपयू वसनेन कु यगु लं ब वा शनऐ् रेचयेदेषा
पातकना शनी ननु महामु ा नणृ ां ो यते ॥ ९३ ॥

Transliteration

śodhanaṃ malajālānāṃ ghaṭanaṃ candrasūryayoḥ || 91 ||

rasānāṃ śoṣaṇaṃ samyaṅ mahāmudrābhidhīyate || 92 ||

vakṣonyastahanurnipīḍya suṣiraṃ yoneśca vāmāṅghriṇā
hasyābhyāmanudhārayan pravitataṃ pādaṃ tathā dakṣiṇam |
āpūrya śvasanena kukṣiyugalaṃ badhvā śanai recayedeṣā
pātakanāśinī nanu mahāmudrā nṛṇāṃ procyate || 93 ||

Translation

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

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: M​ ahamudra

175

Sambhavi-mudra

Śāstra Pramā a: Mandala-brahmanopanishad (Section III, verse 5)

Original Verse

ल येऽ तबा यायां औ नमेषो मेषविजतायां च इयं
शांभवी मु ा भव त । सवत षे ु गो या महा व या भव त ।
त ानेन ससं ार नवृ ः । त पजू नं मो फलदम ् ॥ ५ ॥

Transliteration

lakṣye'ntarbāhyāyāṃ dṛṣṭau nimeṣonmeṣavarjitāyāṃ ca iyaṃ
śāṃbhavī mudrā bhavati | sarvatantreṣu gopyā mahāvidyā bhavati |
tajjñānena saṃsāranivṛttiḥ | tatpūjanaṃ mokṣaphaladam || 5 ||

Translation

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

Credits:
The Yoga Upanishads, THE ADYAR LIBRARY, 1938

Key words: Mudra, Sambhavi

Khecari Mudra and the state of bliss

Śāstra Pramā a: Yoga-Sikhopanishad (Chapter V, verse 17, 17-1)

Original Verse
तारं यो त ष सयं ो य कं चदु नमय वु औ् ।
पवू ा यास य माग ऽयमु मनीकारकः णात ् ॥ १७ ॥
त मात ् खेचर मु ाम यसेत ् । ततो मनी भव त । ततो योग न ा
भव त । ल धयोग न य यो गनः कालो नाि त ॥ १७-१ ॥

Transliteration
tāraṃ jyotiṣi saṃyojya kiṃcidunnamaya bhruvau |

176

pūrvābhyāsasya mārgo'yamunmanīkārakaḥ kṣaṇāt || 17 ||
tasmāt khecarīmudrāmabhyaset | tatonmanī bhavati | tato yoganidrā
bhavati | labdhayoganidrasya yoginaḥ kālo nāsti || 17-1 ||

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

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

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

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

Vaisnavi Mudra

Śāstra Pramā a: Yoga-Sikhopanishad (Chapter V, verse 14)

Original Verse
अ तल यं ब ह ि ट नमेषो मेषविजता ।
एषा सा वऐ् णवी मु ा सवत षे ु गो पता ॥ १४ ॥

Transliteration
antarlakṣyaṃ bahirdṛṣṭirnimeṣonmeṣavarjitā |
eṣā sā vaiṣṇavī mudrā sarvatantreṣu gopitā || 14 ||

177

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

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

Khecari Mudra - Going beyond death

Śāstra Pramā a: Yoga-Sikhopanishad (Chapter V, verses 38-42)

Original Verse
नाभऔ् ल ग य म ये तु उ याणा यं च ब धयेत ् ।
उ डीय या त तने ऐ् व शि ततो याणपीठकम ् ॥ ३८ ॥
क ठं सकं ोचयेत ् कं च ब धो जालधं रो ययम ् ।
ब धयेत ् खेचर मु ां ढ च ः समा हतः ॥ ३९ ॥
कपाल ववरे िज वा व टा वपर तगा ।

वु ोर तगता ि टमु ा भव त खेचर ॥ ४० ॥
खेचया मु तं येन ववरं लि बको वतः ।
न पीयषू ं पत य नऔ् न च वायःु धाव त ॥ ४१ ॥
न धु ा न तषृ ा न ा नऐ् वाल यं जायते ।
न च मृ यभु वेत ् त य यो मु ां वे खेचर म ् ॥ ४२ ॥

Transliteration
nābhau liṅgasya madhye tu uḍyāṇākhyaṃ ca bandhayet |
uḍḍīya yāti tenaiva śaktitoḍyāṇapīṭhakam || 38 ||
kaṇṭhaṃ saṃkocayet kiṃcidbandho jālaṃdharo hyayam |
bandhayet khecarīmudrāṃ dṛḍhacittaḥ samāhitaḥ || 39 ||
kapālavivare jihvā praviṣṭā viparītagā |
bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 40 ||
khecaryā mudritaṃ yena vivaraṃ lambikordhvataḥ |
na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati || 41 ||
na kṣudhā na tṛṣā nidrā naivālasyaṃ prajāyate |
na ca mṛtyurbhavet tasya yo mudrāṃ vetti khecarīm || 42 ||

Translation

178

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

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

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

On Mantras

Technique of Mantra Yoga

Śāstra Pramā a: Yoga-Sikhopanishad (130-132)

Original Verse

हकारेण ब हया त सकारेण वशते ् पनु ः ॥ १३० ॥
हंसहंसे त म ोऽयं सवऐ् ज वऐ् च ज यते ।
गु वा यात ् सषु ु नायां वपर तो भवे जपः ॥ १३१ ॥
सोऽहं सोऽह म त यः या म योगः स उ यते ।

Transliteration

hakāreṇa bahiryāti sakāreṇa viśet punaḥ || 130 ||
haṃsahaṃseti mantro'yaṃ sarvairjīvaiśca japyate |
guruvākyāt suṣumnāyāṃ viparīto bhavejjapaḥ || 131 ||
so'haṃ so'hamiti yaḥ syānmantrayogaḥ sa ucyate |

179

Translation

Going out with the sound of " Ha " and entering again with the sound of " Sa ", this Mantra,
vtz.," Hamsa Hamsa " is muttered by all the Jiva-s (involuntarily). (In the case of Yogin-s,) on
account of the precept of the Guru and during Susumna (-yoga), the Japa (prayer) will become
reversed. That which becomes thus : " So 'ham So 'ham ", is known as the Mantra-yoga.
Credits:​ The Yoga Upanishads, Translated into English by T.R. Srinivasa Ayyangar, THE
ADYAR LIBRARY, 1938

Shiva mulamantra as instructed by Guru before Commencing Yoga

na dantaih samspr’s’ed danta’n sr’kvin.yau ca na jihvaya’&& 10
kin”cit kun”cita netrastu s’ivam samyak tadoccaret&

Without allowing the upper row of teeth to touch the lower teeth and without
allowing the tongue to touch the corners of the mouth, and keeping his eyes
half-closed and raised, the sa’dhaka should repeat the mu’lamantra of S’iva
in a perfect way as instructed by his Guru.

Benefits of Shiva Mula Mantra

sodbhasayati tattva’ni tanma’tra’dya’ni dehina’m&& 11
punar vina’s’akas’caiva astrayuktah s”ad’a’nana&

The systematic repetition of mu’lamantra illuminates and makes known all
the tattvas such as the subtle elements(tanma’tras) and others to the embodied
self. O, S”an.mukha!, the sa’dhaka then becomes capable of severing his bonds
born of these tattvas through the particular repetition of astra mantra instructed

180

to him by his Guru.

Mula mantra as source of six angas mantras

na pr’thak hr’dayam tasya na s’iro na s’ika’ guha&& 12
varma’stra netra sahitam tasma’deva pravartate&

The sa’dhaka who practises in this way need not repeat the hr’daya mantra, s’iro
mantra, s’ikha’ mantra, kavaca mantra and netra mantra separately at the completion
of mu’la mantra japa, since all the six an’ga mantras originate from that mu’la
Mantra. 12

Krama Yoga, Five Subtle Elements and Associated Seed Letter

tad’a’nupas’yate su’ks”mam gandha tanma’tram a’tmani&& 25
rasam tejas”ca spars’am ca s’abda tanma’trameva ca&

pas’yate krama yogena varn.a bha’vaih pr’thagvidhaih&& 26
Then the sa’dhaka becomes capable of perceiving directly the five subtle elements
smell, taste, form, touch and sound(gandha, rasa, ru’pa, spars’a and s’abda). 25
He is able to see each element separately as associated with its associated seed letter
and form by means of krama yoga, the yoga practiced step by step in due order. 26

Achievements through this supreme yoga system

amr’ta’tma’ s’ivam sa’ks”a’t tasmin vis”t’astu yogavit&
sarvajn”h savagah su’ks”mah sarves’ah sarvakr’dbhavet&& 30
The knower of this supreme yoga system , having entered into the highest and subtle
s’iva tattva becomes immortalized, evolves into the knower of all, doer of all, indweller

181

of all, seer of all and the lord of all, comparable to S’iva. 30

On Ajapa, Hamsa Mantra & its benefits

Dhyana-bindopanisad (Verse 61-65)
Śāstra Pramā a

Original Verse

हकारेण ब हया त सकारेण वशते ् पनु ः ॥ ६१ ॥
हंसहंसे यमंु म ं जीवो जप त सवदा ।
शता न ष दवारा ं सह ा येक वशं तः ॥ ६२ ॥
एत सं याि वतं म ं जीवो जप त सवदा ।
अजपा नाम गाय ी यो गनां मो दा सदा ॥ ६३ ॥
अ याः सकं पमा णे नरः पापऐ् ः मु यते ।
अनया स शी व या अनया स शो जपः ॥ ६४ ॥
अनया स शं पु यं न भतू ं न भ व य त ।

Transliteration

hakāreṇa bahiryāti sakāreṇa viśet punaḥ || 61 ||

haṃsahaṃsetyamuṃ mantraṃ jīvo japati sarvadā |
śatāni ṣaḍ divārātraṃ sahasrāṇyekaviṃśatiḥ || 62 ||

etatsaṃkhyānvitaṃ mantraṃ jīvo japati sarvadā |
ajapā nāma gāyatrī yogināṃ mokṣadā sadā || 63 ||

asyāḥ saṃkalpamātreṇa naraḥ pāpaiḥ pramucyate |
anayā sadṛśī vidyā anayā sadṛśo japaḥ || 64 ||

anayā sadṛśaṃ puṇyaṃ na bhūtaṃ na bhaviṣyati |

182

Translation

The vital air goes out with the sound of "Ha" and again enters with the sound of "Sa". The Jiva
always mutters this mantra " Hamsa, Hamsa". Twenty-one housand six hundred times in the
course of a day and night does the Jiva (silently) mutter the mantra always. (This) Gayatri
known as Ajapa bestows liberation always on Yogins. By the very resolve taken tor doing this,
a man is nd of his sins. The like of this lore, the like of this prayer, the like of this virtuous act,
there has not been and there never shall be.

Key words: M​ antra, Ajapa, Hamsa, benefits of ajapa

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

Pranava Mantra - OM

Dhyana-bindopanisad (Verse 9-11)
Śāstra Pramā a

Original Verse

ओ म येका रं म येयं सव ममु ु ु भः ।
पृ थ यि न च ऋ वेदो भू र येव पतामहः ॥ ९ ॥

अकारे तु लयं ा ते थमे णवाशं के ।
अ त र ं यजवु ायभु वु ो व णजु नादनः ॥ १० ॥

उकारे तु लयं ा ते वतीये णवाशं के ।
यऔ् ः सयू ः सामवेद च व र येव महे वरः ॥ ११ ॥

Transliteration

omityekākṣaraṃ brahma dhyeyaṃ sarvaṃ mumukṣubhiḥ |
pṛthivyagniśca ṛgvedo bhūrityeva pitāmahaḥ || 9 ||

akāre tu layaṃ prāpte prathame praṇavāṃśake |
antarikṣaṃ yajurvāyurbhuvo viṣṇurjanārdanaḥ || 10 ||

ukāre tu layaṃ prāpte dvitīye praṇavāṃśake |
dyauḥ sūryaḥ sāmavedaśca svarityeva maheśvaraḥ || 11 ||

183

Translation

The monosyllable " Om," which is the Brahman, should always be meditated upon by those
who desire release from bondage. In " A," the first part of the Pranava, the Earth, Fire, the
Rgveda, the world Bhur, and Pita-maha (Brahman) have found their repose. In "U," the second
part of the Pranava, the intermediate region, Yajur-veda, the Air, the world Bhuvar,
Visnu and Janardana have found their repose. In " M," the third part of the Pranava, the celestial
region, the Sun, the Sama-veda, the world Svar and Mahesvara find their repose.

Key words: ​Pranava, OM, Mantras

On Kundalini

How to enter Turiya - The awakened state of consciousness

Śāstra Pramā a: Varahopanishad (Cahpter V, verses 31-33)

Original Verse
एवं नाडीग तं वायगु तं ा वा वच णः ॥ ३१ ॥
सम ीव शरःकायः सवं तृ ा यः सु न चलः ।
नासा े चऐ् व म ये ब दमु ये तरु यकम ् ॥ ३२ ॥

व तममतृ ं प ये ने ा यां ससु मा हतः ।

Transliteration
evaṃ nāḍīgatiṃ vāyugatiṃ jñātvā vicakṣaṇaḥ || 31 ||
samagrīvaśiraḥkāyaḥ saṃvṛtāsyaḥ suniścalaḥ |
nāsāgre caiva hṛnmadhye bindumadhye turīyakam || 32 ||
sravantamamṛtaṃ paśyennetrābhyāṃ susamāhitaḥ |

Translation
In this manner the clever practitioner, having
well understood the course of the Nadis and the
passage of the vital air, with his neck, head and body
in a line and his mouth closed, remaining motionless
and with his mind well -controlled, should see with
his eyes, on the tip of the nose, in the middle of his
heart and in the middle of the Bindu (of the Sahasrara,

184

in the Dva-dasanta), the Turiyaka streaming forth
nectar.

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

~YOGA PRACTICE~

Control of the vital airs to experience higher consciousness

Śāstra Pramā a: Varahopanishad (Cahpter V, verses 37-40)

Original Verse
माग ब दंु समाब य वि नं वा य जीवने ।
शोष य वा तु स ललं तने कायं ढं भवेत ् ॥ ३७ ॥
गदु यो नसमायु तमाकु च येककालतः ।
अपानमू वगं कृ वा समानेन नयोजयेत ् ॥ ३८ ॥

वा मानं च यं यायेदमतृ लावनं ततः ।
बलं समारभे योगी म यम वारभागतः ॥ ३९ ॥
भावयेदू वग यथ ाणापानसयु ोगतः ।
एष योगवरो देहे स धमाग काशकः ॥ ४० ॥

Transliteration
mārge binduṃ samābadhya vahniṃ prajvālya jīvane |
śoṣayitvā tu salilaṃ tena kāyaṃ dṛḍhaṃ bhavet || 37 ||
gudayonisamāyuktamākuñcatyekakālataḥ |
apānamūrdhvagaṃ kṛtvā samānena niyojayet || 38 ||
svātmānaṃ ca śriyaṃ dhyāyedamṛtaplāvanaṃ tataḥ |
balaṃ samārabhedyogī madhyamadvārabhāgataḥ || 39 ||
bhāvayedūrdhvagatyarthaṃ prāṇāpānasuyogataḥ |
eṣa yogavaro dehe siddhimārgaprakāśakaḥ || 40 ||

Translation
Having well fixed up the Bindu (the mind) in the
(Susumna) path, and (by constricting) the Jivana
(Muladhara), causing the air therein to blaze forth and
thereby drying up the humour (in the Susumna, by
means of the fire aided by the vital air and stagnating
the Prana vital air and the like therein), the Yogin's
body would become robust.

He should constrict

185

simultaneously both the anus and the genitals and
making the Apana rise upwards, he should cause it to
mix with the Samana.

Then should he conceive of his
own Atman (at the junction of the Prana, Apana and
Samana vital airs) as the S'ri of knowledge and
immersing it in the nectar, should commence Ithe
performance of Kumbhaka, as much as his strength
would permit, in the middle part of the (Susumna)
door.

Then, out of the complete blending of the Prana
and Apana, he should conceive (of the Prana along
with the Udana), with a view to their ascent upward.

This superior Yoga indicates in the body the way for
the acquisition of special power (for the attainment of
the Brahma-loka).

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

Yogic techniques for Kundalini Awakening

Śāstra Pramā a: Yoga-Tattvopanishad (82-87)

Original Verse

न य मा तं गाढं शि तचालनयिु ततः ।
अ टधा कु डल भतू ामृ वीं कु या ु कु डल म ् ॥ ८२ ॥
पायोराकु चनं कु यात ् कु डल ं चालयेत ् तदा ।
मृ यवु गत या प त य मृ यभु यं कु तः ॥ ८३ ॥
एतदेव परं गु यं क थतं तु मया तव ।
व ासनगतो न यमू वाकु चनम यसेत ् ॥ ८४ ॥
वायनु ा व लतो वि नः कु डल म नशं दहेत ् ।
सतं ता साि नना जीवा शि त ऐ् लो यमो हनी ॥ ८५ ॥
वशे च द डे तु सषु ु नावदना तरे ।
वायनु ा वि नना साध म ि थं भन सा ॥ ८६ ॥
थऔ् च त ठ त ।
व णु ि थं ततो भ वा
तत तु कु भक्ऐगाढं परू य वा पनु ः पनु ः ॥ ८७ ॥

186

Transliteration

nirudhya mārutaṃ gāḍhaṃ śakticālanayuktitaḥ |
aṣṭadhā kuṇḍalībhūtāmṛjvīṃ kuryāttu kuṇḍalīm || 82 ||
pāyorākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tadā |
mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ || 83 ||
etadeva paraṃ guhyaṃ kathitaṃ tu mayā tava |
vajrāsanagato nityamūrdhvākuñcanamabhyaset || 84 ||
vāyunā jvalito vahniḥ kuṇḍalīmaniśaṃ dahet |
saṃtaptā sāgninā jīvā śaktistrailokyamohinī || 85 ||
praviśeccandradaṇḍe tu suṣumnāvadanāntare |
vāyunā vahninā sārdhaṃ brahmagranthiṃ bhinatti sā || 86 ||
viṣṇugranthiṃ tato bhittvā rudragranthau ca tiṣṭhati |
tatastu kumbhakairgāḍhaṃ pūrayitvā punaḥ punaḥ || 87 ||

Translation

(After rousing the Sarasvati Nadi), controlling the breath firmly in such a way as to conduce to
the rousing of the power (of the Kundali), (the Yogin) should strengthen the Kundlali, which is of
the form of eight coils, make the constriction of the anus and thus rouse the Kundali. Even
though he should be in the jaws of death, where is the fear of death for him ? This is indeed a
profound secret communicated unto thee by me. Assuming the Vajrasana posture every
day, (the Yogin) should practise the upward constriction. The fire, rendered ablaze by the vital
air (rising by such constriction), will continuously heat the Kundali.That power capable of
deluding the three worlds,being heated alive by the fire, will enter the Candradanda (shaft of
the Moon) in the interior of the orifice of the Susumna Nadi. That (power), along with the
(introspecting mind), the Prana vital air and the fire, pierces through the knot of Brahman,
(which forms as it were the door leading from the Muladhara) ; then piercing through the knot
of Visnu (forming the door of the Anahata) it stands in the knot of Rudra (the door of the Ajna).
Then after firmly filling (the vital air), by means of Kumbhaka-s over and over again, (the Yogin
should pierce through the knot of Rudra).

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

Kundalini Awakening and to reach the state of Nirvikalpa Samadhi

Śāstra Pramā a: Yoga-Sikhopanishad (112-117)

Original Verse

व ासनि थतो योगी चाल य वा तु कु डल म ् ॥ ११२ ॥

187

कु यादन तरं भ ीं कु डल माशु बोधयेत ् ।
भ य ते थतो वशं े त तलोहशलाकया ॥ ११३ ॥
तथऐ् व पृ ठवशं े या ि थभेद तु वायनु ा ।
पपी लकायां ल नायां क डू त वतते ॥ ११४ ॥
सषु ु नायां तथा यासात ् सततं वायनु ा भवेत ् ।

ि थं ततो भ वा ततो या त शवा मकम ् ॥ ११५ ॥
च सयू औ् समऔ् कृ वा तयोय गः वतते ।
गणु यमतीतं या ि थ य वभेदनात ् ॥ ११६ ॥
शवशि तसमायोगे जायते परमा ि थ तः ।

Transliteration

vajrāsanasthito yogī cālayitvā tu kuṇḍalīm || 112 ||
kuryādanantaraṃ bhastrīṃ kuṇḍalīmāśu bodhayet |
bhidyante granthato vaṃśe taptalohaśalākayā || 113 ||
tathaiva pṛṣṭhavaṃśe syād granthibhedastu vāyunā |
pipīlikāyāṃ lagnāyāṃ kaṇḍūstatra pravartate || 114 ||
suṣumnāyāṃ tathābhyāsāt satataṃ vāyunā bhavet |
rudragranthiṃ tato bhittvā tato yāti śivātmakam || 115 ||
candrasūryau samau kṛtvā tayoryogaḥ pravartate |
guṇatrayamatītaṃ syād granthitrayavibhedanāt || 116 ||
śivaśaktisamāyoge jāyate paramā sthitiḥ |

Translation

Remaining in the Vajrasana posture, the Yogin,
after rousing the Kundali, should thereafter perform the
Bhastri (Kumbhaka) and quickly rouse the Kundali.
Even as the joints of a bamboo are pierced through
by means of a red-hot iron rod, even so there will be
the- bursting through the knots of the vertebral column
by means of the vital air (along with the Kundali).
Should an ant crawl (over the body) there is an itching
sensiation produced there. By constant practice with
the vital air (along with the Kundali) will be generated
a similar sensation in the Susumna. Thereafter, piercing
through the Rudra-granthi, (the Kundali) then attains
the character of S’iva, (the Turiya in the Brahmarandhra).
Their conjunction (i.e. of the Kundali
and S'lva) takes place after making the Moon and the
Sun attain their equipoised state. The three Guna-s
(rhythm, mobility and inertia) will be transcended
on account of the three knots having been pierced
through. From the conjunction of S'lva (the Turiya)

188

and the S'akti (the Kundali) there is generated the transcendent
state (natural Nirvikalpaka state).

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

Rousing the Kundalini

Śāstra Pramā a: Yoga-Sikhopanishad (Chapter V, verses 36-37)

Original Verse

सखु ससं े वतं व नं सजु ीण मतभोजनम ् ।
शर रशु धं कृ वा औ सखु मासनमाि थतः ॥ ३६ ॥

ाण य शोधये माग रेचपरू ककु भक्ऐः ।
गदु माकु य य नेन मलू शि तं पजू येत ् ॥ ३७ ॥

Transliteration

sukhasaṃsevitaṃ svapnaṃ sujīrṇamitabhojanam |
śarīraśuddhiṃ kṛtvādau sukhamāsanamāsthitaḥ || 36 ||
prāṇasya śodhayenmārgaṃ recapūrakakumbhakaiḥ |
gudamākuñcya yatnena mūlaśaktiṃ prapūjayet || 37 ||

Translation

With dreams conducive to his health and food
well-digested and temperate, (the Yogin), having at first
purified his body and assuming a comfortable posture,
should purify the path of the vital air, by means of
in-filling, expulsion and holding (of his breath). Having
with effort constricted the anus, he should worship the
main power (by rousing the Kundalini).

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

Yoga in a Nut-Shell

Śāstra Pramā a: Varahopanishad (Cahpter V, verses 42-45)

189

Original Verse
सवासामेव नाडीनामेष ब धः क ततः ।
ब ध या य सादेन फु ट भव त देवता ॥ ४२ ॥
एष चतु पथो ब धो माग य नरोधकः ।
एकं वकासयन ् माग येन स धाः ससु गं ताः ॥ ४३ ॥
उदानमू वगं कृ वा ाणेन सह वेगतः ।
ब धोऽयं सवनाडीनामू व या त नरोधकः ॥ ४४ ॥
अयं च सपं टु ो योगो मलू ब धोऽ ययं मतः ।
ब ध यमनेनऐ् व स य य यासयोगतः ॥ ४५ ॥

Transliteration
sarvāsāmeva nāḍīnāmeṣa bandhaḥ prakīrtitaḥ |
bandhasyāsya prasādena sphuṭībhavati devatā || 42 ||
eṣa catuṣpatho bandho mārgatrayanirodhakaḥ |
ekaṃ vikāsayan mārgaṃ yena siddhāḥ susaṃgatāḥ || 43 ||
udānamūrdhvagaṃ kṛtvā prāṇena saha vegataḥ |
bandho'yaṃ sarvanāḍīnāmūrdhvaṃ yāti nirodhakaḥ || 44 ||
ayaṃ ca saṃpuṭo yogo mūlabandho'pyayaṃ mataḥ |
bandhatrayamanenaiva sidhyatyabhyāsayogataḥ || 45 ||

Translation
This Bandha has been prescribed for all the Nadi-s.
By virtue of the influence of this Bandha, the deity
(the inmost consciousness) becomes clearly manifest.

This Bandha of the Catus-patha, (wherein the Susumna,
the Ida, the Pingala and the Kuhu Nadi-s attain their
oneness, this meeting place of the four paths, which
depends on the Muladhara), (i.e., the Mula-bandha),
causes obstruction to the three paths (of the Ida,
Pingala and Kuhu Nadi-s), by bursting open one path
(viz., the Susumna of the four paths) through which
Siddha-s (accomplished Yogin-s) have reached their
goal (of attaining the state of the Brahman).

Causing the Udana vital air to ascend along with the Prana
vital air speedily, (by the practice of Yoga), (and
bringing about the Mula-bandha and the Jalamdhara-bandha
as well), this Bandha causes obstruction to all
the Nadis and goes upwards.

This is called the Yoga in a nut-shell, (as during the process,
the Prana, along with the Kundalini, the introspecting mind, and fire

190

moves upwards through the Susumna path and reaches
the Sahasrara-cakra) and is also considered to be the
Mula-bandha.

Thus by the practice of Yoga, through
this (Yoga in a nut-shell) alone, the three Bandha-s are
successfully accomplished.

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

38

Piercing the three knots on the path of Yoga

Śāstra Pramā a: Varahopanishad (Chapter V, verses 61-63)

Original Verse
समह तयगु ं भमू औ् समं पादयगु ं तथा ॥ ६१ ॥
वेधक ययोगेन चतु पीठं तु वायनु ा ।
आ फालये महामे ं वायवु े को ट भः ॥ ६२ ॥
पटु वयं समाकृ य वायःु फु र त स वरम ् ।
सोमसयू ाि नसबं धात ् जानीयादमतृ ाय वऐ् ॥ ६३

Transliteration
samahastayugaṃ bhūmau samaṃ pādayugaṃ tathā || 61 ||
vedhakatrayayogena catuṣpīṭhaṃ tu vāyunā |
āsphālayenmahāmeruṃ vāyuvaktre prakoṭibhiḥ || 62 ||
puṭadvayaṃ samākṛṣya vāyuḥ sphurati satvaram |
somasūryāgnisaṃbandhāt jānīyādamṛtāya vai || 63

Translation
(Having assumed the Padmasana posture), over
a level floor (in his monastery), (remaining motionless)
with his pair of hands and likewise his pair of legs
well-poised, (the Yogin should, by means of the Prapa
vital air along with its retinue, pierce through the three
knots of Brahman, Visnu and Rudra) and thus...

By means of the three-knot-piercing Yoga, having attained
the four Pitha-s, occurring amidst the six centres of
Energy, Muladhara and others), in the face of the

191

Susumna along with his accessories, (viz., the Prana vital
air, Kundahnl, the introspecting mind and fire) should
thereafter become completely absorbed in the meditation
of (the Turiya-caitanya seated in the Sahasrara
plexus known as) the Maha-meru, (in the attitude "I
am that Caitanya ").

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

Piercing the three knots on the path of Yoga

Śāstra Pramā a: Varahopanishad (Chapter V, verses 61-63)

Original Verse
समह तयगु ं भमू औ् समं पादयगु ं तथा ॥ ६१ ॥
वेधक ययोगेन चतु पीठं तु वायनु ा ।
आ फालये महामे ं वायवु े को ट भः ॥ ६२ ॥
पटु वयं समाकृ य वायःु फु र त स वरम ् ।
सोमसयू ाि नसबं धात ् जानीयादमतृ ाय वऐ् ॥ ६३

Transliteration
samahastayugaṃ bhūmau samaṃ pādayugaṃ tathā || 61 ||
vedhakatrayayogena catuṣpīṭhaṃ tu vāyunā |
āsphālayenmahāmeruṃ vāyuvaktre prakoṭibhiḥ || 62 ||
puṭadvayaṃ samākṛṣya vāyuḥ sphurati satvaram |
somasūryāgnisaṃbandhāt jānīyādamṛtāya vai || 63

Translation
(Having assumed the Padmasana posture), over
a level floor (in his monastery), (remaining motionless)
with his pair of hands and likewise his pair of legs
well-poised, (the Yogin should, by means of the Prapa
vital air along with its retinue, pierce through the three
knots of Brahman, Visnu and Rudra) and thus...

By means of the three-knot-piercing Yoga, having attained
the four Pitha-s, occurring amidst the six centres of
Energy, Muladhara and others), in the face of the
Susumna along with his accessories, (viz., the Prana vital
air, Kundahnl, the introspecting mind and fire) should

192

thereafter become completely absorbed in the meditation
of (the Turiya-caitanya seated in the Sahasrara
plexus known as) the Maha-meru, (in the attitude "I
am that Caitanya ").

On GURU

The Need of Guru in Yoga Practice

Śāstra Pramā a: Yoga-Sikhopanishad (79-80)

Original Verse

अधनु ा सं व या म योगा यास य ल णम ् ॥ ७९ ॥
म जयो य य स धः सेवयेत ् तं गु ं सदा ।
गु व सादेन कु यात ् ाणजयं बधु ः ॥ ८० ॥

Transliteration

adhunā saṃpravakṣyāmi yogābhyāsasya lakṣaṇam || 79 ||
marujjayo yasya siddhaḥ sevayet taṃ guruṃ sadā |
guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ || 80 ||

Translation

Now shall I explain the true nature of the practice of Yoga. (The seeker) should always serve
that Guru by whom has been successfully accomplished the conquest of breath. The wise
practitioner should achieve the conquest of the Prana (vital air), out of his Guru's gracious oral
(instructions).

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

On Yogic Powers and Yogic Dissolution

Wastage of the 5 elements and the effect on body decay

Śāstra Pramā a: Varahopanishad (Chapter V, verses 4-6)

Original Verse
त पृ वीम डले ीणे व लराया त दे हनाम ् ।

193

त वदापोगणापाये के शाः यःु पा डराः मात ् ॥ ४ ॥
तजे ः ये धु ा काि तन यते मा त ये ।
वेपथःु सभं वेि न यं नाभसे नऐ् व जीव त ॥ ५ ॥
इ थभं तू याि न यं जी वतं भतू धारणम ् ।

Transliteration
tatpṛthvīmaṇḍale kṣīṇe valirāyāti dehinām |
tadvadāpogaṇāpāye keśāḥ syuḥ pāṇḍarāḥ kramāt || 4 ||
tejaḥkṣaye kṣudhā kāntirnaśyate mārutakṣaye |
vepathuḥ saṃbhavennityaṃ nābhase naiva jīvati || 5 ||
itthaṃbhūtakṣayānnityaṃ jīvitaṃ bhūtadhāraṇam |

Translation
When the earth region (of the body) wastes away,
wrinkles begin to appear in men.

Likewise, with the wasting away of the watery region, hairs gradually turn grey.

With the wasting of the fiery element, hunger and grace of form begin to fade.

With the wasting of air, there will be bodily tremour daily.

With the wasting of the ethereal substance, there will
be cessation of life altogether.

In this manner, with the wasting of the elements (constituting the body, the body
wears away). Hence, with a view to keeping up life, the
sustenance of the elements should be attended to.

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

The Yogic after life: Infinite possibilities

Śāstra Pramā a: Yoga-Tattvopanishad (107-111)

Original Verse

य द वदेहमु टु म छा चेदु सजृ ेत ् वयम ् ॥ १०७ ॥
पर म ण ल येत न त यो ाि त र यते ।
अथ नो चेत ् समु टुं वशर रं यं य द ॥ १०८ ॥
सवलोके षु वहर न णमा दगणु ाि वतः ।

194

कदा चत ् वे छया देवो भू वा वग मह यते ॥ १०९ ॥
मनु यो वा प य ो वा वे छया प णा भवेत ् ।
सहं ो या ो गजो वा वः वे छया बहुता मयात ् ॥ ११० ॥
यथे टमेव वतत योगी य वा महे वरः ।
अ यासभेदतो भेदः फलं तु सममेव ह ॥ १११ ॥

Transliteration

yadi svadehamutsraṣṭumicchā cedutsṛjet svayam || 107 ||
parabrahmaṇi līyeta na tasyotkrāntiriṣyate |
atha no cet samutsraṣṭuṃ svaśarīraṃ priyaṃ yadi || 108 ||
sarvalokeṣu viharannaṇimādiguṇānvitaḥ |
kadācit svecchayā devo bhūtvā svarge mahīyate || 109 ||
manuṣyo vāpi yakṣo vā svecchayāpi kṣaṇādbhavet |
siṃho vyāghro gajo vāśvaḥ svecchayā bahutāmiyāt || 110 ||
yatheṣṭameva varteta yogī yadvā maheśvaraḥ |
abhyāsabhedato bhedaḥ phalaṃ tu samameva hi || 111 ||

Translation

Should there be desire (on the part of the accomplished Yogin) to give up his own body, he will
himself renounce (it) (He will) seek repose in the Para-Brahman, but does not desire its (his
body's) annihilation. Again, should there be no inclination on his part to give up his own body,
he will roam about the worlds with the psychic powers of attenuation and the like and whenever,
out of his own desire, he becomes a celestial being, he will be highly esteemed in the celestial
world and will turn himself into a man or a Yaksa (demi-god), out of his own choice, in a moment
or will attain, out of his own choice, the various states, such as of a lion, a tiger, an elephant, or
a horse, or else, according to his own choice, will attain the state of Mahes'vara. (In all these) is
difference arising out of the varying nature of the practice. The fruit is however the same:
(Kaivalya, aloneness, in the case of one who does not hanker after the intermediate psychic
powers and nothing but the transient powers is attained in the case of others).

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

The Ultimate flowering of Yogic Practice

Śāstra Pramā a: Yoga-Sikhopanishad (127-129)

Original Verse

रेचकं परू कं मु वा वायनु ा थीयते ि थरम ् ।

195

नानानादाः वत ते सं वे च म डलम ् ॥ १२७ ॥
न यि त िु पपासा याः सवदोषा तत तदा ।

व पे सि चदान दे ि थ तमा नो त के वलम ् ॥ १२८ ॥
क थतं तु तव ी या येतद यासल णम ् ।

Transliteration

recakaṃ pūrakaṃ muktvā vāyunā sthīyate sthiram |
nānānādāḥ pravartante saṃsraveccandramaṇḍalam || 127 ||
naśyanti kṣutpipāsādyāḥ sarvadoṣāstatastadā |
svarūpe saccidānande sthitimāpnoti kevalam || 128 ||
kathitaṃ tu tava prītyā hyetadabhyāsalakṣaṇam |

Translation

After givmg up the Recaka and the Puraka (expelling
and infilling of the vital air), one should take his firm
stand by (holding) the breath. Various kinds of sounds
are produced. The lunar region would stream, out
(nectar, on swallowing which there would arise the
awakening, " There is nothing apart from the Brahman
", as a result of which), thenceforward will perish
all ailments such as hunger and thirst. Then will (the
Yogin) have his main stay in the form of the Brahman
alone, which is Existence, Consciousness and Bliss.
This description of the practice (of Yoga) has been
verily related unto you out of affection.

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

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