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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-39

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दत्तात्रेय उवाच ।
ज्ञानपूर्वो वियोगो योऽज्ञानेन सह योगिनः ।
सा मुक्तिर्ब्रह्मणा चैक्यमनैक्यं प्राकृतैर्गुणैः ॥१॥
1. dattātreya uvāca .
jñānapūrvo viyogo yo'jñānena saha yoginaḥ .
sā muktirbrahmaṇā caikyamanaikyaṃ prākṛtairguṇaiḥ.
1. dattātreyaḥ uvāca jñānapūrvaḥ viyogaḥ yaḥ ajñānena saha
yoginaḥ sā muktiḥ brahmaṇā ca aikyam anaikyam prākṛtaiḥ guṇaiḥ
1. Dattatreya said: The separation from ignorance, which is preceded by knowledge, is liberation (mokṣa) for the practitioner of yoga (yogin). This is oneness with Brahman (brahman), and non-oneness with the qualities arising from nature (prakṛti).
योगे च शक्तिर्विदुषां येन श्रेयः परं भवेत् ।
मुक्तिर्योगात्तथा योगः सम्यग्ज्ञानान्महीपते ।
सङ्गदोषोद्भवं दुःखं ममत्वासक्तचेतसाम् ॥२॥
2. yoge ca śaktirviduṣāṃ yena śreyaḥ paraṃ bhavet .
muktiryogāttathā yogaḥ samyagjñānānmahīpate .
saṅgadoṣodbhavaṃ duḥkhaṃ mamatvāsaktacetasām.
2. yoge ca śaktiḥ viduṣām yena śreyaḥ
param bhavet muktiḥ yogāt tathā yogaḥ
samyak jñānāt mahīpate saṅgadoṣodbhavam
duḥkham mamatvāsaktacetasām
2. And in yoga (yoga) there is power (śakti) for the wise, through which supreme well-being can be achieved. Liberation (mokṣa) comes from yoga (yoga), and yoga (yoga), O king, comes from perfect knowledge. Sorrow arises from the flaw of attachment (saṅga) for those whose minds are entangled in possessiveness.
तस्मात्सङ्गं प्रयत्नेन मुमुक्षुः संत्यजेन्नरः ।
सङ्गाभावे ममेत्यस्याः ख्यातेर्हानिः प्रजायते ॥३॥
3. tasmātsaṅgaṃ prayatnena mumukṣuḥ saṃtyajennaraḥ .
saṅgābhāve mametyasyāḥ khyāterhāniḥ prajāyate.
3. tasmāt saṅgam prayatnena mumukṣuḥ saṃtyajet naraḥ
saṅga-abhāve mama iti asyāḥ khyāteḥ hāniḥ prajāyate
3. A person who desires liberation (mokṣa) should therefore diligently abandon attachment (saṅga). With the absence of attachment, the notion of "mine" is eradicated.
निर्ममत्वं सुखायैव वैराग्याद्दोषदर्शनम् ।
ज्ञानादेव च वैराग्यं ज्ञानं वैराग्यपूर्वकम् ॥४॥
4. nirmamatvaṃ sukhāyaiva vairāgyāddoṣadarśanam .
jñānādeva ca vairāgyaṃ jñānaṃ vairāgyapūrvakam.
4. nirmamatvam sukhāya eva vairāgyāt doṣa-darśanam
jñānāt eva ca vairāgyam jñānam vairāgya-pūrvakam
4. Non-possessiveness (nirmamatva) certainly leads to happiness; the perception of faults arises from dispassion (vairāgya). Dispassion (vairāgya) itself comes only from knowledge (jñāna), and true knowledge (jñāna) is preceded by dispassion (vairāgya).
तद्गृहं यत्र वसतिस्तद्भोज्यं येन जीवति ।
यन्मुक्तये तदेवोक्तं ज्ञानमज्ञानमन्यथा ॥५॥
5. tadgṛhaṃ yatra vasatistadbhojyaṃ yena jīvati .
yanmuktaye tadevoktaṃ jñānamajñānamanyathā.
5. tad gṛham yatra vasatiḥ tad bhojyam yena jīvati
yat muktaye tad eva uktam jñānam ajñānam anyathā
5. That is a true home where one resides, and that is proper food by which one sustains life. What leads to liberation (mokṣa) is declared to be true knowledge (jñāna); otherwise, it is ignorance.
उपभोगेन पुण्यानामपुण्यानां च पार्थिव ।
कर्त्तव्यमिति नित्यानामकामकरणात्तथा ॥६॥
6. upabhogena puṇyānāmapuṇyānāṃ ca pārthiva .
karttavyamiti nityānāmakāmakaraṇāttathā.
6. upabhogena puṇyānām apuṇyānām ca pārthiva
kartavyam iti nityānām akāma-karaṇāt tathā
6. O King (Pārthiva), [one attains liberation] through the experience of both merits (puṇya) and demerits (apuṇya), and similarly, through the performance of regular duties (nitya karma) without personal desire.
असञ्चयादपूर्वस्य क्षयात्पूर्वार्जितस्य च ।
कर्मणो बन्धमाप्नोति शरीरं च पुनः पुनः ॥७॥
7. asañcayādapūrvasya kṣayātpūrvārjitasya ca .
karmaṇo bandhamāpnoti śarīraṃ ca punaḥ punaḥ.
7. asañcayāt apūrvasya kṣayāt pūrvārjitasya ca
karmaṇaḥ bandham āpnoti śarīram ca punaḥ punaḥ
7. From the non-accumulation of new (karma) and from the cessation of previously acquired (karma), one obtains the bondage of action (karma) and a body again and again.
कर्मणा मोक्षमाप्नोति वैपरीत्येन तस्य तु ।
एतत्ते कथितं ज्ञानं योगं चेमं निबोध मे ॥८॥
8. karmaṇā mokṣamāpnoti vaiparītyena tasya tu .
etatte kathitaṃ jñānaṃ yogaṃ cemaṃ nibodha me.
8. karmaṇā mokṣam āpnoti vaiparītyena tasya tu etat
te kathitam jñānam yogam ca imam nibodha me
8. Through action (karma), one attains final liberation (mokṣa); but by its opposite, indeed, (one attains the contrary result). This knowledge (jñāna) has been explained to you; now understand this (yoga) from me.
प्रागेवात्मात्मना जेयो योगिनां स हि दुर्जयः ।
कुर्वीत तज्जये यत्नं तस्योपायं शृणुष्व मे ॥९॥
9. prāgevātmātmanā jeyo yogināṃ sa hi durjayaḥ .
kurvīta tajjaye yatnaṃ tasyopāyaṃ śṛṇuṣva me.
9. prāg eva ātmā ātmanā jeyaḥ yoginām saḥ hi durjayaḥ
kurvīta tad-jaye yatnam tasya upāyam śṛṇuṣva me
9. First and foremost, the self (ātman) should indeed be conquered by the (higher) self (ātman). For practitioners of yoga (yoga), that (lower) self (ātman) is truly difficult to conquer. One should make an effort for its conquest; now, listen from me to the means for achieving it.
प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् ।
प्रत्याहारेण विषयान्ध्यानेनानीश्वरान्गुणान् ॥१०॥
10. prāṇāyāmairdaheddoṣāndhāraṇābhiśca kilbiṣam .
pratyāhāreṇa viṣayāndhyānenānīśvarānguṇān.
10. prāṇāyāmaiḥ dahet doṣān dhāraṇābhiḥ ca kilbiṣam
pratyāhāreṇa viṣayān dhyānena anīśvarān guṇān
10. One should burn away impurities (doṣa) with breath control (prāṇāyāma), and sin with concentration (dhāraṇā). With sense withdrawal (pratyāhāra), (one should burn away) sense objects, and with meditation (dhyāna), the uncontrolled qualities (guṇa).
यथा पर्वतधातूनां ध्मातानां दह्यते मलम् ।
तथेन्द्रियकृता दोषा दह्यन्ते प्राणनिग्रहात् ॥११॥
11. yathā parvatadhātūnāṃ dhmātānāṃ dahyate malam .
tathendriyakṛtā doṣā dahyante prāṇanigrahāt.
11. yathā parvatadhātūnām dhmātānām dahyate malam
tathā indriyakṛtāḥ doṣāḥ dahyante prāṇanigrahāt
11. Just as the dross of mountain ores is burnt away when smelted, similarly, faults created by the senses are eliminated through the restraint of vital breath (prāṇa).
प्रथमं साधनं कुर्यात्प्राणायामस्य योगवित् ।
प्राणापाननिरोधस्तु प्राणायाम उदाहृतः ॥१२॥
12. prathamaṃ sādhanaṃ kuryātprāṇāyāmasya yogavit .
prāṇāpānanirodhastu prāṇāyāma udāhṛtaḥ.
12. prathamam sādhanam kuryāt prāṇāyāmasya yogavit
prāṇāpānanīrodhaḥ tu prāṇāyāmaḥ udāhṛtaḥ
12. A practitioner of yoga (yogavit) should first undertake the practice (sādhanam) of breath control (prāṇāyāma). Indeed, the restraint of the vital breaths prāṇa and apāna is declared to be prāṇāyāma.
लघुमध्योत्तरीयाख्यः प्राणायामस्त्रिधोदितः ।
तस्य प्रमाणं वक्ष्यामि तदलर्क शृणुष्व मे ॥१३॥
13. laghumadhyottarīyākhyaḥ prāṇāyāmastridhoditaḥ .
tasya pramāṇaṃ vakṣyāmi tadalarka śṛṇuṣva me.
13. laghumadhyottarīyākhyaḥ prāṇāyāmaḥ tridhā uditaḥ
tasya pramāṇam vakṣyāmi tat alarka śṛṇuṣva me
13. Prāṇāyāma is declared to be of three types: Laghu (short), Madhya (medium), and Uttariya (superior). I will now explain its precise duration; O Alarka, listen to me.
लघुर्द्वादशमात्रस्तु द्विगुणः स तु मध्यमः ।
त्रिगुणाभिस्तु मात्राभिरुत्तमः परिकीर्त्तितः ॥१४॥
14. laghurdvādaśamātrastu dviguṇaḥ sa tu madhyamaḥ .
triguṇābhistu mātrābhiruttamaḥ parikīrttitaḥ.
14. laghuḥ dvādaśamātraḥ tu dviguṇaḥ saḥ tu madhyamaḥ
triguṇābhiḥ tu mātrābhiḥ uttamaḥ parikīrtitaḥ
14. The Laghu (short) type of prāṇāyāma is of twelve mātrās. The Madhya (medium) type is indeed double that. And the Uttama (superior) type is declared to be with three times the number of mātrās.
निमेषोन्मेषणे मात्रा कालो लघ्वक्षरस्तथा ।
प्राणायामस्य संख्यार्थं स्मृतो द्वादशमात्रिकः ॥१५॥
15. nimeṣonmeṣaṇe mātrā kālo laghvakṣarastathā .
prāṇāyāmasya saṃkhyārthaṃ smṛto dvādaśamātrikaḥ.
15. nimeṣonmeṣaṇe mātrā kālaḥ laghvakṣaraḥ tathā
prāṇāyāmasya saṃkhyārtham smṛtaḥ dvādaśamātrikaḥ
15. A blink (the closing and opening of the eyes) is considered a "mātrā" (unit of time), as is the time taken to pronounce a short syllable. For the purpose of counting the duration of "prāṇāyāma" (yoga), a measure consisting of twelve "mātrās" is traditionally stated.
प्रथमेन जयेत्स्वेदं मध्यमेन च वेपथुम् ।
विषादं हि तृतीयेन जयेद्दोषाननुक्रमात् ॥१६॥
16. prathamena jayetsvedaṃ madhyamena ca vepathum .
viṣādaṃ hi tṛtīyena jayeddoṣānanukramāt.
16. prathameṇa jayet svedam madhyamena ca vepathum
viṣādam hi tṛtīyena jayet doṣān anukramāt
16. One should conquer perspiration with the first (stage of "prāṇāyāma" (yoga)), and trembling with the second. Indeed, one should conquer despondency with the third, thus overcoming these faults in succession.
मृदुत्वं सेव्यमानास्तु सिंहशार्दूलकुञ्जराः ।
यथा यान्ति तथा प्राणो वश्यो भवति योगिनः ॥१७॥
17. mṛdutvaṃ sevyamānāstu siṃhaśārdūlakuñjarāḥ .
yathā yānti tathā prāṇo vaśyo bhavati yoginaḥ.
17. mṛdutvam sevyamānāḥ tu siṃhaśārdūlakuñjarāḥ
yathā yānti tathā prāṇaḥ vaśyaḥ bhavati yoginaḥ
17. Just as lions, tigers, and elephants become gentle when they are tamed and cared for, so too does the life-force (prāṇa) become obedient to the practitioner (yogin) (yoga).
वश्यं मत्तं यथेच्छातो नागं नयति हस्तिपः ।
तथैव योगी छन्देन प्राणं नयति साधितम् ॥१८॥
18. vaśyaṃ mattaṃ yathecchāto nāgaṃ nayati hastipaḥ .
tathaiva yogī chandena prāṇaṃ nayati sādhitam.
18. vaśyam mattam yathā icchātaḥ nāgam nayati hastipaḥ
tathā eva yogī chandena prāṇam nayati sādhitam
18. Just as an elephant-driver leads an obedient, yet previously wild, elephant as he pleases, similarly, the practitioner (yogin) (yoga) leads the subdued life-force (prāṇa) by their will.
यथा हि साधितः सिंहो मृगान्हन्ति न मानवान् ।
तद्वन्निषिद्धपवनः किल्बिषं न नृणां तनुम् ॥१९॥
19. yathā hi sādhitaḥ siṃho mṛgānhanti na mānavān .
tadvanniṣiddhapavanaḥ kilbiṣaṃ na nṛṇāṃ tanum.
19. yathā hi sādhitaḥ siṃhaḥ mṛgān hanti na mānavān
tadvan niṣiddhapavanaḥ kilbiṣam na nṛṇām tanum
19. Just as a trained lion kills deer but not humans, similarly, controlled breath destroys impurities (kilbiṣa) but not the bodies of people.
तस्माद्युक्तः सदा योगी प्राणायामपरो भवेत् ।
श्रूयतां मुक्तिफलदं तस्यावस्थाचतुष्टयम् ॥२०॥
20. tasmādyuktaḥ sadā yogī prāṇāyāmaparo bhavet .
śrūyatāṃ muktiphaladaṃ tasyāvasthācatuṣṭayam.
20. tasmāt yuktaḥ sadā yogī prāṇāyāmaparaḥ bhavet
śrūyatām muktiphaladam tasya avasthācatuṣṭayam
20. Therefore, a diligent practitioner (yogī) should always be dedicated to the practice of breath control (prāṇāyāma). Now listen to its four stages which bestow the fruit of final liberation (mokṣa).
ध्वस्तिः प्राप्तिस्तथा संवित्प्रसादश्च महीपते ।
स्वरूपं शृणु चैतेषां कथ्यमानमनुक्रमात् ॥२१॥
21. dhvastiḥ prāptistathā saṃvitprasādaśca mahīpate .
svarūpaṃ śṛṇu caiteṣāṃ kathyamānamanukramāt.
21. dhvastiḥ prāptiḥ tathā saṃvit prasādaḥ ca mahīpate
svarūpam śṛṇu ca eteṣām kathyamanam anukramāt
21. O king (mahīpati), these are destruction (dhvasti), attainment (prāpti), realization (saṃvit), and grace (prasāda). Now, listen to the nature of these, as they are explained in sequential order.
कर्मणामिष्टदुष्टानां जायते फलसंक्षयः ।
चेतसोऽपकषायत्वं यत्र सा ध्वस्तिरुच्यते ॥२२॥
22. karmaṇāmiṣṭaduṣṭānāṃ jāyate phalasaṃkṣayaḥ .
cetaso'pakaṣāyatvaṃ yatra sā dhvastirucyate.
22. karmaṇām iṣṭaduṣṭānām jāyate phalasaṃkṣayaḥ
cetasaḥ apakaṣāyatvam yatra sā dhvastiḥ ucyate
22. The complete destruction of the fruits of both desired and undesirable actions (karma) occurs, and the mind (cetas) becomes free from impurities. This state is called destruction (dhvasti).
ऐहिकामुष्मिकान्कामांल्लोभमोहात्मकात्स्वयम् ।
निरुध्यास्ते सदा योगी प्राप्तिः सा सार्वकालिकी ॥२३॥
23. aihikāmuṣmikānkāmāṃllobhamohātmakātsvayam .
nirudhyāste sadā yogī prāptiḥ sā sārvakālikī.
23. aihikāmuṣmikān kāmān lobhamohātmakāt svayam
nirudhya āste sadā yogī prāptiḥ sā sarvakālikī
23. When a practitioner of yoga (yogī) always restrains the desires of this world and the next, which arise from greed and delusion, that attainment is considered timeless.
अतीतानागतानर्थान्विप्रकृष्टतिरोहितान् ।
विजानातीन्दुसूर्यर्क्षग्रहाणां ज्ञानसम्पदा ॥२४॥
24. atītānāgatānarthānviprakṛṣṭatirohitān .
vijānātīndusūryarkṣagrahāṇāṃ jñānasampadā.
24. atītānāgatān arthān viprakṛṣṭatirohitān
vijānāti indusūryarkṣagrahāṇām jñānasampadā
24. Such a person comprehends past and future matters, as well as things that are distant or concealed, by means of the profound knowledge (jñāna) derived from the moon, sun, stars, and planets.
तुल्यप्रभावस्तु यदा योगी प्राप्नोति संविदम् ।
तदा संविदिति ख्याता प्राणायामस्य सा स्थितिः ॥२५॥
25. tulyaprabhāvastu yadā yogī prāpnoti saṃvidam .
tadā saṃviditi khyātā prāṇāyāmasya sā sthitiḥ.
25. tulyaprabhāvaḥ tu yadā yogī prāpnoti saṃvidam
tadā saṃvit iti khyātā prāṇāyāmasya sā sthitiḥ
25. When a practitioner of yoga (yogī) achieves an understanding (saṃvid) that possesses equal power, then that state of breath control (prāṇāyāma) is renowned as pure awareness (saṃvid).
यान्ति प्रसादं येनास्य मनः पञ्च च वायवः ।
इन्द्रियाणीन्द्रियार्थाश्च स प्रसाद इति स्मृतः ॥२६॥
26. yānti prasādaṃ yenāsya manaḥ pañca ca vāyavaḥ .
indriyāṇīndriyārthāśca sa prasāda iti smṛtaḥ.
26. yānti prasādam yena asya manaḥ pañca ca vāyavaḥ
indriyāṇi indriyārthāḥ ca saḥ prasādaḥ iti smṛtaḥ
26. That by which his mind, the five vital airs (vāyavaḥ), his senses, and the objects of the senses attain a state of clarity (prasāda) is known as "prasāda".
शृणुष्व च महीपाल प्राणायामस्य लक्षणम् ।
युञ्जतश्च सदा योगं यादृग्विहितमासनम् ॥२७॥
27. śṛṇuṣva ca mahīpāla prāṇāyāmasya lakṣaṇam .
yuñjataśca sadā yogaṃ yādṛgvihitamāsanam.
27. śṛṇuṣva ca mahīpāla prāṇāyāmasya lakṣaṇam
yuñjatas ca sadā yogam yādṛk vihitam āsanam
27. O ruler, listen to the characteristics of prāṇāyāma (breathing exercises) and the kind of posture (āsana) prescribed for one who always practices yoga (discipline).
पद्ममर्धासनञ्चापि तथा स्वस्तिकमासनम् ।
आस्थाय योगं युञ्जीत कृत्वा च प्रणवं हृदि ॥२८॥
28. padmamardhāsanañcāpi tathā svastikamāsanam .
āsthāya yogaṃ yuñjīta kṛtvā ca praṇavaṃ hṛdi.
28. padmam ardha āsanam ca api tathā svastikam āsanam
āsthāya yogam yuñjīta kṛtvā ca praṇavam hṛdi
28. Having adopted the lotus (padma), half-lotus (ardha), or similarly the svastika posture (āsana), one should practice yoga (discipline), placing the syllable Om (praṇava) in the heart.
समः समासनो भूत्वा संहृत्य चरणावुभौ ।
संवृतास्यस्तथैवोरू सम्यग्विष्टभ्य चाग्रतः ॥२९॥
29. samaḥ samāsano bhūtvā saṃhṛtya caraṇāvubhau .
saṃvṛtāsyastathaivorū samyagviṣṭabhya cāgrataḥ.
29. samaḥ samāsanaḥ bhūtvā saṃhṛtya caraṇau ubhau
saṃvṛtāsyaḥ tathā eva ūru samyak viṣṭabhya ca agrataḥ
29. Becoming steady and maintaining a balanced posture, drawing both feet together, keeping the mouth closed, and similarly, properly supporting both thighs in front.
पार्ष्णिभ्यां लिङ्गवृषणावस्पृशन् प्रयतः स्थितः ।
किञ्चिदुन्नामितशिरा दन्तैर्दन्तान्न संस्पृशेत् ॥३०॥
30. pārṣṇibhyāṃ liṅgavṛṣaṇāvaspṛśan prayataḥ sthitaḥ .
kiñcidunnāmitaśirā dantairdantānna saṃspṛśet.
30. pārṣṇibhyām liṅgavṛṣaṇau aspṛśan prayataḥ sthitaḥ
kiñcit unnāmitaśirāḥ dantaiḥ dantān na saṃspṛśet
30. Remaining disciplined and not allowing the heels to touch the genitals (liṅgavṛṣaṇa), with the head slightly raised, one should not press the teeth together.
सम्पश्यन् नासिकाग्रं स्वं दिशश्चानवलोकयन् ।
रजसा तमसो वृत्तिं सत्त्वेन रजसस्तथा ॥३१॥
31. sampaśyan nāsikāgraṃ svaṃ diśaścānavalokayan .
rajasā tamaso vṛttiṃ sattvena rajasastathā.
31. sampśyan nāsikāgram svam diśaḥ ca anavalokayan
rajasā tamasaḥ vṛttim sattvena rajasaḥ tathā
31. One should look steadily at one's own nose-tip and not gaze in any direction. The activity of darkness (tamas) should be overcome by passion (rajas), and similarly, passion (rajas) by purity (sattva).
सञ्छाद्य निर्मले सत्त्वे स्थितो युञ्जीत योगवित् ।
इन्द्रियाणीन्द्रियार्थेभ्यः प्राणादीन्मन एव च ॥३२॥
32. sañchādya nirmale sattve sthito yuñjīta yogavit .
indriyāṇīndriyārthebhyaḥ prāṇādīnmana eva ca.
32. sañchādya nirmale sattve sthitaḥ yuñjīta yogavit
indriyāṇi indriyārthebhyaḥ prāṇādīn manaḥ eva ca
32. A knower of yoga (yoga), having subdued [the guṇas as described in the previous verse] and abiding in pure purity (sattva), should practice (yoga). He should withdraw the senses (indriyāṇi) from their objects, and likewise the vital breaths (prāṇa) and the mind.
निगृह्य समवायेन प्रत्याहारमुपक्रमेत् ।
यस्तु प्रत्याहरेत्कामान सर्वाङ्गानीव कच्छपः ॥३३॥
33. nigṛhya samavāyena pratyāhāramupakramet .
yastu pratyāharetkāmāna sarvāṅgānīva kacchapaḥ.
33. nigṛhya samavāyena pratyāhāram upakramet yaḥ
tu pratyāharet kāmān sarvāṅgāni iva kacchapaḥ
33. Having completely restrained [the senses, vital breaths, and mind], one should begin the practice of sensory withdrawal (pratyāhāra). Indeed, he who withdraws desires (kāma) just as a tortoise withdraws all its limbs...
सदात्मरतिरेकस्थः वश्यत्यात्मानमात्मनि ।
स बाह्याभ्यन्तरं शौचं निष्पाद्याकण्ठनाभितः ॥३४॥
34. sadātmaratirekasthaḥ vaśyatyātmānamātmani .
sa bāhyābhyantaraṃ śaucaṃ niṣpādyākaṇṭhanābhitaḥ.
34. sadā ātmaratiḥ ekasthaḥ vaśyati ātmānam ātmani saḥ
bāhyābhyantaram śaucam niṣpādya ākaṇṭhanābhitaḥ
34. Such a person, always delighting in the self (ātman) and remaining steadfast, controls his individual self (ātman) through the supreme Self (ātman). He, having achieved both external and internal purity (śauca) from the throat to the navel...
पूरयित्वा बुधो देहं प्रत्याहारमुपक्रमेत् ।
प्राणायामा दश द्वौ च धारणा साभिधीयते ॥३५॥
35. pūrayitvā budho dehaṃ pratyāhāramupakramet .
prāṇāyāmā daśa dvau ca dhāraṇā sābhidhīyate.
35. pūrayitvā budhaḥ deham pratyāhāram upakramet
prāṇāyāmāḥ daśa dvau ca dhāraṇā sā abhidhīyate
35. A wise person, after filling the body (with vital breath), should begin the withdrawal of the senses (pratyāhāra). Twelve (ten and two) breath retentions (prāṇāyāmāḥ) are called concentration (dhāraṇā).
द्वे धारणे स्मृते योगे योगिभिस्तत्त्वदृष्टिभिः ।
तथा वै योगयुक्तस्य योगिनो नियतात्मनः ॥३६॥
36. dve dhāraṇe smṛte yoge yogibhistattvadṛṣṭibhiḥ .
tathā vai yogayuktasya yogino niyatātmanaḥ.
36. dve dhāraṇe smṛte yoge yogibhiḥ tattvadṛṣṭibhiḥ
tathā vai yogayuktasya yoginaḥ niyatātmanaḥ
36. Two kinds of concentration (dhāraṇā) are remembered in (yoga) by yogis (yogibhiḥ) who possess insight into reality (tattvadṛṣṭibhiḥ). Likewise, for a yogi (yoginaḥ) disciplined in (yoga) (yogayuktasya) and having a restrained self (ātman) (niyatātmanaḥ)...
सर्वे दोषाः प्रणश्यन्ति स्वस्थश्चैवोपजायते ।
वीक्षते च परं ब्रह्म प्राकृतांश्च गुणान् पृथक् ॥३७॥
37. sarve doṣāḥ praṇaśyanti svasthaścaivopajāyate .
vīkṣate ca paraṃ brahma prākṛtāṃśca guṇān pṛthak.
37. sarve doṣāḥ praṇaśyanti svasthaḥ ca eva upajāyate
vīkṣate ca param brahma prākṛtān ca guṇān pṛthak
37. ...all faults (doṣāḥ) are destroyed, and he indeed becomes established in his own true self (svasthaḥ). He perceives the supreme reality (brahman) and the natural qualities (guṇāḥ) of primal matter (prakṛti) distinctly.
व्योमादिपरमाणूंश्च तथात्मानमकल्मषम् ।
इत्थं योगी यताहारः प्राणायामपरायणः ॥३८॥
38. vyomādiparamāṇūṃśca tathātmānamakalmaṣam .
itthaṃ yogī yatāhāraḥ prāṇāyāmaparāyaṇaḥ.
38. vyomādiparamāṇūn ca tathā ātmānam akalmaṣam
ittham yogī yatāhāraḥ prāṇāyāmaparāyaṇaḥ
38. ...[he also perceives] the atoms (paramāṇūn) beginning with space (vyoman), and likewise, the stainless self (ātman). Such is a yogi (yogī) who has controlled his diet (yatāhāraḥ) and is devoted to breath control (prāṇāyāma) (prāṇāyāmaparāyaṇaḥ).
जितां जितां शनैर्भूमिमारोहेत यथा गृहम् ।
दोषान् व्याधींस्तथा मोहमाक्रान्ता भूरनिर्जिता ॥३९॥
39. jitāṃ jitāṃ śanairbhūmimāroheta yathā gṛham .
doṣān vyādhīṃstathā mohamākrāntā bhūranirjitā.
39. jitām jitām śanaiḥ bhūmim āroheta yathā gṛham |
doṣān vyādhīn tathā moham ākrāntā bhūḥ anirjitā
39. One should ascend each conquered territory (bhūmi) slowly, just as one would a house. For, an unconquered territory, when attempted to be seized, breeds defects (doṣa), diseases (vyādhi), and delusion (moha).
विवर्धयति नारोहेत्तस्माद् भूमिमनिर्जिताम् ।
प्राणानामुपसंरोधात् प्राणायाम इति स्मृतः ॥४०॥
40. vivardhayati nārohettasmād bhūmimanirjitām .
prāṇānāmupasaṃrodhāt prāṇāyāma iti smṛtaḥ.
40. vivardhayati na āroheta tasmāt bhūmim anirjitām
| prāṇānām upasaṃrodhāt prāṇāyāmaḥ iti smṛtaḥ
40. It (an unconquered territory) increases (problems); therefore, one should not ascend an unconquered territory (bhūmi). The restraint of the vital breaths (prāṇa) is known as prāṇāyāma.
धारणेत्युच्यते चेयं धार्यते यन्मनो यथा ।
शब्दादिभ्यः प्रवृत्तानि यदक्षाणि यतात्मभिः ॥४१॥
41. dhāraṇetyucyate ceyaṃ dhāryate yanmano yathā .
śabdādibhyaḥ pravṛttāni yadakṣāṇi yatātmabhiḥ.
41. dhāraṇā iti ucyate ca iyam dhāryate yat manaḥ yathā
| śabdādibhyaḥ pravṛttāni yat akṣāṇi yatātmabhiḥ
41. And this (practice) is called dhāraṇā, by which means the mind (manas) is fixed. When the senses (akṣa), naturally inclined towards sounds and other (sense objects), are withdrawn by those who have controlled their self (ātman)...
प्रत्याह्रियन्ते योगेन प्रत्याहारस्ततः स्मृतः ।
उपायश्चात्र कथितो योगिभिः परमर्षिभिः ॥४२॥
42. pratyāhriyante yogena pratyāhārastataḥ smṛtaḥ .
upāyaścātra kathito yogibhiḥ paramarṣibhiḥ.
42. pratyāhriyante yogena pratyāhāraḥ tataḥ smṛtaḥ
| upāyaḥ ca atra kathitaḥ yogibhiḥ paramarṣibhiḥ
42. ...are withdrawn by means of yoga (yoga), then that is known as pratyāhāra. Furthermore, a method (upāya) has been described here by yogis (yogin) and supreme sages (paramarṣin).
येन व्याध्यादयो दोषा न जायन्ते हि योगिनः ।
यथा तोयार्थिनस्तोयं यन्त्रनालादिभिः शनैः ॥४३॥
43. yena vyādhyādayo doṣā na jāyante hi yoginaḥ .
yathā toyārthinastoyaṃ yantranālādibhiḥ śanaiḥ.
43. yena vyādhyādayaḥ doṣāḥ na jāyante hi yoginaḥ
yathā toyārthinaḥ toyam yantranālādibhiḥ śanaiḥ
43. Indeed, by which method diseases and other imperfections do not arise for the practitioner of yoga (yogin). Just as a person desiring water slowly draws it using devices, pipes, and similar means,
आपिबेयुस्तथा वायुं पिबेद्योगी जितश्रमः ।
प्राङ्नाभ्यां हृदये चात्र तृतीये च तथोरसि ॥४४॥
44. āpibeyustathā vāyuṃ pibedyogī jitaśramaḥ .
prāṅnābhyāṃ hṛdaye cātra tṛtīye ca tathorasi.
44. āpibeyuḥ tathā vāyum pibet yogī jitaśramaḥ prāk
nābhyām hṛdaye ca atra tṛtīye ca tathā urasi
44. Similarly, the practitioner of yoga (yogin) who has overcome fatigue should slowly draw in the vital air (vāyu). [He should hold it] first at the navel, then in the heart, and likewise, thirdly, in the chest.
कण्ठे मुखे नासिकाग्रे नेत्रभ्रूमध्यमूर्धसु ।
किञ्च तस्मात्परस्मिंश्च धारणा परमा स्मृता ॥४५॥
45. kaṇṭhe mukhe nāsikāgre netrabhrūmadhyamūrdhasu .
kiñca tasmātparasmiṃśca dhāraṇā paramā smṛtā.
45. kaṇṭhe mukhe nāsikāgre netrabhrūmadhyamūrdhasu
kim ca tasmāt parasmin ca dhāraṇā paramā smṛtā
45. [The breath should be held] in the throat, in the mouth, at the tip of the nose, in the eyes, in the center between the eyebrows, and at the crown of the head. Furthermore, the supreme concentration (dhāraṇā) is considered to be in that which is beyond these [locations].
दशैता धारणा प्राप्य प्राप्रोत्यक्षरसाम्यताम् ।
नाध्मातः क्षुधितः श्रान्तो न च व्याकुलचेतनः ॥४६॥
46. daśaitā dhāraṇā prāpya prāprotyakṣarasāmyatām .
nādhmātaḥ kṣudhitaḥ śrānto na ca vyākulacetanaḥ.
46. daśa etāḥ dhāraṇāḥ prāpya prāproti akṣarasāmyatām
na adhmātaḥ kṣudhitaḥ śrāntaḥ na ca vyākulacetanaḥ
46. Having mastered these ten concentrations (dhāraṇā), one attains a state of oneness with the imperishable (akṣara). [This practice should not be undertaken when one is] bloated, hungry, tired, or has an agitated mind.
युञ्जीत योगं राजेन्द्र योगी सिद्ध्यर्थमादृतः ।
नातिशीते न चोष्णे वै न द्वन्द्वे नानिलात्मके ॥४७॥
47. yuñjīta yogaṃ rājendra yogī siddhyarthamādṛtaḥ .
nātiśīte na coṣṇe vai na dvandve nānilātmake.
47. yuñjīta yogaṃ rājendra yogī siddhyartham ādṛtaḥ |
na atiśīte na ca uṣṇe vai na dvandve na anilātmake
47. O king, a diligent practitioner of yoga (yoga), seeking accomplishment, should practice yoga (yoga) neither in excessively cold nor in hot places, nor in locations subject to extremes, nor in windy environments.
कालेष्वेतेषु युञ्जीत न योगं ध्यानतत्परः ।
सशब्दाग्निजालभ्यासे जीर्णगोष्ठे चतुष्पथे ॥४८॥
48. kāleṣveteṣu yuñjīta na yogaṃ dhyānatatparaḥ .
saśabdāgnijālabhyāse jīrṇagoṣṭhe catuṣpathe.
48. kāleṣu eteṣu yuñjīta na yogaṃ dhyānatatparaḥ
| saśabdāgnijālabhyāse jīrṇagoṣṭhe catuṣpathe
48. A practitioner intent on meditation (dhyāna) should not practice yoga (yoga) in such places as those near loud noises, open fires, or strong currents, nor in a dilapidated cowshed, nor at a crossroads.
शुष्कपर्णचये नद्यां श्मशाने ससरीसृपे ।
सभये कूपतीरे वा चैत्यवल्मीकसञ्चये ॥४९॥
49. śuṣkaparṇacaye nadyāṃ śmaśāne sasarīsṛpe .
sabhaye kūpatīre vā caityavalmīkasañcaye.
49. śuṣkaparṇacaye nadyāṃ śmaśāne sasarīsṛpe
| sabhaye kūpatīre vā caityavalmīkasañcaye
49. nor on a pile of dry leaves, nor by a river, nor in a cremation ground infested with reptiles, nor in a frightful place, nor on the bank of a well, nor near a collection of sacred trees or ant-hills.
देशेष्वेतेषु तत्त्वज्ञो योगाभ्यासं विवर्जयेत् ।
सत्त्वस्यानुपपत्तौ च देशकालं विवर्जयेत् ॥५०॥
50. deśeṣveteṣu tattvajño yogābhyāsaṃ vivarjayet .
sattvasyānupapattau ca deśakālaṃ vivarjayet.
50. deśeṣu eteṣu tattvajñaḥ yogābhyāsaṃ vivarjayet
| sattvasya anupapattau ca deśakālaṃ vivarjayet
50. A knower of reality should avoid the practice of yoga (yoga) in these places. Furthermore, if the mind (sattva) is unsuitable, one should avoid both the particular place and time.
नासतो दर्शनं योगे तस्मात्तत्परिवर्जयेत् ।
देशानेताननादृत्य मूढत्वाद्यो युनक्ति वै ॥५१॥
51. nāsato darśanaṃ yoge tasmāttatparivarjayet .
deśānetānanādṛtya mūḍhatvādyo yunakti vai.
51. na asataḥ darśanaṃ yoge tasmāt tat parivarjayet
deśān etān anādṛtya mūḍhatvāt yaḥ yunakti vai
51. There is no perception of the non-existent (asat) in yoga (yoga); therefore, one should completely avoid that. Indeed, whoever practices (yoga) out of foolishness, disregarding these proper conditions (deśa).
विघ्राय तस्य वै दोषा जायन्ते तन्निबोध मे ।
बाधिर्यं जडता लोपः स्मृतेर्मूकत्वमन्धता ॥५२॥
52. vighrāya tasya vai doṣā jāyante tannibodha me .
bādhiryaṃ jaḍatā lopaḥ smṛtermūkatvamandhatā.
52. vighrāya tasya vai doṣāḥ jāyante tat nibodha me
bādhiryaṃ jaḍatā lopaḥ smṛteḥ mūkatvam andhatā
52. Understand from me the defects that indeed arise for him (who practices improperly). These include deafness, dullness, loss of memory (smṛti), muteness, and blindness.
ज्वरश्च जायते सद्यस्तत्तदज्ञानयोगिनः ।
प्रमादाद्योगिनो दोषा यद्येते स्युश्चिकित्सितम् ॥५३॥
53. jvaraśca jāyate sadyastattadajñānayoginaḥ .
pramādādyogino doṣā yadyete syuścikitsitam.
53. jvaraḥ ca jāyate sadyaḥ tat tat ajñāna-yoginaḥ
pramādāt yoginaḥ doṣāḥ yadi ete syuḥ cikitsitam
53. And fever also quickly arises for such an ignorant practitioner of yoga (yoga). If these defects arise for a yogi (yogin) due to carelessness, there is a remedy.
तेषां नाशाय कर्तव्यं योगिनां तन्निबोध मे ।
स्त्रिग्धां यवागूमत्युष्णां भुक्त्वा तत्रैव धारयेत् ॥५४॥
54. teṣāṃ nāśāya kartavyaṃ yogināṃ tannibodha me .
strigdhāṃ yavāgūmatyuṣṇāṃ bhuktvā tatraiva dhārayet.
54. teṣāṃ nāśāya kartavyaṃ yogināṃ tat nibodha me
snigdhāṃ yavāgūm atyuṣṇāṃ bhuktvā tatra eva dhārayet
54. Understand from me what should be done by yogis (yogin) for the eradication of those (defects). Having eaten thick, very hot gruel, one should retain it right there (in the stomach).
वात-गुल्मप्रशान्त्यर्थमुदावर्ते तथोदरे ।
यवागूं वापि पवनं वायुग्रन्थिं प्रतिक्षिपेत् ॥५५॥
55. vāta-gulmapraśāntyarthamudāvarte tathodare .
yavāgūṃ vāpi pavanaṃ vāyugranthiṃ pratikṣipet.
55. vātagulmapraśāntyartham udāvarte tathā udare
yavāgūm vā api pavanaṃ vāyugranthim pratikṣipet
55. For the pacification of an abdominal tumor (vāta-gulma) caused by vāta, as well as in cases of udāvarta (upward movement of vāta) and other abdominal disorders, one should apply gruel. Alternatively, one should counteract excessive wind (pavana) and vāyu-knots (vāyugranthi).
तद्वत्कम्पे महाशैलं स्थिरं मनसि धारयेत् ।
विघाते वचसो वाचं बाधिर्ये श्रवणेन्द्रियम् ॥५६॥
56. tadvatkampe mahāśailaṃ sthiraṃ manasi dhārayet .
vighāte vacaso vācaṃ bādhirye śravaṇendriyam.
56. tadvat kampe mahāśailam sthiram manasi dhārayet
vighāte vacasaḥ vācam bādhirye śravaṇendriyam
56. Similarly, during tremors, one should fix a great, stable mountain in the mind. In cases of speech impediment, one should focus on speech (vāc), and in deafness, on the organ of hearing (śravaṇendriya).
यथैवाम्रफलं ध्यायेत् तृष्णार्तो रसनेन्द्रिये ।
यस्मिन् यस्मिन् रुजा देहे तस्मिंस्तदुपकारिणीम् ॥५७॥
57. yathaivāmraphalaṃ dhyāyet tṛṣṇārto rasanendriye .
yasmin yasmin rujā dehe tasmiṃstadupakāriṇīm.
57. yathā eva āmraphalam dhyāyet tṛṣṇā ārtaḥ rasanendriye
yasmin yasmin rujā dehe tasmin tat upakāriṇīm
57. Just as a person afflicted by thirst should meditate upon a mango fruit in the organ of taste (rasanendriya), similarly, wherever there is pain (rujā) in the body, one should focus on that which is beneficial to that specific part.
धारयेद्धारणामुष्णे शीतां शीते च दाहिनीम् ।
कीलं शिरसि संस्थाप्य काष्ठं काष्ठेन ताडयेत् ॥५८॥
58. dhārayeddhāraṇāmuṣṇe śītāṃ śīte ca dāhinīm .
kīlaṃ śirasi saṃsthāpya kāṣṭhaṃ kāṣṭhena tāḍayet.
58. dhārayet dhāraṇām uṣṇe śītām śīte ca dāhinīm
kīlam śirasi saṃsthāpya kāṣṭham kāṣṭhena tāḍayet
58. One should practice a cooling concentration (dhāraṇā) when experiencing heat, and a warming one when experiencing cold. (Similarly), having fixed a peg (kīla) in the head, one should strike wood with wood (kāṣṭha).
लुप्तस्मृतेः स्मृतिः सद्यो योगिनस्तेन जायते ।
द्यावापृथिव्यौ वाय्वग्री व्यापिनावपि धारयेत् ॥५९॥
59. luptasmṛteḥ smṛtiḥ sadyo yoginastena jāyate .
dyāvāpṛthivyau vāyvagrī vyāpināvapi dhārayet.
59. luptasmṛteḥ smṛtiḥ sadyaḥ yoginaḥ tena jāyate |
dyāvāpṛthivyau vāyu agnī vyāpinau api dhārayet
59. From that, memory (smṛti) is immediately restored for a yogi whose memory has been lost. One should also contemplate heaven and earth, air and fire, which are all-pervading.
अमानुषात् सत्त्वजाद्वा बाधास्त्वेताश्चिकित्सिताः ।
अमानुषं सत्त्वमन्तर्योगिनं प्रविशेद्यदि ॥६०॥
60. amānuṣāt sattvajādvā bādhāstvetāścikitsitāḥ .
amānuṣaṃ sattvamantaryoginaṃ praviśedyadi.
60. amānuṣāt sattvajāt vā bādhāḥ tu etāḥ cikitsitāḥ
| amānuṣam sattvam antar yoginam praviśet yadi
60. These afflictions, whether originating from non-human sources or entities (sattva), should be treated. This is especially true if a non-human entity (sattva) enters the interior of a yogi.
वाय्वग्रीधारणेनैनं देहसंस्थं विनिर्दहेत् ।
एवं सर्वात्मना रक्षा कार्या योगविदा नृप ॥६१॥
61. vāyvagrīdhāraṇenainaṃ dehasaṃsthaṃ vinirdahet .
evaṃ sarvātmanā rakṣā kāryā yogavidā nṛpa.
61. vāyvagnīdhāraṇena enam dehasamstham vinirdahet
| evam sarvātmanā rakṣā kāryā yogavidā nṛpa
61. By the sustained focus on air and fire, one should completely burn away that (entity) which is located in the body. Thus, O King, protection should be undertaken by a knower of (yoga) with all one's being (ātman).
धर्मार्थकाममोक्षाणां शरीरं साधनं यतः ।
प्रवृत्तिलक्षणाख्यानाद्योगिनो विस्मयात्तथा ।
विज्ञानं विलयं याति तस्माद् गोप्याः प्रवृत्तयः ॥६२॥
62. dharmārthakāmamokṣāṇāṃ śarīraṃ sādhanaṃ yataḥ .
pravṛttilakṣaṇākhyānādyogino vismayāttathā .
vijñānaṃ vilayaṃ yāti tasmād gopyāḥ pravṛttayaḥ.
62. dharmārthakāmamokṣāṇām śarīram sādhanam
yataḥ | pravṛttilakṣaṇākhyānāt
yoginaḥ vismayāt tathā | vijñānam
vilayam yāti tasmāt gopyāḥ pravṛttayaḥ
62. Because the body is the means for (achieving) the four aims of human life: righteousness (dharma), prosperity (artha), pleasure (kāma), and final liberation (mokṣa). And similarly, from the description of characteristic activities, the consciousness (vijñāna) of a yogi dissolves due to astonishment. Therefore, these activities (pravṛtti) should be kept secret.
आलोल्यमारोग्यमनिष्ठुरत्वं गन्धः शुभो मूत्रपुरीषमल्पम् ।
कान्तिः प्रसादः स्वरसौम्यता च योगप्रवृत्तेः प्रथमं हि चिह्नम् ॥६३॥
63. ālolyamārogyamaniṣṭhuratvaṃ gandhaḥ śubho mūtrapurīṣamalpam .
kāntiḥ prasādaḥ svarasaumyatā ca yogapravṛtteḥ prathamaṃ hi cihnam.
63. ālolyam ārogyam aniṣṭhuratvam
gandhaḥ śubhaḥ mūtrapurīṣam alpam
kāntiḥ prasādaḥ svarasaumyatā ca
yogapravṛtteḥ prathamam hi cihnam
63. Steadiness, good health, gentleness, a pleasant fragrance, minimal urine and feces, radiance, serenity, and a soft voice are indeed the first signs of the commencement of yoga (yoga) practice.
अनुरागी जनो याति परोक्षे गुणकीर्तनम् ।
न बभ्यति च सत्त्वानि सिद्धेर्लक्षणमुत्तमम् ॥६४॥
64. anurāgī jano yāti parokṣe guṇakīrtanam .
na babhyati ca sattvāni siddherlakṣaṇamuttamam.
64. anurāgī janaḥ yāti parokṣe guṇakīrtanam na
babhyati ca sattvāni siddheḥ lakṣaṇam uttamam
64. An affectionate person praises others' virtues even in their absence. Furthermore, other beings are not troubled or agitated (by such a person). This is an excellent sign of (spiritual) accomplishment (siddhi).
शीतोष्णादिभिरत्युग्रैर्यस्य बाधा न विद्यते ।
न भीतिमेति चान्येभ्यस्तस्य सिद्धिरुपस्थिता ॥६५॥
65. śītoṣṇādibhiratyugrairyasya bādhā na vidyate .
na bhītimeti cānyebhyastasya siddhirupasthitā.
65. śītoṣṇādibhiḥ atyugraiḥ yasya bādhā na vidyate na
bhītim eti ca anyebhyaḥ tasya siddhiḥ upasthitā
65. For whom there is no hindrance from extremely intense cold, heat, and similar conditions, and who does not experience fear from others, for that person, (spiritual) accomplishment (siddhi) is present.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 (current chapter) Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134