योगप्रकारनिर्णयः (Classification and Definition of Yoga)

Verse 1

श्रीकृष्ण उवाच । ज्ञाने क्रियायां चर्यायां सारमुद्धृत्य संग्रहात् । उक्तं भगवता सर्वं श्रुतं श्रुतिसमं मया

Śrī Kṛṣṇa said: Having extracted the essence of spiritual knowledge, sacred rites, and disciplined religious conduct, and having gathered it into a concise compendium, I have heard everything that the Blessed Lord has spoken—teachings equal in authority to the Śruti (the Vedas).

Verse 2

इदानीं श्रोतुमिच्छामि योगं परमदुर्लभम् । साधिकारं च सांगं च सविधिं सप्रयोजनम्

Now I wish to hear about that Yoga which is exceedingly rare to attain—together with its proper qualifications, its integral limbs, its prescribed method, and its true purpose.

Verse 3

यद्यस्ति मरणं पूर्वं योगाद्यनुपमर्दतः । सद्यः साधयितुं शक्यं येन स्यान्नात्महा नरः

If premature death is impending due to the disturbance or failure of yoga and allied disciplines, there is a means that can be accomplished at once—by which a man does not become a slayer of the Self (Ātman), falling into self-destruction and spiritual ruin.

Verse 4

तच्च तत्कारणं चैव तत्कालकरणानि च । तद्भेदतारतम्यं च वक्तुमर्हसि तत्त्वतः

Also, you should explain in accordance with the truth: that principle and its cause, the instruments and factors operative at that time, and the gradations and relative distinctions among its various divisions.

Verse 5

उपमन्युरुवाच । स्थाने पृष्टं त्वया कृष्ण सर्वप्रश्नार्थवेदिना । ततः क्रमेण तत्सर्वं वक्ष्ये शृणु समाहितः

Upamanyu said: “O Kṛṣṇa, you have asked in the proper way—you who know the true purport of every question. Therefore I shall explain all of it in due order; listen with a mind made steady and collected.”

Verse 6

निरुद्धवृत्त्यंतरस्यं शिवे चित्तस्य निश्चला । या वृत्तिः स समासेन योगः स खलु पञ्चधा

When the mind—its inward movements restrained—becomes unwaveringly steady in Śiva, that very state of consciousness is, in brief, called Yoga; and it is indeed fivefold.

Verse 7

मंत्रयोगःस्पर्शयोगो भावयोगस्तथापरः । अभावयोगस्सर्वेभ्यो महायोगः परो मतः

Mantra-yoga, touch-based yoga (Sparśa-yoga), and likewise the yoga of inner contemplation (Bhāva-yoga) are taught; yet the yoga beyond all—Abhāva-yoga—is regarded as the supreme Mahāyoga.

Verse 8

मंत्राभ्यासवशेनैव मंत्रवाच्यार्थगोचरः । अव्याक्षेपा मनोवृत्तिर्मंत्रयोग उदाहृतः

Through the power of repeated mantra-practice alone, the mind becomes able to enter the meaning expressed by the mantra; when the mind’s movement is undistracted and steady, that is declared to be Mantra-yoga.

Verse 9

प्राणायाममुखा सैव स्पर्शे योगोभिधीयते । स मंत्रस्पर्शनिर्मुक्तो भावयोगः प्रकीर्तितः

That very practice—beginning with prāṇāyāma—is called Yoga when it is accompanied by “contact” (direct inner apprehension). When freed from dependence on mantra and such external “contact,” it is proclaimed to be Bhāva-yoga, the yoga of pure inner devotion and intent.

Verse 10

विलीनावयवं विश्वं रूपं संभाव्यते यतः । अभावयोगः संप्रोक्तो ऽनाभासाद्वस्तुनः सतः

Because the universe—its parts dissolved—can be conceived as a single undifferentiated form, this is declared to be “Abhāva-yoga,” the yoga of absence: the non-appearance of the truly existent Reality. In Śaiva understanding, when names and forms subside, the Pati (Śiva) remains as the ever-real, while the world’s manifest display is unshown.

Verse 11

शिवस्वभाव एवैकश्चिंत्यते निरुपाधिकः । यथा शैवमनोवृत्तिर्महायोग इहोच्यते

Only the very nature of Śiva is to be contemplated—free from all limiting adjuncts. In this way, the Śaiva orientation of the mind is here declared to be the Great Yoga, Mahā-yoga.

Verse 12

दृष्टे तथानुश्रविके विरक्तं विषये मनः । यस्य तस्याधिकारोस्ति योगे नान्यस्य कस्यचित्

Only that person whose mind is detached from sense-objects—both those directly seen and those merely heard of (such as promised heavenly enjoyments)—is truly qualified for Yoga; no one else has that eligibility.

Verse 13

विषयद्वयदोषाणां गुणानामीश्वरस्य च । दर्शनादेव सततं विरक्तं जायते मनः

By contemplating the faults in the twofold objects of the senses, and the auspicious qualities of the Lord Īśvara (Śiva), the mind continually becomes dispassionate and turns away from worldly attachment.

Verse 14

अष्टांगो वा षडंगो वा सर्वयोगः समासतः । यमश्च नियमश्चैव स्वस्तिकाद्यं तथासनम्

Whether taught as eight-limbed or as sixfold, Yoga in its entirety, in brief, is this: the disciplines of yama and niyama, and the practice of postures such as Svastikāsana and the rest.

Verse 15

प्राणायामः प्रत्याहारो धारणा ध्यानमेव च । समाधिरिति योगांगान्यष्टावुक्तानि सूरिभिः

Breath-regulation (prāṇāyāma), withdrawal of the senses (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and samādhi—thus the sages have declared the eight limbs of Yoga.

Verse 16

आसनं प्राणसंरोधः प्रत्याहारोथ धारणा । ध्यानं समाधिर्योगस्य षडंगानि समासतः

Posture (āsana), restraint of the vital breath (prāṇa), withdrawal of the senses (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and samādhi—these, in brief, are the six limbs of Yoga.

Verse 17

पृथग्लक्षणमेतेषां शिवशास्त्रे समीरितम् । शिवागमेषु चान्येषु विशेषात्कामिकादिषु

The distinct characteristics of these have been clearly expounded in the scriptures of Śiva; and likewise in other Śaiva Āgamas—especially in texts such as the Kāmika and related works.

Verse 18

यम इत्युच्यते सद्भिः पञ्चावयवयोगतः । शौचं तुष्टिस्तपश्चैव जपः प्रणिधिरेव च

The virtuous declare that “yama” consists of five limbs: purity (śauca), contentment (tuṣṭi), austerity (tapas), mantra-repetition (japa), and devoted surrender (praṇidhāna) to the Lord.

Verse 19

इति पञ्चप्रभेदस्स्यान्नियमः स्वांशभेदतः । स्वस्तिकं पद्ममध्येंदुं वीरं योगं प्रसाधितम्

Thus, the observance called Niyama is said to be of five distinct types, according to the differentiation of its own aspects. These are: Svastika, Padma-madhyendu (the moon in the lotus’s center), Vīra, and the well-accomplished discipline of Yoga.

Verse 20

पर्यंकं च यथेष्टं च प्रोक्तमासनमष्टधा । प्राणः स्वदेहजो वायुस्तस्यायामो निरोधनम्

The postures (āsanas) have been described as eightfold—such as the ‘paryaṅka’ posture and the ‘yatheṣṭa’ (as-one-pleases) posture. Prāṇa is the vital wind born within one’s own body; the disciplined regulation of that (prāṇa) is its restraint—this is prāṇāyāma.

Verse 21

तद्रोचकं पूरकं च कुंभकं च त्रिधोच्यते । नासिकापुटमंगुल्या पीड्यैकमपरेण तु

That breath-discipline is declared threefold: recaka (exhalation), pūraka (inhalation), and kumbhaka (retention). Press one nostril with a finger, and through the other regulate the breath accordingly.

Verse 22

औदरं रेचयेद्वायुं तथायं रेचकः स्मृतः । बाह्येन मरुता देहं दृतिवत्परिपूरयेत्

One should expel the wind from the abdomen—this is remembered as recaka (exhalation). Then, by the external air, one should fill the body completely, as though it were a bellows.

Verse 23

नासापुटेनापरेण पूरणात्पूरकं मतम् । न मुंचति न गृह्णाति वायुमंतर्बहिः स्थितम्

Filling the breath through the other nostril is regarded as pūraka (inhalation). The yogin neither releases nor draws it forcibly; he steadies the prāṇa-vāyu so that it abides poised within and without.

Verse 24

संपूर्णं कुंभवत्तिष्ठेदचलः स तु कुंभक । रेचकाद्यं त्रयमिदं न द्रुतं न विलंबितम्

Remaining perfectly full and steady like a pot—unmoving—this indeed is kumbhaka (retention). This triad beginning with recaka—recaka, pūraka, and kumbhaka—should be practiced neither hastily nor with undue delay.

Verse 25

तद्यतः क्रमयोगेन त्वभ्यसेद्योगसाधकः । रेचकादिषु योभ्यासो नाडीशोधनपूर्वकः

Therefore, the practitioner of yoga should train himself step by step in the proper sequence. The practice of recaka and the other breath-techniques should be undertaken only after the preliminary purification of the nāḍīs (subtle channels).

Verse 26

स्वेच्छोत्क्रमणपर्यंतः प्रोक्तो योगानुशासने । कन्यकादिक्रमवशात्प्राणायामनिरोधनम्

In the discipline of Yoga it is taught that (the yogin’s mastery) extends up to voluntary departure from the body. According to the graduated stages beginning with the ‘kanyaka’ and so forth, restraint of the life-breath through prāṇāyāma is to be undertaken.

Verse 27

तच्चतुर्धोपदिष्टं स्यान्मात्रागुणविभागतः । कन्यकस्तु चतुर्धा स्यात्स च द्वादशमात्रकः

That mantric sound/form is taught as fourfold, according to the division of its mātrās (measures) and guṇas (qualities). Likewise, the “kanyaka” too is fourfold, and it consists of twelve mātrās.

Verse 28

मध्यमस्तु द्विरुद्धातश्चतुर्विंशतिमात्रकः । उत्तमस्तु त्रिरुद्धातः षड्विंशन्मात्रकः परः

The ‘middling’ form is produced by doubling the basic measure and has twenty-four mātrās. The ‘supreme’ form, however, is produced by tripling that measure; it is the higher one, consisting of twenty-six mātrās.

Verse 29

स्वेदकंपादिजनकः प्राणायामस्तदुत्तरः । आनंदोद्भवरोमांचनेत्राश्रूणां विमोचनम्

Next comes prāṇāyāma (breath-discipline), which produces perspiration and bodily tremors; thereafter, one experiences the release of bliss-born horripilation and tears from the eyes.

Verse 30

जल्पभ्रमणमूर्छाद्यं जायते योगिनः परम् । जानुं प्रदक्षिणीकृत्य न द्रुतं न विलंबितम्

For the yogin, the supreme state arises—marked by the cessation of idle talk, restless wandering, faintness, and the like. Keeping the knees turned to the right (in proper posture), one should proceed in practice neither hastily nor sluggishly.

Verse 31

अंगुलीस्फोटनं कुर्यात्सा मात्रेति प्रकीर्तिता । मात्राक्रमेण विज्ञेयाश्चोद्वातक्रमयोगतः

One should perform the snapping of the fingers; that is declared to be a ‘mātrā’ (unit of time). The sequence of mātrās should be understood in due order, in accordance with the method of regulated breath-movement (codvāta-krama).

Verse 32

नाडीविशुद्धिपूर्वं तु प्राणायामं समाचरेत् । अगर्भश्च सगर्भश्च प्राणायामो द्विधा स्मृतः

Having first purified the nāḍīs (subtle channels), one should then practice prāṇāyāma. Prāṇāyāma is traditionally remembered as twofold: a-garbha, “without seed” (without mantra), and sa-garbha, “with seed” (with mantra).

Verse 33

जपं ध्यानं विनागर्भः सगर्भस्तत्समन्वयात् । अगर्भाद्गर्भसंयुक्तः प्राणायामःशताधिकः

Japa and meditation are called “a-garbha” (without seed) when performed without inner support; but when united with that supporting principle they become “sa-garbha” (with seed). Compared with the seedless state, prāṇāyāma practiced together with the “seed” is superior by more than a hundredfold.

Verse 34

तस्मात्सगर्भं कुर्वन्ति योगिनः प्राणसंयमम् । प्राणस्य विजयादेव जीयंते देह १ आयवः

Therefore yogins practice the restraint of prāṇa with support (sa-garbha). Indeed, by conquering the life-breath alone, the constituents of the body are sustained and preserved.

Verse 35

प्राणो ऽपानः समानश्च ह्युदानो व्यान एव च । नागः कूर्मश्च कृकलो देवदत्तो धनंजयः

Prāṇa, Apāna, Samāna, Udāna, and Vyāna—and also Nāga, Kūrma, Kṛkala, Devadatta, and Dhanañjaya—these are the vital airs operating within the embodied being. Knowing their functions, the yogin steadies the life-force and turns it inward toward Śiva, the Lord (Pati) who transcends and governs all breaths.

Verse 36

प्रयाणं कुरुते यस्मात्तस्मात्प्राणो ऽभिधीयते । अवाङ्नयत्यपानाख्यो यदाहारादि भुज्यते

Because it brings about the act of ‘going forth’—the forward movement of life—it is therefore called prāṇa. And that which is named apāna leads downward, through which food and the like are taken in and processed.

Verse 37

व्यानो व्यानशयत्यंगान्यशेषाणि विवर्धयन् । उद्वेजयति मर्माणीत्युदानो वायुरीरितः

The vital wind called Vyāna pervades and governs all the limbs without remainder, sustaining and strengthening them. That vital wind which rouses and stimulates the vital points (marmas) is declared to be Udāna.

Verse 38

समं नयति सर्वांगं समानस्तेन गीयते । उद्गारे नाग आख्यातः कूर्म उन्मीलने स्थितः

That vital air which brings the whole body into equilibrium is therefore called Samāna. The one that operates in belching is known as Nāga, and Kūrma is stationed in the act of opening the eyes.

Verse 39

कृकलः क्षवथौ ज्ञेयो देवदत्तो विजृंभणे । न जहाति मृतं चापि सर्वव्यापी धनंजयः

Know that the vital wind called Kṛkala functions in sneezing, and Devadatta functions in yawning. Dhanañjaya, all-pervading, does not depart even from a dead body.

Verse 40

क्रमेणाभ्यस्यमानोयं प्राणायामप्रमाणवान् । निर्दहत्यखिलं दोषं कर्तुर्देहं च रक्षति

When this regulated prāṇāyāma is practiced gradually and consistently, it burns up every impurity; and it also protects the practitioner’s body.

Verse 41

प्राणे तु विजिते सम्यक्तच्चिह्नान्युपलक्षयेत् । विण्मूत्रश्लेष्मणां तावदल्पभावः प्रजायते

When the prāṇa is truly mastered, one should recognize its signs: then the discharge of feces, urine, and phlegm becomes markedly reduced.

Verse 42

बहुभोजनसामर्थ्यं चिरादुच्छ्वासनं तथा । लघुत्वं शीघ्रगामित्वमुत्साहः स्वरसौष्ठवम्

“The capacity to take much food, the ability to exhale for a long time, lightness of the body, swift movement, energetic vigor, and a pleasant, well‑modulated voice.”

Verse 43

सर्वरोगक्षयश्चैव बलं तेजः सुरूपता । धृतिर्मेधा युवत्वं च स्थिरता च प्रसन्नता

There arises, indeed, the destruction of all diseases, along with strength, radiance, and comely form; and also fortitude, keen intelligence, youthfulness, steadiness, and inner serenity.

Verse 44

तपांसि पापक्षयता यज्ञदानव्रतादयः । प्राणायामस्य तस्यैते कलां नार्हन्ति षोडशीम्

Austerities, the destruction of sins, sacrifices, gifts, vows, and the like—these do not equal even a sixteenth part of the value of that prāṇāyāma.

Verse 45

इन्द्रियाणि प्रसक्तानि यथास्वं विषयेष्विह । आहत्य यन्निगृह्णाति स प्रत्याहार उच्यते

When the senses, naturally attached here to their respective objects, are forcefully gathered back and restrained, that is called pratyāhāra (withdrawal of the senses).

Verse 46

नमःपूर्वाणींद्रियाणि स्वर्गं नरकमेव च । निगृहीतनिसृष्टानि स्वर्गाय नरकाय च

Salutations to the former sense-faculties, and to heaven and indeed to hell as well—those senses, when restrained and when let loose, become the causes leading respectively to heaven and to hell.

Verse 47

तस्मात्सुखार्थी मतिमाञ्ज्ञानवैराग्यमास्थितः । इंद्रियाश्वान्निगृह्याशु स्वात्मनात्मानमुद्धरेत्

Therefore, the intelligent seeker of true happiness should take refuge in spiritual knowledge and dispassion (vairāgya); swiftly restraining the horse-like senses, he should uplift the individual self by the power of the higher Self within.

Verse 48

धारणा नाम चित्तस्य स्थानबन्धस्समासतः । स्थानं च शिव एवैको नान्यद्दोषत्रयं यतः

Dhāraṇā, in brief, is the binding of the mind to a single locus. That locus is Śiva alone—there is no other—for all else is subject to the three defects.

Verse 49

कालं कंचावधीकृत्य स्थाने ऽवस्थापितं मनः । न तु प्रच्यवते लक्ष्याद्धारणा स्यान्न चान्यथा

Having restrained the flow of time (that is, the mind’s wavering movement) and established the mind steadily in its proper place, when it does not slip away from the chosen object of contemplation—this alone is dhāraṇā, and not otherwise.

Verse 50

मनसः प्रथमं स्थैर्यं धारणातः प्रजायते । तस्माद्धीरं मनः कुर्याद्धारणाभ्यासयोगतः

The mind’s first attainment of steadiness arises from dhāraṇā (one-pointed concentration). Therefore, by the discipline of repeated practice of dhāraṇā, one should make the mind firm and composed.

Verse 51

ध्यै चिंतायां स्मृतो धातुः शिवचिंता मुहुर्मुहुः । अव्याक्षिप्तेन मनसा ध्यानं नाम तदुच्यते

The verbal root “dhyai” is said to mean ‘to contemplate’. Repeated contemplation of Śiva again and again—performed with a mind that is not distracted—is what is called dhyāna (meditation).

Verse 52

ध्येयावस्थितचित्तस्य सदृशः प्रत्ययश्च यः । प्रत्ययान्तरनिर्मुक्तः प्रवाहो ध्यानमुच्यते

When the mind is steadily placed upon the object of contemplation, the cognition that arises in a form similar to that object—flowing on continuously and free from intrusion by other thoughts—is called dhyāna (meditation).

Verse 53

सर्वमन्यत्परित्यज्य शिव एव शिवंकरः । परो ध्येयो ऽधिदेवेशः समाप्ताथर्वणी श्रुतिः

Abandoning all else, know that Śiva alone—Śivaṅkara, the giver of auspiciousness—is the Supreme to be meditated upon, the Lord of the lords of gods. Thus concludes the Atharvaṇī revelation (śruti).

Verse 54

तथा शिवा परा ध्येया सर्वभूतगतौ शिवौ । तौ श्रुतौ स्मृतिशास्त्रेभ्यः सर्वगौ सर्वदोदितौ

Likewise, the Supreme Śivā is to be meditated upon, and the two Śivas who pervade all beings. Those two—revealed by Śruti, Smṛti, and the Śāstras—are all-pervading and are proclaimed as the givers of all boons and attainments.

Verse 55

सर्वज्ञौ सततं ध्येयौ नानारूपविभेदतः । विमुक्तिः प्रत्ययः पूर्वः प्रत्ययश्चाणिमादिकम्

The two Omniscient Lords are to be meditated upon continually, in accord with the distinctions of their many forms. First arises the sure conviction that leads to liberation (vimukti); thereafter arises the conviction that yields powers such as aṇimā and the rest.

Verse 56

इत्येतद्द्विविधं ज्ञेयं ध्यानस्यास्य प्रयोजनम् । ध्याता ध्यानं तथा ध्येयं यच्च ध्यानप्रयोजनम्

Thus, the purpose of this meditation is to be understood as twofold: (1) the triad—meditator, meditation, and the object of meditation—and (2) that supreme end for which meditation is undertaken.

Verse 57

एतच्चतुष्टयं ज्ञात्वा योगं युञ्जीत योगवित् । ज्ञानवैराग्यसंपन्नः श्रद्दधानः क्षमान्वितः

Having understood this fourfold foundation, the knower of Yoga should apply himself to Yogic practice—endowed with right knowledge and dispassion, possessed of faith, and established in forbearance.

Verse 58

निर्ममश्च सदोत्साही ध्यातेत्थं पुरुषः स्मृतः । जपाच्छ्रांतः पुनर्ध्यायेद्ध्यानाच्छ्रांतः पुनर्जपेत्

A person who is free from possessiveness and ever-enthusiastic is remembered as fit to meditate in this manner. When wearied by japa, he should meditate again; and when wearied by meditation, he should again take up japa.

Verse 59

जपध्यनाभियुक्तस्य क्षिप्रं योगः प्रसिद्ध्यति । धारणा द्वादशायामा ध्यानं द्वादशधारणम्

For one who is steadily engaged in japa and meditation, Yoga is quickly accomplished. Dhāraṇā lasts for twelve yāmas, and dhyāna consists of twelve such dhāraṇās.

Verse 60

ध्यानद्वादशकं यावत्समाधिरभिधीयते । समाधिर्न्नाम योगांगमन्तिमं परिकीर्तितम्

Up to the twelvefold discipline of meditation, the state called samādhi is taught. Samādhi—absorption in the Lord—is proclaimed as the final limb of Yoga.

Verse 61

समाधिना च सर्वत्र प्रज्ञालोकः प्रवर्तते । यदर्थमात्रनिर्भासं स्तिमितो दधिवत्स्थितम्

Through samādhi, the light of awakened awareness begins to operate everywhere. Then the mind becomes steady—like curd that has set—shining only as the bare meaning (pure object-awareness), with all other appearances stilled.

Verse 62

स्वरूपशून्यवद्भानं समाधिरभिधीयते । ध्येये मनः समावेश्य पश्येदपि च सुस्थिरम्

When awareness shines as though devoid of all formed appearance, that state is called samādhi. Fixing the mind wholly in the object of meditation, one should behold it with unwavering steadiness.

Verse 63

निर्वाणानलवद्योगी समाधिस्थः प्रगीयते । न शृणोति न चाघ्राति न जल्पति न पश्यति

Established in samādhi, that yogin is praised as being like the fire of nirvāṇa. He neither hears, nor smells; he neither speaks, nor sees—his outward senses having withdrawn into the inner stillness.

Verse 64

न च स्पर्शं विजानाति न संकल्पयते मनः । नवाभिमन्यते किंचिद्बध्यते न च काष्टवत्

He no longer cognizes the sense-contact of touch; the mind does not form constructions or intentions. He does not appropriate anything as “mine,” and yet he is not bound—nor does he become inert like a piece of wood.

Verse 65

एवं शिवे विलीनात्मा समाधिस्थ इहोच्यते । यथा दीपो निवातस्थः स्पन्दते न कदाचन

Thus, one whose self has dissolved into Śiva is here declared to be established in samādhi. Like a lamp placed where there is no wind, he never trembles at any time.

Verse 66

तथा समाधिनिष्ठो ऽपि तस्मान्न विचलेत्सुधीः । एवमभ्यसतश्चारं योगिनो योगमुत्तमम्

Therefore, even when established in samādhi, the wise yogin should not waver from that—disciplined absorption in Śiva. In this way, by steady practice, the yogin attains the supreme Yoga: firm abidance in the Lord who is Pati, the liberator from all bonds.

Verse 67

तदन्तराया नश्यंति विघ्नाः सर्वे शनैःशनैः

Then the obstacles that arise as impediments to that spiritual pursuit gradually perish; indeed, all hindrances are dissolved little by little.