Adhyaya 41

Verse 1

स्कंद उवाच । उषित्वैवं गृहे विप्रो द्वितीयादाश्रमात्परम् । वलीपलितसंयुक्तस्तृतीयाश्रममाविशेत्

Skanda said: Having thus lived at home as a householder, the brāhmaṇa—after completing the second āśrama—when marked by wrinkles and grey hair, should enter the third āśrama, the forest-dweller’s life.

Verse 2

अपत्यापत्यमालोक्य ग्राम्याहारान्विसृज्य च । पत्नीं पुत्रेषु संत्यज्य पत्न्या वा वनमाविशेत्

Having seen his children and grandchildren secure, and having abandoned worldly foods, he should entrust his wife to his sons—or else, together with his wife, he should enter the forest.

Verse 3

वसानश्चर्मचीराणि साग्निर्मुन्यन्नवर्तनः । जटी सायंप्रगे स्नायी श्मश्रुलोनखलोमभृत्

Wearing skins and bark-garments, maintaining the sacred fire, living on forest fare; with matted locks, bathing at dawn and dusk, he should keep beard, hair, nails, and body-hair unshorn as an ascetic observance.

Verse 4

शाकमूलफलैर्वापि पंचयज्ञन्न हापयेत् । अम्मूलफलभिक्षाभिरर्चयेद्भिक्षुकातिथीन्

Even if he lives on vegetables, roots, and fruits, he should not neglect the five great yajñas; and with alms of water, roots, and fruits, he should honor mendicants and guests.

Verse 5

अनादाता च दाता च दांतः स्वाध्यायतत्परः । वैतानिकं च जुहुयादग्निहोत्रं यथाविधि

He should accept no needless gifts, yet be a giver; self-restrained and devoted to Vedic study; and he should duly offer the Vaitānika rites and perform the Agnihotra according to rule.

Verse 6

मुन्यन्नैः स्वयमानीतैः पुरोडाशांश्च निर्वपेत् । स्वयंकृतं च लवणं खादेत्स्नेहं फलोद्रवम्

With forest-grain gathered by himself, he should prepare the sacrificial cakes (puroḍāśa); and he may eat salt made by himself, along with fats and fruit-juices.

Verse 7

वर्जयेच्छेलुशिग्रू च कवकं पललं मधु । मुन्यन्नमाश्विनेमासि त्यजेद्यत्पूर्वसंचितम्

He should avoid chelu and śigrū, as well as fungi, meat, and honey. In the month of Āśvina, he should abandon even the forest-grain that had been stored earlier.

Verse 8

ग्राम्याणि फलमूलानि फालजान्नं च संत्यजेत् । दंतोलूखलको वा स्यादश्मकुट्टोथ वा भवेत्

He should abandon domesticated (village) fruits and roots, and also grain produced by ploughing. He may live as one who pounds with a mortar and pestle, or else as one who grinds with stones.

Verse 9

सद्यः प्रक्षालको वा स्यादथवा माससंचयी । त्रिषड्द्वादशमासान्नफलमूलादिसंग्रही

He may be one who gathers and uses food the very same day, or else one who stores for a month; or he may collect provisions of grain, fruits, roots, and the like for three, six, or twelve months.

Verse 10

नक्ताश्ये कांतराशी वा षष्ठकालाशनोपि वा । चांद्रायणव्रती वा स्यात्पक्षभुग्वाथ मासभुक्

He may eat only at night, or eat with intervals; or even take food only at every sixth mealtime. Or he may observe the Cāndrāyaṇa vow, living on a single meal each fortnight, or a single meal each month.

Verse 11

वैखानस मतस्थस्तु फलमूलाशनोपि वा । तपसा शोषयेद्देहं पितॄन्देवांश्च तर्पयेत्

Established in the Vaikhānasa observance—living even on fruits and roots—he should discipline the body through tapas, and by the due offerings satisfy both the ancestors and the gods.

Verse 12

अग्निमात्मनि चाधाय विचरेदनिकेतनः । भिक्षयेत्प्राणयात्रार्थं तापसान्वनवासिनः

Having kindled the sacred fire within himself, he should wander without a fixed dwelling; and for the mere maintenance of life he may seek alms from forest-dwelling ascetics.

Verse 13

ग्रामादानीय वाश्नीयादष्टौ ग्रासान्वसन्वने । इत्थं वनाश्रमी विप्रो ब्रह्मलोके महीयते

Bringing food from the village, he should eat only eight mouthfuls while dwelling in the forest. In this way, the brāhmaṇa who lives the forest-āśrama is honored in Brahmaloka.

Verse 14

अतिवाह्यायुषोभागं तृतीयमिति कानने । आयुषस्तु तुरीयांशे त्यक्त्वा संगान्परिव्रजेत्

Having passed the third portion of one’s lifespan in the forest, then in the fourth portion of life—abandoning all attachments—one should wander forth as a renunciant.

Verse 15

ऋणत्रयमसंशोध्य त्वनुत्पाद्य सुतानपि । तथा यज्ञाननिष्ट्वा च मोक्षमिच्छन्व्रजत्यधः

But if, without discharging the three debts—without begetting sons and without performing the sacrifices—one seeks mokṣa, he falls downward and fails upon the path.

Verse 16

वायुतत्त्वं भ्रुवोर्मध्ये वृत्तमंजनसन्निभम् । यंबीजमीशदैवत्यं ध्यायन्वायुं जयेदिति

Meditating on the Vāyu-principle between the eyebrows—circular and dark like collyrium—and on the seed-syllable “yaṃ”, presided over by Īśa, one should conquer and master the vital wind.

Verse 17

एक एव चरेन्नित्यमनग्निरनिकेतनः । सिद्ध्यर्थमसहायः स्याद्ग्राममन्नार्थमाश्रयेत्

He should ever wander alone, keeping no external fire and holding no fixed home. For the sake of siddhi he should remain without companions, resorting to a village only to obtain food.

Verse 18

जीवितं मरणं वाथ नाभिकांक्षेत्क्वचिद्यतिः । कालमेव प्रतीक्षेत निर्देशं भृतको यथा

A renunciant should never, at any time, long for either life or death. He should simply await Time itself (Kāla), like a servant awaiting his master’s command.

Verse 19

सर्वत्र ममता शून्यः सर्वत्र समतायुतः । वृक्षमूलनिकेतश्च मुमुक्षुरिह शस्यते

Here the seeker of liberation is praised: everywhere free from possessiveness, everywhere endowed with equanimity, and making his dwelling at the foot of trees.

Verse 20

ध्यानं शौचं तथा भिक्षा नित्यमेकांतशीलता । यतेश्चत्वारिकर्माणि पंचमं नोपपद्यते

Meditation, purity, alms, and constant love of solitude—these are the four duties of a renunciant; a fifth does not apply.

Verse 21

वार्षिकांश्चतुरोमासान्विहरेन्न यतिः क्वचित् । बीजांकुराणां जंतूनां हिंसा तत्र यतो भवेत्

During the four months of the rainy season, a renunciant should not wander anywhere, because in that time harm (hiṃsā) to seed-sprouts and small creatures is likely to occur.

Verse 22

गच्छेत्परिहरन्जन्तून्पिबेत्कं वस्त्रशोधितम् । वाचं वदेदनुद्वेगां न क्रुध्येत्केनचित्क्वचित्

He should walk carefully, avoiding living creatures; he should drink water filtered through cloth; he should speak words that do not disturb; and he should not become angry with anyone, anywhere.

Verse 23

चरेदात्मसहायश्च निरपेक्षो निराश्रयः । नित्यमध्यात्मनिरतो नीचकेश नखो वशी

He should live with the Self as his only companion—free from dependence and without refuge in others—ever devoted to inner spiritual practice, keeping his hair and nails short, and remaining self-controlled.

Verse 24

कुसुंभवासा दंडाढ्यो भिक्षाशी ख्यातिवर्जितः । अलाबुदारुमृद्वेणु पात्रं शस्तं न पंचमम्

Wearing garments dyed with safflower, bearing a staff, living on alms, and avoiding fame—his recommended bowl should be of gourd, wood, clay, or bamboo; a fifth type is not approved.

Verse 25

न ग्राह्यं तैजसं पात्रं भिक्षुकेण कदाचन । वराटके संगृहीते तत्रतत्र दिनेदिने

A mendicant should never accept a metal vessel. Instead, he should gather cowrie-coins here and there, day by day.

Verse 26

गोसहस्रवधं पापं श्रुतिरेषा सनातनी । हृदि सस्नेह भावेन चेद्द्रक्षेत्स्त्रियमेकदा

This is the ancient teaching of the sacred Śruti: if one looks upon a woman even once with the heart’s affection tainted by desire, the sin is equal to slaughtering a thousand cows.

Verse 27

कोटिद्वयं ब्रह्मकल्पं कुंभीपाकी न संशयः । एककालं चरेद्भैक्षं न कुर्यात्तत्र विस्तरम्

For two crores of Brahmā-years he will suffer in Kumbhīpāka—of this there is no doubt. Therefore he should take alms only once a day and make no indulgent arrangements about it.

Verse 28

विधूमेसन्न मुसले व्यंगारे भुक्तवज्जने । वृत्ते शरावसंपाते भिक्षां नित्यं चरेद्यतिः

A renunciant should regularly go for alms when the hearth is without smoke, the pestle is at rest, the fire has died down, the people have eaten, and the clatter of dishes has ceased.

Verse 29

अल्पाहारो रहःस्थायी त्त्विंद्रियार्थेष्वलोलुपः । रागद्वेषविर्निर्मुक्तो भिक्षुर्मोक्षाय कल्पते

Eating little, dwelling in seclusion, not greedy for sense-objects, and freed from attachment and aversion—such a mendicant becomes fit for liberation (mokṣa).

Verse 30

आश्रमे तु यतिर्यस्य मुहूर्तमपि विश्रमेत् । किं तस्यानेकतंत्रेण कृतकृत्यः स जायते

But if a renunciant (yati) rests even for a single muhūrta in an āśrama, what need has he of many other observances? He becomes one who has accomplished what must be accomplished.

Verse 31

संचितं यद्ग्रहस्थेन पापमामरणांतिकम् । निर्धक्ष्यति हि तत्सर्वमेकरात्रोषितो यतिः

All the sin accumulated by a householder until the very end of life—indeed, a renunciate (yati) who stays even for a single night burns it all away.

Verse 32

दृष्ट्वा जराभिभवनमसह्यं रोगपीडितम् । देहत्यागं पुनर्गर्भं गर्भक्लेशं च दारुणम्

Seeing the overpowering of old age, unbearable and tormented by disease; seeing death, rebirth into the womb again, and the dreadful suffering within the womb—

Verse 33

नानायोनि निवासं च वियोगं च प्रियैः सह । अप्रियैः सह संयोगमधर्माद्दुःखसंभवम्

—the dwelling in many kinds of births, separation from loved ones, union with the unloved, and the suffering that arises from unrighteousness.

Verse 34

पुनर्निरयसंवासंनानानरकयातनाः । कर्मदोषसमुद्भूता नृणांगतिरनेकधा

Again there is dwelling in hell, and many torments of the various hells—born of the faults of one’s actions; the destinies of human beings are manifold.

Verse 35

देहेष्वनित्यतां दृष्ट्वा नित्यता परमात्मनः । कुर्वीत मुक्तये यत्नं यत्रयत्राश्रमे रतः

Seeing the impermanence of bodies and the eternity of the Supreme Self (Paramātman), one should strive for liberation, devoted in whatever āśrama one abides.

Verse 36

करपात्रीति विख्याता भिक्षापात्रविवर्जिता । तेषां शतगुणं पुण्यं भवत्येव दिनेदिने

Those known as ‘karapātrins’—without a begging-bowl—gain merit a hundredfold, day after day.

Verse 37

आश्रमांश्चतुरस्त्वेवं क्रमादासेव्य पंडितः । निर्द्वंद्वस्त्यक्तसंगश्च ब्रह्मभूयाय कल्पते

Thus, having duly passed through the four āśramas in order, the wise person—free from pairs of opposites and having abandoned attachment—becomes fit for Brahman-realization.

Verse 38

असंयतः कुबुद्धीनामात्मा बंधाय कल्पते । धीमद्भिः संयतः सोपि पदं दद्यादनामयम्

For the foolish, the undisciplined self becomes a cause of bondage; but that very self, disciplined by the wise, bestows the stainless, sorrowless state.

Verse 39

श्रुति स्मृति पुराणं च विद्योपनिषदस्तथा । श्लोकाः मंत्राणि भाष्याणि यच्चान्यद्वाङ्मयं क्वचित्

Śruti and Smṛti, the Purāṇas, the sciences and the Upaniṣads; verses (ślokas), mantras, commentaries (bhāṣyas), and whatever other body of sacred speech there may be—

Verse 40

वेदानुवचनं ज्ञात्वा ब्रह्मचर्य तपो दमः । श्रद्धोपवासः स्वातंत्र्यमात्मनोज्ञानहेतवः

Knowing the recitation and teaching of the Vedas; celibate discipline, austerity, and self-restraint; faithful fasting and inner independence—these are the causes that lead to Self-knowledge.

Verse 41

स हि सर्वैर्विजिज्ञास्य आत्मैवाश्रमवर्तिभिः । श्रोतव्यस्त्वथ मंतव्यो द्रष्टव्यश्च प्रयत्नतः

That Self alone is to be truly known by all who abide in the disciplines of life (the āśramas). It must be heard of, then reflected upon, and finally realized directly—with earnest effort.

Verse 42

आत्मज्ञानेन मुक्तिः स्यात्तच्च योगादृते नहि । स च योगश्चिरं कालमभ्यासादेव सिध्यति

Liberation arises from knowledge of the Self; yet that Self-knowledge does not come without yoga. And that yoga is accomplished only by long practice.

Verse 43

नारण्यसंश्रयाद्योगो न नानाग्रंथ चिंतनात् । न दानैर्न व्रतैर्वापि न तपोभिर्न वा मखैः

Yoga is not attained merely by taking refuge in a forest, nor by pondering many books. Nor is it gained by gifts, by vows, by austerities, or by sacrifices.

Verse 44

न च पद्मासनाद्योगो न वा घ्राणाग्रवीक्षणात् । न शौचे न न मौनेन न मंत्राराधनैरपि

Nor is yoga attained merely by the lotus posture, nor by fixing the gaze on the tip of the nose. Not by purity-rites, not by silence, nor even by mantra-worship alone.

Verse 45

अभियोगात्सदाभ्यासात्तत्रैव च विनिश्चयात् । पुनःपुनरनिर्वेदात्सिध्येद्योगो न चान्यथा

Yoga is perfected through devoted effort, continual practice, firm resolve in that alone, and repeated perseverance without discouragement—never otherwise.

Verse 46

आत्मक्रीडस्य सततं सदात्ममिथुनस्य च । आत्मन्येव सु तृप्तस्य योगसिद्धिर्न दूरतः

For one who ever delights in the Self, keeps company with the Self alone, and is fully content in the Self, perfection in yoga is not far away.

Verse 47

अत्रात्मव्यतिरेकेण द्वितीयं यो न पश्यति । आत्मारामः स योगींद्रो ब्रह्मीभूतो भवेदिह

Here, one who sees no ‘second’ apart from the Self—delighting in the Self—becomes a lord among yogins, and in this very life becomes Brahman-realized.

Verse 48

संयोगस्त्वात्ममनसोर्योग इत्युच्यते बुधैः । प्राणापानसमायोगो योग इत्यपि कैश्चन

The wise declare yoga to be the joining of the Self and the mind. Some also say that yoga is the harmonious union of prāṇa and apāna.

Verse 49

विषयेंद्रिय संयोगो योग इत्यप्यपंडितैः । विषयासक्तचित्तानां ज्ञानं मोक्षश्च दूरतः

The unlearned even call the contact of senses with objects ‘yoga’. But for those whose minds cling to sense-objects, knowledge and liberation remain far away.

Verse 50

दुर्निवारा मनोवृत्तिर्यावत्सा न निवर्तते । किं वदंत्यपियोगस्य तावन्नेदीयसी कुतः

So long as the mind’s restless movements—hard to restrain—do not subside, what can anyone say of Yoga? Until then, how could Yoga ever be near at hand?

Verse 51

वृत्तिहीनं मनः कृत्वा क्षेत्रज्ञे परमात्मनि । एकीकृत्य विमुच्येत योगयुक्तः स उच्यते

Making the mind free from its fluctuations, and unifying it in the Knower of the Field—the Supreme Self—one becomes liberated. Such a person is called ‘yoga-yukta’, truly joined to Yoga.

Verse 52

बहिर्मुखानि सर्वाणि कृत्वा खान्यंतराणि वै । मनस्येवेंद्रियग्रामं मनश्चात्मनि योजयेत्

Turning all the ‘openings’ inward—no longer outward-facing—one should gather the entire host of senses into the mind, and then yoke the mind into the Self.

Verse 53

सर्वभावविनिर्मुक्तं क्षेत्रज्ञं ब्रह्मणि न्यसेत् । एतद्ध्यानं च योगश्च शेषोन्यो ग्रंथविस्तरः

One should place the Kṣetrajña—freed from all conditioned states—into Brahman. This is meditation; this is Yoga. All else is merely elaboration of texts.

Verse 54

यन्नास्ति सर्वलोकेषु तदस्तीति विरुध्यते । कथ्यमानं तदन्यस्य हृदयेनावतिष्ठते

That which is not found in all the worlds is contradicted when declared to ‘exist’; yet, when spoken of, it comes to dwell within another’s heart.

Verse 55

स्वसंवेद्यं हि तद्ब्रह्म कुमारी स्त्री सुखं यथा । अयोगी नैव तद्वेत्ति जात्यंध इव वर्तिकाम्

That Brahman is directly self-experienced—just as a maiden knows within herself the joy of womanhood. The non-yogin does not know it at all, like one blind from birth cannot know a lamp.

Verse 56

नित्याभ्यसनशीलस्य स्वसंवेद्यं हि तद्भवेत् । तत्सूक्ष्मत्वादनिर्देश्यं परं ब्रह्म सनातनम्

For one devoted to constant practice, that Reality indeed becomes directly self-known. Because of its subtlety, the eternal Supreme Brahman cannot be pointed out or defined.

Verse 57

क्षणमप्येकमुदकं यथा न स्थिरतामियात् । वाताहतं यथा चित्तं तस्मात्तस्य न विश्वसेत्

Just as water does not remain steady even for a moment, so the mind, struck by the winds of impulses, wavers. Therefore one should not place trust in it as it is.

Verse 58

अतोऽनिलं निरुंधीत चित्तस्य स्थैर्य हेतवे । मरुन्निरोधनार्थाय षडंगं योगमभ्यसेत्

Therefore one should restrain the wind—breath—for the sake of steadiness of mind. To control the breath, one should practice the six-limbed Yoga.

Verse 59

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा । ध्यानं समाधिरेतानि योगांगानि भवंति षट्

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

Verse 60

आसनानीह तावंति यावंत्यो जीवयो नयः । सिद्धासनमिदं प्रोक्तं योगिनो योगसिद्धिदम्

Here, the postures are as many as the modes and movements of living beings. Yet this “Siddhāsana” is declared—bestowing yogic accomplishment upon the yogin.

Verse 61

एतदभ्यसनान्नित्यं वर्ष्मदार्ढ्यमवाप्नुयात्

By practicing this regularly, one attains firmness and strength of the body.

Verse 62

दक्षिणं चरणं न्यस्य वामोरूपरि योगवित् । याम्योरूपरि वामं च पद्मासनमिदं विदुः

Placing the right foot upon the left thigh, and then the left foot upon the right thigh—this, say the knowers of yoga, is the Lotus Posture (Padmāsana).

Verse 63

कराभ्यां धारयेत्पश्चादंगुष्ठौ दृढबंधवित् । भवेत्पद्मासनादस्मादभ्यासाद्दृढविग्रहः

Afterwards, with both hands one should firmly hold the great toes, knowing the steady lock; by practicing this Padmāsana, the body becomes strong and well-knit.

Verse 64

अथवा ह्यासने यस्मिन्सुखमस्योपजायते । स्वस्तिकादौ तदध्यास्य योगं युंजीत योगवित्

Or else, in whatever posture ease naturally arises for him—such as Svastikāsana—having seated himself thus, the knower of yoga should engage in yoga.

Verse 65

यत्प्राप्य न निवर्तेत यत्प्राप्य न च शोचति । तल्लभ्यते षडंगेन योगेन कलशोद्भव

That attainment, having reached which one does not return, and having reached which one does not grieve—O Agastya, born of the pot—this is obtained through the six-limbed yoga.

Verse 66

केशभस्मतुषांगार कीकसादि प्रदूषिते । नाभ्यसेत्पूतिगंधादौ न स्थाने जनसंकुले

One should not practice in a place polluted by hair, ash, chaff, charcoal, bones and the like; nor in a foul-smelling spot, nor in a crowded place.

Verse 67

सर्वबाधाविरहिते सर्वेंद्रियसुखावहे । मनःप्रसादजनने स्रग्धूपामोदमोदिते

In a place free from all disturbances, bringing comfort to all the senses, producing serenity of mind, and gladdened by the fragrance of garlands and incense—there one should practice.

Verse 68

नातितृप्तः क्षुधार्तो न न विण्मूत्रप्रबाधितः । नाध्वखिन्नो न चिंतार्तो योगं युंजीत योगवित्

Not overly satiated, not tormented by hunger, not troubled by stool or urine, not wearied by travel, and not distressed by anxiety—the knower of yoga should then engage in yoga.

Verse 69

न तोयवह्निसामीप्ये न जीर्णारण्यगोष्ठयोः । न दंशमशकाकीर्णे न चैत्ये न च चत्वरे

Not near water or fire; not in dilapidated places, forests, or cattle-sheds; not where biting insects and mosquitoes abound; not at a shrine (caitya) nor at a crossroads—there one should not practice.

Verse 70

निमीलिताक्षः सत्त्वस्थो दंतैर्दंतान्न संस्पृशेत् । तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः

With eyes gently closed and established in serene clarity, one should not press the teeth together; keeping the tongue steady, resting upon the palate, with the mouth closed—one should remain perfectly still.

Verse 71

सन्नियम्येंद्रियग्रामं नातिनीचोच्छ्रितासनः । मध्यमं चोत्तमं चाथ प्राणायाममुपक्रमेत्

Having well-restrained the host of senses, and seated neither too low nor too high, one should then begin the practice of prāṇāyāma—starting with the moderate and progressing to the superior method.

Verse 72

चलेऽनिले चलं सर्वं निश्चले तत्र निश्चलम् । स्थाणुत्वमाप्नुयाद्योगी ततोऽनिलनिरुंधनात्

When the breath moves, everything becomes unsteady; when it is made still, all becomes still. Therefore, by restraining the breath, the yogin attains steadfastness—like an unmoving pillar.

Verse 73

यावद्देहे स्थितः प्राणो जीवितं तावदुच्यते । निर्गते तत्र मरणं ततः प्राणं निरुंधयेत्

So long as prāṇa remains within the body, that is called ‘life’; when it departs, there is death. Therefore, one should discipline and restrain the prāṇa.

Verse 74

यावद्बद्धो मरुद्देहे यावच्चेतो निराश्रयम् । यावद्दृष्टिर्भुवोर्मध्ये तावत्कालभयं कुतः

So long as the breath is bound within the body, so long as the mind rests without outer support, and so long as the gaze is fixed between the brows—where, then, can fear of Time (death) arise?

Verse 75

कालसाध्वसतोब्रह्मा प्राणायामं सदाचरेत् । योगिनः सिद्धिमापन्नाः सम्यक्प्राणनियंत्रणात्

Brahmā, fearing the might of Time, ever practiced prāṇāyāma. Yogins attain siddhi through the proper restraint of prāṇa.

Verse 76

मंदो द्वादशमात्रस्तु मात्रा लघ्वक्षरा मता । मध्यमो द्विगुणः पूर्वादुत्तमस्त्रिगुणस्ततः

The gentle (beginner’s) prāṇāyāma is of twelve mātrās; a mātrā is the time of a short syllable. The moderate is double the former, and the superior is triple thereafter.

Verse 77

स्वेदं कंपं विषादं च जनयेत्क्रमशस्त्वसौ । प्रथमेन जयेत्स्वेदं द्वितीयेन तु वेपथुम्

In due sequence, this practice gives rise to sweating, trembling, and dejection. By the first grade one conquers sweating; by the second, trembling.

Verse 78

विषादं हि तृतीयेन सिद्धः प्राणोथ योगिनः । भवेत्क्रमात्सन्निरुद्धः सिद्धः प्राणोथ योगिना । क्रमेण सेव्यमानोसौ नयते यत्र चेच्छति

Indeed, by the third grade he overcomes dejection; then the yogin’s prāṇa becomes perfected. When, in due course, the prāṇa is thoroughly restrained and mastered, it carries the yogin—through steady practice—wherever he wills.

Verse 79

हठान्निरुद्धप्राणोयं रोमकूपेषु निःसरेत् । देहंविदारयत्येष कुष्ठादिजनयत्यपि

If the prāṇa is forcibly restrained, it may burst forth through the pores of the skin. It can tear the body and even give rise to diseases such as leprosy and the like.

Verse 80

तत्प्रत्याययितव्योसौ क्रमेणारण्यहस्तिवत् । वन्यो गजो गजारिर्वा क्रमेण मृदुतामियात्

Therefore it must be brought under control gradually—like a wild elephant of the forest. A feral elephant, or even an elephant’s enemy, becomes gentle only by degrees.

Verse 81

करोति शास्तृनिर्देशं न च तं परिलंघयेत् । तथा प्राणो हदिस्थोयं योगिनाक्रमयोगतः । गृहीतः सेव्यमानस्तु विश्रंभमुपगच्छति

As one follows a teacher’s instruction and does not transgress it, so too this prāṇa, abiding in the heart, is gradually mastered by the yogin through step-by-step discipline. When thus restrained and steadily attended to, it comes to rest in trustful calmness.

Verse 82

षट्त्रिंशदंगुलो हंसः प्रयाणं कुरुते बहिः । सव्यापसव्यमार्गेण प्रयाणात्प्राण उच्यते

The haṃsa (the life-breath) moves outward to a measure of thirty-six aṅgulas. Because it journeys by the left and the right pathways, it is called ‘prāṇa’—the one that moves forth.

Verse 83

शुद्धिमेति यदा सर्वं नाडीचक्र मनाकुलम् । तदैव जायते योगी क्षमः प्राणनिरोधने

When the entire network of nāḍīs becomes purified and free from disturbance, then indeed the yogin arises as one truly capable of restraining the prāṇa.

Verse 84

दृढासनो यथाशक्ति प्राणं चंद्रेण पूरयेत् । रेचयेदथ सूर्येण प्राणायामोयमुच्यते

Seated firmly, as much as one is able, one should inhale the prāṇa through the ‘moon’ channel; then exhale through the ‘sun’ channel. This is called prāṇāyāma.

Verse 85

स्रवत्पीयूषधारौघं ध्यायंश्चंद्रसमन्वितम् । प्राणायामेन योगींद्रः सुखमाप्नोति तत्क्षणात्

Meditating on a flowing flood of nectar-like streams, united with the lunar principle, the lordly yogin attains bliss at that very moment through prāṇāyāma.

Verse 86

रविणा प्राणमाकृष्य पूरयेदौदरीं दरीम् । कुंभयित्वा शनैः पश्चाद्योगी चंद्रेण रेचयेत्

Drawing in prāṇa through the ‘sun’ channel, one should fill the abdominal cavity; having held it in kumbhaka, the yogin should then exhale slowly through the ‘moon’ channel.

Verse 87

ज्वलज्वलनपुंजाभं शीलयन्नुष्मगुं हृदि । अनेन याम्यायामेन योगींद्रः शर्मभाग्भवेत्

Cultivating within the heart a heat like a blazing mass of fire, by this ‘southern’ prāṇāyāma the foremost yogin becomes a sharer in peace and well-being.

Verse 88

इत्थं मासत्रयाभ्यासादुभयायामसेवनात् । शुद्धनाडीगणो योगी सिद्धप्राणोभिधीयते

Thus, by practicing for three months and applying both modes of prāṇāyāma, the yogin whose multitude of nāḍīs has been purified is called “one who has perfected prāṇa.”

Verse 89

यथेष्टं धारणं वायोरनलस्य प्रदीपनम् । नादाभिव्यक्तिरारोग्यं भवेन्नाडीविशोधनात्

From the cleansing of the nāḍīs arise: the ability to retain the breath at will, the kindling of the inner fire, the manifestation of inner sound (nāda), and robust health.

Verse 90

प्राणोदेहगतोवायुरायामस्तन्निबंधनम् । एकश्वासमयी मात्रा प्राणायामो निरुच्यते

Prāṇa is the wind that moves within the body; ‘āyāma’ is its regulation and restraint. A unit measured by a single breath is declared to be prāṇāyāma.

Verse 91

प्राणायामेऽधमे घर्मः कंपो भवति मध्यमे । उत्तिष्ठेदुत्तमे देहो बद्धपद्मासनो मुहुः

In prāṇāyāma, at the lower stage sweat arises; at the middle stage trembling occurs. At the highest stage, even while the lotus posture is firmly bound, the body repeatedly rises of itself.

Verse 92

प्राणायामैर्दहेद्दोषान्प्रत्याहारेण पातकम् । मनोधैर्यं धारणया ध्यानेनेश्वरदर्शनम्

By prāṇāyāma one burns away bodily impurities; by pratyāhāra one destroys sin. By dhāraṇā the mind gains steadiness, and by dhyāna one attains the vision of the Lord.

Verse 93

समाधिना लभेन्मोक्षं त्यक्त्वा धर्मं शुभाशुभम् । आसनेन वपुर्दार्ढ्यं षडंगमिति कीर्तितम्

Through samādhi one attains liberation, transcending merit and demerit. Through āsana the body gains firmness—thus the sixfold discipline is proclaimed.

Verse 94

प्राणायामद्विषट्केन प्रत्याहार उदाहृतः । प्रत्याहारैर्द्वादशभिर्धारणा परिकीर्तिता

Pratyāhāra is said to be achieved by twelve sets of prāṇāyāma; and dhāraṇā is declared to be achieved by twelve pratyāhāras.

Verse 95

भवेदीश्वरसंगत्यै ध्यानं द्वादशधारणम् । ध्यानद्वादशकेनैव समाधिरभिधीयते

For communion with the Lord, dhyāna is said to consist of twelve dhāraṇās; and by twelve dhyānas alone, samādhi is defined.

Verse 96

समाधेः परतो ज्योतिरनंतं स्वप्रकाशकम् । तस्मिन्दृष्टे क्रियाकांडं यातायातं निवर्तते

Beyond samādhi there is an infinite, self-luminous Light. Upon seeing That, ritual action and the cycle of coming-and-going (rebirth) come to an end.

Verse 97

पवने व्योमसंप्राप्ते ध्वनिरुत्पद्यते महान् । घंटादीनां प्रवाद्यानां ततः सिद्धिरदूरतः

When the vital wind reaches the inner space, a great sound arises—like the resonances of bells and other instruments. From that, perfection is not far away.

Verse 98

प्राणायामेन युक्तेन सर्वव्याधिक्षयोभवेत् । अयुक्ताभ्यासयोगेन सर्वव्याधिसमुद्भवः

With properly regulated prāṇāyāma, all diseases are destroyed; but with improperly practiced discipline, all diseases arise.

Verse 99

हिक्का श्वासश्च कासश्च शिरः कर्णाक्षिवेदनाः भवंति विविधा दोषाः पवनस्य व्यतिक्रमात्

Hiccups, breath-disorders, cough, and pains of the head, ears, and eyes—various afflictions arise when the vital wind is disturbed and forced out of due order.

Verse 100

युक्तं युक्तं त्यजेद्वायुं युक्तंयुक्तं च पूरयेत् । युक्तंयुक्तं च बध्नीयादित्थं सिध्यति योगवित्

Let him release the breath in due measure, and in due measure inhale; and in due measure retain it. Thus the knower of yoga attains success.

Verse 110

नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः । तक्षकेणापि दष्टस्य विषं तस्य न सर्पति

The yogin whose body is ever filled with the lunar essence—cool, ambrosial vitality—even if bitten by Takṣaka, does not have the poison spread within him.

Verse 120

सगुणं वणर्भेदेन निर्गुणं केवलं मतम् । समंत्रं सगुणं विद्धि निर्गुणं मंत्रवर्जितम्

By distinction of the sacred syllables (varṇas), practice is understood as ‘with qualities’ (saguṇa), while the ‘quality-less’ (nirguṇa) is held to be pure and solitary. Know the mantric form to be saguṇa; the nirguṇa is that which is devoid of mantra.

Verse 130

युक्ताहारविहारश्च युक्तचेष्टो हि कर्मसु । युक्तनिद्रावबोधश्च योगी तत्त्वं प्रपश्यति

Balanced in food and recreation, balanced in effort amid actions, and balanced in sleep and wakefulness—the yogin comes to behold Reality (tattva) directly.

Verse 140

चंद्रांगे तु समभ्यस्य सूर्यांगे पुनरभ्यसेत् । यावत्तुल्या भवेत्संख्या ततो मुद्रां विसर्जयेत्

Having practiced on the lunar channel, one should again practice on the solar channel until the counts become equal; then one should release the mudrā.

Verse 150

जालंधरे कृते बंधे कंठसकोचलक्षणे । न पीयूषं पतत्यग्नौ न च वायुः प्रधावति

When the Jālandhara bandha is performed—marked by the throat being contracted—the pīyūṣa, the sacred nectar, does not fall into the digestive fire, and the vital wind (prāṇa) does not rush about.

Verse 160

योजनानां शतं यातुं शक्तिःस्यान्निमिषार्धतः । अचिंतितानि शास्त्राणि कंठपाठी भवंति हि

One may gain the power to traverse a hundred yojanas in half a blink; and even unstudied treatises become recitable by heart—such indeed are the attainments spoken of.

Verse 170

काश्यां सुखेन कैवल्यं यथालभ्येत जंतुभिः । योगयुक्त्याद्युपायैश्च न तथान्यत्र कुत्रचित्

In Kāśī, beings attain kaivalya—liberation—with ease, by yogic methods and related means, in a way not found anywhere else at all.

Verse 180

जलस्य धारणं मूर्ध्नि विश्वेश स्नानजन्मनः । एष जालंधरो बंधः समस्तसुरदुर्लभः

O Viśveśa, holding the “water” at the crown of the head—born of sacred bathing—this is the Jālandhara bandha, difficult to obtain even for all the gods.