chapter 5
1. Parvati. O Lord, O beloved Shankar! tell me, for the sake of those whose minds search after the supreme
end, the obstacles and the hindrances to Yoga.
2. Siva. Hear, O Goddess! I shall tell thee, all the obstacles that stand in the path of Yoga. For the attainment
of emancipation, enjoyments (bhoga) are the greatest of all impediments.
Bhoga (enjoyment).
3. Women, beds, seats, dresses, and riches are obstacles to Yoga. Betels, dainty dishes, carriages, kingdoms,
lordliness and powers; gold, silver, as well as copper, gems, aloe wood, and kine; learning the Vedas and
Shastras; dancing, singing and ornaments; harp, flute and drum; riding on elephants and horses; wives and
children, worldly enjoyments; all these are so many impediments. These are the obstacles which arise from
bhoga (enjoyment). Hear now the impediments which arise from ritualistic religion.
Dharma (ritualism of Religion).
4. The following are the obstacles which dharma interposes: ablutions, worship of deities, observing the sacred
days of the moon, fire sacrifice, hankering after moksha, vows and penances, fasts, religious observances,
silence, the ascetic practices, contemplation and the object of contemplation, mantras, and alms-giving,
world-wide fame, excavating and endowing of tanks, wells, ponds, convents and groves: sacrifices, vows of
starvation, Chandrayana, and pilgrimages.
Jnana (Knowledge-obstacles).
5. Now I shall describe, O Parvati, the obstacles which arise from knowledge. Sitting in the gomukh posture
and practicing dhauti (washing the intestines by hathayoga). Knowledge of the distribution of the nadis (the
vessels of the human body), learning of pratyahara (subjugation of the senses), trying to awaken the
kundalini force, by moving quickly the belly (a process of hathayoga), entering into the path of the indriyas,
and knowledge of the action of the nadis; these are the obstacles. Now listen to the mistaken notions of
diet, O Parvati.
6. That samadhi (trance) can be at once induced by drinking certain new chemical essences and by eating
certain kinds of food, is a mistake. Now hear about the mistaken notion of the influence of company.
7. "Keep the company of the virtuous, and avoid that of the vicious" (is a mistaken notion). Measuring the
heaviness and lightness of the inspired expired air (is an erroneous idea).
8. Brahman is in the body or He is the maker of form, or He has a form, or He has no form, or He is
everything – all these consoling doctrines are obstacles. Such notions are impediments in the shape of
Jnana (knowledge).
Four Kinds of Yoga.
9. The Yoga is of four kinds: First mantrayoga, second hathayoga, third layayoga, fourth rajayoga, which
discards duality.
Sadhaks (Aspirants).
10. Know that aspirants are of four orders – mild, moderate, ardent and the most ardent – the best who can
cross the ocean of the world.
(Mild) entitled to Mantrayoga.
11. Men of small enterprise, oblivious, sickly and finding faults with the teachers; avaricious, sinful gourmands,
and attached helplessly to their wives; fickle, timid, diseased, not independent, and cruel; those whose
characters are bad and who are weak – know all the above to be mild sadhaks. With great efforts such men
succeed in twelve years; them the teachers should know fit for mantrayoga.
(Moderate) entitled to Layayoga.
12. Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any
undertaking – these are the middling. These are to be initiated by the teacher in layayoga.
(Ardent) entitled to Hatha Yoga.
13. Steady minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, full of sympathy,
forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in
the practice of Yoga – know such men to be adhimatra. They obtain success in the practice of Yoga within
six years, and ought to be initiated in hathayoga and its branches.
(The most ardent) entitled to all Yogas.
14. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the Shastras,
and are persevering, free from the effects of blind emotions, and, not easily confused, who are in the prime
of their youth, moderate in their diet, rulers of their senses, fearless, clean, skillful, charitable, a help to all;
competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavors secret, of
sweet speech, peaceful, who have faith in scriptures and are worshippers of God and Guru, who are averse
to fritter away their time in society, and are free from any grievous malady, who are acquainted with the
duties of the adhimatra, and are the practitioners of every kind of Yoga --undoubtedly, they obtain success
in three years; they are entitled to be initiated in all kinds of Yoga, without any hesitation.
Invocation of the shadow (pratikopasana).
15. The invocation of Pratika (shadow) gives to the devotee the objects seen as well as unseen; undoubtedly, by
its very sight, a man becomes pure.
16. In a clear sun-lit sky, behold with a steady gaze your own divine reflection; whenever this is seen even for a
single second in the sky, you behold God at once in the sky.
17. He who daily sees his shadow in the sky, will get his years increased and will never die an accidental death.
18. When the shadow is seen fully reflected in the field of the sky, then he obtains victory; and conquering the
vayu, he goeseverywhere.
How to invoke.
18b. At the time of the rising sun, or by moon, let him steadily fix his gaze on the neck of the shadow he throws;
then, after sometime, let him look into the sky; if he sees a full grey shadow in the sky, it is auspicious.
19. He who always practices this and knows the Paramatma, becomes fully happy, through the grace of his
shadow.
20. At the time of commencing travel, marriage, or auspicious work, or when in trouble, it is of great use. This
invocation of the shadow destroys sins and increases virtue.
21. By practicing it always, he begins at last to see it in his heart, and the persevering Yogi gets liberation.
Raj Yoga.
22. Let him close the ears with his thumbs, the eyes with index fingers, the nostrils with the middle fingers, and
with the reaming four fingers let him press together the upper and lower lips. The Yogi, by having thus
firmly confined the air, sees his soul in the shape of light.
23. When one sees, without obstruction, this light for even a moment, becoming free from sin, he reaches the
highest end.
24. The Yogi, free from sin, and practicing this continually, forgets his physical, subtle and causal bodies, and
becomes one with that soul.
25. He who practices this in secrecy, is absorbed in the Brahman, though he had been engaged in sinful works.
26. This should be kept secret; it at once produces conviction; it gives nirvana to mankind. This is my most
beloved Yoga. From practicing this gradually, the Yogi begins to hear the mystic sounds nadas.
Anahad Sounds.
27. The first sound is like the hum of the honey-intoxicated bee, next that of a flute, then a harp; after this, by
gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells;
then sounds like roar of thunder. When one fixes his full attention on this sound, being free from fear, he
gets absorption, O my beloved!
28. When the mind of the Yogi is exceedingly engaged in this sound, he forgets all external things, ad is
absorbed in this sound.
29. By practice of Yoga he conquers all the three qualities (i.e., good, bad and indifferent); and being free from
all states, he is absorbed in chidakas (the ether of intelligence).
A Secret.
30. There is no posture like that of Siddhasana, no power like that of kumbha, no mudra like the Khechari, and
no absorption like that of nada (the mystic sound).
31. Now I shall describe to thee, O dear, the foretaste of salvation, knowing which even the sinful aspirant may
obtain salvation.
32. Having adored the Lord God properly, and having completely performed the best of the Yogas, and being in
a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru.
33. Having given all his cattle and property to the Guru who knows Yoga, and having satisfied him with great
care, let the wise man receive this initiation.
34. Having pleased the Brahmans (and priest), by giving them all kinds of good things, let the wise man receive
this auspicious Yoga in my house (i.e., the temple of Shiva) with purity of heart.
35. Having renounced by the above methods all his previous bodies (the results of his past karma), and being in
his spiritual (or luminous) body, let the Yogi receive this highest Yoga.
36. Sitting in the padmasana posture, renouncing the society of men, let the Yogi press the two vijnana nadis
(vessels of consciousness, perhaps coronal arteries) with his two fingers.
37. By obtaining success in this, he becomes all happiness and unstained; therefore, let him endeavor with all
his might, in order to ensure success.
38. He who practices this always, obtains success within a short time; he gets also vayu-siddha in course of
time.
39. The Yogi, who does it even once, verily destroys all sins; and undoubtedly in him the vayus enter the
middle channel.
40. The Yogi who practices this with perseverance is worshipped even by the gods; he receives the psychic
powers of anima, laghima, etc., and can go everywhere, throughout the three worlds, at pleasure.
41. According to the strength of one's practice in commanding the vayu, he gets command over his body; the
wise, remaining in the spirit, enjoys the world in the present body.
42. This Yoga is a great secret, and not to be given to everybody; it might be revealed to him only, in whom all
qualifications of a Yogi are perceived.
Various kinds of Dharana.
43. Let the Yogi seat himself in the padmasana, and fix his attention on the cavity of the throat, let him place
his tongue at the base of the palate; by this he will extinguish hunger and thirst.
44. Below the cavity of the throat, there is a beautiful nadi (vessel) called kurma; when the Yogi fixes his
attention on it, he acquires great concentration of the thinking principle (chitta).
45. When the Yogi constantly thinks that he has got a third eye – the eye of Shiva – in the middle of his
forehead, he then perceives a fire brilliant like lightening. By contemplating on this light, all sins are
destroyed, and even the most wicked person obtains the highest end.
46. If the experienced Yogi thinks of this light day and night, he sees the Siddhas (adepts1
), and can certainly
converse with them.
47. He who contemplates on sunya (void or vacuum or space), while walking or standing, dreaming or waking,
becomes altogether ethereal, and is absorbed in the chid-akasa.
48. The Yogi, desirous of success, should always obtain this knowledge; by habitual exercise he becomes equal
to me; through the force of this knowledge, he becomes the beloved of all.
49. Having conquered all elements, and being void of all hopes and worldly connections, when the Yogi sitting
in the padmasana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual
power called Khechari.
50. The great Yogi beholds light, pure as holy mountain (Kailas), and through the force of his exercise in it, he
becomes the lord and guardian of the light.
51. Stretching himself on the ground, let him contemplate on this light; by so doing all his weariness and
fatigue are destroyed. By contemplating on the back part of his head, he becomes the conqueror of death.
(We have described before the effect of fixing one's attention on the space between the two eyebrows, so it
need not be enumerated here).
52. Of the four kinds of food (i.e., that which is chewed, that which is sucked, that which is licked and that
which is drunk), which a man takes, the chyle fluid is converted into three parts. The best part (or the finest
extract of food) goes to nourish the linga sharira or subtle body (the seat of force). The second or middle
part goes to nourish this gross body composed of seven dhatus (humours).
53. The third or the most inferior part goes out of the body in the shape of excrement and urine. The first two
essences of food are found in the nadis, and being carried by them, they nourish the body from head to foot.
54. When the vayu moves through all the nadis, then, owing to this vayu, the fluids of the body get
extraordinary force and energy.
55. The most important of these nadis are fourteen, distributed in different parts of the body and performing
various functions. They are either weak or strong, and the prana flows through them.
The six Chakras.
1. Muladhar chakra.
56. Two fingers above the rectum and two fingers below the linga, four fingers in width, is a space like a
bulbous root.
57. Between this space is the
the goddess Kundalini. It surrounds all the <nadis >, and has three coils and a half; and catching its tail in
its own mouth, it rests in the hole of the sushumna.
58. It sleeps there like a serpent, and it is luminous by its own light. Like a serpent it lives between the joints;
it is the goddess of speech, and is called the seed (vija).
59. Full of energy, and like burning gold, know this Kundalini to be the power (shakti) of Vishnu; it is the
mother of the three qualities – sattwa (rhythm), rajas (energy) and tamas (inertia).
60. There, beautiful like the Bandhuk flower, is placed the seed of love lam; it is brilliant like burnished gold,
and is described in Yoga as eternal.
61. The sushumna also embraces it, and the beautiful seed is there; there it rests shining brilliantly like the
autumnal moon, with the luminosity of millions of suns, and the coolness of millions of moons. The
goddess Tripura Bhairavi has these three (fire, sun, and moon) taken together, and collectively she is called
the vija. It is also called the great energy.
1
This unfortunate term is influenced by Theosophy, a more correct translation would be "those who have attained success" –
MPM.
62. It (vija) is endowed with powers of action (motion) and sensation, and circulates throughout the body. It is
subtle, and has a flame of fire; sometimes it rises up, and at other times it falls down into the water. This is
the great energy which rests in the perinaem, and is called the swayambhu-linga (the self-born).
63. All this is called the adhar-padma (the support lotus), and the four petals of it are designated by the letters
(v), (d), (s,), (s).
64. Near this Swayambhu-linga is a golden region called kula (family); its presiding adept is called Dviranda,
and its presiding goddess called Dakini. In the centre of that lotus is the Yoni where resides the Kundalini;
the circulating bright energy above that, is called kama-vija (the seed of love). The wise man who always
contemplates on this Muladhar obtains Darduri-siddhi (the frog-jumping power); and by degrees he can
altogether leave the ground (i.e., rise in the air).
65. The brilliancy of the body is increased, the gastric fire becomes powerful, and freedom from disease,
cleverness, and omniscience ensue.
66. He knows what has been, what is happening, and what is to be, together with their causes; he masters the
unheard of sciences together with their mysteries.
67. On his tongue always dances the goddess of learning, he obtains mantra-siddhi (success in mantras),
through constant repetition only.
68. This is the dictum of the Guru: "It destroys old age, death, and troubles innumerable." The practitioner of
pranayama ought always to meditate upon it; by its very contemplation, the great yogi is freed from all sins.
69. When the Yogi contemplates this Muladhar lotus – the Swayambhu-linga – then, undoubtedly, at that very
moment, all his sins are destroyed.
70. Whatever the mind desires, he gets; by habitual exercise he sees him, who gives salvation, who is the best
both in and out, and whois to be worshipped with great care. Better than Him, I know none.
71. He who leaving the Siva who is inside, worships that which is outside (viz., worships external forms), is like
one who throws away the sweetmeat in his hand, and wanders away in search of food.
72. Let one thus meditate daily, without negligence, on his own Swayambhu-linga; and have no doubts that
from this will come all powers.
73. By habitual exercise, he gets success in six months; and undoubtedly his vayu enters the middle channel
(the sushumna).
74. He conquers the mind, and can restrain his breath and his semen; then he gets success in this as well as the
other world, without doubt.
2. Swadhisthan Chakra. (Prostatic Plexus).
75. The second chakra is situated at the base of the penis. It has six petals designated by the letters b, bh, m, y,
r, l. Its stalk is called Swadhisthan, the colour of the lotus is blood-red, its presiding adept is called Bala,
and its goddess, Rakini.
76. He who daily contemplates on this Swadhisthan lotus, becomes an object of love and adoration to all
beautiful goddesses.
77. He fearlessly recites the various Shastras and sciences unknown to him before; becomes free from all
diseases, and moves throughout the universe fearlessly.
78. Death is eaten by him, he is eaten by none; he obtains the highest psychic powers like anima, laghima, etc.
The vayu moves equably throughout his body; the humours of his body are also increased; the ambrosia
exuding from the ethereal lotus also increases in him.
79. The third chakra, called Manipur, is situated near the navel; it is of golden colour, having ten petals
designated by the letters d, dh, n, t, th, d, dh, n, p, ph.
80. Its presiding adept is called Rudra – the giver of all auspicious things, and the presiding goddess of this
place is called the most sacred Lakini.
81. When the Yogi contemplates on the Manipur lotus, he gets the power called the patal-siddhi – the giver of
constant happiness, He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter
the body of another.
82. He can make gold, etc., see the adepts (clairvoyantly), discover medicines for diseases, and see hidden
treasures.
4. Anahat Chakra.
83. In the heart, is the fourth chakra, the Anahat. It has twelve petals designated by the letters k, kh, g, gh, n,
ch, chh, j, jh, ñ, t, th. Its colour is deep blood-red; it has the seed of vayu, yam, and is a very pleasant spot.
84. In this lotus is a flame called vanlinga; by contemplating on this, one gets objects of the seen and the unseen
universe.
85. Its presiding adept is Pinaki, and the Kakini is its goddess. He who always contemplates on this lotus of the
heart is eagerly desired by celestial maidens.
86. He gets immeasurable knowledge, knows the past, presentand future time; has clairaudience, clairvoyance
and can walk in the air, whenever he likes.
87. He sees the adepts, and the goddess known as Yoginis; obtains the power known as Khechari, and conquers
all who move in the air.
88. He who contemplates daily the hidden Banalinga, undoubtedly obtains the psychic powers called Khechari
(moving in the air) and Bhuchari (going at will all over the world).
89. I cannot fully describe the importance of the meditation of this lotus; even the Gods Brahma, etc., keep the
method of its contemplation secret.
5. Vishuddha Chakra.
90. This chakra situated in the throat, is the fifth, and is called the Vishuddha lotus. Its colour is like brilliant
gold, and it is adorned with sixteen petals and is the seat of the vowel sounds (i.e., its sixteen petals are
designated by the sixteen vowels – a, a, i, i, u, u, ri, ri, lri, lri, e, ai, o, au, am, ah.). Its presiding adept is
called Chhagalanda, and its presiding goddess is called Sakini.
91. He who always contemplates it, is truly the lord of the Yogis, and deserves to be called wise; by the
meditation of this Vishuddha lotus, the Yogi at once understands the four Vedas with their mysteries.
92. When the Yogi, fixing his mind on this secret spot, feels angry, then undoubtedly all three worlds begin to
tremble.
93. Even, if by chance, the mind of the Yogi is absorbed in this place, then he becomes unconscious of the
external world, and enjoys certainly the inner world.
94. His body never grows weak, and he retains his full strength for a thousand years, it becomes harder than
adamant.
95. When the Yogi leaves off this contemplation, then to him in this world, thousands of years, appear as so
many moments.
6. Ajña Chakra.
96. The two-petalled Chakra, called the Ajña, is situated between the two eye-brows, and has the letters h and
ksh; its presiding adept is called Shukla Mahakala (the White Great Time); its presiding goddess is called
Hakini.
97. Within that petal, there is the eternal bija (the syllable tham), brilliant as the autumnal moon. The wise
anchorite, by knowing this, is never pulled down.
98. This is the great light held secret in all the Tantras; by contemplating on this, one obtains the highest
success, there is no doubt of it.
99. I am the giver of salvation, I am the third linga in the turiya (the state of ecstasy, also the name of the
thousand-petalled lotus). By contemplating on this, the Yogi becomes certainly like me.
100. The two vessels called the ida and the pingala are the real Varana and Asi. The space between them is
called Varanasi (Benares, the holy city of Siva). There it is said that the Vishwanatha (the Lord of the
universe) dwells.
101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its
great secret has been very eloquently dwelt upon by them.
7. The Thousand-Petalled Lotus.
102. The sushumna goes along the spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated.
Thence by a certain flexure, it goes to the right side of the Ajña lotus, whence it proceeds to the left nostril,
and is called the Ganges.
103. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). In the space
in its centre, dwells the moon. From the triangular place, elixir is continually exuding. This moon-fluid of
immortality unceasingly flows through the ida. The elixir flows in a stream – a continuous stream. Going
to the left nostril, it receives from the Yogis the name of the "Ganges."
104. From the right-side portion of the Ajña lotus and going to the left nostril flows the ida. It is here called
Varana (the northward-flowing Ganges).
105. Let the Yogi contemplate on the space between the two (ida and pingala) as Varanasi (Benares). The
pingala also comes in the same way from the left side portion of the Ajña lotus, and goes to the right nostril,
and has been called by us the Asi.
106. The lotus which is situated in the Muladhar has four petals. In the space between them, dwells the sun.
107. From that sphere of the sun, poison exudes continuously. That excessively heating venom flows through the
pingala.
108. The venom (sun-fluid of mortality) which flows there continuously in a stream goes to the right nostril, as
the moon-fluid of immortality goes to the left.
109. Rising from the left-side of the Ajña lotus and going to the right nostril, this northward flowing pingala has
been called of old the Asi.
110. The two-petalled Ajña lotus has been thus described where dwells the God Maheshwara. The Yogis
described three more sacred stages above this. They are called vindu, nada and sakti, and are situated in the
lotus of the forehead.
111. He who always contemplates on the hidden Ajña lotus, atonce destroys all the karmas of his past life,
without any opposition.
112. Remaining in this place, when the Yogi meditates constantly, then to him all forms, worships and prayers
appear as worthless.
113. The Yakshas, Rakshashas, Gandharvas, Apsaras, and Kinnaras, all serve at his feet. They become obedient
to his command.
114. By reversing the tongue and placing it in the long hollow of the palate, let the Yogi enter into
contemplation, that destroys all fears. All his sins, whose mind remains steady here even for a second, are at
once destroyed.
115. All the fruits which have been described above as resulting from the contemplation of the other five lotuses,
are obtained through the knowledge of this one Ajña lotus alone.
116. The wise one, who continually practices contemplation of this Ajña lotus, becomes free from the mighty
chain of desires, and enjoys happiness.
117. When at the time of death, the Yogi contemplates on this lotus, leaving this life, that holy one is absorbed in
the Paramatma.
118. He who contemplates on this, standing or walking, sleeping or waking, is not touched by sins, even if it
were possible for him to do sinful works.
119. The Yogi becomes free from the chain by his own exertion. The importance of the contemplation of the
two-petalled lotus cannot be fully described. Even the gods like Brahma, etc., have learnt only a portion of
its grandeur from me.
120. Above this, at the base of the palate, is the thousand-petalled lotus, in that part where the hole of that
sushumna is.
121. From the base or root of the palate, the sushumna extendsdownwards, till it reaches the Muladhar and the
perineum: all vessels surround it, or are supported by it. These nadis are the seeds of mystery, or the sources
of all principles which constitute a man, and show the road to Brahma (i.e. give salvation).
122. The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled); in its centre, there
is a yoni (seat or force-centre) which has its face downwards.
123. In that is the root of the sushumna, together with its hole; this is called the Brahmarandhra (the hole of
Brahma), extending up to the Muladhar padma.
124. In that hole of the sushumna there dwells as its inner force the Kundalini. In the sushumna there is also a
constant current of force called chitra, its actions or modifications should be called, in my opinion as
Brahmarandhra, etc.
125. By simply remembering this, one obtains the knowledge of Brahman, all sins are destroyed, and one is
never born again as man.
126. Let him thrust the moving thumb into its mouth : by this the air, which flows through the body, is stopped.
127. Owing to this (vayu) man wanders in the circle of the universe; the Yogis, therefore, do not desire to keep
up this circulation; all the nadis are bound by eight knots; only this Kundalini can pierce these knots and
pass out of the Brahmarandhra, and show the way to salvation.
128. When the air is confined full in all the vessels, then the Kundalini leaves these knots and forces its way out
of the Brahmarandhra.
129. Then the vital air continually flows in the sushumna. On the right and the left side of the Muladhar, are
situated the ida and the pingala. The Sushumna passes through the middle of it.
130. The hollow of the sushumna in the sphere of the adhar is called the Brahmarandhra. The wise one who
knows this is emancipated from the chain of karma.
131. All these three vessels meet certainly at the mouth of the Brahmarandhra; by bathing at this place one
certainly obtains salvation.
The Sacred Triveni (Prayag).
132. Between the Ganges and the Jamuna, flows this saraswati: by bathing at their junction, the fortunate one
obtains salvation.
133. We have said before that the ida is the Ganges and the pingala is the daughter of the sun (the Jamuna), in
the middle the sushumna is the saraswati; the place where all three join is a most inaccessible one.
134. He who performs mental bathing at the junction of the White (ida) and the Black (pingala) becomes free
from all sins, and reaches the eternal Brahma.
135. He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni) procures
salvation for his ancestors and himself reaches the highest end.
136. He who daily performs the threefold duties (i.e., the regular, occasional and optional ones) by mentally
meditating on this place, receives the unfading reward.
137. He who once bathes at this sacred place enjoys heavenly felicity, his manifold sins are burned, he becomes a
pure-minded Yogi.
138. Whether pure or impure, in whatever state one might be, by performing ablution at this mystic place, he
becomes undoubtedly holy.
139. At the time of death let him bathe himself in the water of this Triveni (the Trinity of rivers): he who dies
thinking on this, reaches salvation then and there.
140. There is no greater secret than this throughout the three worlds. This should be kept secret with great care.
It ought never to be revealed.
141. If the mind becomes steadily fixed even for half a second at the Brahmarandhra, one becomes free from sins
and reaches the highest end.
142. The holy Yogi whose mind is absorbed in this, is absorbed in me after having enjoyed the powers called
anima, laghima, etc.
143. The man knowing this Brahmarandhra, becomes my beloved in this world; conquering sins, he becomes
entitled to salvation; by spreading knowledge, he saves thousands of people.
144. The Four-faced and gods can hardly obtain this knowledge, it is the most invaluable treasure of the Yogis;
this mystery of the Brahmarandhra should be kept a great secret.
The Moon of Mystery.
145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara; below that is the moon;
let the wise contemplate this.
146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts.
147. In the sinus of the forehead let him contemplate on the ocean of milk; from that place let him meditate on
the moon, which is in the Sahasrara.
148. In the sinus of the forehead there is the nectar-containing moon, having sixteen digits (kalas, i.e, full). Let
him contemplate on this stainless one. By constant practice, he sees it in three days. By merely seeing it,
the practitioner burns all his sins.
149. The future reveals itself to him, his mind becomes pure; and though he might have committed the five great
sins, by a moment's contemplation of this he destroys them.
150. All the heavenly bodies (planets, etc.,) become auspicious, all dangers are destroyed, all accidents are
warded off, success is obtained in war; the Khechari and the Bhuchari powers are acquired by the seeing of
the moon which is in the head. By mere contemplation on it all these results ensue, there is no doubt of it.
By constant practice of Yoga one verily becomes an adept. Verily, verily, again most verily, he becomes
certainly my equal. The continual study of the science of Yoga, gives success to the Yogis.
Here ends the description of the Ajñapura Chakra.
The Mystic Mount Kailas.
151. Above this (i.e., the lunar sphere) is the brilliant thousand-petalled lotus. It is outside this microcosm of the
body, it is the giver of salvation.
152. Its name is verily the Kailas mount, where dwells the great Lord (Shiva), who is called Nakula and is
without destruction, and without increase or decrease.
153. Men, as soon as they discover this most secret place, become free from re-births in this universe. By the
practice of this Yoga he gets the power of creating or destroying the creation, this aggregate of elements.
154. When the mind is steadily fixed at this place, which is the residence of the Great Swan and is called Kailas,
then that Yogi, devoid of disease and subduing all accidents, lives for a great age, free from death.
155. When the mind of the Yogi is absorbed in the Great God called the Kula, then the fullness of the samadhi is
attained, then the Yogi gets steadfastness.
156. By constant meditation one forgets the world, then in sooth the Yogi obtains wonderful power.
157. Let the Yogi continually drink the nectar which flows out of it; by this he gives law to death, and conquers
the kula. Here the kula kundalini force is absorbed, after this the quadruple creation is absorbed in the
Paramatman.
The Raja Yoga.
158. By this knowledge, the modifications of the mind are suspended, however active they may be; therefore, let
the Yogi untiringly and unselfishly try to obtain this knowledge.
159. When the modifications of the thinking principle are suspended, then one certainly becomes a Yogi; then is
known the Indivisible, holy, pure Gnosis.
160. Let him contemplate on his own reflection in the sky as beyond the Cosmic Egg: in the manner previously
described. Through that let him think on the Great Void unceasingly.
161. The Great Void, whose beginning is void, whose middle is void, whose end is void, has the brilliancy of
tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on
this, one obtains success.
162. Let him practice with energy daily this dhyana, within a year he will obtain all success undoubtedly.
163. He whose mind is absorbed in that place even for a second, is certainly a Yogi, and a good devotee, and is
reverenced in all worlds.
164. All his stores of sins are at once verily destroyed.
165. By seeing it one never returns to the path of this mortal universe; let the Yogi, therefore, practice this with
great care by the path of the Swadhisthan.
166. I cannot describe the grandeur of this contemplation. He who practices, knows. He becomes respected by
me.
167. By meditation one at once knows the wonderful effects of this Yoga (i.e., of the contemplation of the void);
undoubtedly he attains the psychic powers, called anima and laghima, etc.
168. Thus have I described the Raja Yoga, it is kept secret in all the Tantras; now I shall describe to you briefly
the Rajadhiraj Yoga.
The Rajadhiraj Yoga.
169. Sitting in the Svastikasana, in a beautiful monastery, free from all men and animals, having paid respects to
his Guru, let the Yogi practice this contemplation.
170. Knowing through the arguments of the Vedanta that the Jiva is independent and self-supported, let him
make his mind also elf-supported; and let him not contemplate anything else.
171. Undoubtedly, by this contemplation the highest success (maha-siddhi) is obtained, by making the mind
functionless; he himself becomes perfectly Full.
172. He who practices this always, is the real passionless Yogi, he never uses the word "I", but always finds
himself full of atman.
173. What is bondage, what is emancipation? To him ever all is one; undoubtedly, he who practices this always,
is the really emancipated.
174. He is the Yogi, he is the true devotee, he is worshipped in all worlds, who contemplates the Jivatma and the
Paramatma as related to each other as "I" and "Am", who renounces "I" and "Thou" and contemplates the
indivisible; the Yogi free from all attachment takes shelter of that contemplation in which, through the
knowledge of super-imposition and negation, all is dissolved.
175. Leaving that Brahma, who is manifest, who is knowledge, who is bliss, and who is absolute consciousness,
the deluded wander about, vainly discussing the manifested and the unmanifested.
176. He who meditates on this movable and immovable universe, that is really unmanifest, but abandons the
supreme Brahma – directly manifest – is verily absorbed in this universe.
177. The Yogi, free from all attachment, consistently exerts himself in keeping up this practice that leads to
Gnosis, so that there may not be again the upheaval of Ignorance.
178. The wise one, by restraining all his senses from their objects, and being free from all company, remains in
the midst of these objects, as if in deep sleep, i.e., does not perceive them.
179. Thus constantly practicing the Self-luminous becomes manifest: here end all the teachings of the Guru,
(they can help the student no further). Henceforth he must help himself, they can no more increase his
reason or power, henceforth by the mere force of his own practice he must gain the Gnosis.
180. That Gnosis from which the speech and mind turn back baffled, is only to be obtained through practice; for
then this pure Gnosis bursts forth of itself.
181. The hathayoga cannot be obtained without the rajayoga, nor can the rajayoga be obtained without the
hathayoga. Therefore, let the Yogi first learn the hathayoga from the instructions of the wise Guru.
182. He who, while living in this physical body, does not practice Yoga, is merely living for the sake of sensual
enjoyments.
183. From the time he begins till the time he gains perfect mastery, let the Yogi eat moderately and
abstemiously, otherwise, however clever, he cannot gain success.
184. The wise Yogi in an assembly should utter words of highest good, but should not talk much: he eats a little
to keep up his physical frame; let him renounce the company of men, let him renounce the company of men,
verily, let him renounce all company: otherwise he cannot attain mukti (salvation); verily, I tell you the
truth.
185. Let him practice this in secrecy, free from the company of men, in a retired place. For the sake of
appearance, he should remain in society, but should not have his heart in it. He should not renounce the
duties of his profession, caste or rank; but let him perform these merely, as an instrument of the Lord,
without any thought of the event. By thus doing there is no sin.
186. Even the house-holder (grihastha), by wisely following this method, may obtain success, there is no doubt of
it.
187. Remaining in the midst of the family, always doing the duties of the house-holder, he who is free from
merits and demerits, and has restrained his senses, attain s salvation. The householder practicing Yoga is
not touched by sins, if to protect mankind he does any sin, he is not polluted by it.
The Mantra (Om, Aim, Klim, Strim).
188. Now I shall tell you the best of practices, the japa of mantra: from this, one gains happiness in this as well
in the world beyond this.
189. By knowing this highest of the mantras, the Yogi certainly attains success (siddhi): this gives all power and
pleasure to the one-pointed Yogi.
190. In the four-petalled Muladhar lotus is the bija of speech, brilliant as lightening (i.e., the syllable aim).
191. In the heart is the bija of love, beautiful as the bandhuk flower (klim). In the space between the two eye-
brows (i.e., in the Ajña lotus), is the bija of Sakti (strim), brilliant as tens of millions of moons. These three
seeds should be kept secret – they give enjoyment and emancipation. Let the Yogi repeat these three
mantras (i.e., Om, aim, klim, and strim) and try to attain success.
192. Let him learn this mantra from his Guru, let him repeat it neither too fast nor too slowly, keeping the mind
free from all doubts, and understanding the mystic relation between the letters of the mantra.
193. The wise Yogi, intently fixing his attention on this mantra, performing all the duties peculiar to his caste,
should perform one hundred thousand homs (fire sacrifices), and then repeat this mantra three hundred
thousand times in the presence of the Goddess Tripura.
194. At the end of this sacred repetition (japa), let the wise Yogi again perform hom, in a triangular hollow, with
sugar, milk, butter and the flower of karari (oleander).
195. By this performance of Homa-Japa-Homa, the Goddess Tripura Bhairavi, who has been propitiated by the
above mantra, becomes pleased, and grants all the desires of the Yogi.
196. Having satisfied the Guru and having received this highest of mantras, in the proper way, and performing
its repetition in the way laid down, with mind concentrated, even the most heavy-burdened with past
Karmas attains success.
197. The Yogi, who having controlled his senses, repeats this mantra one hundred thousand times, gains the
power of attracting others.
198. By repeating it two lacs of times he can control all persons – they come to him as freely as women go to a
pilgrimage. They give him all that they possess, and remain always under his control.
199. By repeating this mantra three lacs of times, all the deities presiding over the spheres as well as the spheres,
are brought under his dominion.
200. By repeating this six lacs of times, he becomes the vehicle of power – yea, the protector of the world –
surrounded by servants.
201. By repeating this twelve lacs of times, the lords of Yakshas, Rakshas and Nagas come under his control; all
obey his command constantly.
202. By repeating this fifteen lacs of times, the Siddhas, the Viddyadharas, the Gandharvas, the Apsaras come
under the control of the Yogi. There is no doubt of it. He attains immediately the knowledge of all audition
and thus all-knowinghood.
203. By repeating this eighteen lacs of times, he, in his body, can rise from the ground: he attains verily the
luminous body; he goes all over the universe, wherever he likes; he sees the pores of the earth, i.e., he sees
the interspaces and the molecules of this solid earth.
204. By repeating this 28 lacs of times, he becomes the lord of the Viddyadharas, the wise Yogi becomes kama-
rupi (i.e., can assume what-ever form he desires). By repeating these thirty lacs of times he becomes equal
to Brahma and Vishnu. He becomes a Rudra, by sixty lac repetitions, by eighty lac repetitions he becomes
all-enjoyer, by repeating one tens of millions of times, the great Yogi is absorbed in the Pram Brahman.
Such a practitioner is hardly to be found throughout the three worlds.
205. O Goddess! Shiva, the destroyer of Tripura, is the One first and highest cause. The wise attains Him, who
is unchanging, undecaying, all peace, immeasurable and free from all ills – the Highest Goal.
206. O Great Goddess! this science of Shiva is a great science (mahavidya), it had always been kept secret.
Therefore, this science revealed by me, the wise should keep secret.
207. The Yogi, desirous of success, should keep the hatha yoga as a great secret. It becomes fruitful while kept
secret, revealed it loses power.
208. The wise one, who reads it daily from beginning to end, undoubtedly, gradually obtains success in Yoga. He
attains emancipation who honours it daily.
209. Let this science be recited to all holy men, who desire emancipation. By practice success is obtained,
without it how can success follow?
210. Therefore, the Yogi should perform Yoga according to the rules of practice. He who is contented with what
he gets, who restrains his senses, being a householder, who is not absorbed in the household duties,
certainly attains emancipation by the practice of Yoga.
211. Even the lordly house-holders obtain success by japa, if they perform the duties of Yoga properly. Let,
therefore, a householder also exert in Yoga (his wealth and condition of life are no obstacles in this).
212. Living in the house amidst wife and children, but being free from attachments to them, practicing Yoga in
secrecy, a householder even finds marks of success (slowly crowning his efforts), and thus following this
teaching of mine, he ever lives in blissful happiness.
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THE END