The Way of Yoga

Verse 1 (shiva.vayaviya.72.1)

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

śrīkṛṣṇa uvāca | jñāne kriyāyāṃ caryāyāṃ sāramuddhṛtya saṅgrahāt | uktaṃ bhagavatā sarvaṃ śrutaṃ śrutisamaṃ mayā

Shri Krishna said: Regarding knowledge, ritual action, and conduct, all that is essential has been drawn out and given to me by you, Lord, in summary; I have heard it all, as if hearing the Veda itself.

Verse 2 (shiva.vayaviya.72.2)

इदानीं श्रोतुमिच्छामि योगं परमदुर्लभम् । साधिकारं च साङ्गं च सविधिं सप्रयोजनम्

idānīṃ śrotumicchāmi yogaṃ paramadurlabham | sādhikāraṃ ca sāṅgaṃ ca savidhiṃ saprayojanam

Now I wish to hear of Yoga, most difficult to attain — together with who is qualified for it, its limbs, its procedure, and its purpose.

Verse 3 (shiva.vayaviya.72.3)

यद्यस्ति मरणं पूर्वं योगाद्यनुपमर्दतः । सद्यः साधयितुं शक्यं येन स्यान्नात्महा नरः

yadyasti maraṇaṃ pūrvaṃ yogādyanupamardataḥ | sadyaḥ sādhayituṃ śakyaṃ yena syānnātmahā naraḥ

If there is a means by which death may come before Yoga is complete, without violating its practice, so that it can be accomplished at once and a man not thereby become a self-slayer —

Verse 4 (shiva.vayaviya.72.4)

तच्च तत्कारणं चैव तत्कालकरणानि च । तद्भेदतारतम्यं च वक्तुमर्हसि तत्त्वतः

tacca tatkāraṇaṃ caiva tatkālakaraṇāni ca | tadbhedatāratamyaṃ ca vaktumarhasi tattvataḥ

please tell me truly of that, its cause, the proper time and means for it, and its various distinctions and gradations.

Verse 5 (shiva.vayaviya.72.5)

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

upamanyuruvāca | sthāne pṛṣṭaṃ tvayā kṛṣṇa sarvapraśnārthavedinā | tataḥ krameṇa tatsarvaṃ vakṣye śṛṇu samāhitaḥ

Upamanyu said: Fittingly have you asked this, O Krishna, you who know the purport of every question; I shall now tell you all of that in order — listen with a collected mind.

Verse 6 (shiva.vayaviya.72.6)

निरुद्धवृत्त्यन्तरस्य शिवे चित्तस्य निश्चला । या वृत्तिः सा समासेन योगः स खलु पञ्चधा

niruddhavṛttyantarasya śive cittasya niścalā | yā vṛttiḥ sā samāsena yogaḥ sa khalu pañcadhā

When all other modifications of the mind are restrained, that unwavering modification of the mind that remains fixed upon Shiva — that, in brief, is Yoga; and it is indeed of five kinds.

Verse 7 (shiva.vayaviya.72.7)

मन्त्रयोगः स्पर्शयोगो भावयोगस्तथापरः । अभावयोगः सर्वेभ्यो महायोगः परो मतः

mantrayogaḥ sparśayogo bhāvayogastathāparaḥ | abhāvayogaḥ sarvebhyo mahāyogaḥ paro mataḥ

Mantra-yoga, Sparsha-yoga, and likewise Bhava-yoga; Abhava-yoga; and, held highest of all, the supreme Maha-yoga.

Verse 8 (shiva.vayaviya.72.8)

मन्त्राभ्यासवशेनैव मन्त्रवाच्यार्थगोचरः । अव्याक्षेपा मनोवृत्तिर्मन्त्रयोग उदाहृतः

mantrābhyāsavaśenaiva mantravācyārthagocaraḥ | avyākṣepā manovṛttirmantrayoga udāhṛtaḥ

That undistracted state of the mind's activity which, purely through the practice of mantra-repetition, remains fixed upon the object signified by the mantra, is declared to be Mantra-yoga.

Verse 9 (shiva.vayaviya.72.9)

प्राणायाममुखा सैव स्पर्शेयोगोऽभिधीयते । स मन्त्रस्पर्शनिर्मुक्तो भावयोगः प्रकीर्तितः

prāṇāyāmamukhā saiva sparśeyogo'bhidhīyate | sa mantrasparśanirmukto bhāvayogaḥ prakīrtitaḥ

That same fixed state of mind, now headed by the control of breath, is called Sparsha-yoga; and that which is free of both the aid of mantra and of breath-control is proclaimed to be Bhava-yoga.

Verse 10 (shiva.vayaviya.72.10)

विलीनावयवं विश्वं रूपं सम्भाव्यते यतः । अभावयोगः सम्प्रोक्तोऽनाभासाद्वस्तुनः सतः

vilīnāvayavaṃ viśvaṃ rūpaṃ sambhāvyate yataḥ | abhāvayogaḥ samprokto'nābhāsādvastunaḥ sataḥ

That state in which the universe, its parts all dissolved away, is conceived as without form, arising from a Reality that does not outwardly manifest, is declared to be Abhava-yoga.

Verse 11 (shiva.vayaviya.72.11)

शिवस्वभाव एवैकश्चिन्त्यते निरुपाधिकः । यथा शैवमनोवृत्तिर्महायोग इहोच्यते

śivasvabhāva evaikaścintyate nirupādhikaḥ | yathā śaivamanovṛttirmahāyoga ihocyate

That state in which the mind's activity is fixed, in the manner proper to a devotee of Shiva, solely upon the very nature of Shiva alone, free of all limiting conditions — that, here, is called Maha-yoga.

Verse 12 (shiva.vayaviya.72.12)

दृष्टे तथानुश्रविके विरक्तं विषये मनः । यस्य तस्याधिकारोऽस्ति योगे नान्यस्य कस्यचित्

dṛṣṭe tathānuśravike viraktaṃ viṣaye manaḥ | yasya tasyādhikāro'sti yoge nānyasya kasyacit

Only one whose mind has become detached from objects both seen directly and heard of through scripture is qualified for Yoga — no one else is.

Verse 13 (shiva.vayaviya.72.13)

विषयद्वयदोषाणां गुणानामीश्वरस्य च । दर्शनादेव सततं विरक्तं जायते मनः

viṣayadvayadoṣāṇāṃ guṇānāmīśvarasya ca | darśanādeva satataṃ viraktaṃ jāyate manaḥ

By constantly seeing the faults of both these kinds of objects, and by seeing the virtues of the Lord, the mind naturally becomes detached.

Verse 14 (shiva.vayaviya.72.14)

अष्टाङ्गो वा षडङ्गो वा सर्वयोगः समासतः । यमश्च नियमश्चैव स्वस्तिकाद्यं तथासनम्

aṣṭāṅgo vā ṣaḍaṅgo vā sarvayogaḥ samāsataḥ | yamaśca niyamaścaiva svastikādyaṃ tathāsanam

All Yoga, in brief, has either eight limbs or six. Yama, Niyama, and likewise Asana beginning with the Svastika posture,

Verse 15 (shiva.vayaviya.72.15)

प्राणायामः प्रत्याहारो धारणा ध्यानमेव च । समाधिरिति योगाङ्गान्यष्टावुक्तानि सूरिभिः

prāṇāyāmaḥ pratyāhāro dhāraṇā dhyānameva ca | samādhiriti yogāṅgānyaṣṭāvuktāni sūribhiḥ

Pranayama, Pratyahara, Dharana, and Dhyana, and Samadhi — these eight are declared by the wise to be the limbs of Yoga.

Verse 16 (shiva.vayaviya.72.16)

आसनं प्राणसंरोधः प्रत्याहारोऽथ धारणा । ध्यानं समाधिर्योगस्य षडङ्गानि समासतः

āsanaṃ prāṇasaṃrodhaḥ pratyāhāro'tha dhāraṇā | dhyānaṃ samādhiryogasya ṣaḍaṅgāni samāsataḥ

Asana, control of the breath, Pratyahara, Dharana, Dhyana, and Samadhi — these, in brief, are the six limbs of Yoga.

Verse 17 (shiva.vayaviya.72.17)

पृथग्लक्षणमेतेषां शिवशास्त्रे समीरितम् । शिवागमेषु चान्येषु विशेषात् कामिकादिषु

pṛthaglakṣaṇameteṣāṃ śivaśāstre samīritam | śivāgameṣu cānyeṣu viśeṣāt kāmikādiṣu

The distinct definition of each of these has been declared in the Shiva-scriptures, and in the other Shaiva Agamas as well, particularly in the Kamika and the rest,

Verse 18 (shiva.vayaviya.72.18)

योगशास्त्रेष्वपि तथा पुराणेष्वपि केषु च । अहिंसा सत्यमस्तेयं ब्रह्मचर्यापरिग्रहः । यम इत्युच्यते सद्भिः पञ्चावयवयोगतः

yogaśāstreṣvapi tathā purāṇeṣvapi keṣu ca | ahiṃsā satyamasteyaṃ brahmacaryāparigrahaḥ | yama ityucyate sadbhiḥ pañcāvayavayogataḥ

And likewise in the treatises on Yoga and in some of the Puranas. Non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness — these, joined together as five limbs, are called Yama by the wise.

Verse 19 (shiva.vayaviya.72.19)

शौचं तुष्टिस्तपश्चैव जपः प्रणिधिरेव च । इति पञ्च प्रभेदः स्यान्नियमः स्वांशभेदतः

śaucaṃ tuṣṭistapaścaiva japaḥ praṇidhireva ca | iti pañca prabhedaḥ syānniyamaḥ svāṃśabhedataḥ

Purity, contentment, austerity, recitation, and devotion to the Lord — thus, in its own five distinct divisions, is Niyama.

Verse 20 (shiva.vayaviya.72.20)

स्वस्तिकं पद्ममध्येन्दुं वीरं योगं प्रसाधितम् । पर्यङ्कं च यथेष्टं च प्रोक्तमासनमष्टधा

svastikaṃ padmamadhyenduṃ vīraṃ yogaṃ prasādhitam | paryaṅkaṃ ca yatheṣṭaṃ ca proktamāsanamaṣṭadhā

The Svastika, the Lotus, the Ardhendu, the Vira, the Yoga posture proper, the Prasadhita, the Paryanka, and the Yathestha postures — Asana is thus declared to be eightfold.

Verse 21 (shiva.vayaviya.72.21)

प्राणः स्वदेहजो वायुस्तस्यायामो निरोधनम् । तद्रोचकं पूरकं च कुम्भकं च त्रिधोच्यते

prāṇaḥ svadehajo vāyustasyāyāmo nirodhanam | tadrocakaṃ pūrakaṃ ca kumbhakaṃ ca tridhocyate

Prana is the vital breath arising in one's own body; its extension is its restraint. That is said to be threefold: recaka, pūraka, and kumbhaka.

Verse 22 (shiva.vayaviya.72.22)

नासिकापुटमङ्गुल्या पीड्यैकमपरेण तु । औदरं रेचयेद्वायुं तथायं रेचकः स्मृतः

nāsikāpuṭamaṅgulyā pīḍyaikamapareṇa tu | audaraṃ recayedvāyuṃ tathāyaṃ recakaḥ smṛtaḥ

Pressing shut one nostril with a finger, one should expel through the other the breath that has filled the belly — this is remembered as Recaka.

Verse 23 (shiva.vayaviya.72.23)

बाह्येन मरुता देहं दृतिवत्परिपूरयेत् । नासापुटेनापरेण पूरणात्पूरकं मतम्

bāhyena marutā dehaṃ dṛtivatparipūrayet | nāsāpuṭenāpareṇa pūraṇātpūrakaṃ matam

One should fill the body, like a bellows, with the outside air, through the other nostril — because of this filling, it is held to be Pūraka.

Verse 24 (shiva.vayaviya.72.24)

न मुञ्चति न गृह्णाति वायुमन्तर्बहिः स्थितम् । सम्पूर्णं कुम्भवत्तिष्ठेदचलः स तु कुम्भकः

na muñcati na gṛhṇāti vāyumantarbahiḥ sthitam | sampūrṇaṃ kumbhavattiṣṭhedacalaḥ sa tu kumbhakaḥ

Neither releasing nor drawing in the breath, whether it stands within or without, one should remain motionless, full like a pot — that indeed is Kumbhaka.

Verse 25 (shiva.vayaviya.72.25)

रेचकाद्यं त्रयमिदं न द्रुतं न विलम्बितम् । तद्यतः क्रमयोगेन त्वभ्यसेद्योगसाधकः

recakādyaṃ trayamidaṃ na drutaṃ na vilambitam | tadyataḥ kramayogena tvabhyasedyogasādhakaḥ

This threefold practice, beginning with Recaka, should be neither hurried nor too slow; the practitioner of Yoga should train in it gradually, step by step.

Verse 26 (shiva.vayaviya.72.26)

रेचकादिषु योऽभ्यासो नाडीशोधनपूर्वकः । स्वेच्छोत्क्रमणपर्यन्तः प्रोक्तो योगानुशासने

recakādiṣu yo'bhyāso nāḍīśodhanapūrvakaḥ | svecchotkramaṇaparyantaḥ prokto yogānuśāsane

The practice in Recaka and the rest, preceded by the purification of the nadis, extending up to the voluntary departure of the life-breath at will, is taught in the discipline of Yoga.

Verse 27 (shiva.vayaviya.72.27)

कन्यकादिक्रमवशात् प्राणायामनिरोधनम् । तच्चतुर्द्धोपदिष्टं स्यान्मात्रागुणविभागतः

kanyakādikramavaśāt prāṇāyāmanirodhanam | taccaturddhopadiṣṭaṃ syānmātrāguṇavibhāgataḥ

By the order beginning with the Kanyaka measure, the restraint that is Pranayama is taught to be of four kinds, according to the division of its degree of duration.

Verse 28 (shiva.vayaviya.72.28)

कन्यकस्तु चतुर्द्धा स्यात्स च द्वादशमात्रकः । मध्यमस्तु द्विरुद्धातश्चतुर्विंशतिमात्रकः

kanyakastu caturddhā syātsa ca dvādaśamātrakaḥ | madhyamastu dviruddhātaścaturviṃśatimātrakaḥ

The Kanyaka grade is that in which the breath is restrained through four rounds, and consists of twelve mātrās; the Madhyama grade is that restrained twice over, consisting of twenty-four mātrās;

Verse 29 (shiva.vayaviya.72.29)

उत्तमस्तु त्रिरुद्धातः षड्विंशन् मात्रकः परः । स्वेदकम्पादिजनकः प्राणायामस्तदुत्तरः

uttamastu triruddhātaḥ ṣaḍviṃśan mātrakaḥ paraḥ | svedakampādijanakaḥ prāṇāyāmastaduttaraḥ

the Uttama grade is that restrained thrice over, the supreme one consisting of twenty-six mātrās; beyond that is the Pranayama that produces sweating, trembling, and the like.

Verse 30 (shiva.vayaviya.72.30)

आनन्दोद्भवरोमाञ्चनेत्राश्रूणां विमोचनम् । जल्पभ्रमणमूर्छाद्यं जायते योगिनः परम्

ānandodbhavaromāñcanetrāśrūṇāṃ vimocanam | jalpabhramaṇamūrchādyaṃ jāyate yoginaḥ param

Horripilation born of bliss, the shedding of tears from the eyes, babbling speech, dizziness, fainting and the like — these arise supremely in the yogi at this advanced stage.

Verse 31 (shiva.vayaviya.72.31)

जानुं प्रदक्षिणीकृत्य न द्रुतं न विलम्बितम् । अङ्गुलीस्फोटनं कुर्यात्सा मात्रेति प्रकीर्तिता

jānuṃ pradakṣiṇīkṛtya na drutaṃ na vilambitam | aṅgulīsphoṭanaṃ kuryātsā mātreti prakīrtitā

Having moved the hand around the knee, neither swiftly nor slowly, one should snap the fingers — that is proclaimed to be one mātrā.

Verse 32 (shiva.vayaviya.72.32)

मात्रा क्रमेण विज्ञेयाश्चोद्घातक्रमयोगतः । नाडीविशुद्धिपूर्वं तु प्राणायामं समाचरेत्

mātrā krameṇa vijñeyāścodghātakramayogataḥ | nāḍīviśuddhipūrvaṃ tu prāṇāyāmaṃ samācaret

The mātrās are to be known in this order, and also by the sequential method of udghāta; but one should perform Pranayama only after the prior purification of the nadis.

Verse 33 (shiva.vayaviya.72.33)

अगर्भश्च सगर्भश्च प्राणायामो द्विधा स्मृतः । जपं ध्यानं विनागर्भः सगर्भस्तत्समन्वयात्

agarbhaśca sagarbhaśca prāṇāyāmo dvidhā smṛtaḥ | japaṃ dhyānaṃ vināgarbhaḥ sagarbhastatsamanvayāt

Pranayama is remembered to be of two kinds: agarbha and sagarbha. It is agarbha when performed without japa or meditation, and sagarbha when joined with these.

Verse 34 (shiva.vayaviya.72.34)

अगर्भाद्गर्भसंयुक्तः प्राणायामः शताधिकः । तस्मात्सगर्भं कुर्वन्ति योगिनः प्राणसंयमम्

agarbhādgarbhasaṃyuktaḥ prāṇāyāmaḥ śatādhikaḥ | tasmātsagarbhaṃ kurvanti yoginaḥ prāṇasaṃyamam

The Pranayama joined with content is a hundred times more effective than that without content; therefore yogis perform the restraint of the breath together with such content.

Verse 35 (shiva.vayaviya.72.35)

प्राणस्य विजयादेव जीयन्ते देहवायवः । प्राणोऽपानः समानश्च ह्युदानो व्यान एव च

prāṇasya vijayādeva jīyante dehavāyavaḥ | prāṇo'pānaḥ samānaśca hyudāno vyāna eva ca

Simply by the conquest of the chief Prana, all the other breaths of the body are conquered: Prana, Apana, Samana, Udana, and Vyana —

Verse 36 (shiva.vayaviya.72.36)

नागः कूर्मश्च कृकलो देवदत्तो धनञ्जयः । प्रयाणं कुरुते यस्मात्तस्मात्प्राणोऽभिधीयते

nāgaḥ kūrmaśca kṛkalo devadatto dhanañjayaḥ | prayāṇaṃ kurute yasmāttasmātprāṇo'bhidhīyate

and Naga, Kurma, Krikala, Devadatta, and Dhananjaya. Because it undertakes the first going forth of life, it is called Prana.

Verse 37 (shiva.vayaviya.72.37)

अवाङ्नयत्यपानाख्यो यदाहारादि भुज्यते । व्यानो व्यान शयत्यङ्गान्यशेषाणि विवर्धयन्

avāṅnayatyapānākhyo yadāhārādi bhujyate | vyāno vyāna śayatyaṅgānyaśeṣāṇi vivardhayan

That called Apana carries downward whatever food and the like is consumed; Vyana pervades the entire body, nourishing all its limbs;

Verse 38 (shiva.vayaviya.72.38)

उद्वेजयति मर्माणीत्युदानो वायुरीरितः । समं नयति सर्वाङ्गं समानस्तेन गीयते

udvejayati marmāṇītyudāno vāyurīritaḥ | samaṃ nayati sarvāṅgaṃ samānastena gīyate

the breath called Udana is so named because it agitates the vital points; because it carries what is equal to every limb, it is called Samana.

Verse 39 (shiva.vayaviya.72.39)

उद्गारे नाग आख्यातः कूर्म उन्मीलने स्थितः । कृकलः क्षवथौ ज्ञेयो देवदत्तो विजृम्भणे

udgāre nāga ākhyātaḥ kūrma unmīlane sthitaḥ | kṛkalaḥ kṣavathau jñeyo devadatto vijṛmbhaṇe

Naga is declared to function in belching; Kurma abides in the opening of the eyes; Krikala is to be known in sneezing; Devadatta, in yawning;

Verse 40 (shiva.vayaviya.72.40)

न जहाति मृतं चापि सर्वव्यापी धनञ्जयः । क्रमेणाभ्यस्यमानोऽयं प्राणायामः प्रमाणवान्

na jahāti mṛtaṃ cāpi sarvavyāpī dhanañjayaḥ | krameṇābhyasyamāno'yaṃ prāṇāyāmaḥ pramāṇavān

and Dhananjaya, pervading everywhere, does not depart even from the dead. This Pranayama, practiced in due order and with proper measure,

Verse 41 (shiva.vayaviya.72.41)

निर्दहत्यखिलं दोषं कर्तुर्देहं च रक्षति । प्राणे तु विजिते सम्यक् तच्चिह्नान्युपलक्षयेत्

nirdahatyakhilaṃ doṣaṃ karturdehaṃ ca rakṣati | prāṇe tu vijite samyak taccihnānyupalakṣayet

burns away every fault and protects the body of the one who practices it. When the Prana has been thoroughly conquered, one should recognize its signs:

Verse 42 (shiva.vayaviya.72.42)

विण्मूत्रश्लेष्मणां तावदल्पभावः प्रजायते । बहुभोजनसामर्थ्यं चिरादुच्छ्वासनं तथा

viṇmūtraśleṣmaṇāṃ tāvadalpabhāvaḥ prajāyate | bahubhojanasāmarthyaṃ cirāducchvāsanaṃ tathā

a lessening of feces, urine, and phlegm occurs; the ability to eat much food; and likewise long, slow breathing;

Verse 43 (shiva.vayaviya.72.43)

लघुत्वं शीघ्रगामित्वमुत्साहः स्वरसौष्ठवम् । सर्वरोगक्षयश्चैव बलं तेजः सुरूपता

laghutvaṃ śīghragāmitvamutsāhaḥ svarasauṣṭhavam | sarvarogakṣayaścaiva balaṃ tejaḥ surūpatā

lightness of body, swiftness of movement, enthusiasm, excellence of voice, the destruction of every disease, strength, radiance, and beauty of form;

Verse 44 (shiva.vayaviya.72.44)

धृतिर्मेधा युवत्वं च स्थिरता च प्रसन्नता । तपांसि पापक्षयता यज्ञदानव्रतादयः

dhṛtirmedhā yuvatvaṃ ca sthiratā ca prasannatā | tapāṃsi pāpakṣayatā yajñadānavratādayaḥ

steadfastness, intelligence, youthfulness, stability, and serenity. Even austerities, the destruction of sin, and sacrifices, gifts, and vows and the like —

Verse 45 (shiva.vayaviya.72.45)

प्राणायामस्य तस्यैते कलां नार्हन्ति षोडशीम् । इन्द्रियाणि प्रसक्तानि यथास्वं विषयेष्विह

prāṇāyāmasya tasyaite kalāṃ nārhanti ṣoḍaśīm | indriyāṇi prasaktāni yathāsvaṃ viṣayeṣviha

none of these are worth even a sixteenth part of this Pranayama. That by which the senses, each attached to its own respective object here in the world,

Verse 46 (shiva.vayaviya.72.46)

आहत्य यन्निगृह्णाति स प्रत्याहार उच्यते । मनःपूर्वाणीन्द्रियाणि स्वर्गं नरकमेव च

āhatya yannigṛhṇāti sa pratyāhāra ucyate | manaḥpūrvāṇīndriyāṇi svargaṃ narakameva ca

are struck and forcibly withdrawn, is called Pratyahara. The senses, led by the mind, carry a person to heaven and to hell alike —

Verse 47 (shiva.vayaviya.72.47)

निगृहीतनिसृष्टानि स्वर्गाय नरकाय च । तस्मात्सुखार्थी मतिमान् ज्ञानवैराग्यमास्थितः

nigṛhītanisṛṣṭāni svargāya narakāya ca | tasmātsukhārthī matimān jñānavairāgyamāsthitaḥ

depending on whether they are restrained or let loose, they lead to heaven or to hell. Therefore, one who desires true happiness and is wise, established in knowledge and dispassion,

Verse 48 (shiva.vayaviya.72.48)

इन्द्रियाश्वान्निगृह्याशु स्वात्मनात्मानमुद्धरेत् । धारणा नाम चित्तस्य स्थानबन्धः समासतः

indriyāśvānnigṛhyāśu svātmanātmānamuddharet | dhāraṇā nāma cittasya sthānabandhaḥ samāsataḥ

should swiftly restrain the horses that are the senses, and by his own self raise up his self. Dharana, in brief, is the binding of the mind to a fixed location.

Verse 49 (shiva.vayaviya.72.49)

स्थानं च शिव एवैको नान्यद्दोषत्रयं यतः । कालं कं चावधीकृत्य स्थानेऽवस्थापितं मनः

sthānaṃ ca śiva evaiko nānyaddoṣatrayaṃ yataḥ | kālaṃ kaṃ cāvadhīkṛtya sthāne'vasthāpitaṃ manaḥ

And that fixed location is Shiva alone, and nothing else, since anything else is subject to the three faults; having fixed a definite span of time, and having established the mind in that location,

Verse 50 (shiva.vayaviya.72.50)

न तु प्रच्यवते लक्ष्याद्धारणा स्यान्न चान्यथा । मनसः प्रथमं स्थैर्यं धारणातः प्रजायते

na tu pracyavate lakṣyāddhāraṇā syānna cānyathā | manasaḥ prathamaṃ sthairyaṃ dhāraṇātaḥ prajāyate

if it does not fall away from its object, that is Dharana — not otherwise. The first steadiness of the mind arises from Dharana.

Verse 51 (shiva.vayaviya.72.51)

तस्माद्धीरं मनः कुर्याद्धारणाभ्यासयोगतः । ध्यै चिन्तायां स्मृतो धातुः शिवचिन्ता मुहुर्मुहुः

tasmāddhīraṃ manaḥ kuryāddhāraṇābhyāsayogataḥ | dhyai cintāyāṃ smṛto dhātuḥ śivacintā muhurmuhuḥ

Therefore one should render the mind steady through the practice of Dharana. The root dhyai is remembered to mean 'to think'; the continual, repeated thought of Shiva,

Verse 52 (shiva.vayaviya.72.52)

अव्याक्षिप्तेन मनसा ध्यानं नाम तदुच्यते । ध्येयावस्थितचित्तस्य सदृशः प्रत्ययश्च यः

avyākṣiptena manasā dhyānaṃ nāma taducyate | dhyeyāvasthitacittasya sadṛśaḥ pratyayaśca yaḥ

with an undistracted mind, is what is called Dhyana. That uniform current of cognition, of a mind fixed upon its object of meditation,

Verse 53 (shiva.vayaviya.72.53)

प्रत्ययान्तरनिर्मुक्तः प्रवाहो ध्यानमुच्यते । सर्वमन्यत्परित्यज्य शिव एव शिवङ्करः

pratyayāntaranirmuktaḥ pravāho dhyānamucyate | sarvamanyatparityajya śiva eva śivaṅkaraḥ

free from any other intervening cognition, is called Dhyana. Having abandoned everything else, Shiva alone, the bringer of auspiciousness,

Verse 54 (shiva.vayaviya.72.54)

परो ध्येयोऽधिदेवेशः समाप्ताथर्वणी श्रुतिः । तथा शिवा परा ध्येया सर्वभूतगतौ शिवौ

paro dhyeyo'dhideveśaḥ samāptātharvaṇī śrutiḥ | tathā śivā parā dhyeyā sarvabhūtagatau śivau

the supreme Lord of gods, is to be meditated upon — thus concludes the Atharva scripture. Likewise, Shivā, the supreme, is to be meditated upon; both Shiva and Shivā pervade all beings —

Verse 55 (shiva.vayaviya.72.55)

तौ श्रुतौ स्मृतिशास्त्रेभ्यः सर्वगौ सर्वदोदितौ । सर्वज्ञौ सततं ध्येयौ नानारूपविभेदतः

tau śrutau smṛtiśāstrebhyaḥ sarvagau sarvadoditau | sarvajñau satataṃ dhyeyau nānārūpavibhedataḥ

these two are declared, both in the Shruti and in the Smriti-scriptures, to be all-pervading and ever risen everywhere; they, the omniscient two, are to be constantly meditated upon, whether as differentiated into their manifold forms or as one.

Verse 56 (shiva.vayaviya.72.56)

विमुक्तिः प्रत्ययः पूर्वः प्रत्ययश्चाणिमादिकम् । इत्येतद् द्विविधं ज्ञेयं ध्यानस्यास्य प्रयोजनम्

vimuktiḥ pratyayaḥ pūrvaḥ pratyayaścāṇimādikam | ityetad dvividhaṃ jñeyaṃ dhyānasyāsya prayojanam

Liberation is the first fruit of meditation; the attainment of aṇimā and the other siddhis is the second. This purpose of Dhyana is thus to be known as twofold.

Verse 57 (shiva.vayaviya.72.57)

ध्याता ध्यानं तथा ध्येयं यच्च ध्यानप्रयोजनम् । एतच्चतुष्टयं ज्ञात्वा योगं युञ्जीत योगवित्

dhyātā dhyānaṃ tathā dhyeyaṃ yacca dhyānaprayojanam | etaccatuṣṭayaṃ jñātvā yogaṃ yuñjīta yogavit

The meditator, the meditation, the object meditated upon, and the purpose of meditation — having understood these four, one who knows Yoga should undertake its practice.

Verse 58 (shiva.vayaviya.72.58)

ज्ञानवैराग्यसम्पन्नः श्रद्दधानः क्षमान्वितः । निर्ममश्च सदोत्साही ध्यातेत्थं पुरुषः स्मृतः

jñānavairāgyasampannaḥ śraddadhānaḥ kṣamānvitaḥ | nirmamaśca sadotsāhī dhyātetthaṃ puruṣaḥ smṛtaḥ

Endowed with knowledge and dispassion, full of faith, joined with forbearance, free from possessiveness, and ever full of zeal — such is the person remembered as fit to be a meditator.

Verse 59 (shiva.vayaviya.72.59)

जपाच्छ्रान्तः पुनर्ध्यायेद्ध्यानाच्छ्रान्तः पुनर्जपेत् । जपध्यनाभियुक्तस्य क्षिप्रं योगः प्रसिद्ध्यति

japācchrāntaḥ punardhyāyeddhyānācchrāntaḥ punarjapet | japadhyanābhiyuktasya kṣipraṃ yogaḥ prasiddhyati

When wearied of japa, one should meditate again; when wearied of meditation, one should recite again. For one devoted to both japa and meditation, Yoga is swiftly accomplished.

Verse 60 (shiva.vayaviya.72.60)

धारणा द्वादशायामा ध्यानं द्वादशधारणम् । ध्यानद्वादशकं यावत्समाधिरभिधीयते

dhāraṇā dvādaśāyāmā dhyānaṃ dvādaśadhāraṇam | dhyānadvādaśakaṃ yāvatsamādhirabhidhīyate

Twelve rounds of Pranayama make one Dharana; twelve Dharanas make one Dhyana; and twelve rounds of Dhyana are called one Samadhi.

Verse 61 (shiva.vayaviya.72.61)

समाधिर्नाम योगाङ्गमन्तिमं परिकीर्तितम् । समाधिना च सर्वत्र प्रज्ञालोकः प्रवर्तते

samādhirnāma yogāṅgamantimaṃ parikīrtitam | samādhinā ca sarvatra prajñālokaḥ pravartate

Samadhi is celebrated as the final limb of Yoga; and through Samadhi, the light of wisdom shines forth everywhere.

Verse 62 (shiva.vayaviya.72.62)

यदर्थमात्रनिर्भासं स्तिमितोदधिवत्स्थितम् । स्वरूपशून्यवद्भानं समाधिरभिधीयते

yadarthamātranirbhāsaṃ stimitodadhivatsthitam | svarūpaśūnyavadbhānaṃ samādhirabhidhīyate

That state in which only the object of meditation shines forth, remaining still like a motionless ocean, appearing as if the meditator's own form were emptied away — that is called Samadhi.

Verse 63 (shiva.vayaviya.72.63)

ध्येये मनः समावेश्य पश्येदपि च सुस्थिरम् । निर्वाणानलवद्योगी समाधिस्थः प्रगीयते

dhyeye manaḥ samāveśya paśyedapi ca susthiram | nirvāṇānalavadyogī samādhisthaḥ pragīyate

Having fixed the mind wholly upon the object of meditation, and beholding it in perfect steadiness, the yogi established in Samadhi is celebrated as being like a fire that has gone out.

Verse 64 (shiva.vayaviya.72.64)

न शृणोति न चाघ्राति न जल्पति न पश्यति । न च स्पर्शं विजानाति न सङ्कल्पयते मनः

na śṛṇoti na cāghrāti na jalpati na paśyati | na ca sparśaṃ vijānāti na saṅkalpayate manaḥ

He hears not, smells not, speaks not, sees not; he is not aware of touch, and his mind forms no intentions;

Verse 65 (shiva.vayaviya.72.65)

न वाभिमन्यते किञ्चिद् बध्यते न च काष्ठवत् । एवं शिवे विलीनात्मा समाधिस्थ इहोच्यते

na vābhimanyate kiñcid badhyate na ca kāṣṭhavat | evaṃ śive vilīnātmā samādhistha ihocyate

he takes pride in nothing, nor is he bound like a piece of wood; thus, his self dissolved in Shiva, he is here said to be established in Samadhi.

Verse 66 (shiva.vayaviya.72.66)

यथा दीपो निवातस्थः स्पन्दते न कदाचन । तथा समाधिनिष्ठोऽपि तस्मान्न विचलेत्सुधीः

yathā dīpo nivātasthaḥ spandate na kadācana | tathā samādhiniṣṭho'pi tasmānna vicaletsudhīḥ

Just as a lamp standing in a windless place never flickers, so too the wise one established in Samadhi never wavers from it.

Verse 67 (shiva.vayaviya.72.67)

एवमभ्यसतश्चारं योगिनो योगमुत्तमम् । तदन्तराया नश्यन्ति विज्ञाः सर्वे शनैःशनैः

evamabhyasataścāraṃ yogino yogamuttamam | tadantarāyā naśyanti vijñāḥ sarve śanaiḥśanaiḥ

For the yogi who thus continually practices this supreme Yoga, all the obstacles to it, known to him, gradually perish, little by little.