The Arising of Obstacles in the Path of Yoga

Verse 1 (shiva.vayaviya.73.1)

उपमन्युरुवाच । आलस्यं व्याधयस्तीव्राः प्रमादः स्थानसंशयः । अनवस्थितचित्तत्वमश्रद्धा भ्रान्तिदर्शनम्

upamanyuruvāca | ālasyaṃ vyādhayastīvrāḥ pramādaḥ sthānasaṃśayaḥ | anavasthitacittatvamaśraddhā bhrāntidarśanam

Upamanyu said: Sloth; severe illnesses; carelessness; doubt about the basis of practice; unsteadiness of mind; lack of faith; and a mistaken view of things —

Verse 2 (shiva.vayaviya.73.2)

दुःखानि दौर्मनस्यं च विषयेषु च लोलता । दशैते युञ्जतां पुंसामन्तरायाः प्रकीर्तिताः

duḥkhāni daurmanasyaṃ ca viṣayeṣu ca lolatā | daśaite yuñjatāṃ puṃsāmantarāyāḥ prakīrtitāḥ

sorrows; despondency; and restless craving for worldly objects — these ten are declared to be the obstacles for men who are practicing Yoga.

Verse 3 (shiva.vayaviya.73.3)

आलस्यमलसत्त्वं तु योगिनां देहचेतसोः । धातुवैषम्यजा दोषा व्याधयः कर्मदोषजाः

ālasyamalasattvaṃ tu yogināṃ dehacetasoḥ | dhātuvaiṣamyajā doṣā vyādhayaḥ karmadoṣajāḥ

Sloth is a heaviness of body and mind in yogis. Diseases are faults born of the imbalance of the bodily humors, themselves arising from the faults of past karma.

Verse 4 (shiva.vayaviya.73.4)

प्रमादो नाम योगस्य साधना नाम भावना । इदं वेत्युभयाक्रान्तं विज्ञानं स्थानसंशयः

pramādo nāma yogasya sādhanā nāma bhāvanā | idaṃ vetyubhayākrāntaṃ vijñānaṃ sthānasaṃśayaḥ

Carelessness means the neglect of the practice needed to accomplish Yoga. Knowledge that wavers between two options, uncertain 'is it this, or is it that?' — that is doubt about the basis of practice.

Verse 5 (shiva.vayaviya.73.5)

अप्रतिष्ठा हि मनसस्त्वनवस्थितिरुच्यते । अश्रद्धा भावरहिता वृत्तिर्वै योगवर्त्मनि

apratiṣṭhā hi manasastvanavasthitirucyate | aśraddhā bhāvarahitā vṛttirvai yogavartmani

The lack of a firm foundation of the mind is called instability. A state of mind devoid of conviction on the path of Yoga is called lack of faith.

Verse 6 (shiva.vayaviya.73.6)

विपर्यस्ता मतिर्या सा भ्रान्तिरित्यभिधीयते । दुःखमज्ञानजं पुंसां चित्तस्याध्यात्मिकं विदुः

viparyastā matiryā sā bhrāntirityabhidhīyate | duḥkhamajñānajaṃ puṃsāṃ cittasyādhyātmikaṃ viduḥ

An understanding that has become inverted is called delusion. The sorrow that arises for men from ignorance, belonging to the mind itself, is known as ādhyātmika;

Verse 7 (shiva.vayaviya.73.7)

आधिभौतिकमङ्गोत्थं यच्च दुःखं पुरा कृतैः । आधिदैविकमाख्यातमशन्यस्त्रविषादिकम्

ādhibhautikamaṅgotthaṃ yacca duḥkhaṃ purā kṛtaiḥ | ādhidaivikamākhyātamaśanyastraviṣādikam

that sorrow which arises from the body is called ādhibhautika; and that caused by past deeds — from thunderbolts, weapons, poison, and the like — is declared to be ādhidaivika.

Verse 8 (shiva.vayaviya.73.8)

इच्छाविघातजं क्षोभं दौर्मनस्यं प्रचक्षते । विषयेषु विचित्रेषु विभ्रमस्तत्र लोलता

icchāvighātajaṃ kṣobhaṃ daurmanasyaṃ pracakṣate | viṣayeṣu vicitreṣu vibhramastatra lolatā

The agitation born of the frustration of one's desire is called despondency; and the wandering of the mind among the manifold objects there is called craving.

Verse 9 (shiva.vayaviya.73.9)

शान्तेष्वेतेषु विघ्नेषु योगासक्तस्य योगिनः । उपसर्गाः प्रवर्तन्ते दिव्यास्ते सिद्धिसूचकाः

śānteṣveteṣu vighneṣu yogāsaktasya yoginaḥ | upasargāḥ pravartante divyāste siddhisūcakāḥ

When these obstacles have been pacified, for the yogi devoted to Yoga, the divine upasargas arise — these indicate the approach of accomplishment.

Verse 10 (shiva.vayaviya.73.10)

प्रतिभा श्रवणं वार्ता दर्शनास्वादवेदनाः । उपसर्गाः षडित्येते व्यये योगस्य सिद्धयः

pratibhā śravaṇaṃ vārtā darśanāsvādavedanāḥ | upasargāḥ ṣaḍityete vyaye yogasya siddhayaḥ

Pratibha, Shravana, Vartta, Darshana, Asvada, and Vedana — these six upasargas arise as the fruits, even as Yoga is being completed.

Verse 11 (shiva.vayaviya.73.11)

सूक्ष्मे व्यवहितेऽतीते विप्रकृष्टे त्वनागते । प्रतिभा कथ्यते योऽर्थे प्रतिभासो यथातथम्

sūkṣme vyavahite'tīte viprakṛṣṭe tvanāgate | pratibhā kathyate yo'rthe pratibhāso yathātatham

Pratibha is called that intuitive flash by which one truly knows a thing that is subtle, hidden, past, far removed, or yet to come.

Verse 12 (shiva.vayaviya.73.12)

श्रवणं सर्वशब्दानां श्रवणे चाप्रयत्नतः । वार्त्ता वार्त्तासु विज्ञानं सर्वेषामेव देहिनाम्

śravaṇaṃ sarvaśabdānāṃ śravaṇe cāprayatnataḥ | vārttā vārttāsu vijñānaṃ sarveṣāmeva dehinām

Shravana is the effortless hearing of all sounds. Vartta is the knowledge of the affairs of all embodied beings.

Verse 13 (shiva.vayaviya.73.13)

दर्शनं नाम दिव्यानां दर्शनं चाप्रयत्नतः । तथास्वादश्च दिव्येषु रसेष्वास्वाद उच्यते

darśanaṃ nāma divyānāṃ darśanaṃ cāprayatnataḥ | tathāsvādaśca divyeṣu raseṣvāsvāda ucyate

Darshana means the effortless vision of divine things; and likewise Asvada is said to be the effortless tasting of divine flavors.

Verse 14 (shiva.vayaviya.73.14)

स्पर्शनाधिगमस्तद्वद् वेदना नाम विश्रुता । गन्धादीनां च दिव्यानामाब्रह्मभुवनाधिपाः

sparśanādhigamastadvad vedanā nāma viśrutā | gandhādīnāṃ ca divyānāmābrahmabhuvanādhipāḥ

Vedana is likewise renowned as the effortless attainment of divine touch. And of divine fragrances and the like, the lords of the worlds up to Brahma's own —

Verse 15 (shiva.vayaviya.73.15)

सन्तिष्ठन्ते च रत्नानि प्रयच्छन्ति बहूनि च । स्वच्छन्दमधुरा वाणी विविधा स्यात्प्रवर्तते

santiṣṭhante ca ratnāni prayacchanti bahūni ca | svacchandamadhurā vāṇī vividhā syātpravartate

all these stand ready to serve the yogi, and offer many jewels; a sweet, spontaneous, manifold voice arises around him;

Verse 16 (shiva.vayaviya.73.16)

रसायनानि सर्वाणि दिव्याश्चौषधयस्तथा । सिध्यन्ति प्रणिपत्यैनं दिशन्ति सुरयोषितः

rasāyanāni sarvāṇi divyāścauṣadhayastathā | sidhyanti praṇipatyainaṃ diśanti surayoṣitaḥ

all rejuvenating elixirs and divine herbs come to fruition for him; the celestial women bow before him and offer them to him.

Verse 17 (shiva.vayaviya.73.17)

योगसिद्ध्यैकदेशेऽपि दृष्टे मोक्षे भवेन्मतिः । दृष्टमेतन्मया यद्वत् तद्वन्मोक्षो भवेदिति

yogasiddhyaikadeśe'pi dṛṣṭe mokṣe bhavenmatiḥ | dṛṣṭametanmayā yadvat tadvanmokṣo bhavediti

Even upon witnessing but a single portion of the accomplishment of Yoga, one may come to believe of liberation, 'Just as I have witnessed this, so too will liberation come.'

Verse 18 (shiva.vayaviya.73.18)

कृशता स्थूलता बाल्यं वार्द्धक्यं चैव यौवनम् । नानाजातिस्वरूपं च चतुर्णां देहधारणम्

kṛśatā sthūlatā bālyaṃ vārddhakyaṃ caiva yauvanam | nānājātisvarūpaṃ ca caturṇāṃ dehadhāraṇam

Thinness, stoutness, childhood, and likewise old age and youth, and the taking on of the form of many different species — these four kinds of power belong to the holding of various bodies;

Verse 19 (shiva.vayaviya.73.19)

पार्थिवांशं विना नित्यं सुरभिर्गन्धसङ्ग्रहः । एवमष्टगुणं प्राहुः पैशाचं पार्थिवं पदम्

pārthivāṃśaṃ vinā nityaṃ surabhirgandhasaṅgrahaḥ | evamaṣṭaguṇaṃ prāhuḥ paiśācaṃ pārthivaṃ padam

and a constant, fragrant collection of scent, without any earthy admixture — thus, with these eight qualities, is declared the earthly state of accomplishment, belonging to the Pishacha level.

Verse 20 (shiva.vayaviya.73.20)

जले निवसनं चैव भूम्यामेवं विनिर्गमः । इच्छेच्छक्तः स्वयं पातुं समुद्रमपि नातुरः

jale nivasanaṃ caiva bhūmyāmevaṃ vinirgamaḥ | icchecchaktaḥ svayaṃ pātuṃ samudramapi nāturaḥ

Dwelling in water just as easily as emerging upon the earth; and, if he wishes, he is able of himself to drink up even the ocean, without harm to himself;

Verse 21 (shiva.vayaviya.73.21)

यत्रेच्छति जगत्यस्मिंस्तत्रैव जलदर्शनम् । विना कुम्भादिकं पाणौ जलसञ्चयधारणम्

yatrecchati jagatyasmiṃstatraiva jaladarśanam | vinā kumbhādikaṃ pāṇau jalasañcayadhāraṇam

wherever in this world he wishes, there he can cause water to appear; and, without any vessel, he can hold a whole gathered mass of water in his hand;

Verse 22 (shiva.vayaviya.73.22)

यद्वस्तु विरसञ्चापि भोक्तुमिच्छति तत्क्षणात् । रसादिकं भवेच्चान्यत् त्रयाणां देहधारणम्

yadvastu virasañcāpi bhoktumicchati tatkṣaṇāt | rasādikaṃ bhaveccānyat trayāṇāṃ dehadhāraṇam

whatever object, even if naturally tasteless, he wishes to enjoy, it becomes at that very instant possessed of flavor and other qualities — these count as three more powers;

Verse 23 (shiva.vayaviya.73.23)

निर्व्रणत्वं शरीरस्य पार्थिवैश्च समन्वितम् । तदिदं षोडशगुणमाप्यमैश्वर्यमद्भुतम्

nirvraṇatvaṃ śarīrasya pārthivaiśca samanvitam | tadidaṃ ṣoḍaśaguṇamāpyamaiśvaryamadbhutam

and freedom of the body from wounds. Joined together with the eight earthy powers, this makes sixteen qualities in all — this is the wondrous power called Apya.

Verse 24 (shiva.vayaviya.73.24)

शरीरादग्निनिर्माणं तत्तापभयवर्ज्जनम् । शक्तिर्जगदिदं दग्धुं यदीच्छेदप्रयत्नतः

śarīrādagninirmāṇaṃ tattāpabhayavarjjanam | śaktirjagadidaṃ dagdhuṃ yadīcchedaprayatnataḥ

The production of fire from his own body; freedom from fear of its heat; the power to burn up this entire world, effortlessly, should he wish it;

Verse 25 (shiva.vayaviya.73.25)

स्थापनं वानलस्याऽप्सु पाणौ पावकधारणम् । दग्धे सर्गे यथापूर्वं मुखे चान्नादिपाचनम् । द्वाभ्यां देहविनिर्माणमाप्यैश्वर्यसमन्वितम्

sthāpanaṃ vānalasyā'psu pāṇau pāvakadhāraṇam | dagdhe sarge yathāpūrvaṃ mukhe cānnādipācanam | dvābhyāṃ dehavinirmāṇamāpyaiśvaryasamanvitam

the establishing of fire even within water; the holding of fire in his own hand; after burning up creation, restoring it just as before; the cooking of food in his own mouth; and, joined with the two remaining Apya powers, the fashioning of any body he wishes —

Verse 26 (shiva.vayaviya.73.26)

एतच्चतुर्विंशतिधा तैजसं परिचक्षते । मनोजवत्वं भूतानां क्षणादन्तः प्रवेशनम्

etaccaturviṃśatidhā taijasaṃ paricakṣate | manojavatvaṃ bhūtānāṃ kṣaṇādantaḥ praveśanam

this, numbering twenty-four in all, is declared to be the Taijasa power. Speed equal to that of thought; the power to enter, in an instant, within any creature;

Verse 27 (shiva.vayaviya.73.27)

पर्वतादिमहाभारधारणं चाप्रयत्नतः । गुरुत्वं च लघुत्वं च पाणावनिलधारणम्

parvatādimahābhāradhāraṇaṃ cāprayatnataḥ | gurutvaṃ ca laghutvaṃ ca pāṇāvaniladhāraṇam

the effortless bearing of enormous weights like mountains; heaviness and lightness at will; the holding of the wind itself in his hand;

Verse 28 (shiva.vayaviya.73.28)

अङ्गुल्यग्रनिपाताद्यैर्भूमेरपि च कम्पनम् । एकेन देहनिष्पत्तिर्युक्तं भोगैश्च तेजसैः

aṅgulyagranipātādyairbhūmerapi ca kampanam | ekena dehaniṣpattiryuktaṃ bhogaiśca tejasaiḥ

the shaking even of the earth with a mere touch of his fingertip; and, together with one further power, the fashioning of a body at will joined with the powers and radiance already described —

Verse 29 (shiva.vayaviya.73.29)

द्वात्रिंशद्गुणमैश्वर्यं मारुतं कवयो विदुः । छायाहीनविनिष्पत्तिरिन्द्रियाणामदर्शनम्

dvātriṃśadguṇamaiśvaryaṃ mārutaṃ kavayo viduḥ | chāyāhīnaviniṣpattirindriyāṇāmadarśanam

the wise know this thirty-two-fold power as the Marut power. The production of a form without a shadow; the power to remain unseen even by others' senses;

Verse 30 (shiva.vayaviya.73.30)

खेचरत्वं यथाकाममिन्द्रियार्थसमन्वयः । आकाशलङ्घनं चैव स्वदेहे तन्निवेशनम्

khecaratvaṃ yathākāmamindriyārthasamanvayaḥ | ākāśalaṅghanaṃ caiva svadehe tanniveśanam

the power to move through the sky at will; union with the objects of the senses at will; the power to leap across the sky; and the power to draw that very sky into one's own body;

Verse 31 (shiva.vayaviya.73.31)

आकाशपिण्डीकरणमशरीरत्वमेव च । अनिलैश्वर्यसंयुक्तं चत्वारिंशद्गुणं महत्

ākāśapiṇḍīkaraṇamaśarīratvameva ca | anilaiśvaryasaṃyuktaṃ catvāriṃśadguṇaṃ mahat

the power to condense the sky into a solid mass; and the state of bodilessness — joined together with the powers of the Marut, this great power, numbering forty in all,

Verse 32 (shiva.vayaviya.73.32)

ऐन्द्रमैश्वर्यमाख्यातमाम्बरं तत्प्रचक्षते । यथाकामोपलब्धिश्च यथाकामविनिर्गमः

aindramaiśvaryamākhyātamāmbaraṃ tatpracakṣate | yathākāmopalabdhiśca yathākāmavinirgamaḥ

is declared to be the power of Indra, also called the Ambara power. The attainment of whatever one desires, at will; the power to appear or vanish as one wishes;

Verse 33 (shiva.vayaviya.73.33)

सर्वस्याभिभवश्चैव सर्वगुह्यार्थदर्शनम् । कर्मानुरूपनिर्माणं वशित्वं प्रियदर्शनम्

sarvasyābhibhavaścaiva sarvaguhyārthadarśanam | karmānurūpanirmāṇaṃ vaśitvaṃ priyadarśanam

the power to overcome all things; the power to see every hidden truth; the power to fashion things in accordance with karma; mastery over all beings; the power to appear to others as one pleases;

Verse 34 (shiva.vayaviya.73.34)

संसारदर्शनं चैव भोगैरैन्द्रैः समन्वितम् । एतच्चान्द्रमसैश्वर्यं मानसं गुणतोऽधिकम्

saṃsāradarśanaṃ caiva bhogairaindraiḥ samanvitam | etaccāndramasaiśvaryaṃ mānasaṃ guṇato'dhikam

and the power to see the whole of transmigratory existence — joined together with the powers of Indra, this, exceeding them in its qualities, is the Chandramasa or Manasa power.

Verse 35 (shiva.vayaviya.73.35)

छेदनं ताडनं चैव बन्धनं मोचनं तथा । ग्रहणं सर्वभूतानां संसारवशवर्तिनाम्

chedanaṃ tāḍanaṃ caiva bandhanaṃ mocanaṃ tathā | grahaṇaṃ sarvabhūtānāṃ saṃsāravaśavartinām

The power to cut, to strike, to bind, and likewise to release; the power to seize all beings who are subject to the sway of transmigration;

Verse 36 (shiva.vayaviya.73.36)

प्रसादश्चापि सर्वेषां मृत्युकालजयस्तथा । आभिमानिकमैश्वर्यं प्राजापत्यं प्रचक्षते

prasādaścāpi sarveṣāṃ mṛtyukālajayastathā | ābhimānikamaiśvaryaṃ prājāpatyaṃ pracakṣate

the power to grant favor to all; and likewise the power to conquer the very hour of death — this power, belonging to self-identity, is declared to be the Prajapatya power.

Verse 37 (shiva.vayaviya.73.37)

एतच्चान्द्रमसैर्भोगैः षट्पञ्चाशद्गुणं महत् । सर्गः सङ्कल्पमात्रेण त्राणं संहरणं तथा

etaccāndramasairbhogaiḥ ṣaṭpañcāśadguṇaṃ mahat | sargaḥ saṅkalpamātreṇa trāṇaṃ saṃharaṇaṃ tathā

Joined together with the powers of the Chandramasa level, this great power numbers fifty-six in all. Creation by mere resolve of will; protection; likewise dissolution;

Verse 38 (shiva.vayaviya.73.38)

स्वाधिकारश्च सर्वेषां भूतचित्तप्रवर्तनम् । असादृश्यं च सर्वस्य निर्माणं जगतः पृथक्

svādhikāraśca sarveṣāṃ bhūtacittapravartanam | asādṛśyaṃ ca sarvasya nirmāṇaṃ jagataḥ pṛthak

one's own sovereign authority over all things; the power to set in motion the minds of all beings; the power to make everything dissimilar; and the power to fashion a separate world of one's own;

Verse 39 (shiva.vayaviya.73.39)

शुभाशुभस्य करणं प्राजापत्यैश्च संयुतम् । चतुःषष्टिगुणं ब्राह्ममैश्वर्यं च प्रचक्षते

śubhāśubhasya karaṇaṃ prājāpatyaiśca saṃyutam | catuḥṣaṣṭiguṇaṃ brāhmamaiśvaryaṃ ca pracakṣate

the power to bring about good and evil — joined together with the Prajapatya powers, this is declared to be the Brahma power, numbering sixty-four in all.

Verse 40 (shiva.vayaviya.73.40)

बौद्धादस्मात्परं गौणमैश्वर्यं प्राकृतं विदुः । वैष्णवं तत्समाख्यातं तस्यैव भुवनस्थितिः । ब्रह्मणा तत्पदं सर्वं वक्तुमन्यैर्न शक्यते

bauddhādasmātparaṃ gauṇamaiśvaryaṃ prākṛtaṃ viduḥ | vaiṣṇavaṃ tatsamākhyātaṃ tasyaiva bhuvanasthitiḥ | brahmaṇā tatpadaṃ sarvaṃ vaktumanyairna śakyate

Beyond this Buddhi power, the wise know a further, secondary power called Prakrita; that is also known as the Vaishnava power, and to it belongs the maintenance of that world; that entire station cannot be described by anyone other than Brahma himself.

Verse 41 (shiva.vayaviya.73.41)

तत्पौरुषं च गौणं च गाणेशं पदमैश्वरम् । विष्णुना तत्पदं किञ्चिज्ज्ञातुमन्यैर्न शक्यते

tatpauruṣaṃ ca gauṇaṃ ca gāṇeśaṃ padamaiśvaram | viṣṇunā tatpadaṃ kiñcijjñātumanyairna śakyate

And beyond that is the Paurusha power, and, secondary to it, the sovereign station belonging to Ganesha; even that station can hardly be known even a little by anyone other than Vishnu.

Verse 42 (shiva.vayaviya.73.42)

विज्ञानसिद्धयश्चैव सर्वा एवौपसर्गिकाः । निरोद्धव्याः प्रयत्नेन वैराग्येण परेण तु

vijñānasiddhayaścaiva sarvā evaupasargikāḥ | niroddhavyāḥ prayatnena vairāgyeṇa pareṇa tu

All these accomplishments of knowledge, being merely upasarga, must be restrained with effort, through the highest dispassion.

Verse 43 (shiva.vayaviya.73.43)

प्रतिभासेष्वशुद्धेषु गुणेष्वासक्तचेतसः । न सिध्येत्परमैश्वर्यमभयं सार्वकामिकम्

pratibhāseṣvaśuddheṣu guṇeṣvāsaktacetasaḥ | na sidhyetparamaiśvaryamabhayaṃ sārvakāmikam

For one whose mind is attached to these impure appearances and qualities, the supreme, fearless power that grants every desire will never be accomplished.

Verse 44 (shiva.vayaviya.73.44)

तस्माद्गुणांश्च भोगांश्च देवासुरमहीभृताम् । तृणवद्यस्त्यजेत्तस्य योगसिद्धिः परा भवेत्

tasmādguṇāṃśca bhogāṃśca devāsuramahībhṛtām | tṛṇavadyastyajettasya yogasiddhiḥ parā bhavet

Therefore, whoever abandons, like a blade of straw, all these qualities and enjoyments belonging even to the gods, asuras, and kings of the earth — for him alone does the supreme accomplishment of Yoga come about.

Verse 45 (shiva.vayaviya.73.45)

अथवानुग्रहेच्छायां जगतो विचरेन्मुनिः । यथाकामं गुणान्भोगान्भुक्त्वा मुक्तिं प्रयास्यति

athavānugrahecchāyāṃ jagato vicarenmuniḥ | yathākāmaṃ guṇānbhogānbhuktvā muktiṃ prayāsyati

Or else, out of a wish to bless the world, a sage may move about enjoying these powers freely; having enjoyed these qualities and pleasures according to his will, he will in the end still attain liberation.

Verse 46 (shiva.vayaviya.73.46)

अथ प्रयोगं योगस्य वक्ष्ये शृणु समाहितः । शुभे काले शुभे देशे शिवक्षेत्रादिके पुनः । विजने जन्तुरहिते निःशब्दे बाधवर्जिते

atha prayogaṃ yogasya vakṣye śṛṇu samāhitaḥ | śubhe kāle śubhe deśe śivakṣetrādike punaḥ | vijane janturahite niḥśabde bādhavarjite

Now I shall describe the practice of Yoga; listen with a collected mind. At an auspicious time, in an auspicious place — a Shiva-field or the like — solitary, free of creatures, silent, and free of disturbance,

Verse 47 (shiva.vayaviya.73.47)

सुप्रलिप्ते स्थले सौम्ये गन्धधूपादिवासिते । मुक्तपुष्पसमाकीर्णे वितानादिविचित्रिते

supralipte sthale saumye gandhadhūpādivāsite | muktapuṣpasamākīrṇe vitānādivicitrite

in a spot that is well-plastered and pleasant, scented with fragrance and incense, strewn with loose flowers, and adorned with a canopy and the like,

Verse 48 (shiva.vayaviya.73.48)

कुशपुष्पसमित्तोयफलमूलसमन्विते । नाग्न्यभ्याशे जलाभ्याशे शुष्कपर्णचयेऽपि वा

kuśapuṣpasamittoyaphalamūlasamanvite | nāgnyabhyāśe jalābhyāśe śuṣkaparṇacaye'pi vā

provided with kusha grass, flowers, sacrificial fuel, water, fruit, and roots — not near fire, not near water, and not amid a heap of dry leaves;

Verse 49 (shiva.vayaviya.73.49)

न दंशमशकाकीर्णे सर्पश्वापदसङ्कुले । न च दुष्टमृगाकीर्णे न भये दुर्जनावृते

na daṃśamaśakākīrṇe sarpaśvāpadasaṅkule | na ca duṣṭamṛgākīrṇe na bhaye durjanāvṛte

not crowded with gnats and mosquitoes, not thronged with snakes and beasts of prey, not full of dangerous animals, and not surrounded by frightening, evil people;

Verse 50 (shiva.vayaviya.73.50)

श्मशाने चैत्यवल्मीके जीर्णागारे चतुष्पथे । नदीनदसमुद्राणां तीरे रथ्यान्तरेऽपि वा

śmaśāne caityavalmīke jīrṇāgāre catuṣpathe | nadīnadasamudrāṇāṃ tīre rathyāntare'pi vā

not in a cremation ground, a shrine-mound, an anthill, a dilapidated house, or a crossroads; not on the bank of a river, a stream, or the ocean, nor in the middle of a public road;

Verse 51 (shiva.vayaviya.73.51)

न जीर्णोद्यानगोष्ठादौ नानिष्टे न च निन्दिते । नाजीर्णाम्लरसोद्गारे न च विण्मूत्रदूषिते

na jīrṇodyānagoṣṭhādau nāniṣṭe na ca nindite | nājīrṇāmlarasodgāre na ca viṇmūtradūṣite

not in a ruined garden or cowshed and the like; not in a place that is unpleasant or disreputable; not while suffering the sour belching of indigestion; and not in a place polluted by feces and urine;

Verse 52 (shiva.vayaviya.73.52)

न च्छर्द्यामातिसारे वा नातिभुक्तौ श्रमान्विते । न चातिचिन्ताकुलितो न चातिक्षुत्पिपासितः

na cchardyāmātisāre vā nātibhuktau śramānvite | na cāticintākulito na cātikṣutpipāsitaḥ

and not while vomiting or suffering from diarrhea; not after eating too much and while fatigued; and not while excessively anxious, nor excessively hungry or thirsty;

Verse 53 (shiva.vayaviya.73.53)

नापि स्वगुरुकर्मादौ प्रसक्तो योगमाचरेत् । युक्ताहारविहारश्च युक्तचेष्टश्च कर्मसु

nāpi svagurukarmādau prasakto yogamācaret | yuktāhāravihāraśca yuktaceṣṭaśca karmasu

nor should one, while engaged in the tasks of one's own teacher, practice Yoga at that time. One should be moderate in food and recreation, and moderate in one's activity,

Verse 54 (shiva.vayaviya.73.54)

युक्तनिद्राप्रबोधश्च सर्वायासविवर्जितः । आसनं मृदुलं रम्यं विपुलं सुसमं शुचि

yuktanidrāprabodhaśca sarvāyāsavivarjitaḥ | āsanaṃ mṛdulaṃ ramyaṃ vipulaṃ susamaṃ śuci

moderate in sleep and waking, and free from every unnecessary exertion. One should sit upon a seat that is soft, pleasant, ample, perfectly level, and pure —

Verse 55 (shiva.vayaviya.73.55)

पद्मकस्वस्तिकादीनामभ्यसेदासनेषु च । अभिवन्द्य स्वगुर्वन्तानभिवाद्याननुक्रमात्

padmakasvastikādīnāmabhyasedāsaneṣu ca | abhivandya svagurvantānabhivādyānanukramāt

and should practice among the postures beginning with the Padma and Svastika. Having first duly saluted, in due order, one's own teacher and all others worthy of salutation,

Verse 56 (shiva.vayaviya.73.56)

ऋजुग्रीवशिरोवक्षा नातिष्ठेच्छ्लिष्टलोचनः । किञ्चिदुन्नामितशिरा दन्तैर्दन्तान्न संस्पृशेत्

ṛjugrīvaśirovakṣā nātiṣṭhecchliṣṭalocanaḥ | kiñcidunnāmitaśirā dantairdantānna saṃspṛśet

one should sit with neck, head, and chest held straight, one's eyes gently closed, one's head raised just a little, and the teeth not touching each other,

Verse 57 (shiva.vayaviya.73.57)

दन्ताग्रसंस्थितां जिह्वामचलां सन्निवेश्य च । पार्ष्णिभ्यां वृषणौ रक्षंस्तथा प्रजननं पुनः

dantāgrasaṃsthitāṃ jihvāmacalāṃ sanniveśya ca | pārṣṇibhyāṃ vṛṣaṇau rakṣaṃstathā prajananaṃ punaḥ

having placed the tongue motionless at the edge of the teeth, protecting the testicles and the organ of generation with the two heels,

Verse 58 (shiva.vayaviya.73.58)

ऊर्वोरुपरि संस्थाप्य बाहू तिर्यगयत्नतः । दक्षिणं करपृष्ठं तु न्यस्य वामतलोपरि

ūrvorupari saṃsthāpya bāhū tiryagayatnataḥ | dakṣiṇaṃ karapṛṣṭhaṃ tu nyasya vāmatalopari

having placed the two forearms crosswise upon the thighs without strain, and placed the back of the right hand upon the palm of the left,

Verse 59 (shiva.vayaviya.73.59)

उन्नाम्य शनकैः पृष्ठमुरो विष्टभ्य चाग्रतः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्

unnāmya śanakaiḥ pṛṣṭhamuro viṣṭabhya cāgrataḥ | samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan

gently straightening the back and thrusting the chest forward, gazing at the tip of one's own nose, and not looking about in any direction,

Verse 60 (shiva.vayaviya.73.60)

सम्भृतप्राणसञ्चारः पाषाण इव निश्चलः । स्वदेहायतनस्यान्तर्विचिन्त्य शिवमम्बया

sambhṛtaprāṇasañcāraḥ pāṣāṇa iva niścalaḥ | svadehāyatanasyāntarvicintya śivamambayā

with the movement of the breath fully mastered, motionless like a stone, one should meditate upon Shiva, together with the Mother, within the temple that is one's own body.

Verse 61 (shiva.vayaviya.73.61)

हृत्पद्मपीठिकामध्ये ध्यानयज्ञेन पूजयेत् । मूले नासाग्रतो नाभौ कण्ठे वा तालुरन्ध्रयोः

hṛtpadmapīṭhikāmadhye dhyānayajñena pūjayet | mūle nāsāgrato nābhau kaṇṭhe vā tālurandhrayoḥ

One should worship him, with the sacrifice of meditation, in the middle of the pedestal that is the lotus of the heart — or at the base, at the tip of the nose, at the navel, at the throat, or at the palate-orifice,

Verse 62 (shiva.vayaviya.73.62)

भ्रूमध्ये द्वारदेशे वा ललाटे मूर्ध्नि वा स्मरेत् । परिकल्प्य यथान्यायं शिवयोः परमासनम्

bhrūmadhye dvāradeśe vā lalāṭe mūrdhni vā smaret | parikalpya yathānyāyaṃ śivayoḥ paramāsanam

or between the eyebrows, or at the gateway region, or at the forehead, or at the crown of the head — one should there remember him, having duly fashioned the supreme seat of Shiva and Shakti,

Verse 63 (shiva.vayaviya.73.63)

तत्र सावरणं वापि निरावरणमेव वा । द्विदले षोडशारे वा द्वादशारे यथाविधि

tatra sāvaraṇaṃ vāpi nirāvaraṇameva vā | dvidale ṣoḍaśāre vā dvādaśāre yathāvidhi

there, either with its enclosing retinue of deities or without it, upon a two-petaled lotus, or a sixteen-spoked one, or a twelve-spoked one, according to the rule,

Verse 64 (shiva.vayaviya.73.64)

दशारे वा षडस्रे वा चतुरस्रे शिवं स्मरेत् । भ्रुवोरन्तरतः पद्मं द्विदलं तडिदुज्ज्वलम्

daśāre vā ṣaḍasre vā caturasre śivaṃ smaret | bhruvorantarataḥ padmaṃ dvidalaṃ taḍidujjvalam

or a ten-spoked one, or a six-angled one, or a four-angled one — one should there remember Shiva. The lotus that lies between the eyebrows has two petals, blazing like lightning;

Verse 65 (shiva.vayaviya.73.65)

भ्रूमध्यस्थारविन्दस्य क्रमाद्वै दक्षिणोत्तरे । विद्युत्समानवर्णे च पर्णे वर्णावसानके

bhrūmadhyasthāravindasya kramādvai dakṣiṇottare | vidyutsamānavarṇe ca parṇe varṇāvasānake

of that lotus at the center of the eyebrows, on its right and left petals respectively, of a color like lightning, are the two final letters of the alphabet.

Verse 66 (shiva.vayaviya.73.66)

षोडशारस्य पत्राणि स्वराः षोडश तानि वै । पूर्वादीनि क्रमादेतत्पद्मं कन्दस्य मूलतः

ṣoḍaśārasya patrāṇi svarāḥ ṣoḍaśa tāni vai | pūrvādīni kramādetatpadmaṃ kandasya mūlataḥ

The petals of the sixteen-spoked lotus are the sixteen vowels themselves, arranged in order beginning from the east; this lotus is at the root of the throat.

Verse 67 (shiva.vayaviya.73.67)

ककारादिठकारान्ता वर्णाः पर्णान्यनुक्रमात् । भानुवर्णस्य पद्मस्य ध्येयं तधृदयान्तरे

kakārādiṭhakārāntā varṇāḥ parṇānyanukramāt | bhānuvarṇasya padmasya dhyeyaṃ tadhṛdayāntare

The syllables from ka to ṭha, in due order, are the petals of that lotus; that sun-colored lotus is to be meditated upon within the heart.

Verse 68 (shiva.vayaviya.73.68)

वर्णाः पर्णानि पक्षस्य नाभेरुपरि पृष्ठतः । गोक्षीरधवलस्योक्ता डादिफान्ता यथाक्रमम् । अधो दलस्याम्बुजस्य एतस्य च दलानि षट्

varṇāḥ parṇāni pakṣasya nābherupari pṛṣṭhataḥ | gokṣīradhavalasyoktā ḍādiphāntā yathākramam | adho dalasyāmbujasya etasya ca dalāni ṣaṭ

The petal-syllables belong to that lotus which is said to lie above the navel, at the back, white as cow's milk, with petals numbering from ḍa to pha in due order; below this lotus is another, with six petals.

Verse 69 (shiva.vayaviya.73.69)

विधूमाङ्गारवर्णस्य वर्णा वाद्याश्च लान्तिमाः । मूलाधारारविन्दस्य हेमाभस्य यथाक्रमम् । वकारादिसकारान्ता वर्णाः पर्णमयाः स्थिताः

vidhūmāṅgāravarṇasya varṇā vādyāśca lāntimāḥ | mūlādhārāravindasya hemābhasya yathākramam | vakārādisakārāntā varṇāḥ parṇamayāḥ sthitāḥ

Of that lotus colored like a smokeless glowing ember, the letters from va to la make up its petals; and of the golden Muladhara lotus, in due order, the letters from va to sa stand as its petals.

Verse 70 (shiva.vayaviya.73.70)

एतेष्वथारविन्देषु यत्रैवाभिरतं मनः । तत्रैव देवं देवीं च चिन्तयेद्धीरया धिया

eteṣvathāravindeṣu yatraivābhirataṃ manaḥ | tatraiva devaṃ devīṃ ca cintayeddhīrayā dhiyā

Among these lotuses, in whichever one the mind delights, there indeed one should meditate upon the God and the Goddess, with a steady understanding.

Verse 71 (shiva.vayaviya.73.71)

अङ्गुष्ठमात्रममलं दीप्यमानं समन्ततः । शुद्धदीपशिखाकारं स्वशक्त्या पूर्णमण्डितम्

aṅguṣṭhamātramamalaṃ dīpyamānaṃ samantataḥ | śuddhadīpaśikhākāraṃ svaśaktyā pūrṇamaṇḍitam

He is to be visualized as the size of a thumb, stainless, blazing on every side, in the form of a pure lamp-flame, adorned to the full together with his own Shakti;

Verse 72 (shiva.vayaviya.73.72)

इन्दुरेखासमाकारं तारारूपमथापि वा । नीवारशूकसदृशं बिससुत्राभमेव वा

indurekhāsamākāraṃ tārārūpamathāpi vā | nīvāraśūkasadṛśaṃ bisasutrābhameva vā

or in the form resembling the crescent of the moon, or the shape of a star, or resembling the awn of a wild rice-grain, or like the fine thread of a lotus-stalk;

Verse 73 (shiva.vayaviya.73.73)

कदम्बगोलकाकारं तुषारकणिकोपमम् । क्षित्यादितत्त्वविजयं ध्याता यद्यपि वाञ्छति

kadambagolakākāraṃ tuṣārakaṇikopamam | kṣityāditattvavijayaṃ dhyātā yadyapi vāñchati

or in the round shape of a kadamba flower, or resembling a particle of frost. Even if the meditator should desire mastery over the elements beginning with earth,

Verse 74 (shiva.vayaviya.73.74)

तत्तत्तत्त्वाधिपामेव मूर्तिं स्थूलां विचिन्तयेत् । सदाशिवान्ता ब्रह्माद्या भवाद्याश्चाष्टमूर्तयः

tattattattvādhipāmeva mūrtiṃ sthūlāṃ vicintayet | sadāśivāntā brahmādyā bhavādyāścāṣṭamūrtayaḥ

he should meditate on the gross form of the particular lord presiding over that respective element. The eight forms, beginning with Brahma and ending with Sadashiva, or beginning with Bhava —

Verse 75 (shiva.vayaviya.73.75)

शिवस्य मूर्तयः स्थूलाः शिवशास्त्रे विनिश्चिताः । घोरा मिश्राः प्रशान्ताश्च मूर्तयस्ता मुनीश्वरैः

śivasya mūrtayaḥ sthūlāḥ śivaśāstre viniścitāḥ | ghorā miśrāḥ praśāntāśca mūrtayastā munīśvaraiḥ

these are the gross forms of Shiva, definitively established in the Shiva-scriptures. These forms have been classed by the great sages as terrible, mixed, and tranquil;

Verse 76 (shiva.vayaviya.73.76)

फलाभिलाषरहितैश्चिन्त्याश्चिन्ताविशारदैः । घोराश्चेच्चिन्तिताः कुर्युः पापरोगपरिक्षयम्

phalābhilāṣarahitaiścintyāścintāviśāradaiḥ | ghorāśceccintitāḥ kuryuḥ pāparogaparikṣayam

they are to be meditated upon by those skilled in meditation, free of any desire for worldly fruit. If the terrible forms are meditated upon, they bring about the destruction of sins and diseases;

Verse 77 (shiva.vayaviya.73.77)

चिरेण मिश्रे सौम्ये तु न सद्यो न चिरादपि । सौम्ये मुक्तिर्विशेषेण शान्तिः प्रज्ञा प्रसिध्यति

cireṇa miśre saumye tu na sadyo na cirādapi | saumye muktirviśeṣeṇa śāntiḥ prajñā prasidhyati

in the mixed forms, the result comes slowly; but in the gentle forms, it comes neither too swiftly nor too slowly. In the gentle forms especially, liberation, peace, and wisdom are accomplished,

Verse 78 (shiva.vayaviya.73.78)

सिध्यन्ति सिद्धयश्चात्र क्रमशो नात्र संशयः

sidhyanti siddhayaścātra kramaśo nātra saṃśayaḥ

and other accomplishments, too, are attained here in due order — of this there is no doubt.