The Forest-Dweller and Renunciate Stages, and the Sixfold Yoga of Kashi

Verse 1 (skanda.4.41.1)

॥ स्कंद उवाच॥ उषित्वैवं गृहे विप्रो द्वितीयादाश्रमात्परम्॥ वलीपलितसंयुक्तस्तृतीयाश्रममाविशेत्

skaṁda uvāca uṣitvaivaṁ gṛhe vipro dvitīyādāśramātparam valīpalitasaṁyuktastṛtīyāśramamāviśet

Skanda said: "Having thus dwelt in the household, the second stage of life, the twice-born, when overtaken by wrinkles and grey hair, should enter the third stage."

Verse 2 (skanda.4.41.2)

अपत्यापत्यमालोक्य ग्राम्याहारान्विसृज्य च॥ पत्नीं पुत्रेषु संत्यज्य पत्न्या वा वनमाविशेत्

apatyāpatyamālokya grāmyāhārānvisṛjya ca patnīṁ putreṣu saṁtyajya patnyā vā vanamāviśet

Having seen his children's children, and having given up the rich fare of the village, he should enter the forest, either leaving his wife in the care of his sons, or taking her along with him.

Verse 3 (skanda.4.41.3)

वसानश्चर्मचीराणि साग्निर्मुन्यन्नवर्तनः॥ जटी सायंप्रगे स्नायी श्मश्रुलोनखलोमभृत्

vasānaścarmacīrāṇi sāgnirmunyannavartanaḥ jaṭī sāyaṁprage snāyī śmaśrulonakhalomabhṛt

He should wear bark and hides, keep the sacred fire ever tended, subsist on forest fare, wear matted locks, bathe morning and evening, and let his beard, nails, and body hair go uncut.

Verse 4 (skanda.4.41.4)

शाकमूलफलैर्वापि पंचयज्ञन्न हापयेत्॥ अम्मूलफलभिक्षाभिरर्चयेद्भिक्षुकातिथीन्

śākamūlaphalairvāpi paṁcayajñanna hāpayet ammūlaphalabhikṣābhirarcayedbhikṣukātithīn

Even with only vegetables, roots, and fruit, he should not neglect the five great sacrifices; he should honor visiting mendicant guests with water, roots, fruit, and alms.

Verse 5 (skanda.4.41.5)

अनादाता च दाता च दांतः स्वाध्यायतत्परः॥ वैतानिकं च जुहुयादग्निहोत्रं यथाविधि

anādātā ca dātā ca dāṁtaḥ svādhyāyatatparaḥ vaitānikaṁ ca juhuyādagnihotraṁ yathāvidhi

Neither accepting nor giving to excess, self-restrained, devoted to Vedic study, he should offer the vaitanika fire-oblation duly, according to rule.

Verse 6 (skanda.4.41.6)

मुन्यन्नैः स्वयमानीतैः पुरोडाशांश्च निर्वपेत्॥ स्वयंकृतं च लवणं खादेत्स्नेहं फलोद्रवम्

munyannaiḥ svayamānītaiḥ puroḍāśāṁśca nirvapet svayaṁkṛtaṁ ca lavaṇaṁ khādetsnehaṁ phalodravam

With forest food gathered by his own hand, he should offer the sacrificial cake; he should eat only salt he has made himself, and only the natural oil that flows from fruit.

Verse 7 (skanda.4.41.7)

वर्जयेच्छेलुशिग्रू च कवकं पललं मधु॥ मुन्यन्नमाश्विनेमासि त्यजेद्यत्पूर्वसंचितम्

varjayeccheluśigrū ca kavakaṁ palalaṁ madhu munyannamāśvinemāsi tyajedyatpūrvasaṁcitam

He should give up the shelu fruit, the drumstick plant, mushrooms, flesh, and honey; and in the month of Ashvina, he should discard whatever forest food he had stored from before.

Verse 8 (skanda.4.41.8)

ग्राम्याणि फलमूलानि फालजान्नं च संत्यजेत्॥ दंतोलूखलको वा स्यादश्मकुट्टोथ वा भवेत्

grāmyāṇi phalamūlāni phālajānnaṁ ca saṁtyajet daṁtolūkhalako vā syādaśmakuṭṭotha vā bhavet

He should give up cultivated fruits and roots, and grain grown in a ploughed field; he should use his own teeth as mortar and pestle, or else grind his food only with stone.

Verse 9 (skanda.4.41.9)

सद्यः प्रक्षालको वा स्यादथवा माससंचयी॥ त्रिषड्द्वादशमासान्नफलमूलादिसंग्रही

sadyaḥ prakṣālako vā syādathavā māsasaṁcayī triṣaḍdvādaśamāsānnaphalamūlādisaṁgrahī

He may prepare and eat food the very day it is gathered, or store a month's supply, or gather grain, fruits, and roots sufficient for three, six, or twelve months.

Verse 10 (skanda.4.41.10)

नक्ताश्ये कांतराशी वा षष्ठकालाशनोपि वा॥ चांद्रायणव्रती वा स्यात्पक्षभुग्वाथ मासभुक्॥ वैखानस मतस्थस्तु फलमूलाशनोपि वा॥ तपसा शोषयेद्देहं पितॄन्देवांश्च तर्पयेत्

naktāśye kāṁtarāśī vā ṣaṣṭhakālāśanopi vā cāṁdrāyaṇavratī vā syātpakṣabhugvātha māsabhuk vaikhānasa matasthastu phalamūlāśanopi vā tapasā śoṣayeddehaṁ pitṝndevāṁśca tarpayet

He may eat only at night, or eat wild fruit and roots gathered in the forest, or eat only every sixth mealtime; or he may keep the Chandrayana vow, eating once a fortnight or once a month. Following the doctrine of the Vaikhanasas, subsisting only on fruit and roots, he should wear down his body through austerity, and continually satisfy the ancestors and the gods.

Verse 11 (skanda.4.41.11)

अग्निमात्मनि चाधाय विचरेदनिकेतनः॥ भिक्षयेत्प्राणयात्रार्थं तापसान्वनवासिनः

agnimātmani cādhāya vicaredaniketanaḥ bhikṣayetprāṇayātrārthaṁ tāpasānvanavāsinaḥ

Having established the sacred fire within himself, he should wander without a fixed dwelling, and beg alms, only to sustain life, from other ascetics who dwell in the forest.

Verse 12 (skanda.4.41.12)

ग्रामादानीय वाश्नीयादष्टौ ग्रासान्वसन्वने॥ इत्थं वनाश्रमी विप्रो ब्रह्मलोके महीयते

grāmādānīya vāśnīyādaṣṭau grāsānvasanvane itthaṁ vanāśramī vipro brahmaloke mahīyate

Or, dwelling in the forest, he may bring alms from a village and eat only eight mouthfuls. Thus the twice-born in the forest-dweller's stage is exalted in the world of Brahma.

Verse 13 (skanda.4.41.13)

अतिवाह्यायुषोभागं तृतीयमिति कानने॥ आयुषस्तु तुरीयांशे त्यक्त्वा संगान्परिव्रजेत्

ativāhyāyuṣobhāgaṁ tṛtīyamiti kānane āyuṣastu turīyāṁśe tyaktvā saṁgānparivrajet

Having thus passed the third part of his life in the forest, in the fourth part of his life he should abandon all attachments and go forth as a wandering renunciate.

Verse 14 (skanda.4.41.14)

ऋणत्रयमसंशोध्य त्वनुत्पाद्य सुतानपि॥ तथा यज्ञाननिष्ट्वा च मोक्षमिच्छन्व्रजत्यधः

ṛṇatrayamasaṁśodhya tvanutpādya sutānapi tathā yajñānaniṣṭvā ca mokṣamicchanvrajatyadhaḥ

One who, without having discharged the three debts, without having begotten sons, and without having performed the sacrifices, still desires liberation, descends to a lower state.

Verse 15 (skanda.4.41.15)

मनागपि न भूतानां यस्मादुत्पद्यते भयम्॥ सर्वभूतानि तस्येह प्रयच्छंत्यभयं सदा

manāgapi na bhūtānāṁ yasmādutpadyate bhayam sarvabhūtāni tasyeha prayacchaṁtyabhayaṁ sadā

He from whom not even the slightest fear arises for any creature is granted, in return, freedom from fear by all creatures, always.

Verse 16 (skanda.4.41.16)

एक एव चरेन्नित्यमनग्निरनिकेतनः॥ सिद्ध्यर्थमसहायः स्याद्ग्राममन्नार्थमाश्रयेत्

eka eva carennityamanagniraniketanaḥ siddhyarthamasahāyaḥ syādgrāmamannārthamāśrayet

He should ever wander alone, without a fire and without a fixed dwelling; for the sake of spiritual attainment he should remain without companions, resorting to a village only for food.

Verse 17 (skanda.4.41.17)

जीवितं मरणं वाथ नाभिकांक्षेत्क्वचिद्यतिः॥ कालमेव प्रतीक्षेत निर्देशं भृतको यथा

jīvitaṁ maraṇaṁ vātha nābhikāṁkṣetkvacidyatiḥ kālameva pratīkṣeta nirdeśaṁ bhṛtako yathā

A renunciate should never desire either life or death; he should simply await his own time, as a hired servant awaits his master's command.

Verse 18 (skanda.4.41.18)

सर्वत्र ममता शून्यः सर्वत्र समतायुतः॥ वृक्षमूलनिकेतश्च मुमुक्षुरिह शस्यते

sarvatra mamatā śūnyaḥ sarvatra samatāyutaḥ vṛkṣamūlaniketaśca mumukṣuriha śasyate

One who is free of possessiveness everywhere, endowed with equanimity everywhere, and dwells at the root of a tree -- such a seeker of liberation is praised here.

Verse 19 (skanda.4.41.19)

ध्यानं शौचं तथा भिक्षा नित्यमेकांतशीलता॥ यतेश्चत्वारिकर्माणि पंचमं नोपपद्यते॥ वार्षिकांश्चतुरोमासान्विहरेन्न यतिः क्वचित्॥ बीजांकुराणां जंतूनां हिंसा तत्र यतो भवेत्

dhyānaṁ śaucaṁ tathā bhikṣā nityamekāṁtaśīlatā yateścatvārikarmāṇi paṁcamaṁ nopapadyate vārṣikāṁścaturomāsānviharenna yatiḥ kvacit bījāṁkurāṇāṁ jaṁtūnāṁ hiṁsā tatra yato bhavet

Meditation, purity, alms-begging, and constant solitary discipline -- these are the four duties of a renunciate; a fifth does not apply. During the four months of the rainy season, a renunciate should never wander about, for at that time violence to seeds, sprouts, and living creatures readily occurs.

Verse 20 (skanda.4.41.20)

गच्छेत्परिहरन्जन्तून्पिबेत्कं वस्त्रशोधितम्॥ वाचं वदेदनुद्वेगां न क्रुध्येत्केनचित्क्वचित्

gacchetpariharanjantūnpibetkaṁ vastraśodhitam vācaṁ vadedanudvegāṁ na krudhyetkenacitkvacit

He should walk in a way that spares living creatures, drink water strained through cloth, speak words free of agitation, and never grow angry with anyone, for any reason.

Verse 21 (skanda.4.41.21)

चरेदात्मसहायश्च निरपेक्षो निराश्रयः॥ नित्यमध्यात्मनिरतो नीचकेश नखो वशी

caredātmasahāyaśca nirapekṣo nirāśrayaḥ nityamadhyātmanirato nīcakeśa nakho vaśī

He should wander with his own self as his only companion, expecting nothing, without shelter, ever absorbed in the inward self, keeping hair and nails short, and remaining self-controlled.

Verse 22 (skanda.4.41.22)

कुसुंभवासा दंडाढ्यो भिक्षाशी ख्यातिवर्जितः॥ अलाबुदारुमृद्वेणु पात्रं शस्तं न पंचमम्

kusuṁbhavāsā daṁḍāḍhyo bhikṣāśī khyātivarjitaḥ alābudārumṛdveṇu pātraṁ śastaṁ na paṁcamam

He should wear ochre robes, carry a staff, subsist on alms, and be free of any desire for fame. A bowl of gourd, wood, clay, or bamboo is approved; a fifth kind is not.

Verse 23 (skanda.4.41.23)

न ग्राह्यं तैजसं पात्रं भिक्षुकेण कदाचन॥ वराटके संगृहीते तत्रतत्र दिनेदिने

na grāhyaṁ taijasaṁ pātraṁ bhikṣukeṇa kadācana varāṭake saṁgṛhīte tatratatra dinedine

A mendicant should never accept a metal vessel; each day he should gather only a modest measure of alms, little by little, from one place to another.

Verse 24 (skanda.4.41.24)

गोसहस्रवधं पापं श्रुतिरेषा सनातनी॥ हृदि सस्नेह भावेन चेद्द्रक्षेत्स्त्रियमेकदा

gosahasravadhaṁ pāpaṁ śrutireṣā sanātanī hṛdi sasneha bhāvena ceddrakṣetstriyamekadā

This is the ancient teaching of scripture: if he should even once look upon a woman with a heart moved by affection, he incurs sin equal to the slaughter of a thousand cows...

Verse 25 (skanda.4.41.25)

कोटिद्वयं ब्रह्मकल्पं कुंभीपाकी न संशयः॥ एककालं चरेद्भैक्षं न कुर्यात्तत्र विस्तरम्

koṭidvayaṁ brahmakalpaṁ kuṁbhīpākī na saṁśayaḥ ekakālaṁ caredbhaikṣaṁ na kuryāttatra vistaram

...and dwells, without doubt, for two crore Brahma-kalpas in the hell of Kumbhipaka. He should go begging only once a day, and should not linger over it at length.

Verse 26 (skanda.4.41.26)

विधूमेसन्न मुसले व्यंगारे भुक्तवज्जने॥ वृत्ते शरावसंपाते भिक्षां नित्यं चरेद्यतिः

vidhūmesanna musale vyaṁgāre bhuktavajjane vṛtte śarāvasaṁpāte bhikṣāṁ nityaṁ caredyatiḥ

A renunciate should always go begging only after the smoke has settled, the pestle lies still, the embers have died, the household has already eaten, and the plates have been cleared away.

Verse 27 (skanda.4.41.27)

अल्पाहारो रहःस्थायी त्त्विंद्रियार्थेष्वलोलुपः॥ रागद्वेषविर्निर्मुक्तो भिक्षुर्मोक्षाय कल्पते

alpāhāro rahaḥsthāyī ttviṁdriyārtheṣvalolupaḥ rāgadveṣavirnirmukto bhikṣurmokṣāya kalpate

A mendicant who eats little, dwells in solitude, is free of craving for sensory objects, and released from attachment and aversion becomes fit for liberation.

Verse 28 (skanda.4.41.28)

आश्रमे तु यतिर्यस्य मुहूर्तमपि विश्रमेत्॥ किं तस्यानेकतंत्रेण कृतकृत्यः स जायते॥ संचितं यद्ग्रहस्थेन पापमामरणांतिकम्॥ निर्धक्ष्यति हि तत्सर्वमेकरात्रोषितो यतिः

āśrame tu yatiryasya muhūrtamapi viśramet kiṁ tasyānekataṁtreṇa kṛtakṛtyaḥ sa jāyate saṁcitaṁ yadgrahasthena pāpamāmaraṇāṁtikam nirdhakṣyati hi tatsarvamekarātroṣito yatiḥ

What need has a renunciate for many elaborate practices, if he rests even for a moment in true renunciation? He becomes, at once, one whose purpose is fulfilled. Whatever sin a householder has accumulated up to the very end of life, a renunciate who has dwelt in that state for even a single night burns it all away.

Verse 29 (skanda.4.41.29)

दृष्ट्वा जराभिभवनमसह्यं रोगपीडितम्॥ देहत्यागं पुनर्गर्भं गर्भक्लेशं च दारुणम्

dṛṣṭvā jarābhibhavanamasahyaṁ rogapīḍitam dehatyāgaṁ punargarbhaṁ garbhakleśaṁ ca dāruṇam

Having beheld the unbearable oppression of old age, affliction by disease, the abandoning of the body, rebirth in the womb, and the terrible suffering of the womb...

Verse 30 (skanda.4.41.30)

नानायोनि निवासं च वियोगं च प्रियैः सह॥ अप्रियैः सह संयोगमधर्माद्दुःखसंभवम्

nānāyoni nivāsaṁ ca viyogaṁ ca priyaiḥ saha apriyaiḥ saha saṁyogamadharmādduḥkhasaṁbhavam

...dwelling in various wombs, separation from those one loves, union with those one does not love, and the suffering born of unrighteousness...

Verse 31 (skanda.4.41.31)

पुनर्निरयसंवासंनानानरकयातनाः॥ कर्मदोषसमुद्भूता नृणांगतिरनेकधा

punarnirayasaṁvāsaṁnānānarakayātanāḥ karmadoṣasamudbhūtā nṛṇāṁgatiranekadhā

...and renewed dwelling in hell, and the manifold torments of the various hells -- such is the many-branched destiny of men, born of the faults of their own deeds.

Verse 32 (skanda.4.41.32)

देहेष्वनित्यतां दृष्ट्वा नित्यता परमात्मनः॥ कुर्वीत मुक्तये यत्नं यत्रयत्राश्रमे रतः

deheṣvanityatāṁ dṛṣṭvā nityatā paramātmanaḥ kurvīta muktaye yatnaṁ yatrayatrāśrame rataḥ

Having seen the impermanence of bodies and the permanence of the Supreme Self, one should strive for liberation, whatever stage of life he presently occupies.

Verse 33 (skanda.4.41.33)

करपात्रीति विख्याता भिक्षापात्रविवर्जिता॥ तेषां शतगुणं पुण्यं भवत्येव दिनेदिने

karapātrīti vikhyātā bhikṣāpātravivarjitā teṣāṁ śataguṇaṁ puṇyaṁ bhavatyeva dinedine

Those known as "kara-patrin" -- who take alms in their own cupped hands, without any begging bowl -- gain, day after day, a hundredfold increase of merit.

Verse 34 (skanda.4.41.34)

आश्रमांश्चतुरस्त्वेवं क्रमादासेव्य पंडितः॥ निर्द्वंद्वस्त्यक्तसंगश्च ब्रह्मभूयाय कल्पते

āśramāṁścaturastvevaṁ kramādāsevya paṁḍitaḥ nirdvaṁdvastyaktasaṁgaśca brahmabhūyāya kalpate

The wise man who thus progressively observes all four stages of life, free from the pairs of opposites and free from attachment, becomes fit for union with Brahman.

Verse 35 (skanda.4.41.35)

असंयतः कुबुद्धीनामात्मा बंधाय कल्पते॥ धीमद्भिः संयतः सोपि पदं दद्यादनामयम्

asaṁyataḥ kubuddhīnāmātmā baṁdhāya kalpate dhīmadbhiḥ saṁyataḥ sopi padaṁ dadyādanāmayam

For those of poor understanding, an unrestrained self becomes a cause of bondage; but that very same self, when restrained by the wise, grants them the untroubled, highest state.

Verse 36 (skanda.4.41.36)

श्रुति स्मृति पुराणं च विद्योपनिषदस्तथा॥ श्लोकाः मंत्राणि भाष्याणि यच्चान्यद्वाङ्मयं क्वचित्

śruti smṛti purāṇaṁ ca vidyopaniṣadastathā ślokāḥ maṁtrāṇi bhāṣyāṇi yaccānyadvāṅmayaṁ kvacit

The Shruti, the Smriti, the Puranas, the branches of learning and the Upanishads likewise, verses, mantras, commentaries, and whatever other body of sacred literature exists anywhere...

Verse 37 (skanda.4.41.37)

वेदानुवचनं ज्ञात्वा ब्रह्मचर्य तपो दमः॥ श्रद्धोपवासः स्वातंत्र्यमात्मनोज्ञानहेतवः॥ स हि सर्वैर्विजिज्ञास्य आत्मैवाश्रमवर्तिभिः॥ श्रोतव्यस्त्वथ मंतव्यो द्रष्टव्यश्च प्रयत्नतः

vedānuvacanaṁ jñātvā brahmacarya tapo damaḥ śraddhopavāsaḥ svātaṁtryamātmanojñānahetavaḥ sa hi sarvairvijijñāsya ātmaivāśramavartibhiḥ śrotavyastvatha maṁtavyo draṣṭavyaśca prayatnataḥ

...knowing the recitation of the Veda, celibate discipline, austerity, self-restraint, faith, fasting, and inner freedom -- these are the means to knowledge of the Self. That very Self alone should be sought to be known by all who dwell in any stage of life; it should be heard about, then reflected upon, and then diligently realized in direct experience.

Verse 38 (skanda.4.41.38)

आत्मज्ञानेन मुक्तिः स्यात्तच्च योगादृते नहि॥ स च योगश्चिरं कालमभ्यासादेव सिध्यति

ātmajñānena muktiḥ syāttacca yogādṛte nahi sa ca yogaściraṁ kālamabhyāsādeva sidhyati

Liberation comes through self-knowledge, and that knowledge never arises without yoga; and that yoga, in turn, is accomplished only through long, sustained practice over time.

Verse 39 (skanda.4.41.39)

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

nāraṇyasaṁśrayādyogo na nānāgraṁtha ciṁtanāt na dānairna vratairvāpi na tapobhirna vā makhaiḥ

Yoga is not accomplished by resorting to the forest, nor by pondering over many texts; not through gifts, nor through vows, nor through austerities, nor even through sacrifices.

Verse 40 (skanda.4.41.40)

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

na ca padmāsanādyogo na vā ghrāṇāgravīkṣaṇāt na śauce na na maunena na maṁtrārādhanairapi

Nor is yoga accomplished merely by the lotus posture, nor by gazing at the tip of the nose; not through outward purity, not through silence, nor even through the recitation of mantras.

Verse 41 (skanda.4.41.41)

अभियोगात्सदाभ्यासात्तत्रैव च विनिश्चयात्॥ पुनःपुनरनिर्वेदात्सिध्येद्योगो न चान्यथा

abhiyogātsadābhyāsāttatraiva ca viniścayāt punaḥpunaranirvedātsidhyedyogo na cānyathā

Only through steady application, through constant practice, through firm resolve in that very practice, and through never growing disheartened despite repeated effort, does yoga succeed -- and not otherwise.

Verse 42 (skanda.4.41.42)

आत्मक्रीडस्य सततं सदात्ममिथुनस्य च॥ आत्मन्येव सु तृप्तस्य योगसिद्धिर्न दूरतः

ātmakrīḍasya satataṁ sadātmamithunasya ca ātmanyeva su tṛptasya yogasiddhirna dūrataḥ

For one who ever delights in the Self, who always keeps the Self as his companion, and who remains wholly content in the Self alone, the accomplishment of yoga is not far off.

Verse 43 (skanda.4.41.43)

अत्रात्मव्यतिरेकेण द्वितीयं यो न पश्यति॥ आत्मारामः स योगींद्रो ब्रह्मीभूतो भवेदिह

atrātmavyatirekeṇa dvitīyaṁ yo na paśyati ātmārāmaḥ sa yogīṁdro brahmībhūto bhavediha

One who here sees nothing whatever apart from the Self -- delighting in the Self alone, that foremost of yogis becomes, in this very life, one with Brahman.

Verse 44 (skanda.4.41.44)

संयोगस्त्वात्ममनसोर्योग इत्युच्यते बुधैः॥ प्राणापानसमायोगो योग इत्यपि कैश्चन

saṁyogastvātmamanasoryoga ityucyate budhaiḥ prāṇāpānasamāyogo yoga ityapi kaiścana

The union of the self and the mind is what the wise call "yoga"; and some call the balanced union of the in-breath and the out-breath "yoga."

Verse 45 (skanda.4.41.45)

विषयेंद्रिय संयोगो योग इत्यप्यपंडितैः॥ विषयासक्तचित्तानां ज्ञानं मोक्षश्च दूरतः

viṣayeṁdriya saṁyogo yoga ityapyapaṁḍitaiḥ viṣayāsaktacittānāṁ jñānaṁ mokṣaśca dūrataḥ

The unlearned even call the union of the senses with their objects "yoga"; but for minds attached to sensory objects, both knowledge and liberation remain far away.

Verse 46 (skanda.4.41.46)

दुर्निवारा मनोवृत्तिर्यावत्सा न निवर्तते॥ किं वदंत्यपियोगस्य तावन्नेदीयसी कुतः॥ वृत्तिहीनं मनः कृत्वा क्षेत्रज्ञे परमात्मनि॥ एकीकृत्य विमुच्येत योगयुक्तः स उच्यते

durnivārā manovṛttiryāvatsā na nivartate kiṁ vadaṁtyapiyogasya tāvannedīyasī kutaḥ vṛttihīnaṁ manaḥ kṛtvā kṣetrajñe paramātmani ekīkṛtya vimucyeta yogayuktaḥ sa ucyate

So long as the hard-to-restrain fluctuations of the mind do not cease, however people may speak of it, how could yoga be near at all? Having made the mind free of its fluctuations and unified it with the Knower of the Field, the Supreme Self, one attains liberation -- such a one alone is called truly joined in yoga.

Verse 47 (skanda.4.41.47)

बहिर्मुखानि सर्वाणि कृत्वा खान्यंतराणि वै॥ मनस्येवेंद्रियग्रामं मनश्चात्मनि योजयेत्

bahirmukhāni sarvāṇi kṛtvā khānyaṁtarāṇi vai manasyeveṁdriyagrāmaṁ manaścātmani yojayet

Having turned all the outward-facing apertures of the senses back inward, one should join the whole host of the senses to the mind, and the mind to the Self.

Verse 48 (skanda.4.41.48)

सर्वभावविनिर्मुक्तं क्षेत्रज्ञं ब्रह्मणि न्यसेत्॥ एतद्ध्यानं च योगश्च शेषोन्यो ग्रंथविस्तरः

sarvabhāvavinirmuktaṁ kṣetrajñaṁ brahmaṇi nyaset etaddhyānaṁ ca yogaśca śeṣonyo graṁthavistaraḥ

One should establish the Knower of the Field, freed from every condition, in Brahman -- this alone is meditation, and this alone is yoga; everything else is merely the elaboration of texts.

Verse 49 (skanda.4.41.49)

यन्नास्ति सर्वलोकेषु तदस्तीति विरुध्यते॥ कथ्यमानं तदन्यस्य हृदयेनावतिष्ठते

yannāsti sarvalokeṣu tadastīti virudhyate kathyamānaṁ tadanyasya hṛdayenāvatiṣṭhate

To say of that which exists nowhere in all the worlds that "it exists" seems a contradiction; and yet, once spoken of, it comes to settle in another's heart.

Verse 50 (skanda.4.41.50)

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

svasaṁvedyaṁ hi tadbrahma kumārī strī sukhaṁ yathā ayogī naiva tadvetti jātyaṁdha iva vartikām

That Brahman is known only through one's own direct experience, just as the pleasure of a young maiden is known only to herself; one without yoga can never know it, just as one blind from birth cannot know the flame of a lamp.

Verse 51 (skanda.4.41.51)

नित्याभ्यसनशीलस्य स्वसंवेद्यं हि तद्भवेत्॥ तत्सूक्ष्मत्वादनिर्देश्यं परं ब्रह्म सनातनम्

nityābhyasanaśīlasya svasaṁvedyaṁ hi tadbhavet tatsūkṣmatvādanirdeśyaṁ paraṁ brahma sanātanam

For one who is habitually devoted to constant practice, that Brahman indeed becomes known through direct experience; because of its very subtlety, that eternal Supreme Brahman cannot be pointed to in words.

Verse 52 (skanda.4.41.52)

क्षणमप्येकमुदकं यथा न स्थिरतामियात्॥ वाताहतं यथा चित्तं तस्मात्तस्य न विश्वसेत्

kṣaṇamapyekamudakaṁ yathā na sthiratāmiyāt vātāhataṁ yathā cittaṁ tasmāttasya na viśvaset

Just as water buffeted by the wind cannot remain still even for a single moment, so too the mind is likewise wind-tossed; therefore one should place no trust in it.

Verse 53 (skanda.4.41.53)

अतोऽनिलं निरुंधीत चित्तस्य स्थैर्य हेतवे॥ मरुन्निरोधनार्थाय षडंगं योगमभ्यसेत्

ato'nilaṁ niruṁdhīta cittasya sthairya hetave marunnirodhanārthāya ṣaḍaṁgaṁ yogamabhyaset

Therefore, for the sake of steadying the mind, one should restrain the breath; and to accomplish the restraint of the breath, one should practice the sixfold yoga.

Verse 54 (skanda.4.41.54)

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा॥ ध्यानं समाधिरेतानि योगांगानि भवंति षट्

āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā dhyānaṁ samādhiretāni yogāṁgāni bhavaṁti ṣaṭ

Posture, breath-restraint, withdrawal of the senses, concentration, meditation, and absorption -- these are the six limbs of yoga.

Verse 55 (skanda.4.41.55)

आसनानीह तावंति यावंत्यो जीवयो नयः॥ सिद्धासनमिदं प्रोक्तं योगिनो योगसिद्धिदम्॥ एतदभ्यसनान्नित्यं वर्ष्मदार्ढ्यमवाप्नुयात्

āsanānīha tāvaṁti yāvaṁtyo jīvayo nayaḥ siddhāsanamidaṁ proktaṁ yogino yogasiddhidam etadabhyasanānnityaṁ varṣmadārḍhyamavāpnuyāt

There are as many postures here as there are forms of living beings; but this posture, the Siddhasana, is declared to grant yogis the accomplishment of yoga. Through constant practice of it, one attains firmness of body.

Verse 56 (skanda.4.41.56)

दक्षिणं चरणं न्यस्य वामोरूपरि योगवित्॥ याम्योरूपरि वामं च पद्मासनमिदं विदुः

dakṣiṇaṁ caraṇaṁ nyasya vāmorūpari yogavit yāmyorūpari vāmaṁ ca padmāsanamidaṁ viduḥ

The knower of yoga places the right foot upon the left thigh, and the left foot upon the right thigh -- this is known as the Lotus Posture, Padmasana.

Verse 57 (skanda.4.41.57)

कराभ्यां धारयेत्पश्चादंगुष्ठौ दृढबंधवित्॥ भवेत्पद्मासनादस्मादभ्यासाद्दृढविग्रहः

karābhyāṁ dhārayetpaścādaṁguṣṭhau dṛḍhabaṁdhavit bhavetpadmāsanādasmādabhyāsāddṛḍhavigrahaḥ

Then, one who knows the firm lock should hold the toes with both hands; through practice of this Lotus Posture, the body becomes firm and steady.

Verse 58 (skanda.4.41.58)

अथवा ह्यासने यस्मिन्सुखमस्योपजायते॥ स्वस्तिकादौ तदध्यास्य योगं युंजीत योगवित्

athavā hyāsane yasminsukhamasyopajāyate svastikādau tadadhyāsya yogaṁ yuṁjīta yogavit

Or else, whatever posture -- the Svastikasana or the like -- brings ease to the practitioner, in that the knower of yoga should settle and undertake his practice of yoga.

Verse 59 (skanda.4.41.59)

न तोयवह्निसामीप्ये न जीर्णारण्यगोष्ठयोः॥ न दंशमशकाकीर्णे न चैत्ये न च चत्वरे

na toyavahnisāmīpye na jīrṇāraṇyagoṣṭhayoḥ na daṁśamaśakākīrṇe na caitye na ca catvare

Not near water or fire, not in a decaying forest or a cow-shed, not in a place swarming with gnats and mosquitoes, not near a sacred grove, and not at a crossroads...

Verse 60 (skanda.4.41.60)

केशभस्मतुषांगार कीकसादि प्रदूषिते॥ नाभ्यसेत्पूतिगंधादौ न स्थाने जनसंकुले

keśabhasmatuṣāṁgāra kīkasādi pradūṣite nābhyasetpūtigaṁdhādau na sthāne janasaṁkule

...one should not practice in a place defiled by hair, ashes, husks, embers, or bones, nor in a place of foul odor, nor in a crowded place.

Verse 61 (skanda.4.41.61)

सर्वबाधाविरहिते सर्वेंद्रियसुखावहे॥ मनःप्रसादजनने स्रग्धूपामोदमोदिते

sarvabādhāvirahite sarveṁdriyasukhāvahe manaḥprasādajanane sragdhūpāmodamodite

In a place free of every disturbance, one that brings pleasure to all the senses, that generates a calm and joyful mind, delighted with the fragrance of garlands and incense...

Verse 62 (skanda.4.41.62)

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

nātitṛptaḥ kṣudhārto na na viṇmūtraprabādhitaḥ nādhvakhinno na ciṁtārto yogaṁ yuṁjīta yogavit

...neither overly full nor tormented by hunger, neither troubled by the need to relieve himself, neither exhausted from travel nor afflicted by worry, the knower of yoga should undertake his practice of yoga.

Verse 63 (skanda.4.41.63)

ऊरुस्थोत्तानचरणः सव्येन्यस्योत्तरं करम्॥ उत्तानं किंचिदुन्नम्य वक्त्रं विष्टभ्य चोरसा

ūrusthottānacaraṇaḥ savyenyasyottaraṁ karam uttānaṁ kiṁcidunnamya vaktraṁ viṣṭabhya corasā

With the feet resting upturned upon the thighs, the left hand placed over the right, the face raised slightly and steadied against the chest...

Verse 64 (skanda.4.41.64)

निमीलिताक्षः सत्त्वस्थो दंतैर्दंतान्न संस्पृशेत्॥ तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः॥ सन्नियम्येंद्रियग्रामं नातिनीचोच्छ्रितासनः॥ मध्यमं चोत्तमं चाथ प्राणायाममुपक्रमेत्

nimīlitākṣaḥ sattvastho daṁtairdaṁtānna saṁspṛśet tālusthācalajihvaśca saṁvṛtāsyaḥ suniścalaḥ sanniyamyeṁdriyagrāmaṁ nātinīcocchritāsanaḥ madhyamaṁ cottamaṁ cātha prāṇāyāmamupakramet

With eyes closed, seated in a sattvic state, without letting the teeth touch one another, the tongue held steady at the palate, the mouth closed, perfectly motionless, the whole host of the senses fully restrained, and seated on a seat neither too low nor too high -- one should then begin pranayama of the middling or the highest degree.

Verse 65 (skanda.4.41.65)

चलेऽनिले चलं सर्वं निश्चले तत्र निश्चलम्॥ स्थाणुत्वमाप्नुयाद्योगी ततोऽनिलनिरुंधनात्

cale'nile calaṁ sarvaṁ niścale tatra niścalam sthāṇutvamāpnuyādyogī tato'nilaniruṁdhanāt

When the breath moves, everything moves along with it; when it is still, everything there becomes still. Through this restraint of the breath, the yogi attains a fixity like that of a post.

Verse 66 (skanda.4.41.66)

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

yāvaddehe sthitaḥ prāṇo jīvitaṁ tāvaducyate nirgate tatra maraṇaṁ tataḥ prāṇaṁ niruṁdhayet

As long as the breath remains within the body, that alone is called "life"; when it departs, that is death; therefore one should learn to restrain the breath.

Verse 67 (skanda.4.41.67)

यावद्बद्धो मरुद्देहे यावच्चेतो निराश्रयम्॥ यावद्दृष्टिर्भुवोर्मध्ये तावत्कालभयं कुतः

yāvadbaddho maruddehe yāvacceto nirāśrayam yāvaddṛṣṭirbhuvormadhye tāvatkālabhayaṁ kutaḥ

As long as the breath is bound within the body, as long as the mind remains without external support, and as long as the gaze is fixed between the eyebrows, what fear of Time can there be?

Verse 68 (skanda.4.41.68)

कालसाध्वसतोब्रह्मा प्राणायामं सदाचरेत्॥ योगिनः सिद्धिमापन्नाः सम्यक्प्राणनियंत्रणात्

kālasādhvasatobrahmā prāṇāyāmaṁ sadācaret yoginaḥ siddhimāpannāḥ samyakprāṇaniyaṁtraṇāt

Even out of dread of Time itself, one should ever practice pranayama; yogis attain accomplishment precisely through the proper regulation of the breath.

Verse 69 (skanda.4.41.69)

मंदो द्वादशमात्रस्तु मात्रा लघ्वक्षरा मता॥ मध्यमो द्विगुणः पूर्वादुत्तमस्त्रिगुणस्ततः

maṁdo dvādaśamātrastu mātrā laghvakṣarā matā madhyamo dviguṇaḥ pūrvāduttamastriguṇastataḥ

A "matra" is reckoned as the time it takes to utter one short syllable; the mild degree of pranayama consists of twelve such units, the middling is double that, and the highest is triple.

Verse 70 (skanda.4.41.70)

स्वेदं कंपं विषादं च जनयेत्क्रमशस्त्वसौ॥ प्रथमेन जयेत्स्वेदं द्वितीयेन तु वेपथुम्

svedaṁ kaṁpaṁ viṣādaṁ ca janayetkramaśastvasau prathamena jayetsvedaṁ dvitīyena tu vepathum

This practice produces, in succession, sweating, trembling, and faintness; the first level of practice conquers sweating, the second conquers trembling...

Verse 71 (skanda.4.41.71)

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

viṣādaṁ hi tṛtīyena siddhaḥ prāṇotha yoginaḥ bhavetkramātsanniruddhaḥ siddhaḥ prāṇotha yoginā krameṇa sevyamānosau nayate yatra cecchati

...and the third conquers faintness. Thus, gradually restrained, the yogi's breath becomes accomplished. This accomplished breath, cultivated step by step by the yogi, then leads him wherever he wishes.

Verse 72 (skanda.4.41.72)

हठान्निरुद्धप्राणोयं रोमकूपेषु निःसरेत्॥ देहंविदारयत्येष कुष्ठादिजनयत्यपि

haṭhānniruddhaprāṇoyaṁ romakūpeṣu niḥsaret dehaṁvidārayatyeṣa kuṣṭhādijanayatyapi

If the breath is forcibly restrained, it may burst out through the pores of the skin, tear the body apart, and even give rise to leprosy and other such afflictions.

Verse 73 (skanda.4.41.73)

तत्प्रत्याययितव्योसौ क्रमेणारण्यहस्तिवत्॥ वन्यो गजो गजारिर्वा क्रमेण मृदुतामियात्॥ करोति शास्तृनिर्देशं न च तं परिलंघयेत्॥ तथा प्राणो हदिस्थोयं योगिनाक्रमयोगतः॥ गृहीतः सेव्यमानस्तु विश्रंभमुपगच्छति

tatpratyāyayitavyosau krameṇāraṇyahastivat vanyo gajo gajārirvā krameṇa mṛdutāmiyāt karoti śāstṛnirdeśaṁ na ca taṁ parilaṁghayet tathā prāṇo hadisthoyaṁ yoginākramayogataḥ gṛhītaḥ sevyamānastu viśraṁbhamupagacchati

It should instead be won over gradually, as a wild forest elephant is tamed; just as a wild elephant, or even a lion, gradually grows gentle, obeys its trainer's command, and never transgresses it -- so too this breath dwelling in the heart, when taken hold of gradually by the yogi and patiently cultivated, comes to place its trust in him.

Verse 74 (skanda.4.41.74)

षट्त्रिंशदंगुलो हंसः प्रयाणं कुरुते बहिः॥ सव्यापसव्यमार्गेण प्रयाणात्प्राण उच्यते

ṣaṭtriṁśadaṁgulo haṁsaḥ prayāṇaṁ kurute bahiḥ savyāpasavyamārgeṇa prayāṇātprāṇa ucyate

The breath, traveling a span of thirty-six fingers, journeys outward by the paths of the left and right nostrils; because of this journeying, it is called "prana."

Verse 75 (skanda.4.41.75)

शुद्धिमेति यदा सर्वं नाडीचक्र मनाकुलम्॥ तदैव जायते योगी क्षमः प्राणनिरोधने

śuddhimeti yadā sarvaṁ nāḍīcakra manākulam tadaiva jāyate yogī kṣamaḥ prāṇanirodhane

Only when the entire circle of nerve-channels becomes wholly purified and untroubled does the yogi become capable of restraining the breath.

Verse 76 (skanda.4.41.76)

दृढासनो यथाशक्ति प्राणं चंद्रेण पूरयेत्॥ रेचयेदथ सूर्येण प्राणायामोयमुच्यते

dṛḍhāsano yathāśakti prāṇaṁ caṁdreṇa pūrayet recayedatha sūryeṇa prāṇāyāmoyamucyate

Seated firmly in posture, one should, to the extent of his ability, fill the breath through the Moon-channel (the left nostril), and then release it through the Sun-channel (the right) -- this is called pranayama.

Verse 77 (skanda.4.41.77)

स्रवत्पीयूषधारौघं ध्यायंश्चंद्रसमन्वितम्॥ प्राणायामेन योगींद्रः सुखमाप्नोति तत्क्षणात्

sravatpīyūṣadhāraughaṁ dhyāyaṁścaṁdrasamanvitam prāṇāyāmena yogīṁdraḥ sukhamāpnoti tatkṣaṇāt

Meditating on a flowing stream of nectar accompanied by the moon, the foremost of yogis attains happiness, that very instant, through this pranayama.

Verse 78 (skanda.4.41.78)

रविणा प्राणमाकृष्य पूरयेदौदरीं दरीम्॥ कुंभयित्वा शनैः पश्चाद्योगी चंद्रेण रेचयेत्

raviṇā prāṇamākṛṣya pūrayedaudarīṁ darīm kuṁbhayitvā śanaiḥ paścādyogī caṁdreṇa recayet

Drawing the breath in through the Sun-channel, one should fill the cavern of the belly, and then, having held it slowly, the yogi should release it through the Moon-channel.

Verse 79 (skanda.4.41.79)

ज्वलज्वलनपुंजाभं शीलयन्नुष्मगुं हृदि॥ अनेन याम्यायामेन योगींद्रः शर्मभाग्भवेत्

jvalajvalanapuṁjābhaṁ śīlayannuṣmaguṁ hṛdi anena yāmyāyāmena yogīṁdraḥ śarmabhāgbhavet

Contemplating in the heart a mass of radiance like a blazing heap of fire, through this discipline of the right-channel breath, the foremost of yogis becomes a partaker of bliss.

Verse 80 (skanda.4.41.80)

इत्थं मासत्रयाभ्यासादुभयायामसेवनात्॥ शुद्धनाडीगणो योगी सिद्धप्राणोभिधीयते

itthaṁ māsatrayābhyāsādubhayāyāmasevanāt śuddhanāḍīgaṇo yogī siddhaprāṇobhidhīyate

Thus, through three months of practicing both forms of breath-restraint, the yogi's whole array of nerve-channels becomes purified, and he is called one of "accomplished breath."

Verse 81 (skanda.4.41.81)

यथेष्टं धारणं वायोरनलस्य प्रदीपनम्॥ नादाभिव्यक्तिरारोग्यं भवेन्नाडीविशोधनात्

yatheṣṭaṁ dhāraṇaṁ vāyoranalasya pradīpanam nādābhivyaktirārogyaṁ bhavennāḍīviśodhanāt

The ability to hold the breath at will, the kindling of the inner fire, the manifestation of the mystic inner sound, and good health -- all these come about through the purification of the nerve-channels.

Verse 82 (skanda.4.41.82)

प्राणोदेहगतोवायुरायामस्तन्निबंधनम्॥ एकश्वासमयी मात्रा प्राणायामो निरुच्यते॥ प्राणायामेऽधमे घर्मः कंपो भवति मध्यमे॥ उत्तिष्ठेदुत्तमे देहो बद्धपद्मासनो मुहुः

prāṇodehagatovāyurāyāmastannibaṁdhanam ekaśvāsamayī mātrā prāṇāyāmo nirucyate prāṇāyāme'dhame gharmaḥ kaṁpo bhavati madhyame uttiṣṭheduttame deho baddhapadmāsano muhuḥ

The breath that moves within the body is "prana," and its restraint is "ayama"; a unit lasting one breath-cycle is called a "matra," and pranayama is reckoned by it. In the lowest degree of pranayama, sweating occurs; in the middling, trembling; in the highest, the body, bound in the Lotus Posture, repeatedly rises upward.

Verse 83 (skanda.4.41.83)

प्राणायामैर्दहेद्दोषान्प्रत्याहारेण पातकम्॥ मनोधैर्यं धारणया ध्यानेनेश्वरदर्शनम्

prāṇāyāmairdaheddoṣānpratyāhāreṇa pātakam manodhairyaṁ dhāraṇayā dhyāneneśvaradarśanam

Through pranayama, faults are burned away; through pratyahara, sin; through dharana, steadiness of mind; and through dhyana, the vision of the Lord.

Verse 84 (skanda.4.41.84)

समाधिना लभेन्मोक्षं त्यक्त्वा धर्मं शुभाशुभम्॥ आसनेन वपुर्दार्ढ्यं षडंगमिति कीर्तितम्

samādhinā labhenmokṣaṁ tyaktvā dharmaṁ śubhāśubham āsanena vapurdārḍhyaṁ ṣaḍaṁgamiti kīrtitam

Through samadhi, one attains liberation, abandoning both merit and demerit; and through posture, the body gains firmness -- thus these are proclaimed the six limbs of yoga.

Verse 85 (skanda.4.41.85)

प्राणायामद्विषट्केन प्रत्याहार उदाहृतः॥ प्रत्याहारैर्द्वादशभिर्धारणा परिकीर्तिता

prāṇāyāmadviṣaṭkena pratyāhāra udāhṛtaḥ pratyāhārairdvādaśabhirdhāraṇā parikīrtitā

Twelve pranayamas together are declared to constitute one pratyahara; and twelve pratyaharas together are proclaimed to constitute one dharana.

Verse 86 (skanda.4.41.86)

भवेदीश्वरसंगत्यै ध्यानं द्वादशधारणम्॥ ध्यानद्वादशकेनैव समाधिरभिधीयते

bhavedīśvarasaṁgatyai dhyānaṁ dvādaśadhāraṇam dhyānadvādaśakenaiva samādhirabhidhīyate

Twelve dharanas together constitute one dhyana, which serves for union with the Lord; and twelve dhyanas together are called one samadhi.

Verse 87 (skanda.4.41.87)

समाधेः परतो ज्योतिरनंतं स्वप्रकाशकम्॥ तस्मिन्दृष्टे क्रियाकांडं यातायातं निवर्तते

samādheḥ parato jyotiranaṁtaṁ svaprakāśakam tasmindṛṣṭe kriyākāṁḍaṁ yātāyātaṁ nivartate

Beyond samadhi lies an infinite, self-luminous Light; once that is seen, the whole apparatus of ritual action and the coming and going of birth and death cease.

Verse 88 (skanda.4.41.88)

पवने व्योमसंप्राप्ते ध्वनिरुत्पद्यते महान्॥ घंटादीनां प्रवाद्यानां ततः सिद्धिरदूरतः

pavane vyomasaṁprāpte dhvanirutpadyate mahān ghaṁṭādīnāṁ pravādyānāṁ tataḥ siddhiradūrataḥ

When the breath reaches the space at the crown of the head, a great sound arises there, like that of bells and other instruments being played; thereafter, accomplishment is not far off.

Verse 89 (skanda.4.41.89)

प्राणायामेन युक्तेन सर्वव्याधिक्षयोभवेत्॥ अयुक्ताभ्यासयोगेन सर्वव्याधिसमुद्भवः

prāṇāyāmena yuktena sarvavyādhikṣayobhavet ayuktābhyāsayogena sarvavyādhisamudbhavaḥ

Through properly practiced pranayama, every disease is destroyed; but through improperly practiced yoga, every disease may arise.

Verse 90 (skanda.4.41.90)

हिक्का श्वासश्च कासश्च शिरः कर्णाक्षिवेदनाः ॥ .॥ भवंति विविधा दोषाः पवनस्य व्यतिक्रमात्

hikkā śvāsaśca kāsaśca śiraḥ karṇākṣivedanāḥ . bhavaṁti vividhā doṣāḥ pavanasya vyatikramāt

Hiccups, breathlessness, coughing, and pains of the head, ears, and eyes -- these various afflictions arise from the improper regulation of the breath.

Verse 91 (skanda.4.41.91)

युक्तं युक्तं त्यजेद्वायुं युक्तंयुक्तं च पूरयेत्॥ युक्तंयुक्तं च बध्नीयादित्थं सिध्यति योगवित्॥ इंद्रियाणां हि चरतां विषयेषु यदृच्छया॥ यत्प्रत्याहरणं युक्त्या प्रत्याहारः स उच्यते

yuktaṁ yuktaṁ tyajedvāyuṁ yuktaṁyuktaṁ ca pūrayet yuktaṁyuktaṁ ca badhnīyāditthaṁ sidhyati yogavit iṁdriyāṇāṁ hi caratāṁ viṣayeṣu yadṛcchayā yatpratyāharaṇaṁ yuktyā pratyāhāraḥ sa ucyate

One should always release the breath appropriately, fill it appropriately, and restrain it appropriately -- thus does the knower of yoga attain accomplishment. The deliberate withdrawing, by proper method, of the senses as they wander at will among their objects, is what is called pratyahara.

Verse 92 (skanda.4.41.92)

प्रत्याहरति यः खानि कूर्मोंगानीव सर्वतः॥ प्रत्याहृति विधानेन स स्याद्विगतकल्मषः

pratyāharati yaḥ khāni kūrmoṁgānīva sarvataḥ pratyāhṛti vidhānena sa syādvigatakalmaṣaḥ

One who withdraws his sense-organs from every direction, as a tortoise draws in its limbs, becomes, through this discipline of withdrawal, free of all defilement.

Verse 93 (skanda.4.41.93)

नाभिदेशे वसेद्भानुस्तालुदेशे च चंद्रमाः॥ वर्षत्यधोमुखश्चंद्रो ग्रसेदूर्ध्वमुखो रविः

nābhideśe vasedbhānustāludeśe ca caṁdramāḥ varṣatyadhomukhaścaṁdro grasedūrdhvamukho raviḥ

The sun dwells in the region of the navel, and the moon in the region of the palate; the moon, facing downward, rains nectar, while the sun, facing upward, devours it.

Verse 94 (skanda.4.41.94)

करणं तच्च कर्तव्यं येन सा प्राप्यते सुधा॥ ऊर्ध्वनाभिरधस्तालुरूर्ध्वं भानुरधःशशी॥ करणं विपरीताख्यमभ्यासादेव जायते

karaṇaṁ tacca kartavyaṁ yena sā prāpyate sudhā ūrdhvanābhiradhastālurūrdhvaṁ bhānuradhaḥśaśī karaṇaṁ viparītākhyamabhyāsādeva jāyate

In order to obtain that nectar, this arrangement must be reversed: the navel raised upward, the palate lowered, the sun above, and the moon below -- this practice, called the "reversed posture," arises only through diligent practice.

Verse 95 (skanda.4.41.95)

काकचंचुवदास्येन शीतलं शीतलं पिबेत्॥ प्राणं प्राणविधानज्ञो योगी भवति निर्जरः

kākacaṁcuvadāsyena śītalaṁ śītalaṁ pibet prāṇaṁ prāṇavidhānajño yogī bhavati nirjaraḥ

The yogi who, through a mouth shaped like a crow's beak, repeatedly draws in cool breath, being a knower of the discipline of breath, becomes free from aging.

Verse 96 (skanda.4.41.96)

रसनां तालुविवरे निधायोर्ध्वमुखोऽमृतम्॥ धयन्निजर्रतां गच्छेदाषण्मासान्न संशयः

rasanāṁ tāluvivare nidhāyordhvamukho'mṛtam dhayannijarratāṁ gacchedāṣaṇmāsānna saṁśayaḥ

One who places the tongue in the cavity of the palate, and, facing upward, drinks the nectar, attains, within six months, without doubt, freedom from aging.

Verse 97 (skanda.4.41.97)

ऊर्ध्वजिह्वः स्थिरो भूत्वा सोमपानं करोति यः॥ मासार्धेन न संदेहो मृत्युं जयति योगवित्

ūrdhvajihvaḥ sthiro bhūtvā somapānaṁ karoti yaḥ māsārdhena na saṁdeho mṛtyuṁ jayati yogavit

The knower of yoga who, with tongue turned upward, remains steady and drinks this lunar nectar conquers death, without doubt, within a fortnight.

Verse 98 (skanda.4.41.98)

संपीड्य रसनाग्रेण राजदंतबिलं महत्॥ ध्यात्वा सुधामयीं देवीं षण्मासेन कविर्भवेत्

saṁpīḍya rasanāgreṇa rājadaṁtabilaṁ mahat dhyātvā sudhāmayīṁ devīṁ ṣaṇmāsena kavirbhavet

Pressing with the tip of the tongue the great cavity at the root of the front teeth, and meditating upon the nectar-formed Goddess, one becomes, within six months, a poet endowed with wisdom.

Verse 99 (skanda.4.41.99)

अमृतापूर्णदेहस्य योगिनो द्वित्रिवत्सरात्॥ ऊर्ध्वं प्रवर्तते रेतो ह्यणिमादिगुणोदयम्

amṛtāpūrṇadehasya yogino dvitrivatsarāt ūrdhvaṁ pravartate reto hyaṇimādiguṇodayam

For the yogi whose body has become filled with nectar, within two or three years his vital essence rises upward, giving rise to the mystic powers beginning with animan, the power of subtlety.

Verse 100 (skanda.4.41.100)

नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः॥ तक्षकेणापि दष्टस्य विषं तस्य न सर्पति॥ आसनेन समायुक्तः प्राणायामेन संयुतः॥ प्रत्याहारेण संपन्नो धारणामथ चाभ्यसेत्

nityaṁ somakalāpūrṇaṁ śarīraṁ yasya yoginaḥ takṣakeṇāpi daṣṭasya viṣaṁ tasya na sarpati āsanena samāyuktaḥ prāṇāyāmena saṁyutaḥ pratyāhāreṇa saṁpanno dhāraṇāmatha cābhyaset

The yogi whose body remains ever filled with the essence of the moon -- even if bitten by the serpent-king Takshaka, poison does not spread through him. United with posture, joined with pranayama, and accomplished in pratyahara, the practitioner should then take up the practice of concentration.

Verse 101 (skanda.4.41.101)

हृदये पंचभूतानां धारणां यः पृथक्पृथक्॥ मनसो निश्चलत्वेन धारणा साभिधीयते

hṛdaye paṁcabhūtānāṁ dhāraṇāṁ yaḥ pṛthakpṛthak manaso niścalatvena dhāraṇā sābhidhīyate

Fixing the mind, one by one, upon each of the five elements in the heart, with the mind held perfectly still -- this is what is called "dharana," concentration.

Verse 102 (skanda.4.41.102)

हरितालनिभां भूमिं स लकारां सवेधसम्॥ चतुष्कोणां हृदि ध्यायेदेषा स्यात्क्षितिधारणा

haritālanibhāṁ bhūmiṁ sa lakārāṁ savedhasam catuṣkoṇāṁ hṛdi dhyāyedeṣā syātkṣitidhāraṇā

One should meditate in the heart on the earth-element, yellow as orpiment, marked with the syllable "la," accompanied by Brahma, and foursquare in shape -- this is the concentration on Earth.

Verse 103 (skanda.4.41.103)

कंठेंऽबुतत्त्वमर्धेंदुनिभं विष्णुसमन्वितम्॥ वकारबीजं कुंदाभं ध्यायन्नंबुजयेदिति

kaṁṭheṁ'butattvamardheṁdunibhaṁ viṣṇusamanvitam vakārabījaṁ kuṁdābhaṁ dhyāyannaṁbujayediti

By meditating on the water-element in the throat, shaped like a half-moon, accompanied by Vishnu, marked with the seed-syllable "va," and bright as a jasmine flower, one conquers water.

Verse 104 (skanda.4.41.104)

तालुस्थमिंद्रगोपाभं त्रिकोणं रेफसंयुतम्॥ रुद्रेणाधिष्ठितं तेजो ध्यात्वा वह्निं जयेदिति

tālusthamiṁdragopābhaṁ trikoṇaṁ rephasaṁyutam rudreṇādhiṣṭhitaṁ tejo dhyātvā vahniṁ jayediti

By meditating on the fire-element at the palate, red as the cochineal insect, triangular, joined with the letter "ra," presided over by Rudra, one conquers fire.

Verse 105 (skanda.4.41.105)

वायुतत्त्वं भ्रुवोर्मध्ये वृत्तमंजनसन्निभम्॥ यंबीजमीशदैवत्यं ध्यायन्वायुं जयेदिति

vāyutattvaṁ bhruvormadhye vṛttamaṁjanasannibham yaṁbījamīśadaivatyaṁ dhyāyanvāyuṁ jayediti

By meditating on the wind-element between the eyebrows, round, dark as collyrium, marked with the seed-syllable "ya," whose presiding deity is Ishvara, one conquers wind.

Verse 106 (skanda.4.41.106)

आकाशं च मरीचिवारिसदृशं यद्ब्रह्मरंध्रस्थितं यन्नाथेन सदाशिवेन सहितं शांतं हकाराक्षरम्॥ प्राणं तत्र विनीय पंचघटिकं चिंतान्वितं धारयेदेषा मोक्षकपाटपाटनपटुः प्रोक्ता नभोधारणा

ākāśaṁ ca marīcivārisadṛśaṁ yadbrahmaraṁdhrasthitaṁ yannāthena sadāśivena sahitaṁ śāṁtaṁ hakārākṣaram prāṇaṁ tatra vinīya paṁcaghaṭikaṁ ciṁtānvitaṁ dhārayedeṣā mokṣakapāṭapāṭanapaṭuḥ proktā nabhodhāraṇā

And the space-element, like the shimmer of a mirage, situated at the aperture of the crown, joined with its Lord Sadashiva, peaceful, marked by the syllable "ha" -- leading the breath there and holding it in steady contemplation for five ghatikas, this is declared to be the concentration on Space, skilled at flinging open the door of liberation.

Verse 107 (skanda.4.41.107)

स्तंभनीप्लावनीचैव दहनीभ्रामणी तथा॥ शमनी च भवंत्येता भूतानां पंच धारणाः

staṁbhanīplāvanīcaiva dahanībhrāmaṇī tathā śamanī ca bhavaṁtyetā bhūtānāṁ paṁca dhāraṇāḥ

The Immobilizing, the Buoying, the Burning, the Whirling, and the Pacifying -- these are the five modes of concentration upon the elements.

Verse 108 (skanda.4.41.108)

ध्यै चिंतायां स्मृतो धातुश्चिंता तत्त्वे सुनिश्चला॥ एतद्ध्यानमिह प्रोक्तं सगुणं निर्गुणं द्विधा

dhyai ciṁtāyāṁ smṛto dhātuściṁtā tattve suniścalā etaddhyānamiha proktaṁ saguṇaṁ nirguṇaṁ dvidhā

The root "dhyai" is remembered in the sense of contemplation; contemplation fixed steadily upon Reality is here declared to be meditation, of two kinds -- with attributes and without attributes.

Verse 109 (skanda.4.41.109)

सगुणं वणर्भेदेन निर्गुणं केवलं मतम्॥ समंत्रं सगुणं विद्धि निर्गुणं मंत्रवर्जितम्॥ अंतश्चेतो बहिश्चक्षुरवस्थाप्य सुखासनम्॥ समत्वं च शरीरस्य ध्यानमुद्रातिसिद्धिदा

saguṇaṁ vaṇarbhedena nirguṇaṁ kevalaṁ matam samaṁtraṁ saguṇaṁ viddhi nirguṇaṁ maṁtravarjitam aṁtaśceto bahiścakṣuravasthāpya sukhāsanam samatvaṁ ca śarīrasya dhyānamudrātisiddhidā

Meditation with attributes is marked by distinctions of form; that without attributes is held to be the pure, unconditioned reality alone. Know meditation with attributes to be accompanied by a mantra, and that without attributes to be free of one. Fixing the mind within and the gaze without, seated in an easeful posture with the body held in balance -- this is the seal of meditation that grants the highest accomplishment.

Verse 110 (skanda.4.41.110)

नाश्वमेधेन तत्पुण्यं न च वै राजसूयतः॥ यत्पुण्यमेकध्यानेन लभेद्योगी स्थिरासनः

nāśvamedhena tatpuṇyaṁ na ca vai rājasūyataḥ yatpuṇyamekadhyānena labhedyogī sthirāsanaḥ

Not from the Ashvamedha sacrifice, nor even from the Rajasuya, comes the merit that a yogi, seated firmly in posture, obtains through a single act of meditation.

Verse 111 (skanda.4.41.111)

शब्दादीनां च तन्मात्रा यावत्कर्णादिषु स्थिता॥ तावदेव स्मृतं ध्यानं स्यात्समाधिरतः परम्

śabdādīnāṁ ca tanmātrā yāvatkarṇādiṣu sthitā tāvadeva smṛtaṁ dhyānaṁ syātsamādhirataḥ param

As long as the subtle essence of sound and the other sense-objects still rests in the ear and the other sense-organs, that state is remembered as meditation; beyond it lies samadhi.

Verse 112 (skanda.4.41.112)

धारणा पंचनाडीका ध्यानं स्यात्षष्टिनाडिकम्॥ दिनद्वाशकेन स्यात्समाधिरिह भण्यते

dhāraṇā paṁcanāḍīkā dhyānaṁ syātṣaṣṭināḍikam dinadvāśakena syātsamādhiriha bhaṇyate

Concentration lasts five ghatikas; meditation lasts sixty ghatikas; and here, samadhi is said to extend across twelve days.

Verse 113 (skanda.4.41.113)

जलसैंधवयोः साम्यं यथा भवति योगतः॥ तथात्ममनसोरैक्यं समाधिरिह भण्यते

jalasaiṁdhavayoḥ sāmyaṁ yathā bhavati yogataḥ tathātmamanasoraikyaṁ samādhiriha bhaṇyate

Just as rock-salt merges into water and becomes one with it, so too the union of the self and the mind is here called samadhi.

Verse 114 (skanda.4.41.114)

यदा संक्षीयते प्राणो मानसं च प्रलीयते॥ तदा समरसत्वं यत्स समाधिरिहोच्यते

yadā saṁkṣīyate prāṇo mānasaṁ ca pralīyate tadā samarasatvaṁ yatsa samādhirihocyate

When the breath grows still and the mind dissolves away, the state of uniform oneness that then arises is here called samadhi.

Verse 115 (skanda.4.41.115)

यत्समत्वं द्वयोरत्र जीवात्मपरमात्मनोः॥ सनष्टसर्वसंकल्पः समाधिरभिधीयते

yatsamatvaṁ dvayoratra jīvātmaparamātmanoḥ sanaṣṭasarvasaṁkalpaḥ samādhirabhidhīyate

That equality, here, between the individual soul and the Supreme Self, in which every mental resolve has been extinguished, is what is called samadhi.

Verse 116 (skanda.4.41.116)

नात्मानं न परं वेत्ति न शीतं नोष्ममेव च॥ समाधियुक्तो योगींद्रो न सुखं न सुखेतरत्

nātmānaṁ na paraṁ vetti na śītaṁ noṣmameva ca samādhiyukto yogīṁdro na sukhaṁ na sukhetarat

The foremost of yogis absorbed in samadhi knows neither self nor other, neither cold nor heat, neither pleasure nor its opposite.

Verse 117 (skanda.4.41.117)

काल्यते नैव कालेन लिप्यते नैव कर्मणा॥ भिद्यते न च शस्त्रास्त्रै योगी युक्तः समाधिना

kālyate naiva kālena lipyate naiva karmaṇā bhidyate na ca śastrāstrai yogī yuktaḥ samādhinā

The yogi joined with samadhi is neither seized by Time, nor tainted by action, nor pierced by weapons of any kind.

Verse 118 (skanda.4.41.118)

युक्ताहारविहारश्च युक्तचेष्टो हि कर्मसु॥ युक्तनिद्रावबोधश्च योगी तत्त्वं प्रपश्यति॥ तत्त्वविज्ञानमानंदं ब्रह्म ब्रह्मविदो विदुः॥ हेतुदृष्टांत रहितं वाङ्मनोभ्यामगोचरम्

yuktāhāravihāraśca yuktaceṣṭo hi karmasu yuktanidrāvabodhaśca yogī tattvaṁ prapaśyati tattvavijñānamānaṁdaṁ brahma brahmavido viduḥ hetudṛṣṭāṁta rahitaṁ vāṅmanobhyāmagocaram

The yogi who is balanced in food and recreation, balanced in his effort at his tasks, and balanced in sleep and waking perceives Reality directly. Knowers of Brahman know that the direct realization of Reality is itself bliss, is itself Brahman -- free of reasoning and example, beyond the reach of both speech and mind.

Verse 119 (skanda.4.41.119)

तत्र योगी निरालंबे निरातंके निरामये॥ षडंगयोगविधिना परेब्रह्मणि लीयते

tatra yogī nirālaṁbe nirātaṁke nirāmaye ṣaḍaṁgayogavidhinā parebrahmaṇi līyate

There, the yogi, in that state without support, without fear, and without affliction, dissolves into the Supreme Brahman through the discipline of the sixfold yoga.

Verse 120 (skanda.4.41.120)

यथा घृते घृतं क्षिप्तं घृतमेव हि तद्भवेत्॥ क्षीरेक्षीरं तथा योगी तत्र तन्मयतां व्रजेत्

yathā ghṛte ghṛtaṁ kṣiptaṁ ghṛtameva hi tadbhavet kṣīrekṣīraṁ tathā yogī tatra tanmayatāṁ vrajet

Just as ghee poured into ghee remains simply ghee, and milk poured into milk remains simply milk, so too the yogi there attains complete identity with That.

Verse 121 (skanda.4.41.121)

अनसंजातपानीयैर्विदध्यादंगमर्दनम्॥ त्यजेत्कदुष्णं लवणं क्षीरभोजी सदा भवेत्

anasaṁjātapānīyairvidadhyādaṁgamardanam tyajetkaduṣṇaṁ lavaṇaṁ kṣīrabhojī sadā bhavet

He should massage his limbs with fresh, flowing water; he should give up bitter, overly hot, and salty food, and should always live on a diet of milk.

Verse 122 (skanda.4.41.122)

ब्रह्मचारी जितक्रोधो जितलोभो विमत्सरः॥ अब्दमित्थं सदाभ्यासात्स योगीति निगद्यते

brahmacārī jitakrodho jitalobho vimatsaraḥ abdamitthaṁ sadābhyāsātsa yogīti nigadyate

One who practices celibacy, who has conquered anger and greed, and who is free of envy, and who practices thus continually for a year, is then called a true yogi.

Verse 123 (skanda.4.41.123)

महामुद्रां नभोमुद्रामुड्डीयानं जलंधरम्॥ मूलबंधं तु यो वेत्ति स योगी योगसिद्धिभाक्

mahāmudrāṁ nabhomudrāmuḍḍīyānaṁ jalaṁdharam mūlabaṁdhaṁ tu yo vetti sa yogī yogasiddhibhāk

The yogi who knows the Great Seal, the Sky Seal, the Uddiyana lock, the Jalandhara lock, and the Root lock partakes of the accomplishment of yoga.

Verse 124 (skanda.4.41.124)

शोधनं नाडीजालस्य घटनं चंद्रसूर्ययोः॥ रसानां शोषणं सम्यङ्महामुद्राभिधीयते

śodhanaṁ nāḍījālasya ghaṭanaṁ caṁdrasūryayoḥ rasānāṁ śoṣaṇaṁ samyaṅmahāmudrābhidhīyate

The purification of the network of nerve-channels, the union of the moon and sun, and the thorough drying-up of bodily fluids -- this together is properly called the Great Seal, Mahamudra.

Verse 125 (skanda.4.41.125)

योनिं वामांघ्रिणाऽऽपीड्य कृत्वा वक्षस्थले हनुम्॥ हस्ताभ्यां प्रसृतं पादं धारयेद्दक्षिणं चिरम्

yoniṁ vāmāṁghriṇā''pīḍya kṛtvā vakṣasthale hanum hastābhyāṁ prasṛtaṁ pādaṁ dhārayeddakṣiṇaṁ ciram

Pressing the perineum with the left heel, resting the chin against the chest, one should hold the extended right foot firmly with both hands for a long while.

Verse 126 (skanda.4.41.126)

प्राणेन कुक्षिमापूर्य चिरं संरेचयेच्छनैः॥ एषा प्रोक्ता महामुद्रा महाघौघविनाशिनी

prāṇena kukṣimāpūrya ciraṁ saṁrecayecchanaiḥ eṣā proktā mahāmudrā mahāghaughavināśinī

Having filled the belly with breath, one should hold it for a long while, then release it slowly -- this is declared to be the Great Seal, which destroys even great floods of sin.

Verse 127 (skanda.4.41.127)

चंद्रांगे तु समभ्यस्य सूर्यांगे पुनरभ्यसेत्॥ यावत्तुल्या भवेत्संख्या ततो मुद्रां विसर्जयेत्॥ न हि पथ्यमपथ्यं वा रसाः सर्वेपि नीरसाः॥ अपि घोरं विषं पीतं पीयूषमिवजीर्यति

caṁdrāṁge tu samabhyasya sūryāṁge punarabhyaset yāvattulyā bhavetsaṁkhyā tato mudrāṁ visarjayet na hi pathyamapathyaṁ vā rasāḥ sarvepi nīrasāḥ api ghoraṁ viṣaṁ pītaṁ pīyūṣamivajīryati

Having practiced on the lunar side, one should practice again on the solar side; when the count on both sides becomes equal, one should then release the seal. For its accomplished practitioner, there is neither wholesome nor unwholesome food -- all tastes become tasteless to him; even a terrible poison, if drunk, is digested as though it were nectar.

Verse 128 (skanda.4.41.128)

क्षयकुष्ठगुदावर्त गुल्माजीर्णपुरोगमाः॥ तस्य दोषाः क्षयं यांति महामुद्रां च योभ्यसेत्

kṣayakuṣṭhagudāvarta gulmājīrṇapurogamāḥ tasya doṣāḥ kṣayaṁ yāṁti mahāmudrāṁ ca yobhyaset

For one who practices the Great Seal, disorders such as consumption, leprosy, rectal ailments, abdominal tumors, and indigestion are all destroyed.

Verse 129 (skanda.4.41.129)

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा॥ भ्रुवोरंतर्गता दृष्टिर्मुद्रा भवति खेचरी

kapālakuhare jihvā praviṣṭā viparītagā bhruvoraṁtargatā dṛṣṭirmudrā bhavati khecarī

The tongue turned back and inserted into the cavity of the skull, and the gaze fixed between the eyebrows -- this is the seal called Khechari, the sky-faring seal.

Verse 130 (skanda.4.41.130)

न पीड्यते शरौघेण न च लिप्येत कर्मणा॥ बाध्यते न स कालेन यो मुद्रां वेत्ति खेचरीम्

na pīḍyate śaraugheṇa na ca lipyeta karmaṇā bādhyate na sa kālena yo mudrāṁ vetti khecarīm

One who knows the Khechari seal is not afflicted even by a shower of arrows, is not tainted by action, and is not bound by Time.

Verse 131 (skanda.4.41.131)

चित्तं चरति खे यस्मा जिह्वा चरति खे गता॥ तेनैषा खेचरी नाम मुद्रा सिद्धैर्निषेविता

cittaṁ carati khe yasmā jihvā carati khe gatā tenaiṣā khecarī nāma mudrā siddhairniṣevitā

Because in this practice the mind roams in the space above, and the tongue too travels into that same space, this seal is called by the name Khechari, and is practiced by the accomplished ones.

Verse 132 (skanda.4.41.132)

यावद्बिंदुः स्थितो देहे तावन्मुत्युभयं कुतः॥ यावद्बद्धा नभोमुद्रा तावद्बिंदुर्न गच्छति

yāvadbiṁduḥ sthito dehe tāvanmutyubhayaṁ kutaḥ yāvadbaddhā nabhomudrā tāvadbiṁdurna gacchati

As long as the vital drop remains held within the body, what fear of death can there be? And as long as the Sky Seal is maintained, that drop does not depart.

Verse 133 (skanda.4.41.133)

उड्डीनं कुरुते यस्मादहोरात्रं महाखगः॥ उडीयानं ततः प्रोक्तं तत्र बंधो विधीयते

uḍḍīnaṁ kurute yasmādahorātraṁ mahākhagaḥ uḍīyānaṁ tataḥ proktaṁ tatra baṁdho vidhīyate

Because this great bird, the vital breath, makes its flight day and night, this practice is called "Uddiyana," the upward flight; and it is there that the lock is performed.

Verse 134 (skanda.4.41.134)

जठरे पश्चिमं तानं नाभेरूर्ध्वं च धारयेत्॥ उङ्डीयानो ह्ययं बंधो मृत्योरपि भयं त्यजेत्

jaṭhare paścimaṁ tānaṁ nābherūrdhvaṁ ca dhārayet uṅḍīyāno hyayaṁ baṁdho mṛtyorapi bhayaṁ tyajet

One should draw the abdomen back and hold it raised above the navel -- this Uddiyana lock helps one to cast off even the fear of death.

Verse 135 (skanda.4.41.135)

बध्नाति हि शिराजालमधोगामि नभोजलम्॥ एष जालंधरो बंधः कंठे दुःखौघनाशनः

badhnāti hi śirājālamadhogāmi nabhojalam eṣa jālaṁdharo baṁdhaḥ kaṁṭhe duḥkhaughanāśanaḥ

This binds fast the network of channels through which the celestial waters flow downward -- this Jalandhara lock at the throat destroys the flood of every sorrow.

Verse 136 (skanda.4.41.136)

जालंधरे कृते बंधे कंठसकोचलक्षणे॥ न पीयूषं पतत्यग्नौ न च वायुः प्रधावति॥ पार्ष्णिभागेन संपीड्य योनिमाकुंचयेद्गुदम्॥ अपानमूर्ध्वमाकृष्य मूलबंधो विधीयते

jālaṁdhare kṛte baṁdhe kaṁṭhasakocalakṣaṇe na pīyūṣaṁ patatyagnau na ca vāyuḥ pradhāvati pārṣṇibhāgena saṁpīḍya yonimākuṁcayedgudam apānamūrdhvamākṛṣya mūlabaṁdho vidhīyate

When the Jalandhara lock, marked by the contraction of the throat, is performed, the nectar does not fall into the digestive fire, nor does the breath escape outward. Pressing the perineum with the heel, contracting the anus, and drawing the downward breath upward -- thus is the Root Lock performed.

Verse 137 (skanda.4.41.137)

अपानप्राणयोरैक्ये क्षयो मूत्रपुरीषयोः॥ युवा भवति वृद्धोपि सततं मूलबंधनात्

apānaprāṇayoraikye kṣayo mūtrapurīṣayoḥ yuvā bhavati vṛddhopi satataṁ mūlabaṁdhanāt

When the downward and upward breaths become united, the production of urine and feces diminishes; through constant practice of the Root Lock, even an old man becomes young.

Verse 138 (skanda.4.41.138)

प्राणापानवशो जीवः ऊर्द्ध्वाधः परिधावति॥ वामदक्षिणमार्गेण चंचलो न स्थितिं लभेत्

prāṇāpānavaśo jīvaḥ ūrddhvādhaḥ paridhāvati vāmadakṣiṇamārgeṇa caṁcalo na sthitiṁ labhet

The individual soul, governed by the upward and downward breaths, runs about, up and down, through the left and right channels, and, ever restless, finds no stability.

Verse 139 (skanda.4.41.139)

गुणबद्धो यथा पक्षी गतोप्याकृष्यते पुनः॥ गुणैर्बद्धस्तथा जीवः प्राणायामेन कृष्यते

guṇabaddho yathā pakṣī gatopyākṛṣyate punaḥ guṇairbaddhastathā jīvaḥ prāṇāyāmena kṛṣyate

As a bird tied by a cord, though it flies off, is drawn back again, so too the soul, bound by the three qualities, is drawn back under control through pranayama.

Verse 140 (skanda.4.41.140)

अपानः कर्षति प्राणं प्राणोपानं च कर्षति॥ ऊर्ध्वाधः संस्थितावेतौ संयोजयति योगवित्

apānaḥ karṣati prāṇaṁ prāṇopānaṁ ca karṣati ūrdhvādhaḥ saṁsthitāvetau saṁyojayati yogavit

The downward breath draws the upward breath, and the upward breath draws the downward breath; the knower of yoga unites these two, situated above and below.

Verse 141 (skanda.4.41.141)

हकारेण बहिर्याति सकारेण विशेत्पुनः॥ हंसहंसेत्यतो मंत्रं जीवो जपति सर्वदा

hakāreṇa bahiryāti sakāreṇa viśetpunaḥ haṁsahaṁsetyato maṁtraṁ jīvo japati sarvadā

With the syllable "ha" the breath goes out, and with the syllable "sa" it enters again; thus every living being ever recites, without knowing it, the mantra "hamsa, hamsa."

Verse 142 (skanda.4.41.142)

षट्शतानि दिवारात्रौ सहस्राण्येकविंशतिः॥ एतत्संख्यान्वितं मंत्रं जीवो जपति सर्वदा

ṣaṭśatāni divārātrau sahasrāṇyekaviṁśatiḥ etatsaṁkhyānvitaṁ maṁtraṁ jīvo japati sarvadā

Twenty-one thousand six hundred times in a day and night -- with this count, every living being ceaselessly recites this mantra.

Verse 143 (skanda.4.41.143)

अजपा नाम गायत्री योगिनां मोक्षदायिनी॥ अस्याः संकल्पमात्रेण नरः पापैः प्रमुच्यते

ajapā nāma gāyatrī yogināṁ mokṣadāyinī asyāḥ saṁkalpamātreṇa naraḥ pāpaiḥ pramucyate

This is called the "Ajapa Gayatri," the giver of liberation to yogis; by merely resolving to recognize it, a man is freed from all his sins.

Verse 144 (skanda.4.41.144)

अंतराया भवंतीह योगिनो योगहानिदाः॥ श्रूयते दूरगा वार्ता दूरस्थं दृश्यते पुरः

aṁtarāyā bhavaṁtīha yogino yogahānidāḥ śrūyate dūragā vārtā dūrasthaṁ dṛśyate puraḥ

Here, certain obstacles arise for the yogi that can cause the loss of his practice: news from far away becomes audible, something distant becomes visible as though right before him...

Verse 145 (skanda.4.41.145)

योजनानां शतं यातुं शक्तिःस्यान्निमिषार्धतः॥ अचिंतितानि शास्त्राणि कंठपाठी भवंति हि॥ धारणाश क्तिरत्युग्रा महाभारो लघुर्भवेत्॥ क्षणं कृशः क्षणं स्थूलः क्षणमल्पः क्षणं महान्

yojanānāṁ śataṁ yātuṁ śaktiḥsyānnimiṣārdhataḥ aciṁtitāni śāstrāṇi kaṁṭhapāṭhī bhavaṁti hi dhāraṇāśa ktiratyugrā mahābhāro laghurbhavet kṣaṇaṁ kṛśaḥ kṣaṇaṁ sthūlaḥ kṣaṇamalpaḥ kṣaṇaṁ mahān

...the power arises to travel a hundred yojanas in half the blink of an eye; texts never even studied seem to come by heart; the power of concentration grows exceedingly formidable, so that even a great weight seems light; and for a moment the practitioner appears thin, for a moment stout, for a moment small, for a moment immense.

Verse 146 (skanda.4.41.146)

परकायं प्रविशति तिरश्चां वेत्ति भाषितम्॥ दिव्यगंधं तनौ धत्ते दिव्यां वाणीं प्रवक्ति च

parakāyaṁ praviśati tiraścāṁ vetti bhāṣitam divyagaṁdhaṁ tanau dhatte divyāṁ vāṇīṁ pravakti ca

The practitioner becomes able to enter another's body, comes to understand the speech of animals, bears a divine fragrance upon his body, and begins to speak in a divine voice.

Verse 147 (skanda.4.41.147)

प्रार्थ्यते दिव्यकन्याभिर्दिव्यं धारयते वपुः॥ इत्यादयोंतरायाः स्युर्योगसंसिद्धिसूचकाः

prārthyate divyakanyābhirdivyaṁ dhārayate vapuḥ ityādayoṁtarāyāḥ syuryogasaṁsiddhisūcakāḥ

He becomes desired even by celestial maidens, and comes to bear a divine form -- these and other such signs are the obstacles that indicate the accomplishment of yoga draws near.

Verse 148 (skanda.4.41.148)

यद्येभिरंतरायैर्न क्षिप्यतेऽस्येह मानसम्॥ तदग्रे तत्समाप्नोति पदं ब्रह्मादि दुर्लभम्

yadyebhiraṁtarāyairna kṣipyate'syeha mānasam tadagre tatsamāpnoti padaṁ brahmādi durlabham

If his mind is not carried away by these obstacles, he goes on to attain that state which is rare even for Brahma and the other gods.

Verse 149 (skanda.4.41.149)

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

yatprāpya na nivarteta yatprāpya na ca śocati tallabhyate ṣaḍaṁgena yogena kalaśodbhava

O Kalashodbhava, that state which, once attained, one never turns back from, and which, once attained, leaves no room for sorrow, is obtained through this sixfold yoga.

Verse 150 (skanda.4.41.150)

एकेन जन्मना योगः कथमित्थं प्रसिध्यति॥ ऋते च योगसंसिद्धेः कथं मुक्तिरिहाप्यते

ekena janmanā yogaḥ kathamitthaṁ prasidhyati ṛte ca yogasaṁsiddheḥ kathaṁ muktirihāpyate

How, then, could such a demanding yoga be accomplished within a single lifetime? And without the accomplishment of yoga, how is liberation to be attained here at all?

Verse 151 (skanda.4.41.151)

उभे एव हि निर्वाणवर्त्मनी किल कुंभज॥ किं वा काश्यां तनुत्यागः किं वा योगोयमीदृशः

ubhe eva hi nirvāṇavartmanī kila kuṁbhaja kiṁ vā kāśyāṁ tanutyāgaḥ kiṁ vā yogoyamīdṛśaḥ

O Kumbhaja, both are indeed said to be paths to liberation -- whether it be the giving up of the body in Kashi, or whether it be this kind of demanding yoga.

Verse 152 (skanda.4.41.152)

चंचलेंद्रियवृत्तित्वात्कलिकल्मषजृंभणात्॥ अल्पायुषां तथा नृणां क्वेह योग महोदयः

caṁcaleṁdriyavṛttitvātkalikalmaṣajṛṁbhaṇāt alpāyuṣāṁ tathā nṛṇāṁ kveha yoga mahodayaḥ

Given the restlessness of the senses, the ever-swelling sin of this Kali age, and the short lifespan of men, where in this age is the great flourishing of yoga to be found?

Verse 153 (skanda.4.41.153)

अतएव हि जंतूनां महोदयपदप्रदः॥ सदैव स दयावार्धिः काश्यां विश्वेश्वरः स्थितः

ataeva hi jaṁtūnāṁ mahodayapadapradaḥ sadaiva sa dayāvārdhiḥ kāśyāṁ viśveśvaraḥ sthitaḥ

For this very reason, that ocean of compassion, Vishveshvara, the giver of the state of great flourishing to all creatures, remains established forever in Kashi.

Verse 154 (skanda.4.41.154)

काश्यां सुखेन कैवल्यं यथालभ्येत जंतुभिः॥ योगयुक्त्याद्युपायैश्च न तथान्यत्र कुत्रचित्॥ काश्यां स्वदेहसंयोगः सम्यग्योग उदाहृतः॥ मुच्यते नेह योगेन क्षिप्रमन्येन केनचित्

kāśyāṁ sukhena kaivalyaṁ yathālabhyeta jaṁtubhiḥ yogayuktyādyupāyaiśca na tathānyatra kutracit kāśyāṁ svadehasaṁyogaḥ samyagyoga udāhṛtaḥ mucyate neha yogena kṣipramanyena kenacit

As easily as creatures attain absolute liberation in Kashi, they cannot attain it so easily anywhere else, even through yogic discipline and similar means. In Kashi, the mere union of one's own body with that place is itself declared the true and complete yoga; through no other yoga does liberation come here so swiftly.

Verse 155 (skanda.4.41.155)

विश्वेश्वरो विशालाक्षी द्युनदीकालभैरवः॥ श्रीमान्ढुंढिर्दंडपाणिः षडंगो योग एष वै

viśveśvaro viśālākṣī dyunadīkālabhairavaḥ śrīmānḍhuṁḍhirdaṁḍapāṇiḥ ṣaḍaṁgo yoga eṣa vai

Vishveshvara, Vishalakshi, the heavenly river Ganga, Kalabhairava, the glorious Dhundhi, and Dandapani -- this indeed is the sixfold yoga of Kashi.

Verse 156 (skanda.4.41.156)

एतत्षडंगयो योगं नित्यं काश्यां निषेवते॥ संप्राप्य योगनिद्रां स दीर्घाममृतमश्नुते

etatṣaḍaṁgayo yogaṁ nityaṁ kāśyāṁ niṣevate saṁprāpya yoganidrāṁ sa dīrghāmamṛtamaśnute

One who constantly serves this sixfold yoga in Kashi, having attained the long yogic sleep of union, partakes of very nectar.

Verse 157 (skanda.4.41.157)

ओंकारः कृत्तिवासाश्च केदारश्च त्रिविष्टपः॥ वीरेश्वरोथविश्वेशः षडंगोयमिहापरः

oṁkāraḥ kṛttivāsāśca kedāraśca triviṣṭapaḥ vīreśvarothaviśveśaḥ ṣaḍaṁgoyamihāparaḥ

Omkareshvara, Krittivasa, Kedareshvara, Trivishtapa, Vireshvara, and Vishvesha -- this is another sixfold yoga found here.

Verse 158 (skanda.4.41.158)

पादोदकासिसंभेद ज्ञानोदमणिकर्णिकाः॥ षडंगोयं महायोगो ब्रह्मधर्मह्रदावपि

pādodakāsisaṁbheda jñānodamaṇikarṇikāḥ ṣaḍaṁgoyaṁ mahāyogo brahmadharmahradāvapi

The confluence of Padodaka, the confluence at Asi, the Well of Knowledge, Manikarnika, together with the ponds of Brahma and of Dharma -- this too is a great sixfold yoga.

Verse 159 (skanda.4.41.159)

षडंगसेवनादस्माद्वाराणस्यां नरोत्तम॥ न जातु जायते जंतुर्जननी जठरे पुनः

ṣaḍaṁgasevanādasmādvārāṇasyāṁ narottama na jātu jāyate jaṁturjananī jaṭhare punaḥ

O best of men, through serving this sixfold path in Varanasi, a being is never again born in a mother's womb.

Verse 160 (skanda.4.41.160)

गंगास्नानं महामुद्रा महापातकनाशनी॥ एतन्मुद्राकृताभ्यासोप्यमृतत्वमवाप्नुयात्

gaṁgāsnānaṁ mahāmudrā mahāpātakanāśanī etanmudrākṛtābhyāsopyamṛtatvamavāpnuyāt

Bathing in the Ganga is itself the Great Seal, the destroyer of even the gravest sins; one who merely practices this seal likewise attains immortality.

Verse 161 (skanda.4.41.161)

काशीवीथिषु संचारो मुद्रा भवति खेचरी॥ खेचरो जायते नूनं खेचर्या मुद्रयानया

kāśīvīthiṣu saṁcāro mudrā bhavati khecarī khecaro jāyate nūnaṁ khecaryā mudrayānayā

Wandering through the lanes of Kashi is itself the Khechari seal; through this Khechari seal, a man certainly becomes one who moves freely, unbound as the sky.

Verse 162 (skanda.4.41.162)

उड्डीय सर्वतो देशाद्यानं वाराणसीं प्रति॥ उङ्डीयानो महाबंध एष मुक्त्यै प्रकल्पते

uḍḍīya sarvato deśādyānaṁ vārāṇasīṁ prati uṅḍīyāno mahābaṁdha eṣa muktyai prakalpate

Setting out in flight from every other land toward Varanasi is itself the great Uddiyana lock; this is fit to bring about liberation.

Verse 163 (skanda.4.41.163)

जलस्य धारणं मूर्ध्नि विश्वेश स्नानजन्मनः॥ एष जालंधरो बंधः समस्तसुरदुर्लभः॥ वृतो विघ्नशतेनापि यन्न काशीं त्यजेत्सुधीः॥ मूलबंधः स्मृतो ह्येष दुःखमूलनिकृंतनः

jalasya dhāraṇaṁ mūrdhni viśveśa snānajanmanaḥ eṣa jālaṁdharo baṁdhaḥ samastasuradurlabhaḥ vṛto vighnaśatenāpi yanna kāśīṁ tyajetsudhīḥ mūlabaṁdhaḥ smṛto hyeṣa duḥkhamūlanikṛṁtanaḥ

Bearing upon one's head the water born of bathing before Vishvesha is itself the Jalandhara lock, rare to attain even for all the gods. That the wise man, though beset by a hundred obstacles, still never abandons Kashi -- this itself is remembered as the Root Lock, which cuts away the very root of sorrow.

Verse 164 (skanda.4.41.164)

सषडंगः समुद्रश्च मुक्तये शंभुभाषितः

saṣaḍaṁgaḥ samudraśca muktaye śaṁbhubhāṣitaḥ

This whole ocean of the sixfold yoga was declared by Shambhu himself, for the sake of liberation.

Verse 165 (skanda.4.41.165)

यावन्नेंद्रिय वैक्लव्यं यावद्व्याधिर्न बाधते॥ यावत्कालविलंबोस्ति तावद्योगरतो भवेत्

yāvanneṁdriya vaiklavyaṁ yāvadvyādhirna bādhate yāvatkālavilaṁbosti tāvadyogarato bhavet

As long as the senses have not yet grown feeble, as long as disease does not yet afflict, and as long as some time still remains, one should devote himself to this yoga.

Verse 166 (skanda.4.41.166)

उभयोर्योगयोर्मध्ये काशीयोगोयमुत्तमः॥ काशीयोगं समभ्यस्य प्राप्नुयाद्योगमुत्तमम्

ubhayoryogayormadhye kāśīyogoyamuttamaḥ kāśīyogaṁ samabhyasya prāpnuyādyogamuttamam

Between these two forms of yoga, this yoga of Kashi is the superior one; only by thoroughly practicing the yoga of Kashi does one attain the highest yoga of all.

Verse 167 (skanda.4.41.167)

आधिव्याधिसहायिन्या जरया मृत्युलिंगया॥ कालं निकटतो ज्ञात्वा काशीनाथं समाश्रयेत

ādhivyādhisahāyinyā jarayā mṛtyuliṁgayā kālaṁ nikaṭato jñātvā kāśīnāthaṁ samāśrayeta

Recognizing that Time draws near, heralded by old age -- that very sign of death, aided by mental and physical afflictions -- one should take refuge in the Lord of Kashi.

Verse 168 (skanda.4.41.168)

काशीनाथं समाश्रित्य कुतः कालभयं नृणाम्॥ क्रुद्धोपि जीवहृत्कालस्तच्च काश्यां सुमंगलम्

kāśīnāthaṁ samāśritya kutaḥ kālabhayaṁ nṛṇām kruddhopi jīvahṛtkālastacca kāśyāṁ sumaṁgalam

Having taken refuge in the Lord of Kashi, what fear of Time remains for men? Even Time, who elsewhere seizes the life of every being in his wrath, becomes, in Kashi, a most auspicious presence.

Verse 169 (skanda.4.41.169)

आतिथ्येनेहसियथा प्रतीक्षेतातिथिं कृती॥ काश्यां कालं तथायांतं भाग्यवान्संप्रतीक्षते

ātithyenehasiyathā pratīkṣetātithiṁ kṛtī kāśyāṁ kālaṁ tathāyāṁtaṁ bhāgyavānsaṁpratīkṣate

Just as a gracious host here prepares hospitality and awaits the arrival of a guest, so too the fortunate man in Kashi calmly awaits the very arrival of Time itself.

Verse 170 (skanda.4.41.170)

कलिः कालः कृतंकर्म त्रिकंटकमितीरितम्॥ एतत्त्रयं न प्रभवेदानंदवनवासिनाम्

kaliḥ kālaḥ kṛtaṁkarma trikaṁṭakamitīritam etattrayaṁ na prabhavedānaṁdavanavāsinām

The Kali age, Time, and one's own accumulated deeds -- these three are declared to be the "three thorns"; but these three have no power over the dwellers of Anandavana, the Forest of Bliss.

Verse 171 (skanda.4.41.171)

अन्यत्रातर्कितः कालः कलयिष्यत्यसंशयम्॥ कालादभयमिच्छेच्चेत्ततः काशीं समाश्रयेत्

anyatrātarkitaḥ kālaḥ kalayiṣyatyasaṁśayam kālādabhayamiccheccettataḥ kāśīṁ samāśrayet

Elsewhere, without warning, Time will certainly seize a man -- of this there is no doubt; therefore, if one desires freedom from the fear of Time, let him take refuge in Kashi.