This action might not be possible to undo. Are you sure you want to continue?
THE SIVA SAMHITA.
Do what thou wilt shall be the whole of the Law.
07 January 2000.
This e-text is based upon two separate editions of the Siva Samhita:
The 1914 edition translated by Rai Bahadur Srisa Chandra Vasu, published by Apurva Krishna Bose of the
an unidentified edition with a missing title, indica, and some of the pages of the first chapter, but containing
the verses from chapter IV that were not included in the Indian Press edition (i.e., verses 53 through 79 under
the heading "Vajrondi Mudra").
The Sanskrit text is omitted due to the impossibility of representing it in ASCII. Where italic text is to be
represented it is enclosed in <>. Where comment is needed it is enclosed in square brackets .1
All copyrights are retained on this E-text of the Siva Samhita: it is not delivered into the public domain. Free
distribution is allowed as long as this complete notice is left intact.
All responsibility for use, misuse, or injury to any persons is totally the responsibility of the responsible parties, and
not the responsibility of the party responsible for this E-text, or those responsible for its distribution.
Copyright (c) January 2000 by Monroe P.Munro (Revised March 2000)
Love is the law, love under will.
Formatting and some correction by Frater T.S.
It appears that at least some of the text in round brackets is a translator’s gloss. In formatting this document I have italicised
technical Sanskrit terms and transferred MPM’s comments to footnotes. I make no comment on MPM’s claim of copyright
over this document, though personally I am dubious about whether ASCII key entry gives the typist copyright over an electronic
edition of a text – T.S.
The Siva Samhita – Chapter I
Existence one only.
The jnana (Gnosis) alone is eternal; it is without beginning or end; there exists no other real substance.
Diversities which we see in the world are results of sense-conditions; when the latter cease, then this Jnana
alone, and nothing else, remains.
I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the
science of yoganasasana (the exposition of Yoga). In it are discarded all those doctrines of disputants,
which lead to false knowledge. It is for the spiritual disenthralment of persons whose minds are
undistracted and fully turned towards Me.
Differences of opinion.
Some praise truth, others purification and asceticism; some praise forgiveness, others equality and sincerity.
Some praise alms-giving, others laud sacrifices made in honor of one's ancestors; some praise action
(karma), others think dispassion (vairagya) to be the best.
Some wise persons praise the performance of the duties of the householder; other authorities hold up firesacrifice &c., as the highest.
Some praise mantrayoga, others the frequenting of places of pilgrimage. Thus are the ways which people
Being thus diversely engaged in this world, even those who still know what actions are good and what are
evil, though free from sin, become subject to bewilderment.
Persons who follow these doctrines, having committed good and bad actions, constantly wander in the
worlds, in the cycle of births and deaths, bound by dire necessity.
Others, wiser among many, and eagerly devoted to the investigation of the occult, declare that the souls are
many and eternal, and omnipresent.
Others say, “Only those things can be said to exist which are perceived by the senses and nothing besides
them; where is heaven or hell?” Such is their firm belief.
Others believe the world to be a current of consciousness and no material entity; some call the void as the
greatest. Others believe in two essences – Matter (prakriti) and Spirit (purusa).
13-14. Thus believing in widely different doctrines, with faces turned away from the supreme goal, they think,
according to their understanding and education, that this universe is without God; others believe there is a
God, basing their assertions on various irrefutable arguments, founded on texts declaring difference between
soul and God, and anxious to establish the existence of God.
15-16. These and many other sages with various different denominations, have been declared in the Shastras as
leaders of the human mind into delusion. It is not possible to describe fully the doctrines of these persons so
fond of quarrel and contention; people thus wander in this universe, being driven away from the path of
Yoga the only true method
Having studied all the Shastras and having pondered over them well, again and again, this Yoga Sastra has
been found to be the only true and firm doctrine.
Since by Yoga all this verily is known as a certainty, all exertion should be made to acquire it. What is the
necessity then of any other doctrines?
This Yoga Shastra, now being declared by us, is a very secret doctrine, only to be revealed to a high-souled
pious devotee throughout the three worlds.
27. should employ themselves in the practice of Yoga. naimittika (occasional). results. because there exists nothing but the spirit and I am that spirit – there exists nothing else. The good actions are verily heaven. but the vivifying spirit. and having left both virtue and vice. verily. Fruits of actions are twofold – heaven or hell. 29. should renounce all actions which are done with an eye to their fruits. like the sun. 30. so is this universe. if done or left undone. when the knowledge of the rope is obtained. they are the veritable bondage of embodied souls each in its turn. They must be studied with great care. will certainly bring forth sin. similarly. and sinful deeds are verily hell. 36. but by their performance no merit is gained. moveable and immovable. good and bad actions. The heavens are of various kinds and so also hells are diverse. many reflections of the sun are seen. 37. 20. from good acts happiness. is from me. 33. Karmakanda (ritualism) and jnanakanda (wisdom). is one. The Vedic texts. but the substance is the same. are the real saviors and givers of true knowledge. As in innumerable cups full of water. all things are preserved by me. produce merit or demerit. the creation is the natural outcome of karma and nothing else. verily. all this universe is superimposed in the Paramatma (the Universal Spirit). then also. from performance of enjoined acts there certainly results merit. 23. That Intelligence. &c. When the sufferings for evil actions are gone through. all are absorbed into me (at the time of pralaya. and kamya (optional). then there take place re-births certainly. the erroneous notion of its being silver does not remain. there is no doubt of it that this whole universe is full of sorrow. Even in heaven there is experiencing of pain by seeing the higher enjoyment of others. 21. For the sake of happiness. when the fruits of good actions have been exhausted. All this universe. From sinful acts pain. On the other hand. similarly individuals. The wise Yogi. should renounce them. or a pearl-shell like silver. the occasional and optional duties. As. am I. the erroneous notion of its being a snake does not remain. Jnanakanda. The karmakanda is twofold – consisting of injunctions and prohibitions. which incites the functions into the paths of virtue or vice. 39. vanishes this universe based on illusion. like cups are innumerable. 25. 22. 34. 31. There are two systems (as found in the Vedas). Those who are not desirous of enjoying the fruits of their actions in this or the next world. Jnanakanda and karmakanda are again each subdivided into two parts. he must engage in jnanakanda (knowledge). so. 24. men constantly perform good actions. 28. and having similarly discarded the attachment for the daily and the naimittika acts..” – “About it one must hear”. By the nonperformance of nitya or daily rites there accrues sin. 26. Creatures enjoy many pleasures in heaven. having realized the truth of karmakanda (works). when the knowledge of the mother-of-pearl is obtained. 38. 3 . 35. by the arising of the knowledge of self. through the knowledge of spirit.The Siva Samhita – Chapter I Karmakanda. but on awaking everything vanishes but the one soul. As in a dream the one soul creates many objects by mere willing. Prohibited acts when done. The injunctions are threefold – nitya (regular). 32. As. – “The spirit ought to be seen. the result is the same. The classifiers of karma have divided it into two parts. so. As through illusion a rope appears like a snake. the world always appears a delusion. many intolerable pains are suffered in hell.
Consciousness. Some wise men. all-pervading and entirety itself. As space pervades a jar both inside and out. the Spirit is Gnosis. 60. the very nature of Spirit is Light. the destruction of sorrow means the gaining of happiness. immunity from all sorrow ensues. As the space pervading the five false states of matter does not mix with them. Save and beyond it. never becomes the universe. has come out of Intelligence. the world. take shelter in it (Intelligence). similarly. all this universe is superimposed on the Supreme Spirit. 55. in the past. the true nature of the spirit is made manifest. The Unity exists always. through the disease of ignorance. therefore. subject to birth and death. Suggested by the Lords of suggestion comes out avidya. and liable to destruction. and its very essence is unreal. three-fold. and manifold distinctions arise only through illusion. 49. present or future. that are false and subject to destruction. 47. well-versed in Scriptures. etc. it is True Existence. Since by Gnosis is destroyed the Ignorance. are non-eternal. this transitory world arises from the Spirit. There is one satchitananda (Being. 44. 59. and for that self-luminosity. which is composed of five states of matter. there exists one Universal Spirit. Since in this world created by ignorance. Since in time this manifold universe takes its origin. therefore it is self-luminous. similarly within and beyond this ever-changing universe. As when the jaundice is removed the patient sees the colour as it is. therefore. therefore. 52. 42. As a rope can never become a snake. 45. there is One who is verily the Self. It is born of untruth. or space. owing to the delusive pigment of habit and imagination. Who is one. 48. through Gnosis. so when delusive ignorance is destroyed. As through jaundiced eyes white appears yellow. Renouncing everything else. and. moveable or unmovable. it is eternal. it is therefore infinite.The Siva Samhita – Chapter I 40. a bamboo appears like a serpent. Whatever was. there comes a time when it ceases: two-fold. and Bliss) all-pervading and secondless. Since it is not illuminated by another. 54. is or will be. 58. and this Gnosis is consequently eternal. there is no other substance. 53. receiving the knowledge of spirit. 51. so the world appears in the Paramatma. similarly. it is one. 43. 50. therefore. so the spirit which is beyond all gunas and which is pure. From Devas down to this material universe all are pervaded by one Spirit. which is the cause of the universe. 41. Like a bubble in the sea rising through the agitation of the wind. therefore. have declared that even Devas like Indra. How can this world with such antecedents (foundations) be true? The Spirit. in short. Since the Spirit in its nature is not limited by time. this world appears in the spirit – an error very difficult to be removed. and unthinkable. the Diversity does not exist always. therefore. so the Spirit does not mix with this ever-changing universe. 56. either formed or formless. the Spirit is Bliss. without it everything else is false. when a man besmears his eyelids with the collyrium prepared from the fat of frogs. unchanging through all times. through spiritual knowledge. 57. It is never destroyed.. 46. As through knowledge of rope the serpent appears a delusion. Since the Spirit is unlike this world. As. All these external substances will perish in the course of time. (but) that Spirit which is indestructable by word (will exist) without a second. All this universe. 4 .
. the world certainly does not exist. There takes place the conjunction between the Pure Brahma and avidya. verily becomes a son. as they are good. air. This world appears in three different aspects to men – either friendly. Absorption or Involution. Maya (illusion) is the mother of the universe. air and fire came water. He. from the air and ether combined came fire. viz. the mother of this false universe. This has been declared by the wise. which merges into the Great Brahma. 77. water is resolved into fire. Form is the quality of fire. then he can say that he is indivisible intelligence. From Intelligence has come out all this universe. inimical. and earth five qualities. the Spirit alone is so. has three attributes sattva (rhythm) rajas (energy) and tamas (inertia). etc. From ether. 69. nor the Devas. air two. are perfect. cannot find any happiness in riches. to whom this world is but the pleasure-ground of maya. etc. and pure Unit. The Yogi destroys this phenomenal universe by realizing that it is but the result of adhyaropa (superimposition) and by means of aparada (refutation of a wrong belief). 72. 63. earth. 78. Having seen the Spirit. movable and immovable. from fire – water. 71. taste. body. fire. and from water came the earth. 75-76. nor their combinations. Yoga and Maya. Emanation or Evolution. Having renounced all false desires and abandoned all false worldly chains. touch through the skin and sound through the ear. when non-intelligent and material. contemptible and worthless. of air motion and touch. 70. the “All Intelligence” One does exist. from which comes out the akasa. that brings forth happiness. Not from any other principle has the universe been created. a father. Definition of a Paramahamsa. fire and water was produced the (gross) earth. and enjoys the ineffable bliss of Samadhi (profound meditation. The earth becomes subtle and is dissolved in water. such is always found in worldly dealing. sound. when this maya is destroyed. he forgets this universe. there is distinction also in substances. from the air came the fire. Form is perceived through he eyes. Neither ether. and ether is resolved in avidya (Ignorance). 62. The quality of ether is sound. from the triple compound of ether. therefore. 73. air. When a person is free from the infinite distinctions and states of existence as caste. from the combination of ether. 5 . in his own spirit by the help of the self. These are verily the organs of perception. fire similarly merges in air. 79. fire three.) 64. The great maya. 68. taste through the tongue. This is the order of subtle emanation. air gets absorption in ether. And smell is the quality of earth. 65. There is no gainsaying this. from which arises Brahma.The Siva Samhita – Chapter I 61. 66. whether or not its existence can be inferred. and whose form is happiness. or indifferent. (the out-going energy) and avarana (the transforming energy) which are of great potentiality and power.. individuality etc. touch. through differentiation. and taste of water. 67. The Sacred Scriptures have demonstrated the universe to be the freak of maya (illusion). the Yogi sees certainly in his own spirit the Universal Spirit by the self. That one Spirit. bad or indifferent. There are two forces – viksepa. water. smell through the nose. from His will came out avidya (Ignorance). Akasa has one quality. air. 74. form and smell. The Lord willed to create his creatures. nor in pleasures. From the akasa emanated the air. water four.
Jiva is immaterial. From the Annamiya Kosa (the physical vehicle) of the father. 91. in this universe. 85. nerves. etc. the jivas receive various names. the great and glorious One that manifests them. therefore. 87.. When through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavada) of other doctrines. When the avidya has an excess of sattva. 86. though things are false and unreal. he who constantly realizes this knowledge is freed from death and the sorrow of the world-wheel. blood. Brahma. In this world. 93. the Intelligence which presides over her is called Vishnu. 89. are all seen in the great Spirit. etc. as the reflection of the real. 84. This temple of suffering and enjoyment (human body). alone exists. for the time being. All things are seen as finite. From the fivefold combination of all subtle elements. the human soul is re-incarnated. and in accordance with its past karma. I regulate all destinies. blissful. Bound in the chain of matter by their karma. From the self-combination of the Spirit which is Siva and the Matter which is Sakti.The Siva Samhita – Chapter I 80. marrow. made up of flesh. The intelligence that is confined in them. When the avidya has an excess of rajas. 83. owing to the nature of viksepa force. the jiva is absorbed in the Parambrahma. it manifests itself as the beautiful Lakshimi. (endowed with qualities. 95. through their inherent interaction on each other. there exists that One and nothing else. alone exists. entire and all-pervading. the abode of Brahma. bones. This body. 94. 92. this universe is resolved into the one. All this world is derived from the five elements. through karma. etc. 88. but it enters the material body to enjoy the fruits of karma. 82. and intersected with blood vessels etc. and there arise various distinctions merely through words and names. is called the jiva. but there is no real difference. and composed of five elements and known as Brahmanda (the egg of Brahma or microcosm) has been made for the enjoyment of pleasure or suffering of pain. Karma clothes the Jiva with body. the intelligence which presides over her is known as Brahma. Therefore. The non-intelligent form of maya covered by the avarana force (concealment). then it manifests itself as Durga: the intelligence which presides over her is called Isvara. then. When the fruits of karma have been enjoyed. 96. for the suffering of the effects of the past karma. The wise have thus explained the creation of the world – tattwas (elements) and non-tattwas (non-elements) are thus produced – not otherwise. In conformity with the effects of the past karma of the jivas. and is in all things. The jiva is the enjoyer of the fruits of action. gross innumerable objects are produced. Vishnu. the things do exist. they.. appear real. When the avidya has an excess of tamas. manifests itself as the universe. 81. then this is clearly perceived by the mind. the come again and again to undergo the consequences of their karma. and. and nothing else. bodies and all material objects are the various products of avidya. 90. all creatures are born. it manifests itself as the wise Saraswati. yet. Gods like Siva. is only for the sake of suffering of sorrow. 6 . the wise consider this beautiful body as a punishment. The One Entity.).
Pingala and Sushumna are the chief. The right-side vessel. and ray-exuded nectar. 17. which is called Brahmanda (microcosm. Ida. There are in it seers and sages. water and earth are also there. enters through the middle path (called sushumna) into the spinal cord.000 nadis. and is the giver of nirvana. Ether. 19. Together with the atmosphere. pure. 2. of them the principal are fourteen. The ambrosia further sub-divides itself into two subtle parts: 8. Vishwodari. This milk-ray (moon) is on the left side. it is my beloved. 7. (But ordinary men do not know it). 3. In the body of man there are 3. Saraswati. Brilliant with five colours.e. shrines. He who knows all this is a Yogi. through the channel named Ida. and rains nectar day and night. 18. This has its face downwards. The other ray. 13. 20. by contemplating it. 11. 14-15. 4. Among these three. 6. The innermost of these three is chitra. and are like thin threads of lotus. 9. there is no doubt about it. There are sacred pilgrimages. and lords of the fields too. They are all supported by the vertebral column. 10. brilliant as the purest milk and fountain of great joy. on the top of the spinal cord. 5. there is the nectar-rayed moon. Alumbusa. agents of creation and destruction. One of these. Pingala. in order to create this moon.. Hastijihvika. and Yasaswani. In that there is the subtlest of all hollows called Brahmarandhra. Among these Ida. Sushumna. In this body. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs. the sun moves through the whole body. Sankhini. sushumna alone is the highest and beloved of the Yogis. In the right side path (Pingala) the lord of creatures carries (the fluid) through its rays upwards. Payaswani. literally the mundane egg). (2) The Nerve Centers. moon and fire. and represent the sun.500. mountains. all the stars and planets as well. . which is pingala is another form of the sun. 1. also move in it. and presiding deities of the shrines. All the beings that exist in the three worlds are also to be found in the body. It certainly swallows the vital secretions. At the bottom of the Meru there is the sun having twelve Kalas. fields. Varuni. air. The sun and moon. the greatYogi destroys all sins. 12. this chitra is the vital part of body and centre of sushumna. the vertebral column – is surrounded by seven islands. this is the giver of the joy of immortality. seas. the mount Meru – i. Gandhari. surrounding the Meru they are engaged in their respective functions. with eight Kalas (in the shape of a semi-circle). All these principal nadis (vessels) have their mouths downwards. there are rivers. in its proper place. Other vessels are subordinate to it in the body. moving in the middle of sushumna.CHAPTER II (1) The Microcosm. This has been called in the Shastras the Heavenly Way. (3) The Nerves. like the waters of the heavenly Ganges – certainly this ambrosia nourishes the whole body through the channel of Ida. Pusa. 16. Kuhu. goes over the body to nourish it. In this body.
The wise Yogi. hidden and kept secret in all the Tantras. penis. fingers of the hands. beautiful yoni. 38. but I have enumerated the most important of them in this book. destroys all diseases. The Jiva possessed of many qualities and the agent of all events. co-ordination. and gives strength and nourishment. having kindled this Viswanaric fire according to proper rites. and who is praised by all gods. the abdomen.The Siva Samhita – Chapter II (4) The Pelvic Region. so that at last they become three hundred thousand and a half in number.g. enjoys the fruits of his various karmas amassed in the past life.e. in a coil. and gives health. feet. having a dimension of four digits. according to the results of their actions.1 six lotuses. 32. the tongue. it goes to the right nostril. and supply their respective places.:-Cervical. It has three coils and a half (like a serpent). It has six stages. known to the Yogis. they are vehicles of sensation and keep watch over the movements of the air i. The nadi which is between Ida and Pingala is certainly Sushumna. 36. In the pericarp of the adhara lotus there is the triangular. all-pervading. 29. Various are their names. Dorsal. 30. (5) The Abdominal Region. The first five stages2 of Sushumna are known under various names. Sacral and Coccygeal. 24. The parts of which the Spinal Cord is composed are the Tantrik stages viz. 21. This fire increases life. 1 2 That is. Having risen from their proper place. 26. (6) The Jivatma. being inside their bodies. they stop at their respective destinations. In the abdomen there burns the fire – digester of food – situated in the middle of the sphere of the sun having twelve Kalas. 22. all of them cannot be enumerated here. six forces. All creatures enjoy or suffer. eyes. 35. Two digits above the rectum and two digits below the linga (penis) is the adhara lotus. 27. there dwelleth the Jiva. The nadi called pingala is on the right side. The other nadis. This body called the Brahmanda (microcosm) has many parts. and innumerable are the places in this human body. toes. in conformity with the teachings of his spiritual teacher. Lumbar.. and digests the various foods of creatures.Reflection. e. rising from <Muladhar>. the armpit. they have been made known in this book. there arise gradually other branches and sub-branches. (Surely) they ought to be known. Know this as the fire of Vaiswanara. as above described. ears. 28. it enters the left nostril. go to the various parts of the body. adorned with the garland of endless desires and chained to the body) by karma. The nadi called ida is on the left side coiling round the sushumna. 34. In it is the supreme goddess Kundalini of the form of electricity. 23. It represents the creative force of the world. being necessary. coiling round the central vessel. It is the goddess of speech. 31. These nadis are spread through the body cross-wise and length-wise. 37. and is always engaged in creation. whom speech cannot manifest. etc. 25. the scrotum and the anus. 39. makes the body full of energy. the functions of the Cord. should sacrifice food into it every day. viz. 33. 8 . In the body thus described. it is born from a portion of my own energy. they regulate the motor functions also. From all these (fourteen) nadis. and is in the mouth of sushumna. Whatever is seen among men (whether pleasure or pain) is born of karma.
a man mistakes Brahman for the material universe. except karma. Persons attached to sensual objects and desirous of sensual pleasures. verily. As in their proper season. descend from the road of nirvana. 52. then My Tattva becomes manifest. It cannot be removed otherwise. is made the means of obtaining nirvana (divine beatitude). etc. The illusion of the manifested (objective world) is destroyed when the Maker of the Manifest becomes manifest. 42. Being engrossed in the manifested (objective) world. Of whatever nature is the original desire (vasana). so long all things appear separate and many. 44. and in the world he gets pleasant and good things to enjoy. The Jiva that has accumulated an excess of evil never stays in peace – it is not separate from its karmas. man suffers misery or enjoys pleasure.” 47. This is my opinion. “Brahma is not. In proportion to the force of his karma. which cause pleasure or pain. through the delusion of much talk. 9 . he should perform all the duties of his ashrama. If the practiser of Yoga wishes to cross the ocean of the world. 45. 53. according to its deeds and misdeeds. similar is the delusion which it suffers. as through mistake a pearl-shell is taken for silver. The Jiva that has accumulated an excess of good and virtuous actions receives a happy life. so through the taint of one's own karmas. this false knowledge vanishes. obtained through karma. then there is no sin (for him if he) renounces all ritual works. renouncing all the fruits of his works. various creatures are born to enjoy the consequences of their karma. (cause of this delusion). From desire all these delusions arise. (the condition of life). 46. When a person does not see anything else here. the delusion arises about that which is the manifestor – the subject. when the salvation-giving knowledge of the unreality of the world arises. By looking closely and deeply into the matter. 51. When this body. 41. all things have been evolved. then are desires destroyed. the delusion of silver remains. All desires and the rest are dissolved through Gnosis only. there is nothing in this world. As long as knowledge does not arise about the stainless Manifestor of the universe.. 54. and fall into sinful deeds. and not otherwise. The desires.The Siva Samhita – Chapter II 40. that clings to and accompanies the Jiva (through various incarnations). From the Intelligence veiled by maya. 48. There is no other. without any trouble. having seen the Self by the self. then only the carrying of the burden becomes fruitful – not otherwise. act according to the past karma of the Jiva. Verily. 50. 49. I tell you the truth. When all (minor) tattwas (principles) cease to exist. they can be eradicated with great difficulty. This illusion does not cease so long as one thinks. 43.
and touching with his right hand his lotusfeet. they perform all functions. j. accompanied by its past works. hunger and thirst. 12. ñ. readily obtains the fruit of that knowledge. the fifth is the restraint of the organs of sense. gh. From the different modifications of the Prana.) Note: The heart is in the center where there is the seed yam. g. The five remaining vayus. by knowing which the Yogis never fail in the practice of Yoga. the prana and apana are the highest agents. the sixth is moderate eating. 15. in my opinion. jh. is powerful and useful. 14. 8. described by me in this Shastra. kh. the second condition is having faith in it. 10. It has letters from k to th (i. So the Guru ought to be daily served. who are disbelievers. and joined with egoism (ahankara. else there can be nothing auspicious. and as such. who are addicted to false and vain controversies. Therefore. the third is respect towards the Guru. the throat. 6. samana. word and deed. Those who are addicted to sensual pleasures or keep bad company. naga. and dhananjaya. gaping or yawning. By Guru's favour everything good relating to one's self is obtained. chh. of the udana. Again. incited thereto by their own actions. he should be served by all with their thought.. He who devoted to any knowledge. The person who has control over himself attains verily success through faith. that have no beginning. while pleasing his Guru with every attention. 3. Only the knowledge imparted by a Guru. 5. the fourth is the spirit of universal equality. He who in this way knows the microcosm of the body. none other can succeed.CHAPTER III. udana. etc. even among these. opening the eyes.. The seat of the Prana is the heart. and Guru is God even. (2) The Guru. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful. devadatta. There is not the least doubt that Guru is father. (3) The Adhikari. ch. perform the following functions in the body: – Eructation. 11. and who do not give satisfaction to their Guru never attain success. These are the ten principal names. vyana. it receives various names. th). 16. who resort to promiscuous assemblies. Let him salute his Guru after walking three times round him. . The Vayus. how easily to attain success in Yoga. the region above the navel. Prana. 4. Now I will tell you. of the apana. the first five are the leading ones. and lastly hiccup. In the heart. 1. the twelve beautiful letters. n. the Yoga should be practiced with care and perseverance. 13. 2. who are cruel in their speech. weak and very painful. reaches the highest state. t. k. with faith. apana. all of them cannot be stated here. the anus. 9. there is a brilliant lotus with twelve petals adorned with brilliant sign. On Yoga Practice. kurma. The Prana lives there. through his lips. 17. these are all. Krikara. of the samana. being absolved from all sins. who are devoid of respect towards their Guru. adorned with various desires. while the vyana moves all over the body. out of these ten. Guru is mother. 18. 7. There is no seventh condition.e. otherwise it becomes fruitless.
let him draw breath through the right nostril. He should practice this daily without neglect or idleness. When this has been practiced daily. When thus the nadas of the truth-perceiving Yogi are purified. he enters the first stage in the practice of Yoga called arambha. 31. great courage. and looks beautiful and lovely. 21: worship of (or handling or sitting near) fire. emits sweet scent. handsome figure. Then let the wise practitioner close with his right thumb the pingala (right nostril). The following qualities are surely always found in the bodies of every Yogi – Strong appetite. 14: duplicity. the rest will be described hereafter. let him practice twenty kumbhakas (stopping of the breath). 8: early bathing (before sun-rise) and 9: things roasted in oil. mighty enthusiasm and full strength. 4: Nishpattiavastha (the final consummation). 25. 3: Parichaya-avastha (knowledge). all these various signs. then let him expel the air through the left nostril. and afterwards let him breathe out slowly. Now I tell you the great obstacles to Yoga which must be avoided. in brief. inspire air through the ida (the left nostril). for three months. (4) The Place. Now I will tell you the means by which success in Yoga is quickly obtained. 2: astringents. and salute the Gurus on the left side. 28. as by their removal the Yogis cross this sea of worldly sorrow. and 22: much talking. 20. and 15: crookedness. 27. and obtained a Guru who knows Yoga. 10: theft. 20: companionship of women. but slowly and gently. and not forcibly. (5) The Pranayama. 34. 19: cruelty towards animals. let him practice with earnestness and faith. Let the Yogi go to a beautiful and pleasant place of retirement or a cell. 11: killing (of animals) 12: enmity towards any person. According to the above method of Yoga. there are four stages of pranayama – 1: Arambha-avastha (the state of beginning). The wise beginner should keep his body firm and inflexible. with regularity. and again to the guardians of the worlds and goddess Ambika who are on the left side. it must be kept secret by the practitioner so that success may come with certainty. The body of the person practicing the regulation of breath becomes harmoniously developed. etc. 5: mustard. We have already described the beginning of Arambha-avestha of pranayama. 21. 7: much walking. I shall describe. according to the method taught by the teacher. not forcibly. 29. These kumbhakas should be practiced four times – once (1) early in the morning at sunrise. (3) the third at sun-set. (6) The things to be renounced. 13: pride. 2: Ghata-avastha (the state of co-operation of Self and Higher Self). Having received instructions in Yoga. 23. and (4) the fourth at mid-night. and sitting on a seat (made of kusa grass) begin to practice the regulation of breath. then his defects being all destroyed. and free from all duels (of love and hatred. good digestion. The Yogi should renounce the following. 4: salt. assume the posture padmasana. 1: Acids. In all kinds of Yoga. and lastly. They destroy all sin and sorrow. 33. Certain signs are perceived in the body of the Yogi whose nadas have been purified. (2) then at midday. cheerfulness. 23: much eating. He should also pay salutations to Ganesha on the right side. Again. 22. 30. (7) The means. the nadas (the vessels) of the body will readily and surely be purified. 26. 32.The Siva Samhita – Chapter III 19. etc. 18: thoughts other than those of moksha. 3: pungent substances. and stop breathing as long as his strength permits. 11 . through the right nostril. 17: untruth. 24. without regard to pleasantness or unpleasantness of speech. and doubt and contention). his hands joined as if in supplication. and 6: bitter things. and keep the air confined – suspend his breathing – as long as he can. 16: fasting.
41. excrements and urine. or very little. 38. The practitioner should eat in small quantities at a time. which destroys the darkness of the world. he never gets (putrid) perspiration. 51. When the Yogi. 43. or no food at all. In the second stage. The great Yogi should observe always the following observances – He should use 1: clarified butter. nor when one is very hungry. When in the body of the practitioner. 47. having a small door. The second and third stages. 8: hear discourses on truth. 46. then he may with impunity be rregular in his diet and the rest. 17: modesty. nor bile. utter by inaudible repetition. 12 . some milk and butter should be taken. the Yogi obtains bhucharisiddhi. and should practice kumbhaka daily at the stated times. hrough the strength of constant practice. 3: sweet food. when the breath flows through the pingala). 14: forgiveness. Vayusiddhi. next it destroys the bonds of all his good actions. 18: devotion. and 19: service of the Guru. 45. regulate the air and stop the breath (whenever and how long) he likes. 48. and 4: betel without lime. though frequently. then know that he has gained vayusiddhi (success over air). No injurious results then would follow. yet the Yogi should go on with his practice at all hazards. and when the practice becomes greater. of his will. were the Yogi to take a large quantity of food. through the regulation of breath. In the first stage of pranayama. the long pranava OM. the body of the Yogi begins to perspire. as fire burns away a heap of cotton. When one is well established in his practice. The wise practitioner surely destroys al his karma. 11: and hear sweet music. 10: sing the name of Vishnu. 12: have patience. he moves as the frog jumps over the ground. 2: milk. otherwise the body of the Yogi loses its dhatu (humours). 36.e. the adept walks in the air. he should go to sleep (i. in order to destroy all obstacles. and 9: always discharge his household duties with vairagya (without attachment). 7: pleasant monastery or retired cell. The truth-perceiving Yogi becomes free from disease. though remaining in padmasana. 15: austerities. can raise in the air and leave the ground. he should rub it well. 13: constancy. 40. sitting in a retired place and restraining his senses. 37. 16: purifications. From the perfection of pranayama. This pranayama destroys sin. 6: kind words. the jumping about like a frog. there are many hard and almost insurmountable obstacles in Yoga. even were his life to come to the throat. when the air enters the moon. then he need not observe these restrictions.. let him practice observing all the rules and restrictions laid down above. there takes place the trembling of the body. 49. 42. When it perspires. there is neither any ncrease of phlegm. and sorrow or affliction. The great Yogi destroys by sixteen pranayamas the various virtues and vices accumulated in his past life. Then let the practitioner. wind. whether acquired in its life or in the past. The Yoga (pranayama) should not be practiced just after the meals. But so long (as he does not gain it). 39.The Siva Samhita – Chapter III 35. when frightened away by the clapping of hands. saliva and intestinal worms. before beginning the practice. then certainly he gets success in kumbhaka. Verily. what things cannot the Yogi command here? The first stage. and from the success in kumbhaka only.e>. when the breath flows through the left nostril or the ida). 44. 5: camphor. follows decrease of sleep. When the air enters the sun. it is the proper time for the Yogi to take his food (i. it makes the Yogi free from sin. 50. When the Yogi can. in the third.
When the modes of action of various senses are known. 61. moves about freely through the three worlds. When he gets the power of holding breath (i. then they can be conquered. Siddhis or Perfections. Then gradually he should make himself able to practice for three gharis (one hour and a half at a time. 65. he should be able to restrain breath for that period). By this practice the elements cease to cause any harm to the great Yogi. verily. III. never dies through hundreds of cycles of the great Brahma. Then. When.The Siva Samhita – Chapter III 52. After this. transporting himself everywhere at will (kamachari). 54. 55. manipur). then for him there is nothing in this circle of universe which he cannot accomplish. The wise Yogi. the Yogi reaches the state of ghata (water-jar). the jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate. through exercise. The Ghata Avasta. The Yogi acquires the following powers: vakya siddhi (prophecy). when for eight dandas (=3 hours) the breathing of the Yogi is suspended. five ghatis in the region above it. who thus continually practices concentration (dharana). acquires power of action (kriya shakti) and pierces through the six chakras. let him accomplish kayavyhua (a mystical process of arranging the various skandas of the body).) Note: He should perform 5 kumbhakas at each centre or chakra. let him consider it to be the spirit. the Yogi can perform one kumbhaka for full three hours. The mighty Yogi having attained. When he. then it is in the parichaya state. subtle-sight (shushma-drishti). turning base metals to gold by rubbing them with his excrements and urine. in order to enjoy or suffer the consequences of all his actions in one life. to be in trance) for three hours. When. Whatever object the Yogi perceives. Let the wise Yogi practice dharana thus:-. 62. and reaches the sure condition of parichaya. air. (in the navel. water. let the Yogi destroy the multitude of karmas by the pranava (OM). five ghatis in the throat (visuddha) and. without the necessity of re-birth. and the power of becoming invisible. and lastly. sees the three-fold effects of karma. through. 57. 53. II. clairaudience (durashruti). then certainly the wonderful state of pratyahar is reached without fail. 56.five ghatis (2 1/2 hours) in the adhara lotus (muladhara). akas cannot harm him. 59. fire. and the same in the heart (anahata). When the air leaving the sun and moon (the right and the left nostrils). by the practice of pranayama.. by which command over the five elements is obtained. the Yogi undoubtedly obtains all the longedfor powers. and fear of injuries from any one of them is removed. then the Yogi. but he appears to others as insane. Increase of Duration. clairvoyance (duradristhi).e. The Parichaya 60. 13 . moving in the air. and having crossed the ocean of virtue and vice. At that time let the great Yogi practice the five-fold dharana forms of concentration on Vishnu. the eight sorts of psychic powers. 64. and the power of entering another's body (parakaypravesana). (Earth. great practice. five ghatis in the seat of the linga (svadhisthana). the nada and the vindu. through pranayama. 58. the Yogi reaches the Parichaya-avastha. remains unmoved and steady in the ether of the tube sushumna. by the practice of Yoga. then that wise one can balance himself on his thumb. The ghata is said to be that state in which the prana and the apana vayus. lastly let him hold dharana for five ghatis in the space between the two eye-brows (anjapur). 63. Through this.
and freed from all obstacles.) tranquil Yogi has obtained. he drinks (the moon fluid of immortality). then he becomes entitled to liberation. then there occurs complete dissolution of all Yogas (i. 4. When he drinks the air through the crow-bill. 84. Out of them. The Yogi. When the skilful Yogi. can drink the prana vayu. When having firmly closed the glottis by the proper yogic method.The Siva Samhita – Chapter III IV. The Nishpatti. through gradual exercise. and with the force of (kriya-sakti) conquer the six wheels. and absorb it in the force called jnana-sakti. After this. 71. 79. 73. verily. 77. and destroys all diseases. One. within a month he certainly would conquer death. death. and injuries. by placing the tongue at the root of the palate. together with the air. 81. Ugrasana. who daily drinks the ambrosial air.e. 72. is freed from all sins. Acting upon these methods the great Yogi becomes in the world perfectly independent. The wise Yogi. When the wise Yogi drinks the fluid day and night through the crow-beak. Verily. nor is tainted by virtue and vice. four ought tot be adopted. Through this exercise and Yoga. Siddhasana. of various modes. in the form of a crow-bill. 3.. When firmly closing the teeth (by pressing the upper on the lower jaw). 83. 69. can drink the cold air through the concentration of the mouth.] 14 . 66. If he continues this exercise for a year.1. and contemplating on the goddess Kundalini. 1 There are eighty-four postures. then let the Yogi take hold of the chetana (conscious intelligence). 82. 80. and old age. nor thirst. his diseases are destroyed: he acquires certainly the powers of clairaudience and clairvoyance. when the yogi can drink the nectar flowing from the moon (situated between the two eye-brows). and when this state of consummated samadhi can be voluntarily evoked. he is never reborn. without rival. 78.1 70. burning (fever). When the skilful Yogi. nor swoon. 67. destroys fatigue. contemplating that it goes to the mouth of the kundalini.. he can go everywhere. the wise Yogi drinks the fluid very slowly. he becomes like Kamadeva. combined with the vital fluid of Prana. knowing the laws of action of prana and apana. which I mention below:-. nor sleep. the Yogi reaches the Nishpatti-avestha (the condition of consummation). drinks the waters of immortality. Padmasana. The postures. 75. I tell you the truth that the person never dies who contemplates by pressing the tongue. [Variant reading. he becomes a sage or poet within six months. he is no longer in need of Yoga). By practicing thus. according to proper rules. consumption of the lungs (phthisis) is cured. he becomes free from disease. decay and old age. 2. but enjoys (for ages) with the gods. within a short period he conquers death. the consummation of samadhi (meditation). through this knowledge of vayu-sadhana vanish all sufferings and enjoyments in the circle of this universe. 74. he becomes a Bhairava. having destroyed all the seeds of karma which existed from the beginning. both in the morning and in the evening twilight. through practice. Now we have described the management of the air in order to remove the troubles (which await the Yogi). If the Yogi can remain for half a second with his tongue drawn upwards. Or "freedom from all diseases". He feels neither hunger. When the jivan-mukta (delivered in the present life. and conquers all elements and the elementals. 68. 76. Svastikasana. he obtains the powers of anima &c. who daily continues this exercise for six months only. Pointing the tongue upwards. and placing the tongue upwards.
I tell you the truth. Those who practice this obtain all the siddhis. carefully place the feet on the opposite thighs (i. Through it. those. desirous of attaining power. 96.e. and knowing the action of the prana and apana. 97. the Yogi is freed from sin. the easy posture. fill the chest with all your might. vayu-siddhi is easilyobtained. he should fix his gaze upwards on the space between the two eyebrows. good svastikasana should be kept secret by the Yogi. and it destroys a multitude of miseries. I tell you the truth. should adopt the Siddhasana posture. This should be kept secret with the greatest care. only the wise attains success in it. should be steady. The Siddhasana that gives success to the practitioner is as follows: Pressing with care by the heel the yoni. the chest expanded) then draw the air slowly. 89. the other heel the Yogi should place on the lingam. and expel it slowly.Having crossed the legs. By assuming and contemplating in this posture. Siddhasana. This is also called the sukhasana. should practice this diligently. when the Yogi performs the regulation of the breath. attains the highest end and throughout the world there is no posture more secret than this. pressing the tongue against the root of the teeth. without any noise. His body particularly must be straight and without any bend. I now describe the Padmasana which wards off (or cures) all diseases:-. and he obtains vayu-siddhi. 4. The Svastikasana. 87. Through his posture the Yogi. and restrain his senses. This is called ugrasana (the stern-posture). 94. and vice versa). 95. he is emancipated. It cannot be practiced by everybody. 93. No disease can attack his body. Stretch out both the legs and keep them apart. He who wishes to attain quick consummation of Yoga. 3. 90. Sitting in the Padmasana posture. and sit at ease. therefore.. undoubtedly the vital airs of the practitioner at once become completely equable. Place the soles of the feet completely under the thighs. the wise Yogi should practice the regulation of the air. 85. The Ugrasana. the left foot on the right thigh. 15 . 92. In this way.The Siva Samhita – Chapter III 1. 2. 91. This health-giving. This is called the Svastikasana. and not be given to anybody and everybody. The place should be a retired one. firmly take hold of the head by the hands. fix the sight on the tip of the nose. By performing and practicing this posture. destroys the dullness and uneasiness of the body. (the chin should be elevated. leaving the world. by exercise. Verily. and is also called paschima-uttana (the posterior crossed posture. it excites the motion of the air. The Padmasana. 86. and practice regulation of the breath. in an unobstructed stream. keep the body straight. and flow harmoniously through the body. and place them on the knees. 88.) That wise man who daily practices this noble posture can certainly induce the flow of the air up through the anus. cross both the hands and place them similarly on the thighs.
called Kulamrita. when all the lotuses and the bonds are readily pierced through and through. It is the most inaccessible Yoga. 5. . &c. through mere exertion of will. From success in its practice. There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes pheanicia)-. scorched (stambhita) by fire. and man becomes the conqueror of death by practice.CHAPTER IV. 6. 3. 11.e.brilliant as tens of millions of suns. When the sleeping goddess Kundalini is awakened. The Awakening of Kundalini. there is nothing which cannot be accomplished. perineal space.) Note. Were he to kill his teacher or drink wine or commit theft. The practitioners should keep it secret. in order that the goddess. Above this (Yoni) is a small and subtle flame. they drink at every stage this nectar. the characteristic of which is great bliss. who is asleep in the mouth of the Brahmarandhra (the innermost hollow of sushumna) be awakened. and the power of going everywhere. Perfect consciousness is gained through practice. three bodies in their due order (i. Death can be cheated of its prey through practice. or have gone over to the side of the enemy. and bathed him a thousand times. Through practice (abhyasa). or which are evil. and ought to be abandoned. The Sacred Drink of the Kaulas. full of splendor. Yoni-Mudra. 7. or too old. Therefore. and cool as tens of millions of moons. He who practices Yoni-Mudra is not polluted by sin. even they become fertile through time and method. through practice is gained success in pranayama. Then let him go again to the Kula through the practice of mantrayoga (i. success is obtained. Now I shall tell you the best means of attaining success in Yoga. 9. success in Mudra comes by practice. in order that the student may deserve (to be initiated into the mysteries of) and receive the mantras. Its colour is whitish rosey (pink). the etheric. it should not be revealed or given to others. through practice one gains liberation. 14. 2. or which have been divided into hundreds of parts. he is not stained by these sins also.e. by virtue of this mudra. Then let him imagine that a union takes place there between himself and that flame (the Siva and Sakti). Even when threatened with death. or whose flame has become attenuated. and not be given to everybody.... First with a strong inspiration fix the mind in the adhar lotus. or violate the bed of his preceptor. 13. This Yoni has been called by me in the Tantras as equal to life. where dwells the fire of death – the nature of Shiva. (Then imagine that) – There go up through the sushumna vessel. or are dark. Let him drink this wine of immortality which is divine. This Yoni-mudra has been described. Therefore. pranayama). Yoga is attained through practice. after having initiated him according to proper rites. whose form is intelligence. or which are proud of their budding youth. 4. were he to murder a thousand Brahmanas or kill all the inhabitants of the three worlds— 8. This Yoni-mudra should be kept in great secrecy. those who wish for emancipation should practice this daily. 10. While these subtle bodies go up. which is situated in the perineal space. Then engage in contracting the Yoni. showering down in jets the immortal fluid. Thus has been described by me the method of practicing the great Yoni-mudra.e. Even those mantras which are deformed (chhinna) or paralyzed (Kilita). and then again enter the Kula (i. the astral and the mental bodies). through the grace of Guru. or weak and essenceless without vitality. 1. All these can give powers and emancipation when properly given to the disciple by the Guru. There is emitted in every chakra the nectar. Through practice one gets the power of vach (prophecy). Again let him be absorbed in that Yoni. the mudras should be practiced with the greatest care. 12.
from whose knowledge the ancient sages Kapila and others obtained success inYoga. 28. held secret in all the Tantras. In this way. the life is increased and its decay is checked. (3) Maha-Vedha. and the gastric fire is increased. (6) Mulabandha. By this. having practiced it on the left side should then practice it on the right side. causes the union of the prana and apana vayus and filling in the viscera with air drives it slowly towards the nates. 27. My dearest. and draw the apana vayu upwards and join it with the samana vayu. through practice. place the chin on the chest. and destroys decay and death. undoubtedly conquers death within six months. the Yogi should practices all these three successively with great care. pierced with this perforator the knot which is in the path of sushumna. Out of the many mudras. This Mudra. All fruits of desire and pleasure are obtained. the great Yogi accomplishes all his desires. having extended the (right) foot. bend the prana vayu downwards. described by me. the following ten are the best: (1) Mahamudra. Obtaining this.e. obtains vayu-siddhi (success over the wind). 23. (2) Mahabandha. He who practices this Mahavedha with great secrecy. (5) Jalandhar. and ought never to be given to everybody. and all sins are destroyed. place it on the (left) thigh. Having closed the nine gates (of the body). 16. the bones are firmly knitted. it should be practiced in secrecy. The best of the Yogis having. 18. 22. (1) Mahamudra. 17. hold it fast by the two hands. The steady-minded Yogi. (4) Khechari. The Mahamudra and Mahabandha become fruitless if they are not followed by Mahavedha. Then (after Mahamudra). even the most unfortunate Yogi might obtain success. which shows the way to emancipation. and (10) Shaktichalana. He who practices these three daily four times with great care. is also absorbed in the mount Kailasa. the wind enters the middle channel of Sushumna. it is called Mahavedha. O ye worshipped of the gods! know that this mudra is to be kept secret with the greatest care. I shall now describe to you the Mahamudra. Through this practice. contract the perineum. the Yogi crosses the ocean of the world. (2) Maha-Bandha. (7) Viparitkarana. the heart of the Yogi becomes full (of cheerfulness). The Yogi fixed in meditation acquires all the above-mentioned things. press gently the perineum with the heel of the left foot. therefore. 19. all the fluids in the vessels of the body of the Yogi are propelled towards the head. and then let the wise Yogi bind them in trinity in the navel (i. (3) Mahavedha. alternately with both feet. is the giver of all desires to the practitioner. 25. 21. I have told you how the Mahabandha. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it). the prana and the apana should be joined with the Samana in the navel. and the senses are conquered. and in all cases must be firm in pranayama – the regulation of his breath. 26. while performing the Mahabandha. Stretching the right foot out. By this means all the vessels of the body are roused and stirred into activity. By this Bandha. This should be practiced with great care. should then pierce the knot of Brahma. All diseases are healed.The Siva Samhita – Chapter IV 15. O goddess of the three worlds! when the Yogi. 17 . This is the Mahamudra. There should be no hesitation in doing so. Kunali Maha Maya. It gives faultless beauty to the body. (9) Vajrondi. It destroys decay and death. The gods residing in the chakras tremble owing to the gentle influx and efflux of air in pranayama. 24. the body is invigorated by it. through the help of the vayu. In accordance with the instructions of the Guru. the great goddess. 20. (8) Uddana.
38. leaving the ground. the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. He who knows this Khecharimudra according to the instructions of his Guru. 30. 43. dear as life. Whether pure or impure. then it becomes of course the Yoni-mudra. 42. placing it with great care on the mouth of the well of nectar. This is Viparit-karana. should not be given to everybody. If the wise Yogi is desirous of crossing the ocean of the world. moves through the air. (i. Even gods reckon it as inestimable. He who has accomplished Yoni-mudra.. By this he obtains vigraha-siddhi (power over the microcosm). Pressing well the anus with the heel. (4) Khechari. Putting the head on the ground. 45. This should be kept in great secrecy by the practitioner desirous of obtaining power. 18 . (In order to prevent the nectar to be thus consumed). the practitioner obtains all success. 41. though immersed in great sins. This Jalandhara-bandha is the giver of success to the practitioner. closing up the air passage). and reversing the tongue backwards. 31. The fire in the region of the navel (i. Through this bandha. conquers death. 46. If. 32. 40. kept secret in all the Tantras. 37. it is certain that the coveted powers can never be obtained through the practice of Mudras. and. The wise Yogi. even as a lion over the elephant of death. free from idleness. forcibly draw upwards the apana vayu slowly by practice. 39.e. enjoys the three worlds. always practicing it let him drink the ambrosia daily. There is no doubt of it. should firmly fix his gaze on the spot in the middle of the two eyebrows. the wise Yogi himself drinks the nectar. O. the Yogi desirous of success should practice it daily.The Siva Samhita – Chapter IV 29. 36. in whatever condition one may be. in a retired place. in a place free from all disturbance. is the Khecharimudra. O. let him practice this bandha in secret. what can he not accomplish in this world. and is not destroyed even in the pralaya. sitting in vajrasana posture. 35. This is said to be the JalandharaMudra. by the virtue of this mudra.e. knowing these. (7) Viparit-karana. Only the siddha knows the importance of these three and no one else. This mudra. he becomes pure. He who practices this Khecharimudra calmly and without laziness counts as seconds the period of hundred Brahmas. This is described as the Mula-bandha – the destroyer of decay and death. he should practice this bandha. obtains the highest end. the Yogi. He who practices it even for a moment crosses the great ocean of sins. 34. ye adored of gods! this mudra. in the course of the practice of this mudra. The Yogi who practices it daily for three hours. fix it in the hollow under the epi-glottis. otherwise. obtaining immortality. (5) Jalandhara. the Yogi can unite the apana with the prana vayu. moving them round and round. it should be kept concealed with great care. described by me at the request of my devotees. if success be obtained in Khechari. and having enjoyed the pleasures of Deva-world is born into a noble family. Having contracted the muscles of the throat press the chin on the breast. my beloved! know this to be the source of all success. let him stretch out his legs upwards. (6) Mula-bandha. Sitting in the padmasana posture. 33. 44.
by suction up through the tube of the urethra. 52. and without conforming to the regulations of Yoga. let him continue it again. 59. who practices it four times a day. First let the talented practitioner introduce into his own body. purifies thereby his navel. what then cannot be achieved in this world? Through the greatness of its preservation one becomes like me in glory. the destroyer of the darkness of the world. This most inaccessible Mudra should be practiced in a retired and undisturbed place. I am the semen. then the Yogi reaches the state of success. When through great efforts success in the preservation of the semen is obtained. 63. this preservation of semen is the best of all Yogas. the gastric fire is kindled. let the Yogi always practice to preserve his semen. 49. Even while following all his desires. 53. 48. (8) Uddana-bandha. knowing this. the lion of the elephant of death. should in order to obtain quick success in Yoga drink milk or nectar in this way. it is called Uddana-bandha – the destroyer of all sins and sorrows. verily. restraining his own semen. let him practice copulation. 56. according to the proper methods. and are subject to death and decay. preserving it within is life. through which the winds are purified. 19 . Through the force of his practice. The left side viscera of the abdominal cavity should be brought above the navel. 55. Know semen to be moon-like. if he practices the Vajrondi-mudra. Through this. and it is the giver of happiness. This Vajroliyoga practice gives emancipation even when one is immersed in sensuality. When the intestines above and below the navel are brought to the left side. who are infatuated. the germcells from the female organ of generation. in his present life. Though immersed in enjoyments. the most secret among all secrets. He who drinks nectar becomes equal to Siddhas. This Uddana-bandha. In accordance with the instruction of his preceptors and by uttering the sound hum. let the Yogi make their union in his own body with great care. If by chance the semen begins to move. Actuated by mercy for my devotees. For the Yogi. Verily. let him stop its emission by the practice of the Yoni-mudra. Having the method from the Guru. I shall now explain the Vajrondi-mudra. therefore it should be practiced by the Yogi with great care. let the Yogi preserve his semen with great care. All the diseases of the Yogi are certainly destroyed by it. the Yogi certainly conquers death. 57. 60. the wise Yogi should practice it with great care. By practicing it for six months. 62. The vindu (semen) causes the pleasure and pain of all creatures living in this world. consequently. a householder can become emancipated. Sakti is the germ fluid. 51. The Yogi. let him forcibly draw up through the contraction of the Apana Vayu the germ-cells from the uterus. 54. and stop further intercourse. The Yogi. therefore. the vigrahasiddhi is also obtained. he becomes an adept in due season. After a while. Let him place the semen on the left hand duct. and there takes place an increase of the fluids of the body. 61. 58. and the germ-cells the emblem of sun.The Siva Samhita – Chapter IV 47. men get powers through its practice. and his body becomes brilliant and divine. when they both are combined. he who practices this bandha becomes an adept among creatures. men are born and die through semen. (9) Vajrondi-mudra. 64. worshipper of the lotus-feet of his Guru. 50. Ejaculation of semen is death.
Let the wise Yogi forcibly and firmly draw up the goddess Kundali sleeping in the adhar lotus. By all means let the Yogi preserve the semen. and practices this daily according to the instructions of his Guru. the giver of all powers. called Sahajoni and Amarani. The method by which the vindu on the point of emission can be withheld through Yoni-mudra is called Sahajoni. He who practices this daily according to the instructions of his Guru does not lose his semen. obtains the vigraha-siddhi. which gives the powers of anima. 80. This mudra should be practiced by the Yogi in the proper posture. is very near to success. 74. There are two modifications of the Vajrondi. and not be given to everybody. gets increase of life and destruction of diseases. and keeping it up. It is the most secret of all secrets that ever were or shall be. what else cannot be accomplished? Even the inaccessible glory of my godhead can be attained through it. Through love for my devotees. 71. etc. O Parvati! When vindu-siddhi is obtained. (10) Shakti-chalan. there are arisen differences owing to the difference of nomenclature. These are the ten mudras whose equal there never was nor ever shall be: through the practice of any one of them. then let him absorb this mixture through the tube of the male organ [urethra]. a person becomes a siddha and obtains success. I have revealed this Yoga. 66. 67.e. the Kundalini) herself goes up. Let the Yogi practice them with the greatest care and perseverance. and there takes place an union of the sun and the moon. 77. it should be kept secret with the greatest care. 79. He who practices always this best Shakti-chalan according to the instructions of his Guru. If at the time of copulation the vindu is forcibly emitted. 73. 20 . The Yogi certainly obtains through this practice all kinds of powers. This is Amarani. 68. Leaving sleep. 69.. by means of the apana vayu. and has no fear of death. discharges it slowly and slowly. at the same time enjoying all the innumerable enjoyments of the world. therefore let the Yogi desirous of power practice this. 75. It is kept secret in all the Tantras. 76. 81. therefore the Yogi should practice it. This is Shakti-chalan mudra. and with care. He who practices the Shakti-chalan properly for two seconds. he obtains the vindu-siddhi (power over semen) that gives great powers. He who practices this Shakti-chalan daily.The Siva Samhita – Chapter IV 65. 70. This Yoga can be practiced along with much enjoyment. 72. were he to enjoy a hundred women at a time. When at the time of voiding urine the Yogi draws it up forcibly through the Apana-Vayu. therefore let the prudent Yogi keep it with the greatest secrecy possible. the serpent (i. Though ultimately the action of them (Amarani and Sahajoni) is the same. 78.
the ascetic practices. 9. Knowledge of the distribution of the nadis (the vessels of the human body). all these are so many impediments. convents and groves: sacrifices. With great efforts such men succeed in twelve years. 3. Measuring the heaviness and lightness of the inspired expired air (is an erroneous idea). seats. (Mild) entitled to Mantrayoga. as well as copper. contemplation and the object of contemplation. avaricious. second hathayoga. which discards duality. Now listen to the mistaken notions of diet. vows and penances. Jnana (Knowledge-obstacles). excavating and endowing of tanks. 11. These are to be initiated by the teacher in layayoga. is a mistake. Now hear about the mistaken notion of the influence of company. 5. these are the obstacles. 4. riding on elephants and horses. mantras. trying to awaken the kundalini force. worship of deities. merciful. world-wide fame. ponds. (Moderate) entitled to Layayoga. 6. worldly enjoyments. Chandrayana. wives and children. third layayoga. fickle. or He has no form. singing and ornaments. and knowledge of the action of the nadis. lordliness and powers. Siva. vows of starvation. dancing. Know that aspirants are of four orders – mild. enjoyments (bhoga) are the greatest of all impediments. aloe wood. O Parvati. the obstacles which arise from knowledge. The following are the obstacles which dharma interposes: ablutions. fourth rajayoga. and avoid that of the vicious” (is a mistaken notion). O beloved Shankar! tell me. Dharma (ritualism of Religion). Four Kinds of Yoga. 2. sinful gourmands. and attached helplessly to their wives. Bhoga (enjoyment). gold. and riches are obstacles to Yoga. fire sacrifice. diseased. harp. moderate. sweet in their speech. or He is everything – all these consoling doctrines are obstacles. “Keep the company of the virtuous. 10. 7. learning of pratyahara (subjugation of the senses). the obstacles and the hindrances to Yoga. Betels. oblivious. Hear now the impediments which arise from ritualistic religion. Parvati. kingdoms. religious observances. These are the obstacles which arise from bhoga (enjoyment). dresses. and pilgrimages. who never go to extremes in any undertaking – these are the middling. sickly and finding faults with the teachers. or He has a form. and alms-giving. That samadhi (trance) can be at once induced by drinking certain new chemical essences and by eating certain kinds of food. O Goddess! I shall tell thee. O Parvati. them the teachers should know fit for mantrayoga. gems. observing the sacred days of the moon. wells. Brahman is in the body or He is the maker of form. 8.CHAPTER V. Sitting in the gomukh posture and practicing dhauti (washing the intestines by hathayoga). all the obstacles that stand in the path of Yoga. dainty dishes. and kine. and cruel. timid. those whose characters are bad and who are weak – know all the above to be mild sadhaks. flute and drum. Sadhaks (Aspirants). not independent. fasts. For the attainment of emancipation. 1. hankering after moksha. Now I shall describe. Women. carriages. for the sake of those whose minds search after the supreme end. Such notions are impediments in the shape of Jnana (knowledge). O Lord. . learning the Vedas and Shastras. Liberal-minded. Men of small enterprise. by moving quickly the belly (a process of hathayoga). entering into the path of the indriyas. silence. The Yoga is of four kinds: First mantrayoga. Hear. 12. silver. ardent and the most ardent – the best who can cross the ocean of the world. desirous of virtue. beds.
by having thus firmly confined the air. 16. who know the Shastras. 21. They obtain success in the practice of Yoga within six years. At the time of the rising sun. forgiving. moderate in their diet. free from sin. 18. and conquering the vayu. or auspicious work. though he had been engaged in sinful works. who are in the prime of their youth. you behold God at once in the sky. whenever this is seen even for a single second in the sky. it is of great use. subtle and causal bodies. Raj Yoga. He who practices this in secrecy. engaging. the eyes with index fingers. From practicing this gradually. or by moon. will get his years increased and will never die an accidental death. 25. who have faith in scriptures and are worshippers of God and Guru. and becomes one with that soul. behold with a steady gaze your own divine reflection. who are acquainted with the duties of the adhimatra. The invocation of Pratika (shadow) gives to the devotee the objects seen as well as unseen. engaged always in the practice of Yoga – know such men to be adhimatra. Those who have the largest amount of energy. Steady minded. independent. and are free from any grievous malady. talented. becoming free from sin. is absorbed in the Brahman. Let him close the ears with his thumbs. rulers of their senses.The Siva Samhita – Chapter V (Ardent) entitled to Hatha Yoga. At the time of commencing travel. and are persevering. a help to all. 22. By practicing it always. he begins at last to see it in his heart. peaceful. competent. 20. truthful. He who daily sees his shadow in the sky. (The most ardent) entitled to all Yogas. knowing the Laya-Yoga. let him steadily fix his gaze on the neck of the shadow he throws. who are averse to fritter away their time in society. free from the effects of blind emotions. a man becomes pure. it at once produces conviction. 14. undoubtedly. charitable. he goeseverywhere. this light for even a moment. courageous. of sweet speech. by its very sight. without obstruction. fearless. the nostrils with the middle fingers. 23. 22 . they are entitled to be initiated in all kinds of Yoga. worshippers of the lotus-feet of their Gurus. He who always practices this and knows the Paramatma. sees his soul in the shape of light. full of faith. 13. This invocation of the shadow destroys sins and increases virtue. The Yogi. magnanimous. after sometime. not easily confused. and practicing this continually. When one sees. are enterprising. firm. In a clear sun-lit sky. it is auspicious. This is my most beloved Yoga. they obtain success in three years. it gives nirvana to mankind. When the shadow is seen fully reflected in the field of the sky. 17. the Yogi begins to hear the mystic sounds nadas. and ought to be initiated in hathayoga and its branches. full of energy. if he sees a full grey shadow in the sky. and are the practitioners of every kind of Yoga --undoubtedly. 18b. becomes fully happy. This should be kept secret. and with the reaming four fingers let him press together the upper and lower lips. good-natured. Invocation of the shadow (pratikopasana). let him look into the sky. or when in trouble. 19. 24. heroic. 26. 15. The Yogi. then. who keep their endeavors secret. forgets his physical. without any hesitation. marriage. contented. How to invoke. then he obtains victory. skillful. clean. through the grace of his shadow. forgiving. and. he reaches the highest end. full of sympathy. religious. and the persevering Yogi gets liberation.
This Yoga is a great secret. next that of a flute. all sins are destroyed. When the Yogi constantly thinks that he has got a third eye – the eye of Shiva – in the middle of his forehead. According to the strength of one’s practice in commanding the vayu. let the wise man receive this auspicious Yoga in my house (i. 35. 32. and can go everywhere. 40. at pleasure. he gets absorption. he hears the sounds of ringing bells. no mudra like the Khechari. 29.e. and even the most wicked person obtains the highest end. let the Yogi press the two vijnana nadis (vessels of consciousness. he is absorbed in chidakas (the ether of intelligence). and being in his spiritual (or luminous) body. in whom all qualifications of a Yogi are perceived.The Siva Samhita – Chapter V Anahad Sounds. 45. perhaps coronal arteries) with his two fingers. knowing which even the sinful aspirant may obtain salvation. the foretaste of salvation. ad is absorbed in this sound. obtains success within a short time. Sitting in the padmasana posture. He who practices this always. 44. by gradual practice of Yoga. When one fixes his full attention on this sound. Having adored the Lord God properly. 39. after this. 31. By practice of Yoga he conquers all the three qualities (i. etc. and having completely performed the best of the Yogas. and not to be given to everybody. 34. 43. 41. let him endeavor with all his might. 30. The first sound is like the hum of the honey-intoxicated bee. The Yogi who practices this with perseverance is worshipped even by the gods. By obtaining success in this. throughout the three worlds. the temple of Shiva) with purity of heart. he receives the psychic powers of anima. let the Yogi receive this highest Yoga. remaining in the spirit. and undoubtedly in him the vayus enter the middle channel. he gets also vayu-siddha in course of time. 38. Various kinds of Dharana. Below the cavity of the throat. when the Yogi fixes his attention on it. and being free from all states.. by giving them all kinds of good things. no power like that of kumbha. Now I shall describe to thee.e. 27. When the mind of the Yogi is exceedingly engaged in this sound. then sounds like roar of thunder. 42. verily destroys all sins. laghima. being free from fear. Having given all his cattle and property to the Guru who knows Yoga. by this he will extinguish hunger and thirst. therefore. who does it even once. A Secret. he becomes all happiness and unstained. the wise. there is a beautiful nadi (vessel) called kurma. Having pleased the Brahmans (and priest). Let the Yogi seat himself in the padmasana. 36. and having satisfied him with great care. it might be revealed to him only. and no absorption like that of nada (the mystic sound). he then perceives a fire brilliant like lightening. good. There is no posture like that of Siddhasana. and being in a calm and steady state and posture. he gets command over his body. let the wise man receive this initiation. let the wise Yogi initiate himself into this Yoga by pleasing his Guru. he forgets all external things. in order to ensure success. The Yogi. 23 . let him place his tongue at the base of the palate. enjoys the world in the present body. Having renounced by the above methods all his previous bodies (the results of his past karma). renouncing the society of men. 37. and fix his attention on the cavity of the throat.. bad and indifferent). the destroyer of the darkness of the world. O dear. he acquires great concentration of the thinking principle (chitta).. By contemplating on this light. then a harp. 33. O my beloved! 28.
they nourish the body from head to foot. 58. and is absorbed in the chid-akasa.. 52. it is brilliant like burnished gold. The best part (or the finest extract of food) goes to nourish the linga sharira or subtle body (the seat of force). 47. 59. through the force of this knowledge. it is the goddess of speech. 24 . Of the four kinds of food (i. Having conquered all elements. rajas (energy) and tamas (inertia). and is called the seed (vija). Two fingers above the rectum and two fingers below the linga. and like burning gold. The second or middle part goes to nourish this gross body composed of seven dhatus (humours). that which is sucked. (We have described before the effect of fixing one's attention on the space between the two eyebrows. Stretching himself on the ground. and the beautiful seed is there. and being void of all hopes and worldly connections. he becomes the beloved of all. 60. It sleeps there like a serpent. with the luminosity of millions of suns. and moon) taken together. that space is called the root. fixes his gaze on the tip of the nose. there it rests shining brilliantly like the autumnal moon. If the experienced Yogi thinks of this light day and night. the chyle fluid is converted into three parts.The Siva Samhita – Chapter V 46.e. becomes altogether ethereal. 1 This unfortunate term is influenced by Theosophy. The first two essences of food are found in the nadis. 54. It is also called the great energy. 56. and is described in Yoga as eternal. and catching its tail in its own mouth. 1. he becomes the conqueror of death. then. know this Kundalini to be the power (shakti) of Vishnu. dreaming or waking. 61. 50. a more correct translation would be “those who have attained success” – MPM. By contemplating on the back part of his head. sun. The Yogi. and can certainly converse with them. He who contemplates on sunya (void or vacuum or space). he sees the Siddhas (adepts1). 57. and the prana flows through them. let him contemplate on this light. The great Yogi beholds light. and being carried by them. 49. the fluids of the body get extraordinary force and energy. The goddess Tripura Bhairavi has these three (fire. it is the mother of the three qualities – sattwa (rhythm). there dwells the goddess Kundalini. Between this space is the <yoni> having its face towards the back. and the coolness of millions of moons. When the vayu moves through all the nadis. 48. They are either weak or strong. he becomes the lord and guardian of the light. 55. distributed in different parts of the body and performing various functions. it rests in the hole of the sushumna. Muladhar chakra. and through the force of his exercise in it. and has three coils and a half. that which is licked and that which is drunk). 51. Full of energy. The most important of these nadis are fourteen. four fingers in width. is placed the seed of love lam. so it need not be enumerated here). and collectively she is called the vija. desirous of success. his mind becomes dead and he obtains the spiritual power called Khechari. by habitual exercise he becomes equal to me. It surrounds all the <nadis>. is a space like a bulbous root. which a man takes. 53. and it is luminous by its own light. beautiful like the Bandhuk flower. while walking or standing. by so doing all his weariness and fatigue are destroyed. The six Chakras. Like a serpent it lives between the joints. should always obtain this knowledge. The sushumna also embraces it. There. The third or the most inferior part goes out of the body in the shape of excrement and urine. when the Yogi sitting in the padmasana. owing to this vayu. that which is chewed. pure as holy mountain (Kailas).
dh. without negligence. n. the great yogi is freed from all sins. laghima. all his sins are destroyed. becomes an object of love and adoration to all beautiful goddesses. who gives salvation. 73. By habitual exercise. 80. its presiding adept is called Dviranda. and its presiding goddess called Dakini. It (vija) is endowed with powers of action (motion) and sensation. bh. he gets success in six months.e. Rakini. Swadhisthan Chakra. who is the best both in and out. 68. 67. is called kama-vija (the seed of love). ph. and freedom from disease. together with their causes. and circulates throughout the body. at that very moment. worships that which is outside (viz. t.. he is eaten by none. called Manipur. 2. and can restrain his breath and his semen.. he masters the unheard of sciences together with their mysteries. When the Yogi contemplates this Muladhar lotus – the Swayambhu-linga – then. the colour of the lotus is blood-red. and its goddess. etc. sometimes it rises up. In the centre of that lotus is the Yoni where resides the Kundalini. It is subtle. 66. The brilliancy of the body is increased. 70. The wise man who always contemplates on this Muladhar obtains Darduri-siddhi (the frog-jumping power). This is the great energy which rests in the perinaem. 65. 69. having ten petals designated by the letters d. Its presiding adept is called Rudra – the giver of all auspicious things. 75. 71. He who leaving the Siva who is inside. becomes free from all diseases. and the four petals of it are designated by the letters (v). it is of golden colour. and the presiding goddess of this place is called the most sacred Lakini. 72. Near this Swayambhu-linga is a golden region called kula (family). He who daily contemplates on this Swadhisthan lotus. he gets. and omniscience ensue. death. then he gets success in this as well as the other world. what is happening.The Siva Samhita – Chapter V 62. Death is eaten by him. Whatever the mind desires. m. He fearlessly recites the various Shastras and sciences unknown to him before. he obtains mantra-siddhi (success in mantras). The third chakra. rise in the air). and wanders away in search of food. The vayu moves equably throughout his body. the circulating bright energy above that. d. l. the gastric fire becomes powerful. and at other times it falls down into the water. 25 . y. r. (s). the ambrosia exuding from the ethereal lotus also increases in him. and troubles innumerable.). This is the dictum of the Guru: “It destroys old age. worships external forms). n. is like one who throws away the sweetmeat in his hand. 64. and by degrees he can altogether leave the ground (i. Let one thus meditate daily. dh. by its very contemplation. and is called the swayambhu-linga (the self-born). undoubtedly. and what is to be. and undoubtedly his vayu enters the middle channel (the sushumna). and have no doubts that from this will come all powers. and moves throughout the universe fearlessly. Its stalk is called Swadhisthan. through constant repetition only. (Prostatic Plexus). On his tongue always dances the goddess of learning. and has a flame of fire. (s. on his own Swayambhu-linga. 77. (d). 78. cleverness. All this is called the adhar-padma (the support lotus). he obtains the highest psychic powers like anima. He knows what has been. and whois to be worshipped with great care. the humours of his body are also increased. It has six petals designated by the letters b. p. is situated near the navel. th. by habitual exercise he sees him. 63. He conquers the mind. Better than Him. I know none. 79.” The practitioner of pranayama ought always to meditate upon it. The second chakra is situated at the base of the penis. without doubt. its presiding adept is called Bala. 74. 76.
and can enter the body of another. the Yogi becomes certainly like me. In this lotus is a flame called vanlinga. knows the past. called the Ajña. He becomes lord of desires. When the Yogi. ch. His body never grows weak. by contemplating on this. He who always contemplates on this lotus of the heart is eagerly desired by celestial maidens. the Anahat. 89. then he becomes unconscious of the external world. am. its presiding goddess is called Hakini. see the adepts (clairvoyantly). He who always contemplates it. and deserves to be called wise.. and is a very pleasant spot. Anahat Chakra.. ri. ñ. 96. Its presiding adept is Pinaki. 84. the Yogi at once understands the four Vedas with their mysteries. 92. it becomes harder than adamant. t. presentand future time. o. When the Yogi contemplates on the Manipur lotus. 4. Ajña Chakra. au. even the Gods Brahma. keep the method of its contemplation secret. is truly the lord of the Yogis. Vishuddha Chakra. and has the letters h and ksh. discover medicines for diseases. 95. etc. 82. u. and the Kakini is its goddess. This chakra situated in the throat. is situated between the two eye-brows.). n. 83.. Even. j. 87. 93. by contemplating on this. and the goddess known as Yoginis. When the Yogi leaves off this contemplation. undoubtedly obtains the psychic powers called Khechari (moving in the air) and Bhuchari (going at will all over the world). It has twelve petals designated by the letters k. 98. 97. Its colour is deep blood-red. feels angry. By contemplating on this. He sees the adepts. thousands of years.e. also the name of the thousand-petalled lotus). I cannot fully describe the importance of the meditation of this lotus. 6. 85. He can make gold. He who contemplates daily the hidden Banalinga. it has the seed of vayu. and see hidden treasures. He gets immeasurable knowledge. 94. 91. gh. destroys sorrows and diseases. I am the third linga in the turiya (the state of ecstasy. In the heart. he gets the power called the patal-siddhi – the giver of constant happiness. and it is adorned with sixteen petals and is the seat of the vowel sounds (i. has clairaudience. yam. u. obtains the power known as Khechari. e. and conquers all who move in the air. by knowing this. clairvoyance and can walk in the air. then to him in this world. brilliant as the autumnal moon. th. i. its sixteen petals are designated by the sixteen vowels – a. Its colour is like brilliant gold. kh. there is the eternal bija (the syllable tham). a. one obtains the highest success. ah. appear as so many moments. This is the great light held secret in all the Tantras. g. whenever he likes. 99. and he retains his full strength for a thousand years. the mind of the Yogi is absorbed in this place. is the fifth. is the fourth chakra. lri. ai. then undoubtedly all three worlds begin to tremble. and its presiding goddess is called Sakini. I am the giver of salvation. and is called the Vishuddha lotus. The wise anchorite. jh. if by chance. Within that petal. 90. cheats death. 26 . ri. by the meditation of this Vishuddha lotus. lri. fixing his mind on this secret spot. etc. The two-petalled Chakra. its presiding adept is called Shukla Mahakala (the White Great Time). 88. 86. and enjoys certainly the inner world. one gets objects of the seen and the unseen universe. there is no doubt of it. 5. chh. Its presiding adept is called Chhagalanda.The Siva Samhita – Chapter V 81. i. is never pulled down.
” 104. From that sphere of the sun. The Yakshas. The pingala also comes in the same way from the left side portion of the Ajña lotus. He who always contemplates on the hidden Ajña lotus. atonce destroys all the karmas of his past life. without any opposition. 108. even if it were possible for him to do sinful works. 110. whence it proceeds to the left nostril. when the Yogi meditates constantly. 107. 7. 115. They are called vindu. 118. 103. Going to the left nostril. 102. that destroys all fears. all serve at his feet. and has been called by us the Asi. All the fruits which have been described above as resulting from the contemplation of the other five lotuses. Gandharvas. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). In the space between them. 112. Apsaras.The Siva Samhita – Chapter V 100. sleeping or waking. 114. Rakshashas. They become obedient to his command. it goes to the right side of the Ajña lotus. whose mind remains steady here even for a second. All his sins. becomes free from the mighty chain of desires. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. as the moon-fluid of immortality goes to the left. standing or walking. 111. elixir is continually exuding. 113. who continually practices contemplation of this Ajña lotus. dwells the moon. let the Yogi enter into contemplation. When at the time of death. and is called the Ganges. 105. The lotus which is situated in the Muladhar has four petals. 109. Thence by a certain flexure. This moon-fluid of immortality unceasingly flows through the ida. and enjoys happiness. The two-petalled Ajña lotus has been thus described where dwells the God Maheshwara. The wise one. There it is said that the Vishwanatha (the Lord of the universe) dwells. Remaining in this place. The sushumna goes along the spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated. the Yogi contemplates on this lotus. He who contemplates on this. The Yogis described three more sacred stages above this. are obtained through the knowledge of this one Ajña lotus alone. That excessively heating venom flows through the pingala. this northward flowing pingala has been called of old the Asi. 106. The space between them is called Varanasi (Benares. then to him all forms. and are situated in the lotus of the forehead. it receives from the Yogis the name of the “Ganges. Let the Yogi contemplate on the space between the two (ida and pingala) as Varanasi (Benares). From the right-side portion of the Ajña lotus and going to the left nostril flows the ida. dwells the sun. It is here called Varana (the northward-flowing Ganges). The Thousand-Petalled Lotus. Its great secret has been very eloquently dwelt upon by them. 116. 117. that holy one is absorbed in the Paramatma. and goes to the right nostril. the holy city of Siva). leaving this life. The elixir flows in a stream – a continuous stream. By reversing the tongue and placing it in the long hollow of the palate. Rising from the left-side of the Ajña lotus and going to the right nostril. In the space in its centre. are at once destroyed. The two vessels called the ida and the pingala are the real Varana and Asi. nada and sakti. 101. and Kinnaras. is not touched by sins. 27 . worships and prayers appear as worthless. The venom (sun-fluid of mortality) which flows there continuously in a stream goes to the right nostril. From the triangular place. poison exudes continuously.
All these three vessels meet certainly at the mouth of the Brahmarandhra. flows this saraswati: by bathing at their junction. occasional and optional ones) by mentally meditating on this place. 138. 135. in my opinion as Brahmarandhra. in its centre. The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled). the regular. 123. give salvation). one obtains the knowledge of Brahman.. By simply remembering this. On the right and the left side of the Muladhar. and show the way to salvation. In that is the root of the sushumna. 131.The Siva Samhita – Chapter V 119. The wise one who knows this is emancipated from the chain of karma. is stopped. These nadis are the seeds of mystery. he becomes undoubtedly holy. Between the Ganges and the Jamuna. and reaches the eternal Brahma. are situated the ida and the pingala. in whatever state one might be. He who performs mental bathing at the junction of the White (ida) and the Black (pingala) becomes free from all sins. 133. The Sacred Triveni (Prayag). The Sushumna passes through the middle of it. is the thousand-petalled lotus. only this Kundalini can pierce these knots and pass out of the Brahmarandhra. 124. all sins are destroyed. 121. From the base or root of the palate. 132. he becomes a pure-minded Yogi. 134. in that part where the hole of that sushumna is. by bathing at this place one certainly obtains salvation. 130. The Yogi becomes free from the chain by his own exertion.e. or are supported by it. He who daily performs the threefold duties (i. Owing to this (vayu) man wanders in the circle of the universe. 125. We have said before that the ida is the Ganges and the pingala is the daughter of the sun (the Jamuna). or the sources of all principles which constitute a man. in the middle the sushumna is the saraswati. the fortunate one obtains salvation. together with its hole. its actions or modifications should be called. Even the gods like Brahma. all the nadis are bound by eight knots. the place where all three join is a most inaccessible one. In that hole of the sushumna there dwells as its inner force the Kundalini. 28 . then the Kundalini leaves these knots and forces its way out of the Brahmarandhra. 122. at the base of the palate. the Yogis. 126. have learnt only a portion of its grandeur from me. receives the unfading reward. therefore. and one is never born again as man. He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni) procures salvation for his ancestors and himself reaches the highest end. He who once bathes at this sacred place enjoys heavenly felicity. The importance of the contemplation of the two-petalled lotus cannot be fully described. 120. his manifold sins are burned. 129. Then the vital air continually flows in the sushumna. extending up to the Muladhar padma. by performing ablution at this mystic place. Let him thrust the moving thumb into its mouth : by this the air.e. etc. Above this. do not desire to keep up this circulation. which flows through the body. there is a yoni (seat or force-centre) which has its face downwards. 137. and show the road to Brahma (i. 136. etc. till it reaches the Muladhar and the perineum: all vessels surround it. this is called the Brahmarandhra (the hole of Brahma). the sushumna extendsdownwards. The hollow of the sushumna in the sphere of the adhar is called the Brahmarandhra. 128.. 127. When the air is confined full in all the vessels. Whether pure or impure. In the sushumna there is also a constant current of force called chitra.
All the heavenly bodies (planets. free from death. by spreading knowledge. this mystery of the Brahmarandhra should be kept a great secret. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara. then the Yogi gets steadfastness. There is no greater secret than this throughout the three worlds. It is outside this microcosm of the body. Above this (i. Verily. and without increase or decrease. In the sinus of the forehead there is the nectar-containing moon. By contemplating on this the Yogi becomes adorable in this world. By merely seeing it. etc. and conquers the kula. When the mind of the Yogi is absorbed in the Great God called the Kula. becomes my beloved in this world. By constant practice. the Khechari and the Bhuchari powers are acquired by the seeing of the moon which is in the head.. 147. By mere contemplation on it all these results ensue. it is the giver of salvation. By the practice of this Yoga he gets the power of creating or destroying the creation. 154. The continual study of the science of Yoga. i. who is called Nakula and is without destruction. again most verily. 141. 152. In the sinus of the forehead let him contemplate on the ocean of milk. gives success to the Yogis. laghima. and though he might have committed the five great sins. devoid of disease and subduing all accidents. and is respected by gods and adepts. 156. This should be kept secret with great care. he becomes entitled to salvation. The holy Yogi whose mind is absorbed in this. 144. It ought never to be revealed. this aggregate of elements. having sixteen digits (kalas. 153. from that place let him meditate on the moon. 157. verily. reaches salvation then and there.e. At the time of death let him bathe himself in the water of this Triveni (the Trinity of rivers): he who dies thinking on this. 140. he sees it in three days. The Mystic Mount Kailas. he saves thousands of people. 150. etc. Let the Yogi continually drink the nectar which flows out of it. The future reveals itself to him. Let him contemplate on this stainless one. conquering sins. 155. The man knowing this Brahmarandhra. 145. is absorbed in me after having enjoyed the powers called anima. Its name is verily the Kailas mount. Here ends the description of the Ajñapura Chakra. 146. all dangers are destroyed. there is no doubt of it. become free from re-births in this universe. all accidents are warded off. the lunar sphere) is the brilliant thousand-petalled lotus. which is the residence of the Great Swan and is called Kailas. his mind becomes pure. The Moon of Mystery. lives for a great age. the practitioner burns all his sins. 142. 29 . let the wise contemplate this. Here the kula kundalini force is absorbed. 148. 151. then in sooth the Yogi obtains wonderful power. Men. then the fullness of the samadhi is attained. one becomes free from sins and reaches the highest end. full). after this the quadruple creation is absorbed in the Paramatman.. it is the most invaluable treasure of the Yogis. The Four-faced and gods can hardly obtain this knowledge. 149. as soon as they discover this most secret place. he becomes certainly my equal.) become auspicious. then that Yogi. If the mind becomes steadily fixed even for half a second at the Brahmarandhra. By constant meditation one forgets the world. by a moment’s contemplation of this he destroys them. by this he gives law to death. success is obtained in war. below that is the moon.e. By constant practice of Yoga one verily becomes an adept. When the mind is steadily fixed at this place. where dwells the great Lord (Shiva).The Siva Samhita – Chapter V 139. 143. which is in the Sahasrara.
let the Yogi practice this contemplation. he himself becomes perfectly Full. whose end is void. however active they may be. he is the true devotee. 158. 177. 176. undoubtedly he attains the psychic powers. and a good devotee. is the real passionless Yogi. Let him practice with energy daily this dhyana. it is kept secret in all the Tantras. by making the mind functionless. Leaving that Brahma. 166. vainly discussing the manifested and the unmanifested. The Yogi. but always finds himself full of atman. undoubtedly. he is worshipped in all worlds.. now I shall describe to you briefly the Rajadhiraj Yoga. Knowing through the arguments of the Vedanta that the Jiva is independent and self-supported. who is bliss. and who is absolute consciousness. the modifications of the mind are suspended. of the contemplation of the void). Through that let him think on the Great Void unceasingly. 159. 174. he who practices this always. I cannot describe the grandeur of this contemplation. so that there may not be again the upheaval of Ignorance. whose middle is void. 30 . then one certainly becomes a Yogi. 161. By this knowledge. practice this with great care by the path of the Swadhisthan. consistently exerts himself in keeping up this practice that leads to Gnosis. By seeing it one never returns to the path of this mortal universe. is the really emancipated. the deluded wander about. then is known the Indivisible. Thus have I described the Raja Yoga. free from all men and animals. holy. who is knowledge. all is dissolved. 172. has the brilliancy of tens of millions of suns. The Great Void. one obtains success. etc. He whose mind is absorbed in that place even for a second. The Rajadhiraj Yoga. He who practices. 163. When the modifications of the thinking principle are suspended. and let him not contemplate anything else. 162. 164. 165. let the Yogi untiringly and unselfishly try to obtain this knowledge. whose beginning is void. is certainly a Yogi. pure Gnosis. let him make his mind also elf-supported. let the Yogi. by this contemplation the highest success (maha-siddhi) is obtained. who contemplates the Jivatma and the Paramatma as related to each other as “I” and “Am”. that is really unmanifest. but abandons the supreme Brahma – directly manifest – is verily absorbed in this universe. through the knowledge of super-imposition and negation.The Siva Samhita – Chapter V The Raja Yoga. 167. having paid respects to his Guru. he never uses the word “I”. By meditation one at once knows the wonderful effects of this Yoga (i. By contemplating continually on this. Let him contemplate on his own reflection in the sky as beyond the Cosmic Egg: in the manner previously described. What is bondage. who renounces “I” and “Thou” and contemplates the indivisible. what is emancipation? To him ever all is one. He is the Yogi. Sitting in the Svastikasana. therefore. knows.e. called anima and laghima. He becomes respected by me. 168. free from all attachment. 175. within a year he will obtain all success undoubtedly. He who practices this always. Undoubtedly. the Yogi free from all attachment takes shelter of that contemplation in which. and is reverenced in all worlds. 169. 171. All his stores of sins are at once verily destroyed. He who meditates on this movable and immovable universe. and the coolness of tens of millions of moons. in a beautiful monastery. therefore. who is manifest. 173. 170. 160.
He should not renounce the duties of his profession. they can no more increase his reason or power. always doing the duties of the house-holder. From the time he begins till the time he gains perfect mastery. butter and the flower of karari (oleander). for then this pure Gnosis bursts forth of itself. klim.. he who is free from merits and demerits. but let him perform these merely. 193. while living in this physical body.e. let the Yogi first learn the hathayoga from the instructions of the wise Guru.e. without any thought of the event. remains in the midst of these objects. 188. one gains happiness in this as well in the world beyond this. becomes pleased. let him repeat it neither too fast nor too slowly. The hathayoga cannot be obtained without the rajayoga.e. By thus doing there is no sin. but should not talk much: he eats a little to keep up his physical frame. free from the company of men. does not practice Yoga. let the wise Yogi again perform hom. as if in deep sleep. These three seeds should be kept secret – they give enjoyment and emancipation. 179. 189. may obtain success. At the end of this sacred repetition (japa). he should remain in society. should perform one hundred thousand homs (fire sacrifices). with sugar. let the Yogi eat moderately and abstemiously. Let him practice this in secrecy. Let the Yogi repeat these three mantras (i. Now I shall tell you the best of practices. The wise Yogi in an assembly should utter words of highest good. 181. That Gnosis from which the speech and mind turn back baffled. Henceforth he must help himself. is only to be obtained through practice. (they can help the student no further). Remaining in the midst of the family. Klim.. nor can the rajayoga be obtained without the hathayoga. but should not have his heart in it.The Siva Samhita – Chapter V 178. and strim) and try to attain success. let him renounce all company: otherwise he cannot attain mukti (salvation). Om. 190. By this performance of Homa-Japa-Homa. as an instrument of the Lord. keeping the mind free from all doubts. i. Strim). caste or rank. is the bija of Sakti (strim). in the Ajña lotus). 180. 187. beautiful as the bandhuk flower (klim). however clever. and understanding the mystic relation between the letters of the mantra.e. in a triangular hollow. does not perceive them. 31 . For the sake of appearance. By knowing this highest of the mantras. I tell you the truth.. 194. milk. and grants all the desires of the Yogi. 185. and has restrained his senses. by wisely following this method. and being free from all company. Therefore. verily. verily. in a retired place. 186. and then repeat this mantra three hundred thousand times in the presence of the Goddess Tripura.. Even the house-holder (grihastha). brilliant as tens of millions of moons. there is no doubt of it. he is not polluted by it. In the heart is the bija of love. otherwise. is merely living for the sake of sensual enjoyments. brilliant as lightening (i. let him renounce the company of men. the syllable aim). 184. Aim. The Mantra (Om. 192. The wise one. 183. who has been propitiated by the above mantra. He who. the japa of mantra: from this. intently fixing his attention on this mantra. Let him learn this mantra from his Guru. 182. he cannot gain success. aim. by restraining all his senses from their objects. In the four-petalled Muladhar lotus is the bija of speech. attain s salvation. 191. let him renounce the company of men. The householder practicing Yoga is not touched by sins. the Yogi certainly attains success (siddhi): this gives all power and pleasure to the one-pointed Yogi. performing all the duties peculiar to his caste. Thus constantly practicing the Self-luminous becomes manifest: here end all the teachings of the Guru. henceforth by the mere force of his own practice he must gain the Gnosis. if to protect mankind he does any sin. 195. the Goddess Tripura Bhairavi. In the space between the two eyebrows (i. The wise Yogi.
Therefore. By repeating this 28 lacs of times. The wise attains Him. By repeating this fifteen lacs of times. he becomes the lord of the Viddyadharas. There is no doubt of it. a householder even finds marks of success (slowly crowning his efforts). By practice success is obtained.The Siva Samhita – Chapter V 196. practicing Yoga in secrecy. he goes all over the universe. all the deities presiding over the spheres as well as the spheres. it had always been kept secret. with mind concentrated. 204. all obey his command constantly. 205. being a householder. the protector of the world – surrounded by servants. repeats this mantra one hundred thousand times. Let. January 2000. but being free from attachments to them. therefore. he becomes the vehicle of power – yea. Let this science be recited to all holy men. *** ***** *** Key entry by M. 206. even the most heavy-burdened with past Karmas attains success. gains the power of attracting others. is the One first and highest cause. and remain always under his control. should keep the hatha yoga as a great secret.e. the lords of Yakshas. O Great Goddess! this science of Shiva is a great science (mahavidya). the destroyer of Tripura. are brought under his dominion.. 32 . and thus following this teaching of mine. Even the lordly house-holders obtain success by japa. all peace. 197. Rakshas and Nagas come under his control. 200. By repeating it two lacs of times he can control all persons – they come to him as freely as women go to a pilgrimage. the Apsaras come under the control of the Yogi. The wise one. can assume what-ever form he desires). 199. He becomes a Rudra. By repeating this eighteen lacs of times. 203. 209. By repeating this twelve lacs of times. the wise should keep secret. They give him all that they possess. i. By repeating this mantra three lacs of times. wherever he likes. who desire emancipation. 208. in the proper way. the great Yogi is absorbed in the Pram Brahman. immeasurable and free from all ills – the Highest Goal. the Viddyadharas. who reads it daily from beginning to end. O Goddess! Shiva. can rise from the ground: he attains verily the luminous body.P. by repeating one tens of millions of times. Such a practitioner is hardly to be found throughout the three worlds. who having controlled his senses. By repeating this six lacs of times. he. and performing its repetition in the way laid down. Living in the house amidst wife and children. the Yogi should perform Yoga according to the rules of practice. Therefore. By repeating these thirty lacs of times he becomes equal to Brahma and Vishnu.e. by eighty lac repetitions he becomes all-enjoyer. He attains immediately the knowledge of all audition and thus all-knowinghood. 211. 201. the Gandharvas. who restrains his senses. He attains emancipation who honours it daily. gradually obtains success in Yoga. who is unchanging.Munro. this science revealed by me. the wise Yogi becomes kamarupi (i. He who is contented with what he gets. by sixty lac repetitions. The Yogi. It becomes fruitful while kept secret. without it how can success follow? 210. desirous of success. he sees the interspaces and the molecules of this solid earth.. The Yogi. 207. undoubtedly. 202. 212. he sees the pores of the earth. revealed it loses power. who is not absorbed in the household duties. Having satisfied the Guru and having received this highest of mantras. the Siddhas. if they perform the duties of Yoga properly. 198. undecaying. a householder also exert in Yoga (his wealth and condition of life are no obstacles in this). he ever lives in blissful happiness. certainly attains emancipation by the practice of Yoga. in his body.
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue reading from where you left off, or restart the preview.