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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 Indian press; 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. Chapter I Chapter II Chapter III Chapter IV Chapter V . . . . . Contents . . . . . . . . . . . . . . . . . . . . . . . . . Page 2 Page 7 Page 10 Page 16 Page 21
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. 1. 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. 4. 5. 6. 7. 8. 9. 10. 11. 12. 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 declare emancipation. 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 emancipation. Yoga the only true method 17. 18. 19. 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.
the result is the same. 37. the creation is the natural outcome of karma and nothing else. verily. Even in heaven there is experiencing of pain by seeing the higher enjoyment of others. but the substance is the same. the occasional and optional duties. all are absorbed into me (at the time of pralaya. and kamya (optional). The heavens are of various kinds and so also hells are diverse. many reflections of the sun are seen. then there take place re-births certainly. am I. 3 . produce merit or demerit. or a pearl-shell like silver. The good actions are verily heaven. As in a dream the one soul creates many objects by mere willing. Creatures enjoy many pleasures in heaven. good and bad actions. 36. many intolerable pains are suffered in hell. 29. when the fruits of good actions have been exhausted. which incites the functions into the paths of virtue or vice. results. naimittika (occasional). All this universe. 25. having realized the truth of karmakanda (works). They must be studied with great care. 35. will certainly bring forth sin. the world always appears a delusion. That Intelligence. like cups are innumerable. and having left both virtue and vice. from performance of enjoined acts there certainly results merit. 28. verily. 34. when the knowledge of the rope is obtained. When the sufferings for evil actions are gone through. &c. the erroneous notion of its being silver does not remain. should employ themselves in the practice of Yoga.The Siva Samhita – Chapter I Karmakanda. and sinful deeds are verily hell. By the nonperformance of nitya or daily rites there accrues sin. 30. As. vanishes this universe based on illusion. they are the veritable bondage of embodied souls each in its turn. – “The spirit ought to be seen. Fruits of actions are twofold – heaven or hell. if done or left undone. On the other hand. but on awaking everything vanishes but the one soul. all things are preserved by me. from good acts happiness. 26. 23. 27. 20. then also. Karmakanda (ritualism) and jnanakanda (wisdom). so is this universe. There are two systems (as found in the Vedas). From sinful acts pain. For the sake of happiness. 38. As. the erroneous notion of its being a snake does not remain. similarly. and having similarly discarded the attachment for the daily and the naimittika acts. The classifiers of karma have divided it into two parts. there is no doubt of it that this whole universe is full of sorrow. so. The injunctions are threefold – nitya (regular). moveable and immovable. The karmakanda is twofold – consisting of injunctions and prohibitions. 24. is one. because there exists nothing but the spirit and I am that spirit – there exists nothing else. all this universe is superimposed in the Paramatma (the Universal Spirit). should renounce all actions which are done with an eye to their fruits. through the knowledge of spirit. so. when the knowledge of the mother-of-pearl is obtained. is from me. 21. but by their performance no merit is gained. Jnanakanda and karmakanda are again each subdivided into two parts. 22. As through illusion a rope appears like a snake. he must engage in jnanakanda (knowledge). by the arising of the knowledge of self. As in innumerable cups full of water. 31. The wise Yogi. but the vivifying spirit. are the real saviors and givers of true knowledge.” – “About it one must hear”. men constantly perform good actions. 39.. 33. similarly individuals. Those who are not desirous of enjoying the fruits of their actions in this or the next world. 32. The Vedic texts. like the sun. Jnanakanda. Prohibited acts when done. should renounce them.
46. through Gnosis. How can this world with such antecedents (foundations) be true? The Spirit. 58. 51. it is eternal. There is one satchitananda (Being. has come out of Intelligence. 59. 4 . Renouncing everything else. the true nature of the spirit is made manifest. so when delusive ignorance is destroyed. owing to the delusive pigment of habit and imagination. the Diversity does not exist always. so the Spirit does not mix with this ever-changing universe. 56. and Bliss) all-pervading and secondless. a bamboo appears like a serpent. therefore. Some wise men. the very nature of Spirit is Light. so the spirit which is beyond all gunas and which is pure. the Spirit is Bliss. Since the Spirit in its nature is not limited by time. it is True Existence. immunity from all sorrow ensues. 42. similarly within and beyond this ever-changing universe. which is the cause of the universe. there is One who is verily the Self. As through jaundiced eyes white appears yellow. there comes a time when it ceases: two-fold. so the world appears in the Paramatma. is or will be. similarly. 44. As when the jaundice is removed the patient sees the colour as it is. 55. As through knowledge of rope the serpent appears a delusion. similarly. All these external substances will perish in the course of time. therefore. it is therefore infinite. Who is one. All this universe. all this universe is superimposed on the Supreme Spirit. 52. it is one. 50.. therefore. all-pervading and entirety itself. Suggested by the Lords of suggestion comes out avidya. in the past. From Devas down to this material universe all are pervaded by one Spirit. are non-eternal. As space pervades a jar both inside and out. moveable or unmovable. there is no other substance. 57. Whatever was. Since in this world created by ignorance. therefore. or space. therefore it is self-luminous. 47. through the disease of ignorance. Consciousness. therefore. the destruction of sorrow means the gaining of happiness. and unthinkable. through spiritual knowledge. 49. the Spirit is Gnosis. The Unity exists always. Since in time this manifold universe takes its origin. Since it is not illuminated by another. well-versed in Scriptures. etc. 43. in short. without it everything else is false. either formed or formless. and for that self-luminosity. Save and beyond it. subject to birth and death. (but) that Spirit which is indestructable by word (will exist) without a second. that are false and subject to destruction. and its very essence is unreal. As the space pervading the five false states of matter does not mix with them. and liable to destruction. 60. and manifold distinctions arise only through illusion. when a man besmears his eyelids with the collyrium prepared from the fat of frogs. the world.The Siva Samhita – Chapter I 40. Like a bubble in the sea rising through the agitation of the wind. As. never becomes the universe. and. present or future. It is never destroyed. there exists one Universal Spirit. Since the Spirit is unlike this world. have declared that even Devas like Indra. 45. this transitory world arises from the Spirit. As a rope can never become a snake. this world appears in the spirit – an error very difficult to be removed. unchanging through all times. 53. It is born of untruth. which is composed of five states of matter. Since by Gnosis is destroyed the Ignorance. 54. three-fold. take shelter in it (Intelligence). 41. receiving the knowledge of spirit. therefore. and this Gnosis is consequently eternal. 48.
the world certainly does not exist. From ether. from the air and ether combined came fire. nor their combinations. and enjoys the ineffable bliss of Samadhi (profound meditation. the “All Intelligence” One does exist. air two. fire similarly merges in air. Form is perceived through he eyes. From the akasa emanated the air. earth. and ether is resolved in avidya (Ignorance). 73. from the triple compound of ether. The earth becomes subtle and is dissolved in water. air gets absorption in ether. The Sacred Scriptures have demonstrated the universe to be the freak of maya (illusion). in his own spirit by the help of the self. (the out-going energy) and avarana (the transforming energy) which are of great potentiality and power. water.) Maya (illusion) is the mother of the universe. taste through the tongue. movable and immovable. sound. 72. he forgets this universe. These are verily the organs of perception. The Lord willed to create his creatures. This has been declared by the wise. there is distinction also in substances. 69. the mother of this false universe. through differentiation. the Yogi sees certainly in his own spirit the Universal Spirit by the self. 63. a father. Definition of a Paramahamsa. to whom this world is but the pleasure-ground of maya. of air motion and touch. 74. nor the Devas. whether or not its existence can be inferred. 5 . 77. touch. etc. and pure Unit. that brings forth happiness. verily becomes a son. air. contemptible and worthless. when non-intelligent and material. and from water came the earth. When a person is free from the infinite distinctions and states of existence as caste. Akasa has one quality. 78. air. Not from any other principle has the universe been created. therefore. Neither ether. from which comes out the akasa. Yoga and Maya. water is resolved into fire. body. and taste of water. 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). Form is the quality of fire. 67. water four. fire and water was produced the (gross) earth. the Spirit alone is so. Absorption or Involution. from fire – water. from the air came the fire. or indifferent. has three attributes sattva (rhythm) rajas (energy) and tamas (inertia). That one Spirit. 70. from which arises Brahma. There is no gainsaying this. 64. cannot find any happiness in riches. The great maya. Having seen the Spirit. Having renounced all false desires and abandoned all false worldly chains. from His will came out avidya (Ignorance). Emanation or Evolution. taste. as they are good. inimical. etc. fire three.. From Intelligence has come out all this universe. There takes place the conjunction between the Pure Brahma and avidya. smell through the nose. viz. air. bad or indifferent. 79. then he can say that he is indivisible intelligence. 68. nor in pleasures. air and fire came water.The Siva Samhita – Chapter I 61. individuality etc. when this maya is destroyed. are perfect. The quality of ether is sound. He. from the combination of ether. form and smell. touch through the skin and sound through the ear. 62. 65. such is always found in worldly dealing. fire. 71. This is the order of subtle emanation. 66. and whose form is happiness. 75-76. And smell is the quality of earth. which merges into the Great Brahma. and earth five qualities. There are two forces – viksepa. This world appears in three different aspects to men – either friendly..
I regulate all destinies. for the suffering of the effects of the past karma. 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. gross innumerable objects are produced. 91. etc. 92. Karma clothes the Jiva with body. Bound in the chain of matter by their karma. are all seen in the great Spirit. 81. From the Annamiya Kosa (the physical vehicle) of the father.The Siva Samhita – Chapter I 80. and nothing else. alone exists. the Intelligence which presides over her is called Vishnu. Gods like Siva. it manifests itself as the wise Saraswati. appear real. the great and glorious One that manifests them. the abode of Brahma. 82. etc. 89. The wise have thus explained the creation of the world – tattwas (elements) and non-tattwas (non-elements) are thus produced – not otherwise. When the fruits of karma have been enjoyed. the jiva is absorbed in the Parambrahma. When through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavada) of other doctrines.). The intelligence that is confined in them. 93. When the avidya has an excess of rajas. is only for the sake of suffering of sorrow. alone exists. blood. owing to the nature of viksepa force. marrow. through their inherent interaction on each other. 90. therefore. The One Entity. and intersected with blood vessels etc. then. manifests itself as the universe. All things are seen as finite. 6 . 85. all creatures are born. though things are false and unreal. 95. bodies and all material objects are the various products of avidya. This temple of suffering and enjoyment (human body). 94. From the self-combination of the Spirit which is Siva and the Matter which is Sakti. through karma. but it enters the material body to enjoy the fruits of karma. this universe is resolved into the one. etc. 83. the wise consider this beautiful body as a punishment. Therefore. the things do exist. bones. 84. (endowed with qualities. blissful. made up of flesh. When the avidya has an excess of sattva. When the avidya has an excess of tamas. there exists that One and nothing else. and is in all things. 86. and. then it manifests itself as Durga: the intelligence which presides over her is called Isvara. yet. the intelligence which presides over her is known as Brahma. and in accordance with its past karma. he who constantly realizes this knowledge is freed from death and the sorrow of the world-wheel. they. for the time being. From the fivefold combination of all subtle elements. In conformity with the effects of the past karma of the jivas. but there is no real difference. 96. Jiva is immaterial. All this world is derived from the five elements.. 88. as the reflection of the real. In this world.. Brahma. it manifests itself as the beautiful Lakshimi. entire and all-pervading. the human soul is re-incarnated. then this is clearly perceived by the mind. the jivas receive various names. nerves. The non-intelligent form of maya covered by the avarana force (concealment). Vishnu. is called the jiva. the come again and again to undergo the consequences of their karma. The jiva is the enjoyer of the fruits of action. This body. 87. and there arise various distinctions merely through words and names. in this universe.
In this body. like the waters of the heavenly Ganges – certainly this ambrosia nourishes the whole body through the channel of Ida. the mount Meru – i. In this body. Saraswati. 4. Sankhini. pure. 8. There are sacred pilgrimages. Alumbusa. It certainly swallows the vital secretions. in its proper place. sushumna alone is the highest and beloved of the Yogis. also move in it. 2. Gandhari. this is the giver of the joy of immortality. 11.500. on the top of the spinal cord. 3. and lords of the fields too. and is the giver of nirvana. with eight Kalas (in the shape of a semi-circle). In the right side path (Pingala) the lord of creatures carries (the fluid) through its rays upwards. and represent the sun. Pusa. which is called Brahmanda (microcosm. 17. The other ray. All these principal nadis (vessels) have their mouths downwards. Among these three. 13. Sushumna. This has its face downwards. The sun and moon. Among these Ida. fields. 16. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs. 10. and Yasaswani. This has been called in the Shastras the Heavenly Way.e. At the bottom of the Meru there is the sun having twelve Kalas. 5. shrines. 19. Kuhu. which is pingala is another form of the sun. there is no doubt about it. literally the mundane egg). there is the nectar-rayed moon. mountains. The ambrosia further sub-divides itself into two subtle parts: One of these.CHAPTER II (1) The Microcosm. All the beings that exist in the three worlds are also to be found in the body. Vishwodari. 18. all the stars and planets as well. surrounding the Meru they are engaged in their respective functions. (2) The Nerve Centers. the sun moves through the whole body.. moving in the middle of sushumna. by contemplating it. Payaswani. moon and fire. agents of creation and destruction. 20. Ida. Pingala and Sushumna are the chief. there are rivers. 7. In that there is the subtlest of all hollows called Brahmarandhra. Pingala.000 nadis. through the channel named Ida. 6. He who knows all this is a Yogi. (3) The Nerves. Hastijihvika. of them the principal are fourteen. They are all supported by the vertebral column. Other vessels are subordinate to it in the body. Together with the atmosphere. Varuni. seas. the vertebral column – is surrounded by seven islands. this chitra is the vital part of body and centre of sushumna. the greatYogi destroys all sins. in order to create this moon. and ray-exuded nectar. 9. There are in it seers and sages. 1. air. Brilliant with five colours. . and presiding deities of the shrines. goes over the body to nourish it. Ether. The innermost of these three is chitra. brilliant as the purest milk and fountain of great joy. and rains nectar day and night. it is my beloved. 14-15. In the body of man there are 3. The right-side vessel. and are like thin threads of lotus. water and earth are also there. 12. (But ordinary men do not know it). This milk-ray (moon) is on the left side. enters through the middle path (called sushumna) into the spinal cord.
39. These nadis are spread through the body cross-wise and length-wise. It has six stages. so that at last they become three hundred thousand and a half in number. (5) The Abdominal Region. as above described. etc. The nadi called pingala is on the right side. It represents the creative force of the world. the abdomen. there arise gradually other branches and sub-branches. 32.g. known to the Yogis. in a coil. having a dimension of four digits. it is born from a portion of my own energy. and gives strength and nourishment. makes the body full of energy. six forces. viz. and innumerable are the places in this human body. coiling round the central vessel. being necessary. they are vehicles of sensation and keep watch over the movements of the air i.1 six lotuses. 29. it enters the left nostril. The other nadis. It has three coils and a half (like a serpent). 1 2 That is. the armpit. In the pericarp of the adhara lotus there is the triangular. should sacrifice food into it every day.Reflection. in conformity with the teachings of his spiritual teacher. 8 . 22. This body called the Brahmanda (microcosm) has many parts. 36. In the abdomen there burns the fire – digester of food – situated in the middle of the sphere of the sun having twelve Kalas. hidden and kept secret in all the Tantras. 26. The nadi called ida is on the left side coiling round the sushumna. beautiful yoni. but I have enumerated the most important of them in this book. e. there dwelleth the Jiva. 33.:-Cervical. 28. and gives health. whom speech cannot manifest. enjoys the fruits of his various karmas amassed in the past life. Sacral and Coccygeal. and digests the various foods of creatures. 37. feet. From all these (fourteen) nadis. and supply their respective places. 38. and is always engaged in creation.The Siva Samhita – Chapter II (4) The Pelvic Region. according to the results of their actions. In it is the supreme goddess Kundalini of the form of electricity. 23. all of them cannot be enumerated here. Lumbar. having kindled this Viswanaric fire according to proper rites. adorned with the garland of endless desires and chained to the body) by karma. 27. (6) The Jivatma. destroys all diseases. ears. they regulate the motor functions also. go to the various parts of the body. co-ordination. the tongue. It is the goddess of speech. the scrotum and the anus. Dorsal. they stop at their respective destinations. 24. Whatever is seen among men (whether pleasure or pain) is born of karma. fingers of the hands. all-pervading. The wise Yogi. The parts of which the Spinal Cord is composed are the Tantrik stages viz. The nadi which is between Ida and Pingala is certainly Sushumna.. and is in the mouth of sushumna. they have been made known in this book. 35. Having risen from their proper place. (Surely) they ought to be known. toes. eyes. being inside their bodies. the functions of the Cord. All creatures enjoy or suffer. 25. it goes to the right nostril. 21. 30. 31. Two digits above the rectum and two digits below the linga (penis) is the adhara lotus. Know this as the fire of Vaiswanara. Various are their names. 34. In the body thus described.e. and who is praised by all gods. penis. The first five stages2 of Sushumna are known under various names. The Jiva possessed of many qualities and the agent of all events. This fire increases life. rising from <Muladhar>.
This illusion does not cease so long as one thinks. 54. descend from the road of nirvana. which cause pleasure or pain. through the delusion of much talk.. all things have been evolved. The desires. according to its deeds and misdeeds. Of whatever nature is the original desire (vasana). similar is the delusion which it suffers. Verily. and not otherwise. that clings to and accompanies the Jiva (through various incarnations). 46. The illusion of the manifested (objective world) is destroyed when the Maker of the Manifest becomes manifest. verily. 52. act according to the past karma of the Jiva. when the salvation-giving knowledge of the unreality of the world arises. except karma. From desire all these delusions arise. When this body.” By looking closely and deeply into the matter. obtained through karma. In proportion to the force of his karma. From the Intelligence veiled by maya. Being engrossed in the manifested (objective) world. 42. and fall into sinful deeds. The Jiva that has accumulated an excess of evil never stays in peace – it is not separate from its karmas. When all (minor) tattwas (principles) cease to exist. having seen the Self by the self. 43. (the condition of life). “Brahma is not. If the practiser of Yoga wishes to cross the ocean of the world. 9 . The Jiva that has accumulated an excess of good and virtuous actions receives a happy life. It cannot be removed otherwise.The Siva Samhita – Chapter II 40. (cause of this delusion). then there is no sin (for him if he) renounces all ritual works. is made the means of obtaining nirvana (divine beatitude). 41. then My Tattva becomes manifest. as through mistake a pearl-shell is taken for silver. they can be eradicated with great difficulty. I tell you the truth. All desires and the rest are dissolved through Gnosis only. and in the world he gets pleasant and good things to enjoy. 47. There is no other. When a person does not see anything else here. man suffers misery or enjoys pleasure. then are desires destroyed. so through the taint of one's own karmas. there is nothing in this world. Persons attached to sensual objects and desirous of sensual pleasures. he should perform all the duties of his ashrama. the delusion arises about that which is the manifestor – the subject. this false knowledge vanishes. without any trouble. 50. 53. etc. renouncing all the fruits of his works. 51. the delusion of silver remains. then only the carrying of the burden becomes fruitful – not otherwise. so long all things appear separate and many. 48. This is my opinion. 45. As in their proper season. 49. As long as knowledge does not arise about the stainless Manifestor of the universe. 44. various creatures are born to enjoy the consequences of their karma. a man mistakes Brahman for the material universe.
hunger and thirst. who are addicted to false and vain controversies. and Guru is God even. kh. Therefore. described by me in this Shastra. Those who are addicted to sensual pleasures or keep bad company. accompanied by its past works. who resort to promiscuous assemblies. the second condition is having faith in it. (2) The Guru. From the different modifications of the Prana. There is no seventh condition. On Yoga Practice. The Vayus. even among these. He who in this way knows the microcosm of the body. 4. by knowing which the Yogis never fail in the practice of Yoga. So the Guru ought to be daily served. the sixth is moderate eating. out of these ten. . 13. Prana. ñ. The five remaining vayus. that have no beginning.. By Guru's favour everything good relating to one's self is obtained. readily obtains the fruit of that knowledge. the throat. who are cruel in their speech. The person who has control over himself attains verily success through faith. Again. he should be served by all with their thought. none other can succeed. udana. incited thereto by their own actions. 6. who are devoid of respect towards their Guru. (3) The Adhikari. jh. in my opinion. He who devoted to any knowledge. n. and joined with egoism (ahankara. who are disbelievers. 15. and as such. 9. being absolved from all sins. 17. the anus. while the vyana moves all over the body. Krikara. 1. Only the knowledge imparted by a Guru. 11. samana. the third is respect towards the Guru. The Prana lives there. of the udana. kurma. 2. 14. how easily to attain success in Yoga. with faith. while pleasing his Guru with every attention. of the samana. gaping or yawning. 5. 12. These are the ten principal names. is powerful and useful. Guru is mother. the first five are the leading ones. Let him salute his Guru after walking three times round him. Now I will tell you. There is not the least doubt that Guru is father. 7. It has letters from k to th (i. 3. g. 18. 16. reaches the highest state. the twelve beautiful letters. there is a brilliant lotus with twelve petals adorned with brilliant sign. adorned with various desires. vyana. weak and very painful. the prana and apana are the highest agents. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful. and dhananjaya. the fifth is the restraint of the organs of sense. ch. naga. j. t.e. it receives various names. 8. and touching with his right hand his lotusfeet. they perform all functions. The seat of the Prana is the heart. the fourth is the spirit of universal equality. opening the eyes. word and deed. these are all. devadatta. and lastly hiccup. the region above the navel. chh. else there can be nothing auspicious. perform the following functions in the body: – Eructation. etc. k. apana. otherwise it becomes fruitless.CHAPTER III. gh. of the apana. and who do not give satisfaction to their Guru never attain success. through his lips. the Yoga should be practiced with care and perseverance. th). In the heart.) Note: The heart is in the center where there is the seed yam. 10.. all of them cannot be stated here.
(3) the third at sun-set. and afterwards let him breathe out slowly. without regard to pleasantness or unpleasantness of speech. Let the Yogi go to a beautiful and pleasant place of retirement or a cell. and 6: bitter things. 18: thoughts other than those of moksha. inspire air through the ida (the left nostril). Again. through the right nostril. and again to the guardians of the worlds and goddess Ambika who are on the left side. 21. 34. let him draw breath through the right nostril. 28. 19: cruelty towards animals. mighty enthusiasm and full strength. good digestion. Now I tell you the great obstacles to Yoga which must be avoided. and (4) the fourth at mid-night. 32. 10: theft. 8: early bathing (before sun-rise) and 9: things roasted in oil. We have already described the beginning of Arambha-avestha of pranayama. According to the above method of Yoga. and looks beautiful and lovely. and not forcibly. 20: companionship of women. and doubt and contention). and free from all duels (of love and hatred. 1: Acids. 17: untruth. and stop breathing as long as his strength permits. Having received instructions in Yoga. In all kinds of Yoga. 29. 14: duplicity. as by their removal the Yogis cross this sea of worldly sorrow. and keep the air confined – suspend his breathing – as long as he can. 24. 27. emits sweet scent. with regularity. 2: astringents. according to the method taught by the teacher. 4: salt. The wise beginner should keep his body firm and inflexible. etc. his hands joined as if in supplication. The Yogi should renounce the following. cheerfulness. (6) The things to be renounced. but slowly and gently. let him practice with earnestness and faith. the nadas (the vessels) of the body will readily and surely be purified. then his defects being all destroyed. 3: pungent substances. 23: much eating. These kumbhakas should be practiced four times – once (1) early in the morning at sunrise. 23. When thus the nadas of the truth-perceiving Yogi are purified. it must be kept secret by the practitioner so that success may come with certainty. and sitting on a seat (made of kusa grass) begin to practice the regulation of breath. 31. 21: worship of (or handling or sitting near) fire. then let him expel the air through the left nostril. He should also pay salutations to Ganesha on the right side. The body of the person practicing the regulation of breath becomes harmoniously developed. for three months. When this has been practiced daily. He should practice this daily without neglect or idleness. 2: Ghata-avastha (the state of co-operation of Self and Higher Self). and lastly. all these various signs. Certain signs are perceived in the body of the Yogi whose nadas have been purified. etc. The following qualities are surely always found in the bodies of every Yogi – Strong appetite. 26. let him practice twenty kumbhakas (stopping of the breath). Now I will tell you the means by which success in Yoga is quickly obtained. 25. and 22: much talking. he enters the first stage in the practice of Yoga called arambha. 3: Parichaya-avastha (knowledge). 5: mustard. and 15: crookedness. 16: fasting. 20. (4) The Place. (7) The means.The Siva Samhita – Chapter III 19. the rest will be described hereafter. not forcibly. 11 . 33. 4: Nishpattiavastha (the final consummation). 30. I shall describe. 11: killing (of animals) 12: enmity towards any person. handsome figure. and salute the Gurus on the left side. (2) then at midday. 7: much walking. They destroy all sin and sorrow. assume the posture padmasana. 13: pride. Then let the wise practitioner close with his right thumb the pingala (right nostril). 22. great courage. (5) The Pranayama. in brief. and obtained a Guru who knows Yoga. there are four stages of pranayama – 1: Arambha-avastha (the state of beginning).
48. in order to destroy all obstacles. 17: modesty. 12: have patience. 45. there are many hard and almost insurmountable obstacles in Yoga. In the second stage. 13: constancy. 50. 12 . Vayusiddhi. When the air enters the sun. When the Yogi. 8: hear discourses on truth. let him practice observing all the rules and restrictions laid down above. follows decrease of sleep. The Yoga (pranayama) should not be practiced just after the meals. whether acquired in its life or in the past. 3: sweet food. 36. The practitioner should eat in small quantities at a time. Then let the practitioner. 40. excrements and urine. which destroys the darkness of the world. were the Yogi to take a large quantity of food. the jumping about like a frog. when the breath flows through the pingala). then he need not observe these restrictions. 41. 43. there takes place the trembling of the body. 7: pleasant monastery or retired cell. Verily. 11: and hear sweet music. 18: devotion. When one is well established in his practice. nor bile. through the regulation of breath. then know that he has gained vayusiddhi (success over air). The great Yogi destroys by sixteen pranayamas the various virtues and vices accumulated in his past life. the long pranava OM. in the third. saliva and intestinal worms. some milk and butter should be taken. 42. next it destroys the bonds of all his good actions. wind. In the first stage of pranayama. 6: kind words. it makes the Yogi free from sin. when frightened away by the clapping of hands. having a small door. and when the practice becomes greater. 16: purifications. The second and third stages. This pranayama destroys sin. can raise in the air and leave the ground. there is neither any ncrease of phlegm. though remaining in padmasana. of his will. and 4: betel without lime. hrough the strength of constant practice. When the Yogi can. he never gets (putrid) perspiration. yet the Yogi should go on with his practice at all hazards. when the breath flows through the left nostril or the ida). he moves as the frog jumps over the ground. 37. even were his life to come to the throat. when the air enters the moon. 47. or very little. it is the proper time for the Yogi to take his food (i. 51. and 19: service of the Guru. and sorrow or affliction. 49. When it perspires. regulate the air and stop the breath (whenever and how long) he likes. But so long (as he does not gain it). The great Yogi should observe always the following observances – He should use 1: clarified butter.The Siva Samhita – Chapter III 35. or no food at all. as fire burns away a heap of cotton. The truth-perceiving Yogi becomes free from disease. No injurious results then would follow. he should go to sleep (i. and should practice kumbhaka daily at the stated times. 46. 38. The wise practitioner surely destroys al his karma. sitting in a retired place and restraining his senses. 10: sing the name of Vishnu. and 9: always discharge his household duties with vairagya (without attachment). When in the body of the practitioner. he should rub it well. before beginning the practice. what things cannot the Yogi command here? The first stage.. the Yogi obtains bhucharisiddhi. 2: milk. 44. 15: austerities. otherwise the body of the Yogi loses its dhatu (humours). and from the success in kumbhaka only.e. 39. utter by inaudible repetition. From the perfection of pranayama. the adept walks in the air. then certainly he gets success in kumbhaka. though frequently. nor when one is very hungry.e>. the body of the Yogi begins to perspire. 5: camphor. 14: forgiveness. then he may with impunity be rregular in his diet and the rest.
water. he should be able to restrain breath for that period). The ghata is said to be that state in which the prana and the apana vayus. fire. moving in the air. 58. At that time let the great Yogi practice the five-fold dharana forms of concentration on Vishnu. verily. Whatever object the Yogi perceives. air. When he gets the power of holding breath (i. lastly let him hold dharana for five ghatis in the space between the two eye-brows (anjapur). and the power of becoming invisible. Increase of Duration.. acquires power of action (kriya shakti) and pierces through the six chakras. but he appears to others as insane. and fear of injuries from any one of them is removed. When the modes of action of various senses are known. turning base metals to gold by rubbing them with his excrements and urine. the Yogi undoubtedly obtains all the longedfor powers. Through this. III. the Yogi reaches the Parichaya-avastha. never dies through hundreds of cycles of the great Brahma. The wise Yogi. akas cannot harm him. who thus continually practices concentration (dharana). five ghatis in the seat of the linga (svadhisthana). let him accomplish kayavyhua (a mystical process of arranging the various skandas of the body). Then gradually he should make himself able to practice for three gharis (one hour and a half at a time. then it is in the parichaya state. When the air leaving the sun and moon (the right and the left nostrils). and having crossed the ocean of virtue and vice. then that wise one can balance himself on his thumb. 13 . and reaches the sure condition of parichaya. The Ghata Avasta. through. II. remains unmoved and steady in the ether of the tube sushumna. When. clairaudience (durashruti).e. to be in trance) for three hours. and the power of entering another's body (parakaypravesana). Siddhis or Perfections. by the practice of Yoga. then they can be conquered. 53. manipur). the eight sorts of psychic powers. let the Yogi destroy the multitude of karmas by the pranava (OM). then certainly the wonderful state of pratyahar is reached without fail. 61. through exercise. five ghatis in the region above it. by the practice of pranayama. through pranayama. 62. 57. in order to enjoy or suffer the consequences of all his actions in one life. When he. then for him there is nothing in this circle of universe which he cannot accomplish. the nada and the vindu. sees the three-fold effects of karma. the Yogi can perform one kumbhaka for full three hours. When. (in the navel. 54. Let the wise Yogi practice dharana thus:-.) Note: He should perform 5 kumbhakas at each centre or chakra. The mighty Yogi having attained. moves about freely through the three worlds. Then. the jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate.The Siva Samhita – Chapter III 52. (Earth. By this practice the elements cease to cause any harm to the great Yogi. without the necessity of re-birth. 63. by which command over the five elements is obtained. when for eight dandas (=3 hours) the breathing of the Yogi is suspended. five ghatis in the throat (visuddha) and. After this. 59. then the Yogi. and lastly. The Parichaya 60. transporting himself everywhere at will (kamachari).five ghatis (2 1/2 hours) in the adhara lotus (muladhara). 64. 65. 56. subtle-sight (shushma-drishti). 55. The Yogi acquires the following powers: vakya siddhi (prophecy). great practice. the Yogi reaches the state of ghata (water-jar). let him consider it to be the spirit. and the same in the heart (anahata). clairvoyance (duradristhi).
Siddhasana. 79. nor swoon. verily. and contemplating on the goddess Kundalini. When the skilful Yogi. he becomes like Kamadeva. 82. his diseases are destroyed: he acquires certainly the powers of clairaudience and clairvoyance. he obtains the powers of anima &c. and injuries. Out of them. 84. of various modes. decay and old age. through this knowledge of vayu-sadhana vanish all sufferings and enjoyments in the circle of this universe. and absorb it in the force called jnana-sakti. 3. 72. he is never reborn. he becomes a Bhairava. Svastikasana. he can go everywhere. which I mention below:-. Now we have described the management of the air in order to remove the troubles (which await the Yogi).e. in the form of a crow-bill. 74. by placing the tongue at the root of the palate. 70. together with the air. [Variant reading. 69. The Yogi.The Siva Samhita – Chapter III IV. 68. 76. and freed from all obstacles. he becomes a sage or poet within six months. 75. the consummation of samadhi (meditation). when the yogi can drink the nectar flowing from the moon (situated between the two eye-brows). 4. When having firmly closed the glottis by the proper yogic method. When firmly closing the teeth (by pressing the upper on the lower jaw). There are eighty-four postures. and destroys all diseases. By practicing thus. nor thirst. The wise Yogi. nor sleep. then he becomes entitled to liberation. death.] 14 . according to proper rules. combined with the vital fluid of Prana. If the Yogi can remain for half a second with his tongue drawn upwards. 80. When the jivan-mukta (delivered in the present life. through gradual exercise. The postures. 73. he becomes free from disease. and with the force of (kriya-sakti) conquer the six wheels.. 77.) tranquil Yogi has obtained. The Nishpatti. within a month he certainly would conquer death. then let the Yogi take hold of the chetana (conscious intelligence). 1 Or "freedom from all diseases". but enjoys (for ages) with the gods. One. consumption of the lungs (phthisis) is cured.1. destroys fatigue. he is no longer in need of Yoga). is freed from all sins. who daily drinks the ambrosial air. 78.. When the wise Yogi drinks the fluid day and night through the crow-beak. the Yogi reaches the Nishpatti-avestha (the condition of consummation). Ugrasana. drinks the waters of immortality. 2. I tell you the truth that the person never dies who contemplates by pressing the tongue. can drink the prana vayu. and conquers all elements and the elementals. 81. he drinks (the moon fluid of immortality). 66. both in the morning and in the evening twilight. If he continues this exercise for a year. and when this state of consummated samadhi can be voluntarily evoked. He feels neither hunger. knowing the laws of action of prana and apana. and placing the tongue upwards. Padmasana. 67.1 When the skilful Yogi. Through this exercise and Yoga. 83. and old age. contemplating that it goes to the mouth of the kundalini. 71. burning (fever). nor is tainted by virtue and vice. without rival. Verily. through practice. having destroyed all the seeds of karma which existed from the beginning. then there occurs complete dissolution of all Yogas (i. Acting upon these methods the great Yogi becomes in the world perfectly independent. the wise Yogi drinks the fluid very slowly. within a short period he conquers death. can drink the cold air through the concentration of the mouth. After this. four ought tot be adopted. When he drinks the air through the crow-bill. Pointing the tongue upwards. who daily continues this exercise for six months only.
It cannot be practiced by everybody. This health-giving. and practice regulation of the breath. in an unobstructed stream. leaving the world. firmly take hold of the head by the hands. 97. I now describe the Padmasana which wards off (or cures) all diseases:-. and is also called paschima-uttana (the posterior crossed posture. This is also called the sukhasana. good svastikasana should be kept secret by the Yogi. 95. and vice versa). and restrain his senses. therefore. and flow harmoniously through the body. Those who practice this obtain all the siddhis. In this way. No disease can attack his body. fix the sight on the tip of the nose.Having crossed the legs. Verily. pressing the tongue against the root of the teeth. 2. The Padmasana. 89. and it destroys a multitude of miseries. By performing and practicing this posture. By assuming and contemplating in this posture. This is called ugrasana (the stern-posture). 92. Sitting in the Padmasana posture. The place should be a retired one. 94. the other heel the Yogi should place on the lingam. (the chin should be elevated. He who wishes to attain quick consummation of Yoga. 87. without any noise. the chest expanded) then draw the air slowly. 85. and expel it slowly. and knowing the action of the prana and apana. vayu-siddhi is easilyobtained. those.e. Through his posture the Yogi. Place the soles of the feet completely under the thighs. he should fix his gaze upwards on the space between the two eyebrows. I tell you the truth. cross both the hands and place them similarly on the thighs. 90. attains the highest end and throughout the world there is no posture more secret than this. I tell you the truth. should adopt the Siddhasana posture. desirous of attaining power. and place them on the knees. the Yogi is freed from sin. should be steady. it excites the motion of the air. should practice this diligently. carefully place the feet on the opposite thighs (i. destroys the dullness and uneasiness of the body. and he obtains vayu-siddhi. undoubtedly the vital airs of the practitioner at once become completely equable. when the Yogi performs the regulation of the breath. Stretch out both the legs and keep them apart. This is called the Svastikasana.) That wise man who daily practices this noble posture can certainly induce the flow of the air up through the anus. The Svastikasana. the easy posture. 4. keep the body straight.. by exercise. 86. fill the chest with all your might. This should be kept secret with the greatest care. The Siddhasana that gives success to the practitioner is as follows: Pressing with care by the heel the yoni. 93. 96. and sit at ease. the wise Yogi should practice the regulation of the air.The Siva Samhita – Chapter III 1. His body particularly must be straight and without any bend. 91. Siddhasana. the left foot on the right thigh. he is emancipated. Through it. 88. and not be given to anybody and everybody. 3. The Ugrasana. 15 . only the wise attains success in it.
Therefore. Through practice one gets the power of vach (prophecy). The Awakening of Kundalini. success in Mudra comes by practice. 5. or which are proud of their budding youth. Above this (Yoni) is a small and subtle flame. Let him drink this wine of immortality which is divine. success is obtained. those who wish for emancipation should practice this daily. 7. the mudras should be practiced with the greatest care. the characteristic of which is great bliss.e. 2. 10. after having initiated him according to proper rites. First with a strong inspiration fix the mind in the adhar lotus. 9. . or violate the bed of his preceptor.) Note. the astral and the mental bodies). It is the most inaccessible Yoga. through mere exertion of will.e. full of splendor. through the grace of Guru. they drink at every stage this nectar. he is not stained by these sins also. The practitioners should keep it secret. 3. when all the lotuses and the bonds are readily pierced through and through. This Yoni-mudra should be kept in great secrecy.. The Sacred Drink of the Kaulas. or which are evil. were he to murder a thousand Brahmanas or kill all the inhabitants of the three worlds— Were he to kill his teacher or drink wine or commit theft. Thus has been described by me the method of practicing the great Yoni-mudra. and the power of going everywhere. He who practices Yoni-Mudra is not polluted by sin. While these subtle bodies go up. in order that the student may deserve (to be initiated into the mysteries of) and receive the mantras. Death can be cheated of its prey through practice. called Kulamrita. and cool as tens of millions of moons. 1. who is asleep in the mouth of the Brahmarandhra (the innermost hollow of sushumna) be awakened. This Yoni has been called by me in the Tantras as equal to life. &c. Then let him imagine that a union takes place there between himself and that flame (the Siva and Sakti). 8. Even when threatened with death. through practice one gains liberation. Its colour is whitish rosey (pink). the etheric.e. and then again enter the Kula (i. Even those mantras which are deformed (chhinna) or paralyzed (Kilita). whose form is intelligence. (Then imagine that) – There go up through the sushumna vessel. Then engage in contracting the Yoni. When the sleeping goddess Kundalini is awakened. showering down in jets the immortal fluid.CHAPTER IV. or weak and essenceless without vitality. and bathed him a thousand times. Therefore. Now I shall tell you the best means of attaining success in Yoga. 12. even they become fertile through time and method. 13. there is nothing which cannot be accomplished. scorched (stambhita) by fire. 14. There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes pheanicia)-. it should not be revealed or given to others. Through practice (abhyasa). All these can give powers and emancipation when properly given to the disciple by the Guru. and not be given to everybody. which is situated in the perineal space. three bodies in their due order (i. and man becomes the conqueror of death by practice. Yoga is attained through practice. through practice is gained success in pranayama. in order that the goddess. From success in its practice. 4. perineal space. or have gone over to the side of the enemy. This Yoni-mudra has been described. pranayama). where dwells the fire of death – the nature of Shiva. and ought to be abandoned. Then let him go again to the Kula through the practice of mantrayoga (i. or which have been divided into hundreds of parts. or too old. 6. 11. by virtue of this mudra. or whose flame has become attenuated..brilliant as tens of millions of suns. There is emitted in every chakra the nectar. or are dark. Again let him be absorbed in that Yoni. Perfect consciousness is gained through practice. Yoni-Mudra..
(8) Uddana. described by me. (7) Viparitkarana. This should be practiced with great care. All diseases are healed. having practiced it on the left side should then practice it on the right side. In accordance with the instructions of the Guru. through practice. By this Bandha. Having closed the nine gates (of the body). 17. and the senses are conquered. alternately with both feet. undoubtedly conquers death within six months. and (10) Shaktichalana. This is the Mahamudra. the prana and the apana should be joined with the Samana in the navel. (1) Mahamudra. 26. the life is increased and its decay is checked. and ought never to be given to everybody. I have told you how the Mahabandha. All fruits of desire and pleasure are obtained. By this means all the vessels of the body are roused and stirred into activity. (3) Mahavedha. He who practices these three daily four times with great care. the body is invigorated by it. (4) Khechari. Out of the many mudras. This Mudra. from whose knowledge the ancient sages Kapila and others obtained success inYoga. (9) Vajrondi. place the chin on the chest. (6) Mulabandha. the following ten are the best: (1) Mahamudra. 28. O goddess of the three worlds! when the Yogi. 25. through the help of the vayu. Stretching the right foot out. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it). held secret in all the Tantras. it is called Mahavedha. hold it fast by the two hands. place it on the (left) thigh. the Yogi crosses the ocean of the world. By this.e. The Mahamudra and Mahabandha become fruitless if they are not followed by Mahavedha. 19. which shows the way to emancipation. all the fluids in the vessels of the body of the Yogi are propelled towards the head. 21. It destroys decay and death. In this way. 16. Through this practice. The gods residing in the chakras tremble owing to the gentle influx and efflux of air in pranayama. even the most unfortunate Yogi might obtain success. causes the union of the prana and apana vayus and filling in the viscera with air drives it slowly towards the nates. obtains vayu-siddhi (success over the wind). 27. bend the prana vayu downwards. the great goddess.The Siva Samhita – Chapter IV 15. the wind enters the middle channel of Sushumna. The Yogi fixed in meditation acquires all the above-mentioned things. and the gastric fire is increased. the bones are firmly knitted. should then pierce the knot of Brahma. Kunali Maha Maya. I shall now describe to you the Mahamudra. The best of the Yogis having. There should be no hesitation in doing so. 23. (5) Jalandhar. having extended the (right) foot. and destroys decay and death. contract the perineum. Obtaining this. and in all cases must be firm in pranayama – the regulation of his breath. is the giver of all desires to the practitioner. 24. My dearest. the heart of the Yogi becomes full (of cheerfulness). It gives faultless beauty to the body. Then (after Mahamudra). it should be practiced in secrecy. (3) Maha-Vedha. O ye worshipped of the gods! know that this mudra is to be kept secret with the greatest care. 17 . and all sins are destroyed. The steady-minded Yogi. the Yogi should practices all these three successively with great care. press gently the perineum with the heel of the left foot. pierced with this perforator the knot which is in the path of sushumna. (2) Mahabandha. the great Yogi accomplishes all his desires. He who practices this Mahavedha with great secrecy. (2) Maha-Bandha. is also absorbed in the mount Kailasa. while performing the Mahabandha. and draw the apana vayu upwards and join it with the samana vayu. 18. 20. and then let the wise Yogi bind them in trinity in the navel (i. 22. therefore.
e. 41. Through this bandha. He who knows this Khecharimudra according to the instructions of his Guru. placing it with great care on the mouth of the well of nectar. 37. it is certain that the coveted powers can never be obtained through the practice of Mudras. If the wise Yogi is desirous of crossing the ocean of the world. ye adored of gods! this mudra. described by me at the request of my devotees. He who practices it even for a moment crosses the great ocean of sins. Only the siddha knows the importance of these three and no one else. 32. knowing these. He who practices this Khecharimudra calmly and without laziness counts as seconds the period of hundred Brahmas. he becomes pure. kept secret in all the Tantras. He who has accomplished Yoni-mudra. O. and reversing the tongue backwards. conquers death. if success be obtained in Khechari. Sitting in the padmasana posture. the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. 39. O. 36. it should be kept concealed with great care. 30. fix it in the hollow under the epi-glottis. and is not destroyed even in the pralaya.. in a place free from all disturbance. what can he not accomplish in this world. is the Khecharimudra. (i. (6) Mula-bandha. This should be kept in great secrecy by the practitioner desirous of obtaining power. always practicing it let him drink the ambrosia daily. By this he obtains vigraha-siddhi (power over the microcosm). 44. should not be given to everybody. 40. the Yogi can unite the apana with the prana vayu. moves through the air. This mudra. by the virtue of this mudra. 33. There is no doubt of it. This is Viparit-karana. Having contracted the muscles of the throat press the chin on the breast. 45. the Yogi. 46. my beloved! know this to be the source of all success. obtaining immortality. the wise Yogi himself drinks the nectar. let him practice this bandha in secret. moving them round and round. enjoys the three worlds. the Yogi desirous of success should practice it daily. and. and having enjoyed the pleasures of Deva-world is born into a noble family. then it becomes of course the Yoni-mudra. leaving the ground. should firmly fix his gaze on the spot in the middle of the two eyebrows. in a retired place. 42. closing up the air passage). 43. The fire in the region of the navel (i. in whatever condition one may be. though immersed in great sins. The wise Yogi. Whether pure or impure. the practitioner obtains all success. This Jalandhara-bandha is the giver of success to the practitioner. dear as life. (5) Jalandhara. The Yogi who practices it daily for three hours. 31. This is said to be the JalandharaMudra. Pressing well the anus with the heel. (4) Khechari. free from idleness. (In order to prevent the nectar to be thus consumed). This is described as the Mula-bandha – the destroyer of decay and death. let him stretch out his legs upwards. sitting in vajrasana posture. forcibly draw upwards the apana vayu slowly by practice. obtains the highest end. Even gods reckon it as inestimable. 35.The Siva Samhita – Chapter IV 29. (7) Viparit-karana. 38. otherwise.e. even as a lion over the elephant of death. in the course of the practice of this mudra. 34. 18 . If. he should practice this bandha. Putting the head on the ground.
This most inaccessible Mudra should be practiced in a retired and undisturbed place. let the Yogi preserve his semen with great care. it is called Uddana-bandha – the destroyer of all sins and sorrows. 61. All the diseases of the Yogi are certainly destroyed by it. let him forcibly draw up through the contraction of the Apana Vayu the germ-cells from the uterus. First let the talented practitioner introduce into his own body. 51. Know semen to be moon-like. I shall now explain the Vajrondi-mudra. The Yogi. 49. 52. I am the semen. let him continue it again. worshipper of the lotus-feet of his Guru. This Vajroliyoga practice gives emancipation even when one is immersed in sensuality. consequently. Verily. In accordance with the instruction of his preceptors and by uttering the sound hum. then the Yogi reaches the state of success. 55. and without conforming to the regulations of Yoga. the vigrahasiddhi is also obtained. When the intestines above and below the navel are brought to the left side. and there takes place an increase of the fluids of the body. the destroyer of the darkness of the world. the lion of the elephant of death. knowing this. restraining his own semen. let him practice copulation. When through great efforts success in the preservation of the semen is obtained. let the Yogi make their union in his own body with great care. purifies thereby his navel. 50. the gastric fire is kindled. by suction up through the tube of the urethra. 53. should in order to obtain quick success in Yoga drink milk or nectar in this way. Having the method from the Guru. verily. By practicing it for six months. this preservation of semen is the best of all Yogas. 56. men are born and die through semen. he becomes an adept in due season. The Yogi. Though immersed in enjoyments. the Yogi certainly conquers death. the most secret among all secrets. when they both are combined. preserving it within is life. according to the proper methods. 58. Actuated by mercy for my devotees. he who practices this bandha becomes an adept among creatures. in his present life. and it is the giver of happiness. through which the winds are purified. and the germ-cells the emblem of sun. 63. who practices it four times a day. a householder can become emancipated. For the Yogi. let him stop its emission by the practice of the Yoni-mudra. (8) Uddana-bandha. 54. and are subject to death and decay. 48. therefore. if he practices the Vajrondi-mudra. Sakti is the germ fluid. therefore it should be practiced by the Yogi with great care. Through the force of his practice. who are infatuated. and stop further intercourse. Through this. 64. let the Yogi always practice to preserve his semen. 59. 19 .The Siva Samhita – Chapter IV 47. If by chance the semen begins to move. This Uddana-bandha. Let him place the semen on the left hand duct. 57. the germcells from the female organ of generation. what then cannot be achieved in this world? Through the greatness of its preservation one becomes like me in glory. After a while. 60. Ejaculation of semen is death. He who drinks nectar becomes equal to Siddhas. The vindu (semen) causes the pleasure and pain of all creatures living in this world. and his body becomes brilliant and divine. (9) Vajrondi-mudra. 62. the wise Yogi should practice it with great care. men get powers through its practice. The left side viscera of the abdominal cavity should be brought above the navel. Even while following all his desires.
Through love for my devotees. 71. O Parvati! When vindu-siddhi is obtained. it should be kept secret with the greatest care. 69. 20 .The Siva Samhita – Chapter IV 65. Leaving sleep. When at the time of voiding urine the Yogi draws it up forcibly through the Apana-Vayu. and with care. By all means let the Yogi preserve the semen. These are the ten mudras whose equal there never was nor ever shall be: through the practice of any one of them. the Kundalini) herself goes up. This is Shakti-chalan mudra. This Yoga can be practiced along with much enjoyment. 75. a person becomes a siddha and obtains success. 81. 76. He who practices this daily according to the instructions of his Guru does not lose his semen. what else cannot be accomplished? Even the inaccessible glory of my godhead can be attained through it. is very near to success. 78. therefore let the Yogi desirous of power practice this. I have revealed this Yoga. 68. 72.. Let the Yogi practice them with the greatest care and perseverance. He who practices this Shakti-chalan daily. by means of the apana vayu. It is kept secret in all the Tantras. The method by which the vindu on the point of emission can be withheld through Yoni-mudra is called Sahajoni. and keeping it up. were he to enjoy a hundred women at a time. therefore let the prudent Yogi keep it with the greatest secrecy possible. 74. The Yogi certainly obtains through this practice all kinds of powers. There are two modifications of the Vajrondi. (10) Shakti-chalan. the giver of all powers. 67.e. the serpent (i. It is the most secret of all secrets that ever were or shall be. This mudra should be practiced by the Yogi in the proper posture. He who practices the Shakti-chalan properly for two seconds. at the same time enjoying all the innumerable enjoyments of the world. This is Amarani. If at the time of copulation the vindu is forcibly emitted. 66. and not be given to everybody. Let the wise Yogi forcibly and firmly draw up the goddess Kundali sleeping in the adhar lotus. called Sahajoni and Amarani. there are arisen differences owing to the difference of nomenclature. 80. which gives the powers of anima. and practices this daily according to the instructions of his Guru. 77. 70. obtains the vigraha-siddhi. Though ultimately the action of them (Amarani and Sahajoni) is the same. 73. He who practices always this best Shakti-chalan according to the instructions of his Guru. 79. discharges it slowly and slowly. and there takes place an union of the sun and the moon. etc. then let him absorb this mixture through the tube of the male organ [urethra]. therefore the Yogi should practice it. gets increase of life and destruction of diseases. he obtains the vindu-siddhi (power over semen) that gives great powers. and has no fear of death.
Parvati. all the obstacles that stand in the path of Yoga. observing the sacred days of the moon. O Lord. or He is everything – all these consoling doctrines are obstacles. ardent and the most ardent – the best who can cross the ocean of the world. Dharma (ritualism of Religion). avaricious. 3. 5. contemplation and the object of contemplation. dainty dishes. That samadhi (trance) can be at once induced by drinking certain new chemical essences and by eating certain kinds of food. and pilgrimages. and kine. and cruel. which discards duality. These are the obstacles which arise from bhoga (enjoyment). O Parvati. enjoyments (bhoga) are the greatest of all impediments. Four Kinds of Yoga. Know that aspirants are of four orders – mild. With great efforts such men succeed in twelve years. gold. Knowledge of the distribution of the nadis (the vessels of the human body). the obstacles and the hindrances to Yoga. excavating and endowing of tanks. sweet in their speech. 9. 6. lordliness and powers. trying to awaken the kundalini force. Women. oblivious. riding on elephants and horses. singing and ornaments. who never go to extremes in any undertaking – these are the middling. fickle. “Keep the company of the virtuous. fourth rajayoga. Men of small enterprise. those whose characters are bad and who are weak – know all the above to be mild sadhaks. O beloved Shankar! tell me. and knowledge of the action of the nadis. Liberal-minded. and riches are obstacles to Yoga. silver. 1. (Moderate) entitled to Layayoga. Sitting in the gomukh posture and practicing dhauti (washing the intestines by hathayoga). not independent. or He has no form. O Parvati. merciful. vows and penances. worldly enjoyments. them the teachers should know fit for mantrayoga. mantras. 7. as well as copper. all these are so many impediments. convents and groves: sacrifices. Such notions are impediments in the shape of Jnana (knowledge). Measuring the heaviness and lightness of the inspired expired air (is an erroneous idea). (Mild) entitled to Mantrayoga. carriages. Brahman is in the body or He is the maker of form. 11. Jnana (Knowledge-obstacles). Betels. is a mistake. wives and children. third layayoga. entering into the path of the indriyas. gems. dresses. Bhoga (enjoyment). 4. for the sake of those whose minds search after the supreme end. learning of pratyahara (subjugation of the senses). . sickly and finding faults with the teachers. 8. silence. 10. desirous of virtue. by moving quickly the belly (a process of hathayoga). fire sacrifice. or He has a form. wells. flute and drum. 2. 12. vows of starvation. Siva. these are the obstacles. and alms-giving. The following are the obstacles which dharma interposes: ablutions. harp. The Yoga is of four kinds: First mantrayoga. Now I shall describe. Hear now the impediments which arise from ritualistic religion. world-wide fame.CHAPTER V. Hear. religious observances. Now listen to the mistaken notions of diet. O Goddess! I shall tell thee. ponds. For the attainment of emancipation. Sadhaks (Aspirants). These are to be initiated by the teacher in layayoga. beds. diseased. fasts. and attached helplessly to their wives. aloe wood. Now hear about the mistaken notion of the influence of company. the ascetic practices. learning the Vedas and Shastras. sinful gourmands. moderate. and avoid that of the vicious” (is a mistaken notion). dancing. kingdoms. Chandrayana. hankering after moksha. second hathayoga. the obstacles which arise from knowledge. seats. worship of deities. timid.
full of sympathy. 18. let him look into the sky. 16. and. and conquering the vayu. and practicing this continually. subtle and causal bodies. magnanimous. by its very sight. 15. he begins at last to see it in his heart. 23. forgiving. not easily confused. Let him close the ears with his thumbs. clean. the eyes with index fingers. 20. 18b. then. full of faith. he goeseverywhere. knowing the Laya-Yoga. becoming free from sin. courageous. 22. let him steadily fix his gaze on the neck of the shadow he throws. or auspicious work. He who practices this in secrecy. 14. is absorbed in the Brahman. engaging. Raj Yoga. 24. and with the reaming four fingers let him press together the upper and lower lips. The Yogi. skillful. 21. At the time of the rising sun. This is my most beloved Yoga. who are acquainted with the duties of the adhimatra. of sweet speech. who are in the prime of their youth. independent. fearless. after sometime. peaceful. Invocation of the shadow (pratikopasana). free from sin. if he sees a full grey shadow in the sky. The invocation of Pratika (shadow) gives to the devotee the objects seen as well as unseen. The Yogi. charitable. and are persevering. 19. it is of great use. free from the effects of blind emotions. whenever this is seen even for a single second in the sky. 26. though he had been engaged in sinful works. When the shadow is seen fully reflected in the field of the sky. a help to all. How to invoke. From practicing this gradually. it is auspicious. and becomes one with that soul. He who always practices this and knows the Paramatma. This invocation of the shadow destroys sins and increases virtue. are enterprising. or when in trouble. By practicing it always. truthful. through the grace of his shadow. religious. In a clear sun-lit sky. engaged always in the practice of Yoga – know such men to be adhimatra. this light for even a moment. then he obtains victory. talented. it at once produces conviction. Steady minded. heroic. they obtain success in three years. the Yogi begins to hear the mystic sounds nadas.The Siva Samhita – Chapter V (Ardent) entitled to Hatha Yoga. 22 . He who daily sees his shadow in the sky. they are entitled to be initiated in all kinds of Yoga. sees his soul in the shape of light. At the time of commencing travel. firm. and ought to be initiated in hathayoga and its branches. by having thus firmly confined the air. Those who have the largest amount of energy. They obtain success in the practice of Yoga within six years. or by moon. 25. without any hesitation. behold with a steady gaze your own divine reflection. good-natured. without obstruction. who are averse to fritter away their time in society. forgets his physical. 17. worshippers of the lotus-feet of their Gurus. it gives nirvana to mankind. undoubtedly. becomes fully happy. When one sees. 13. will get his years increased and will never die an accidental death. forgiving. the nostrils with the middle fingers. moderate in their diet. rulers of their senses. he reaches the highest end. a man becomes pure. you behold God at once in the sky. and are the practitioners of every kind of Yoga --undoubtedly. who have faith in scriptures and are worshippers of God and Guru. and the persevering Yogi gets liberation. who know the Shastras. and are free from any grievous malady. This should be kept secret. (The most ardent) entitled to all Yogas. marriage. who keep their endeavors secret. contented. full of energy. competent.
Having renounced by the above methods all his previous bodies (the results of his past karma). 42. bad and indifferent). and having satisfied him with great care. no mudra like the Khechari. therefore. 28. Below the cavity of the throat. and having completely performed the best of the Yogas. 38. 45. the wise. etc. obtains success within a short time. in whom all qualifications of a Yogi are perceived. then a harp. the temple of Shiva) with purity of heart.e. There is no posture like that of Siddhasana. who does it even once. 39. the destroyer of the darkness of the world. The Yogi. 30. 44. being free from fear. he gets command over his body. then sounds like roar of thunder. By practice of Yoga he conquers all the three qualities (i. laghima. verily destroys all sins. 34. When one fixes his full attention on this sound. The Yogi who practices this with perseverance is worshipped even by the gods. 29. he then perceives a fire brilliant like lightening. Let the Yogi seat himself in the padmasana. remaining in the spirit. and can go everywhere. let him place his tongue at the base of the palate. he gets also vayu-siddha in course of time. O dear. and even the most wicked person obtains the highest end. knowing which even the sinful aspirant may obtain salvation.. and not to be given to everybody. after this. 43. it might be revealed to him only. by giving them all kinds of good things. The first sound is like the hum of the honey-intoxicated bee. by this he will extinguish hunger and thirst. let the Yogi receive this highest Yoga. Having given all his cattle and property to the Guru who knows Yoga. Having pleased the Brahmans (and priest). he acquires great concentration of the thinking principle (chitta). all sins are destroyed. 36. and undoubtedly in him the vayus enter the middle channel. let the wise man receive this auspicious Yoga in my house (i. the foretaste of salvation. 33. he gets absorption. and being in a calm and steady state and posture. by gradual practice of Yoga. O my beloved! When the mind of the Yogi is exceedingly engaged in this sound.. 31. let the Yogi press the two vijnana nadis (vessels of consciousness. By obtaining success in this. in order to ensure success. no power like that of kumbha. According to the strength of one’s practice in commanding the vayu. good. enjoys the world in the present body. at pleasure. When the Yogi constantly thinks that he has got a third eye – the eye of Shiva – in the middle of his forehead. perhaps coronal arteries) with his two fingers.The Siva Samhita – Chapter V Anahad Sounds. let him endeavor with all his might.. he receives the psychic powers of anima. next that of a flute. he is absorbed in chidakas (the ether of intelligence). ad is absorbed in this sound. and fix his attention on the cavity of the throat. he becomes all happiness and unstained. renouncing the society of men. He who practices this always. when the Yogi fixes his attention on it. 41. Various kinds of Dharana. Having adored the Lord God properly. throughout the three worlds. and being free from all states.e. 35. there is a beautiful nadi (vessel) called kurma. 37. 23 . and no absorption like that of nada (the mystic sound). 40. let the wise Yogi initiate himself into this Yoga by pleasing his Guru. By contemplating on this light. let the wise man receive this initiation. Sitting in the padmasana posture. 32. Now I shall describe to thee. A Secret. and being in his spiritual (or luminous) body. he forgets all external things. 27. he hears the sounds of ringing bells. This Yoga is a great secret.
Full of energy. with the luminosity of millions of suns. 1 This unfortunate term is influenced by Theosophy. his mind becomes dead and he obtains the spiritual power called Khechari. it is the mother of the three qualities – sattwa (rhythm). 54. There. by habitual exercise he becomes equal to me. there dwells the goddess Kundalini. Like a serpent it lives between the joints. 48. and being carried by them. that which is sucked.The Siva Samhita – Chapter V 46. and is called the seed (vija). the chyle fluid is converted into three parts. 61. 51. he becomes the lord and guardian of the light. 50. Having conquered all elements. 58. The six Chakras. Two fingers above the rectum and two fingers below the linga. Between this space is the <yoni> having its face towards the back. and catching its tail in its own mouth. The best part (or the finest extract of food) goes to nourish the linga sharira or subtle body (the seat of force). He who contemplates on sunya (void or vacuum or space). 57. that which is licked and that which is drunk). 56. and it is luminous by its own light. beautiful like the Bandhuk flower. Of the four kinds of food (i. fixes his gaze on the tip of the nose. and can certainly converse with them. there it rests shining brilliantly like the autumnal moon. pure as holy mountain (Kailas). The great Yogi beholds light. and through the force of his exercise in it. The sushumna also embraces it. while walking or standing. distributed in different parts of the body and performing various functions. it is brilliant like burnished gold. 24 .e. that space is called the root. Stretching himself on the ground. the fluids of the body get extraordinary force and energy. and the prana flows through them. dreaming or waking. 59. he becomes the beloved of all. (We have described before the effect of fixing one's attention on the space between the two eyebrows. is placed the seed of love lam. When the vayu moves through all the nadis. and the coolness of millions of moons. and collectively she is called the vija. and moon) taken together. it is the goddess of speech. by so doing all his weariness and fatigue are destroyed. 1. sun. rajas (energy) and tamas (inertia). and being void of all hopes and worldly connections. a more correct translation would be “those who have attained success” – MPM. The second or middle part goes to nourish this gross body composed of seven dhatus (humours). and the beautiful seed is there. that which is chewed. and like burning gold. 60. four fingers in width. he becomes the conqueror of death. 52. and is described in Yoga as eternal. It sleeps there like a serpent. let him contemplate on this light. The most important of these nadis are fourteen. know this Kundalini to be the power (shakti) of Vishnu. By contemplating on the back part of his head. The first two essences of food are found in the nadis. It is also called the great energy. should always obtain this knowledge. they nourish the body from head to foot. Muladhar chakra. owing to this vayu. If the experienced Yogi thinks of this light day and night. which a man takes. The goddess Tripura Bhairavi has these three (fire. he sees the Siddhas (adepts1). and is absorbed in the chid-akasa. They are either weak or strong. is a space like a bulbous root. it rests in the hole of the sushumna. The Yogi. through the force of this knowledge. when the Yogi sitting in the padmasana. 49. 47. It surrounds all the <nadis>. 55. and has three coils and a half. becomes altogether ethereal. desirous of success. The third or the most inferior part goes out of the body in the shape of excrement and urine. 53. so it need not be enumerated here). then..
and undoubtedly his vayu enters the middle channel (the sushumna). He who daily contemplates on this Swadhisthan lotus. d. becomes an object of love and adoration to all beautiful goddesses. at that very moment. all his sins are destroyed. and what is to be. without negligence. Death is eaten by him. who is the best both in and out. n. Better than Him. Let one thus meditate daily. who gives salvation. 79. The second chakra is situated at the base of the penis. having ten petals designated by the letters d. It has six petals designated by the letters b. the colour of the lotus is blood-red.. The wise man who always contemplates on this Muladhar obtains Darduri-siddhi (the frog-jumping power). The third chakra. Swadhisthan Chakra. Its stalk is called Swadhisthan.The Siva Samhita – Chapter V 62. (s). He who leaving the Siva who is inside. and its presiding goddess called Dakini. 66. is called kama-vija (the seed of love). cleverness. laghima. by its very contemplation. By habitual exercise. worships that which is outside (viz. and omniscience ensue. the humours of his body are also increased. r. 67. m. 69. The brilliancy of the body is increased. death.). its presiding adept is called Bala. rise in the air). 25 . 74. It is subtle. is situated near the navel. 77. and at other times it falls down into the water. its presiding adept is called Dviranda. In the centre of that lotus is the Yoni where resides the Kundalini. and is called the swayambhu-linga (the self-born). and troubles innumerable. by habitual exercise he sees him. p. and moves throughout the universe fearlessly. 65. then he gets success in this as well as the other world. the gastric fire becomes powerful. and circulates throughout the body. This is the dictum of the Guru: “It destroys old age. y. 2. and can restrain his breath and his semen. 63. and have no doubts that from this will come all powers. called Manipur. Whatever the mind desires. and by degrees he can altogether leave the ground (i. He conquers the mind. and its goddess. he gets. On his tongue always dances the goddess of learning. Its presiding adept is called Rudra – the giver of all auspicious things. He knows what has been. he obtains the highest psychic powers like anima. 68. th. and has a flame of fire. 76. and whois to be worshipped with great care. 72. This is the great energy which rests in the perinaem. l. When the Yogi contemplates this Muladhar lotus – the Swayambhu-linga – then. on his own Swayambhu-linga. 64. sometimes it rises up. he obtains mantra-siddhi (success in mantras). is like one who throws away the sweetmeat in his hand. n. Near this Swayambhu-linga is a golden region called kula (family). 73. the ambrosia exuding from the ethereal lotus also increases in him. undoubtedly. and wanders away in search of food.. through constant repetition only. ph. t. and the four petals of it are designated by the letters (v). what is happening. I know none. 70. worships external forms). It (vija) is endowed with powers of action (motion) and sensation. (s. he is eaten by none. it is of golden colour.e. 75. He fearlessly recites the various Shastras and sciences unknown to him before. dh. the circulating bright energy above that. 80. and the presiding goddess of this place is called the most sacred Lakini. he gets success in six months. bh. without doubt. 78. etc. The vayu moves equably throughout his body. he masters the unheard of sciences together with their mysteries. All this is called the adhar-padma (the support lotus).” The practitioner of pranayama ought always to meditate upon it. the great yogi is freed from all sins. becomes free from all diseases. (d). Rakini. dh. and freedom from disease. together with their causes. 71. (Prostatic Plexus).
feels angry. there is the eternal bija (the syllable tham). am. 91. u. It has twelve petals designated by the letters k. He who always contemplates on this lotus of the heart is eagerly desired by celestial maidens. and he retains his full strength for a thousand years. and is called the Vishuddha lotus. if by chance. lri. the mind of the Yogi is absorbed in this place. Vishuddha Chakra. u.). He sees the adepts. 84. He gets immeasurable knowledge. it becomes harder than adamant. He who always contemplates it. and conquers all who move in the air. then he becomes unconscious of the external world. presentand future time. Its colour is deep blood-red. Anahat Chakra. whenever he likes. Even. keep the method of its contemplation secret. 26 82. I cannot fully describe the importance of the meditation of this lotus. also the name of the thousand-petalled lotus). appear as so many moments. 6. 94. He can make gold.The Siva Samhita – Chapter V 81. chh. and its presiding goddess is called Sakini. see the adepts (clairvoyantly). kh. When the Yogi contemplates on the Manipur lotus. has clairaudience. e. 88. one gets objects of the seen and the unseen universe. and enjoys certainly the inner world. In the heart. thousands of years. is the fourth chakra. 83. I am the third linga in the turiya (the state of ecstasy. 92. 90. its presiding adept is called Shukla Mahakala (the White Great Time). Ajña Chakra. When the Yogi leaves off this contemplation. When the Yogi. called the Ajña. o. His body never grows weak. one obtains the highest success.. obtains the power known as Khechari. 96. and it is adorned with sixteen petals and is the seat of the vowel sounds (i. 89.. then to him in this world. i. t. its sixteen petals are designated by the sixteen vowels – a. by the meditation of this Vishuddha lotus. the Yogi becomes certainly like me. 99. Its colour is like brilliant gold. undoubtedly obtains the psychic powers called Khechari (moving in the air) and Bhuchari (going at will all over the world).. and the goddess known as Yoginis. 95. yam. knows the past. g. it has the seed of vayu. In this lotus is a flame called vanlinga. He becomes lord of desires. lri.e. au. ch. 98. is truly the lord of the Yogis. 97. and deserves to be called wise. Its presiding adept is called Chhagalanda. jh. is situated between the two eye-brows. 4. By contemplating on this. there is no doubt of it. he gets the power called the patal-siddhi – the giver of constant happiness. 87. the Yogi at once understands the four Vedas with their mysteries. 86. by contemplating on this. and the Kakini is its goddess. then undoubtedly all three worlds begin to tremble. and see hidden treasures. The two-petalled Chakra. clairvoyance and can walk in the air. the Anahat. Its presiding adept is Pinaki. This chakra situated in the throat. I am the giver of salvation. n. destroys sorrows and diseases. etc. . 93. j. gh. cheats death. and can enter the body of another. a. He who contemplates daily the hidden Banalinga. etc. 5. and is a very pleasant spot. is never pulled down. th. ai. This is the great light held secret in all the Tantras. by contemplating on this. by knowing this. 85. ri. ñ. Within that petal. even the Gods Brahma. discover medicines for diseases. and has the letters h and ksh. ri. The wise anchorite. i. fixing his mind on this secret spot. ah. brilliant as the autumnal moon. its presiding goddess is called Hakini. is the fifth.
The lotus which is situated in the Muladhar has four petals.The Siva Samhita – Chapter V 100. 114. The Thousand-Petalled Lotus. whose mind remains steady here even for a second. This moon-fluid of immortality unceasingly flows through the ida. In the space in its centre. The two vessels called the ida and the pingala are the real Varana and Asi. Its great secret has been very eloquently dwelt upon by them. worships and prayers appear as worthless.” From the right-side portion of the Ajña lotus and going to the left nostril flows the ida. By reversing the tongue and placing it in the long hollow of the palate. The wise one. 104. Apsaras. There it is said that the Vishwanatha (the Lord of the universe) dwells. sleeping or waking. 115. When at the time of death. and has been called by us the Asi. and goes to the right nostril. From that sphere of the sun. leaving this life. and Kinnaras. Rakshashas. then to him all forms. 116. Going to the left nostril. this northward flowing pingala has been called of old the Asi. All his sins. becomes free from the mighty chain of desires. 101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. dwells the sun. The elixir flows in a stream – a continuous stream. They become obedient to his command. are obtained through the knowledge of this one Ajña lotus alone. is not touched by sins. 102. 108. He who always contemplates on the hidden Ajña lotus. are at once destroyed. and enjoys happiness. 109. 118. dwells the moon. The space between them is called Varanasi (Benares. all serve at his feet. 105. and is called the Ganges. it goes to the right side of the Ajña lotus. The lotus which is situated in the Brahmarandhra is called Sahasrara (the thousand-petalled). 110. Rising from the left-side of the Ajña lotus and going to the right nostril. The sushumna goes along the spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated. 103. it receives from the Yogis the name of the “Ganges. 113. that holy one is absorbed in the Paramatma. even if it were possible for him to do sinful works. The two-petalled Ajña lotus has been thus described where dwells the God Maheshwara. Let the Yogi contemplate on the space between the two (ida and pingala) as Varanasi (Benares). elixir is continually exuding. who continually practices contemplation of this Ajña lotus. the holy city of Siva). 111. standing or walking. They are called vindu. 27 . 106. as the moon-fluid of immortality goes to the left. and are situated in the lotus of the forehead. nada and sakti. He who contemplates on this. Gandharvas. Thence by a certain flexure. The Yakshas. From the triangular place. without any opposition. let the Yogi enter into contemplation. In the space between them. It is here called Varana (the northward-flowing Ganges). 7. poison exudes continuously. that destroys all fears. the Yogi contemplates on this lotus. The Yogis described three more sacred stages above this. 112. 107. That excessively heating venom flows through the pingala. atonce destroys all the karmas of his past life. The pingala also comes in the same way from the left side portion of the Ajña lotus. Remaining in this place. All the fruits which have been described above as resulting from the contemplation of the other five lotuses. when the Yogi meditates constantly. The venom (sun-fluid of mortality) which flows there continuously in a stream goes to the right nostril. 117. whence it proceeds to the left nostril.
We have said before that the ida is the Ganges and the pingala is the daughter of the sun (the Jamuna). his manifold sins are burned. 138. extending up to the Muladhar padma. The Yogi becomes free from the chain by his own exertion. the Yogis. and show the way to salvation. only this Kundalini can pierce these knots and pass out of the Brahmarandhra. its actions or modifications should be called. etc. 137. Even the gods like Brahma. 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. When the air is confined full in all the vessels. give salvation). do not desire to keep up this circulation. or are supported by it. 135.The Siva Samhita – Chapter V 119. All these three vessels meet certainly at the mouth of the Brahmarandhra. 121. therefore. The Sushumna passes through the middle of it. 126. and reaches the eternal Brahma. till it reaches the Muladhar and the perineum: all vessels surround it. then the Kundalini leaves these knots and forces its way out of the Brahmarandhra. 28 . 125. or the sources of all principles which constitute a man. by performing ablution at this mystic place. by bathing at this place one certainly obtains salvation. 134. The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled). The Sacred Triveni (Prayag). he becomes undoubtedly holy. together with its hole. flows this saraswati: by bathing at their junction. is stopped. 129. which flows through the body. one obtains the knowledge of Brahman. The wise one who knows this is emancipated from the chain of karma.. 133. in my opinion as Brahmarandhra. The importance of the contemplation of the two-petalled lotus cannot be fully described. in the middle the sushumna is the saraswati. and one is never born again as man. These nadis are the seeds of mystery. all sins are destroyed. 132. 131. at the base of the palate. and show the road to Brahma (i. From the base or root of the palate. the place where all three join is a most inaccessible one. He who daily performs the threefold duties (i. 136. He who performs mental bathing at the junction of the White (ida) and the Black (pingala) becomes free from all sins. occasional and optional ones) by mentally meditating on this place. In that hole of the sushumna there dwells as its inner force the Kundalini. 123. the sushumna extendsdownwards. On the right and the left side of the Muladhar. the fortunate one obtains salvation.e. 128. Above this. 130. By simply remembering this.. 124. Owing to this (vayu) man wanders in the circle of the universe. he becomes a pure-minded Yogi. are situated the ida and the pingala. Let him thrust the moving thumb into its mouth : by this the air. have learnt only a portion of its grandeur from me. in that part where the hole of that sushumna is. Whether pure or impure. receives the unfading reward. In that is the root of the sushumna.e. etc. in its centre. 122. 120. the regular. in whatever state one might be. In the sushumna there is also a constant current of force called chitra. there is a yoni (seat or force-centre) which has its face downwards. is the thousand-petalled lotus. 127. The hollow of the sushumna in the sphere of the adhar is called the Brahmarandhra. this is called the Brahmarandhra (the hole of Brahma). He who once bathes at this sacred place enjoys heavenly felicity. all the nadis are bound by eight knots. Then the vital air continually flows in the sushumna. Between the Ganges and the Jamuna.
as soon as they discover this most secret place. free from death. full). lives for a great age. It is outside this microcosm of the body. his mind becomes pure. In the sinus of the forehead let him contemplate on the ocean of milk. then in sooth the Yogi obtains wonderful power. 29 . All the heavenly bodies (planets. below that is the moon. Above this (i. it is the most invaluable treasure of the Yogis. where dwells the great Lord (Shiva). who is called Nakula and is without destruction. it is the giver of salvation. 153. there is no doubt of it. and conquers the kula.) become auspicious. which is in the Sahasrara. by a moment’s contemplation of this he destroys them. 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. then that Yogi. the practitioner burns all his sins. conquering sins. Let the Yogi continually drink the nectar which flows out of it. from that place let him meditate on the moon. By constant meditation one forgets the world. 145. 140. devoid of disease and subduing all accidents. 146. 157. he sees it in three days. let the wise contemplate this. Verily. By the practice of this Yoga he gets the power of creating or destroying the creation. gives success to the Yogis.The Siva Samhita – Chapter V 139. all dangers are destroyed. and without increase or decrease. 150. and though he might have committed the five great sins. after this the quadruple creation is absorbed in the Paramatman. by spreading knowledge. become free from re-births in this universe. then the Yogi gets steadfastness. The continual study of the science of Yoga.e. This should be kept secret with great care. is absorbed in me after having enjoyed the powers called anima. again most verily. When the mind of the Yogi is absorbed in the Great God called the Kula. 152. By contemplating on this the Yogi becomes adorable in this world.. verily. Its name is verily the Kailas mount. and is respected by gods and adepts. It ought never to be revealed. which is the residence of the Great Swan and is called Kailas. The man knowing this Brahmarandhra.. by this he gives law to death. 147. 144. laghima. The Mystic Mount Kailas. 143. There is no greater secret than this throughout the three worlds. 151. 149. The Four-faced and gods can hardly obtain this knowledge. success is obtained in war. 155. he becomes entitled to salvation. Here the kula kundalini force is absorbed. 154. one becomes free from sins and reaches the highest end. the lunar sphere) is the brilliant thousand-petalled lotus. By constant practice of Yoga one verily becomes an adept. becomes my beloved in this world. 148. Men. The Moon of Mystery. By mere contemplation on it all these results ensue. The holy Yogi whose mind is absorbed in this. 142. Here ends the description of the Ajñapura Chakra. 141. Let him contemplate on this stainless one. etc.e. If the mind becomes steadily fixed even for half a second at the Brahmarandhra. 156. reaches salvation then and there. By merely seeing it. i. In the sinus of the forehead there is the nectar-containing moon. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara. By constant practice. the Khechari and the Bhuchari powers are acquired by the seeing of the moon which is in the head. he saves thousands of people. then the fullness of the samadhi is attained. this mystery of the Brahmarandhra should be kept a great secret. When the mind is steadily fixed at this place. he becomes certainly my equal. this aggregate of elements. The future reveals itself to him. all accidents are warded off. etc. having sixteen digits (kalas.
I cannot describe the grandeur of this contemplation. He whose mind is absorbed in that place even for a second. called anima and laghima. therefore. whose beginning is void. Through that let him think on the Great Void unceasingly. consistently exerts himself in keeping up this practice that leads to Gnosis. what is emancipation? To him ever all is one. The Great Void. 170. but abandons the supreme Brahma – directly manifest – is verily absorbed in this universe. is the really emancipated. 162. 164. 166. all is dissolved. 172. of the contemplation of the void). When the modifications of the thinking principle are suspended. 158. that is really unmanifest. 169. 177. 168. has the brilliancy of tens of millions of suns. By this knowledge. 160. knows. 173. so that there may not be again the upheaval of Ignorance. 159.The Siva Samhita – Chapter V The Raja Yoga. By contemplating continually on this. within a year he will obtain all success undoubtedly. 165. He who practices this always. 167. vainly discussing the manifested and the unmanifested. 161. 30 . free from all attachment. He becomes respected by me. whose middle is void. Thus have I described the Raja Yoga. holy.. By meditation one at once knows the wonderful effects of this Yoga (i. who is manifest. He who practices. let the Yogi. 175. whose end is void. having paid respects to his Guru. undoubtedly he attains the psychic powers. he himself becomes perfectly Full. Knowing through the arguments of the Vedanta that the Jiva is independent and self-supported. undoubtedly. 174. The Rajadhiraj Yoga. free from all men and animals. Sitting in the Svastikasana.e. by making the mind functionless. then is known the Indivisible. he never uses the word “I”. Let him practice with energy daily this dhyana. by this contemplation the highest success (maha-siddhi) is obtained. 171. and is reverenced in all worlds. let the Yogi practice this contemplation. but always finds himself full of atman. practice this with great care by the path of the Swadhisthan. is certainly a Yogi. Leaving that Brahma. He who meditates on this movable and immovable universe. the Yogi free from all attachment takes shelter of that contemplation in which. therefore. is the real passionless Yogi. then one certainly becomes a Yogi. By seeing it one never returns to the path of this mortal universe. and who is absolute consciousness. who contemplates the Jivatma and the Paramatma as related to each other as “I” and “Am”. What is bondage. he who practices this always. now I shall describe to you briefly the Rajadhiraj Yoga. it is kept secret in all the Tantras. let him make his mind also elf-supported. who is bliss. 163. let the Yogi untiringly and unselfishly try to obtain this knowledge. he is the true devotee. and the coolness of tens of millions of moons. Undoubtedly. He is the Yogi. in a beautiful monastery. the deluded wander about. Let him contemplate on his own reflection in the sky as beyond the Cosmic Egg: in the manner previously described. who is knowledge. however active they may be. The Yogi. the modifications of the mind are suspended. and let him not contemplate anything else. pure Gnosis. All his stores of sins are at once verily destroyed. and a good devotee. through the knowledge of super-imposition and negation. one obtains success. etc. 176. he is worshipped in all worlds. who renounces “I” and “Thou” and contemplates the indivisible.
as an instrument of the Lord. let the wise Yogi again perform hom. by wisely following this method. is the bija of Sakti (strim). let the Yogi first learn the hathayoga from the instructions of the wise Guru. 31 . At the end of this sacred repetition (japa). He who. verily. in a retired place. That Gnosis from which the speech and mind turn back baffled. 195. and being free from all company. let him renounce the company of men. while living in this physical body. The householder practicing Yoga is not touched by sins. but should not have his heart in it. he who is free from merits and demerits. let him repeat it neither too fast nor too slowly. verily. From the time he begins till the time he gains perfect mastery. 181.e. i. These three seeds should be kept secret – they give enjoyment and emancipation. he should remain in society. if to protect mankind he does any sin. 186. who has been propitiated by the above mantra. Klim. 180. one gains happiness in this as well in the world beyond this. he is not polluted by it. but let him perform these merely. may obtain success. klim. 189. free from the company of men. 182. by restraining all his senses from their objects. Strim). does not perceive them. attain s salvation. becomes pleased. Therefore. (they can help the student no further). Even the house-holder (grihastha). let him renounce all company: otherwise he cannot attain mukti (salvation). is merely living for the sake of sensual enjoyments. let the Yogi eat moderately and abstemiously.. milk.. does not practice Yoga. 179. Remaining in the midst of the family. however clever. and then repeat this mantra three hundred thousand times in the presence of the Goddess Tripura. for then this pure Gnosis bursts forth of itself. By knowing this highest of the mantras. brilliant as tens of millions of moons. always doing the duties of the house-holder. In the four-petalled Muladhar lotus is the bija of speech. henceforth by the mere force of his own practice he must gain the Gnosis. and has restrained his senses. and strim) and try to attain success. Let the Yogi repeat these three mantras (i. 184. 192. the japa of mantra: from this. The wise one. keeping the mind free from all doubts. 193. and grants all the desires of the Yogi. The Mantra (Om. 191. Now I shall tell you the best of practices. but should not talk much: he eats a little to keep up his physical frame. The wise Yogi in an assembly should utter words of highest good. they can no more increase his reason or power.e. otherwise. brilliant as lightening (i. For the sake of appearance. Thus constantly practicing the Self-luminous becomes manifest: here end all the teachings of the Guru. let him renounce the company of men. 185. 187. The wise Yogi. aim. By thus doing there is no sin. remains in the midst of these objects. the Goddess Tripura Bhairavi. the Yogi certainly attains success (siddhi): this gives all power and pleasure to the one-pointed Yogi. as if in deep sleep. In the space between the two eyebrows (i. 190. In the heart is the bija of love. nor can the rajayoga be obtained without the hathayoga. Let him practice this in secrecy. butter and the flower of karari (oleander). performing all the duties peculiar to his caste. caste or rank. Om. in a triangular hollow. with sugar. Let him learn this mantra from his Guru. beautiful as the bandhuk flower (klim). 194. should perform one hundred thousand homs (fire sacrifices). Aim. Henceforth he must help himself.. 188. He should not renounce the duties of his profession. he cannot gain success. The hathayoga cannot be obtained without the rajayoga. 183. the syllable aim). is only to be obtained through practice.. By this performance of Homa-Japa-Homa. I tell you the truth. there is no doubt of it. intently fixing his attention on this mantra.e. and understanding the mystic relation between the letters of the mantra. without any thought of the event.The Siva Samhita – Chapter V 178.e. in the Ajña lotus).
in his body. He becomes a Rudra. therefore. who is unchanging. the wise should keep secret. By repeating these thirty lacs of times he becomes equal to Brahma and Vishnu.P. immeasurable and free from all ills – the Highest Goal. who reads it daily from beginning to end. gains the power of attracting others. being a householder. January 2000. 212. by eighty lac repetitions he becomes all-enjoyer. he becomes the vehicle of power – yea. the protector of the world – surrounded by servants. who restrains his senses. are brought under his dominion. Rakshas and Nagas come under his control... 208. 202. 203. The wise one. if they perform the duties of Yoga properly. and thus following this teaching of mine. he becomes the lord of the Viddyadharas. he sees the interspaces and the molecules of this solid earth. By repeating this 28 lacs of times. is the One first and highest cause. i. By repeating this six lacs of times. O Great Goddess! this science of Shiva is a great science (mahavidya). he sees the pores of the earth. Such a practitioner is hardly to be found throughout the three worlds. Having satisfied the Guru and having received this highest of mantras. the destroyer of Tripura. wherever he likes. 210. the wise Yogi becomes kamarupi (i. all obey his command constantly. this science revealed by me. without it how can success follow? Therefore. 198.The Siva Samhita – Chapter V 196. . a householder also exert in Yoga (his wealth and condition of life are no obstacles in this). There is no doubt of it. the Yogi should perform Yoga according to the rules of practice. The Yogi. undoubtedly. by repeating one tens of millions of times. can rise from the ground: he attains verily the luminous body. 199. The wise attains Him. repeats this mantra one hundred thousand times. by sixty lac repetitions. desirous of success. can assume what-ever form he desires). revealed it loses power. but being free from attachments to them. Therefore. he ever lives in blissful happiness. By repeating this eighteen lacs of times. even the most heavy-burdened with past Karmas attains success. 211. who desire emancipation. the Viddyadharas. 204. 32 197. with mind concentrated. undecaying. 201. 207.e. he. all the deities presiding over the spheres as well as the spheres. Living in the house amidst wife and children. all peace. a householder even finds marks of success (slowly crowning his efforts). The Yogi. 206.e. and performing its repetition in the way laid down. By repeating this fifteen lacs of times. who is not absorbed in the household duties. certainly attains emancipation by the practice of Yoga. the Siddhas. 205. He attains immediately the knowledge of all audition and thus all-knowinghood. *** ***** *** Key entry by M. the Gandharvas. Even the lordly house-holders obtain success by japa. should keep the hatha yoga as a great secret. practicing Yoga in secrecy. He who is contented with what he gets. By repeating this mantra three lacs of times. He attains emancipation who honours it daily. it had always been kept secret. Let this science be recited to all holy men. gradually obtains success in Yoga. By repeating this twelve lacs of times. By practice success is obtained. 209. the great Yogi is absorbed in the Pram Brahman. who having controlled his senses. They give him all that they possess.Munro. By repeating it two lacs of times he can control all persons – they come to him as freely as women go to a pilgrimage. It becomes fruitful while kept secret. the Apsaras come under the control of the Yogi. 200. O Goddess! Shiva. and remain always under his control. in the proper way. the lords of Yakshas. he goes all over the universe. Let.
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