1. Salutation to the Guru, the dispenser of happiness to all,
appearing as Nada, Vindu and Kali. One who is devoted to him,
obtains the highest bliss.
2. Now I will describe a regular method of attaining to
Samadhi, which destroys death, is the means for obtaining
happiness, and gives the Brahmananda.
3-4. Raja Yoga, Samadhi, Unmani, Manonmani, Amaratwa, Laya,
Tatwa, Sunya, Asunya, Parama Pada, Amanasska, Adwaitama,
Niralamba, Niranjana, Jiwana Mukti, Sahaja, Turya, are all
5. As salt being dissolved in water becomes one with it, so
when Atma and mind become one, it is called Samadhi.
6. When the Prana becomes lean (vigourless) and the mind
becomes absorbed, then their becoming equal is called Samadhi.
7. This equality and oneness of the self and the ultra self,
when all Samkalpas cease to exist, is called Samadhi.
8. Or, who can know the true greatness of the Raja Yoga.
Knowledge, mukti, condition, and Siddhis can be learnt by
instructions from a guru alone.
9. Indifference to worldly enjoyments is very difficult to
obtain, and equally difficult is the knowledge of the Realities
to obtain. It is very difficult to get the condition of Samadhi,
without the favor of a true guru.
10. By means of various postures and different Kumbhakas, when
the great power (Kundali) awakens, then the Prana becomes
absorbed in Sunya (Samadhi).
11. The Yogi whose sakti has awakened, and who has renounced
all actions, attains to the condition of Samadhi, without any
12. When the Prana flows in the Susumna, and the mind has
entered sunya, then the Yogi is free from the effects of Karmas.
13. O immortal one (that is, the yogi who has attained
to the condition of Samadhi), I salute thee! Even death itself,
into whose mouth the whole of this moveable and immovable world
has fallen, has been conquered by thee.
14. Amaroli, Vajroli and Saholi are accomplished when the mind
becomes calm and Prana has entered the middle channel.
15. How can it be possible to get knowledge, so long as the
Prana is living and the mind has not died? No one else can get
moksa except one who can make one's Prana and mind latent.
16. Always living in a good locality and having known the
secret of the Susumna, which has a middle course, and making the
Vayu move in it, (the Yogi) should restrain the Vayu in the
17. Time, in the form of night and day, is made by the sun and
the moon. That the Susumna devours this time (death) even, is a
18. In this body there are 72,000 openings of Nadis; of these,
the Susumna, which has the Sambhavi Sakti in it, is the only
important one, the rest are useless.
19. The Vayu should be made to enter the Susumna without
restraint by him who has practices the control of breathing and
has awakened the Kundali by the (gastric) fire.
20. The Prana, flowing through the Susumna, brings about the
condition of manonmani; other practices are simply futile for the
21. By whom the breathing has been controlled, by him the
activities of the mind also have been controlled; and,
conversely, by whom the activities of the mind have been
controlled, by him the breathing also has been controlled.
22. There are two causes of the activities of the mind; (1)
Vāsana (desires) and (2) the respiration (the Prana). Of these,
the destruction of the one is the destruction of both.
23. Breathing is lessened when the mind becomes absorbed, and
the mind becomes absorbed when the Prana is restrained.
24. Both the mind and the breath are united together, like
milk and water; and both of them are equal in their activities.
Mind begins its activities where there is the breath, and the
Prana begins its activities where there is the mind.
25. By the suspension of the one, therefore, comes the
suspension of the other, and by the operations of the one are
brought about the operations of the other. When they are present,
the Idriyas (the senses) remain engaged in their proper
functions, and when they become latent then there is moksa.
26. By nature, Mercury and mind are unsteady: there is nothing
in the world which cannot be accomplished when these are made
27. O Parvati! Mercury and breathing, when made steady,
destroy diseases and the dead himself comes to life (by their
means). By their (proper) control, moving in the air is attained.
28. The breathing is calmed when the mind becomes steady and
calm; and hence the preservation of bindu. The
preservation of this latter makes the satwa established in the
29. Mind is the master of the senses, and the breath is the
master of the mind. The breath in its turn is subordinate to the
laya (absorption), and that laya depends on the nada.
30. This very laya is what is called moksa, or, being a
sectarian, you may not call it moksa; but when the mind becomes
absorbed, a sort of ecstasy is experienced.
31. By the suspension of respiration and the annihilation of
the enjoyments of the senses, when the mind becomes devoid of all
the activities and remains changeless, then the Yogi attains to
the Laya Stage.
32. When the thoughts and activities are destroyed, then the
Laya Stage is produced, to describe which is beyond the power of
speech, being known by self-experience alone.
33. They often speak of Laya; but what is meant by it? Laya is
simply the forgetting of the objects of senses when the Vāsanas
(desires) do not rise into existence again.
The Sambhavi Mudra
34. The Vedas and the Sastras are like ordinary public women.
Sambhavi Mudra is the one, which is secluded like a respectable
35. Aiming at Brahman inwardly, while keeping the sight
directed to the external objects, without blinking the eyes, is
called Sambhavi Mudra, hidden in the Vedas and the Sastras.
36. When the Yogi remains inwardly attentive to the Brahman,
keeping the mind and the Prana absorbed, and the sight steady, as
if seeing everything while in reality seeing nothing outside,
below, or above, verily then it is called the Sambhavi Mudra,
which is learnt by the favor of a guru. Whatever,
wonderful, Sunya or Asunya is perceived, is to be regarded as the
manifestation of that great Sambhu (Siva).
37. The two states, the Sambhavi and the Khechari, are
different because of their seats (being the heart and the space
between the eyebrows respectively); but both cause happiness, for
the mind becomes absorbed in the Chita-sukha-Rupa-atmana which is
38. Fix the gaze on the light (seen on the tip of the nose)
and raise the eyebrows a little, with the mind contemplating as
before (in the Sambhavi Mudras, that is, inwardly thinking of
Brahma, but apparently looking outside). This will create the
Unmani avastha at once.
39. Some are devoted to the Vedas, some to Nigama, while
others are enwrapt in Logic, but none knows the value of this
mudra, which enables one to cross the ocean of existence.
40. With steady calm mind and half closed eyes, fixed on the
tip of the nose, stopping the Ida and the Pingala without
blinking, he who can see the light which is the all, the seed,
the entire brilliant, great Tatwama, approaches Him, who is the
great object. What is the use of more talk?
41. One should not meditate on the Linga (i.e., Atman)
in the day (i.e., while Surya or Pingala is working) or at
night (when Ida is working), but should always contemplate after
42. When the air has ceased to move in the right and the left
nostrils, and has begun to flow in the middle path, then Khechari
Mudra can be accomplished there. There is no doubt of this.
43. If the Prana can be drawn into the Sunya (Susumna), which
is between the Ida and the Pingala, and made motionless there,
then the Khechari Mudra can truly become steady there.
44. That Mudra is called Khechari which is performed in the
supportless space between the Surya and the Chandra (the Ida and
the Pingala) and called the Vyoma Chakra.
45. The Khechari which causes the stream to flow from the
Chandra (Soma) is the beloved of Siva. The incomparable divine
Susumna should be closed by the tongue drawn back.
46. It can be closed from the front also (by stopping the
movements of the Prana), and then surely it becomes the Khechari.
By practice, this Khechari leads to Unmani.
47. The seat of Siva is between the eyebrows, and the mind
becomes absorbed there. This condition (in which the mind is thus
absorbed) is known as Turya, and death has no access there.
48. The Khechari should be practiced till there is Yoga-nidra
(Samadhi). One who has induced Yoga-nidra, cannot fall a victim
49. Freeing the mind from all thoughts and thinking of
nothing, one should sit firmly like a pot in the space
(surrounded and filled with the ether).
50. As with air, in and out of the body, remains unmoved, so
the breath with mind becomes steady in its place (i.e., in
51. By thus practicing, night and day, the breathing is
brought under control, and, as the practice increases, the mind
becomes calm and steady.
52. By rubbing the body over with Amrita (exuding from the
moon), from head to foot, one gets Mahakaya, i.e., great
strength and energy.
End of the Khechari
53. Placing the mind into the Kundalini, and getting the later
into the mind, by looking upon the Buddhi (intellect) with mind
(reflexively), the Param Pada (Brahma) should be obtained.
54. Keep the atma inside the Kha (Brahma) and place Brahma
inside your atma. Having made everything pervaded with Kha
(Brahma), think of nothing else.
55. One should become void in and void out, and void like a
pot in the space. Full in and full outside, like a jar in the
56. He should be neither of his inside nor of his outside
world; and, leaving all thoughts, he should think of nothing.
57. The whole of this world and all the schemes of the mind
are but the creations of thought. Discarding these thoughts and
taking leave of all conjectures, O Rama! obtain peace.
58. As camphor disappears in fire, and rock salt in water, so
the mind united with the atma loses its identity.
59. When the knowable, and the knowledge, are both destroyed
equally, then there is no second way (i.e., Duality is
60. All this movable and immovable world is mind. When the
mind has attained to the unmani avastha, there is no dwaita (from
the absence of the working of the mind).
61. Mind disappears by removing the knowable, and, on its
disappearance, atma only remains behind.
62. The high-souled Acharyas (Teachers) of yore gained
experience in the various methods of Samadhi themselves, and then
they preached them to others.
63. Salutations to Thee, O Susumna, to Thee O Kundalini, to
Thee O Sudha, born of Chandra, to Thee O Manonmani! to Thee O
great power, energy and the intelligent spirit.
64. I will describe now the practice of anahata nada, as
propounded by Goraksa Natha, for the benefit of those who are
unable to understand the principles of knowledge -- a method,
which is liked by the ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and
they are all extant. Of these, the hearing of the anahata nada is
the only one, the chief, in my opinion.
66. Sitting with Mukta asana and with the Sambhavi Mudra, the
Yogi should hear the sound inside his right ear, with collected
67. The ears, the eyes, the nose, and the mouth should be
closed and then the clear sound is heard in the passage of the
Susumna which has been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or
the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya
(known), (4) nispatti (consummate).
69. When the Brahma granthi (in the heart) is pierced through
by Pranayama, then a sort of happiness is experienced in the
vacuum of the heart, and the anahat sounds, like various tinkling
sounds of ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing,
healthy, and emits a divine smell. The whole of his heart becomes
The Ghata Avastha
71. In the second stage, the airs are united into one and
begun moving in the middle channel. The Yogi's posture becomes
firm, and he becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced
which is indicated by highest pleasure experienced, and then the
Bheri sound (like the beating of a kettle drum) is evolved in the
vacuum in the throat.
The Parichaya Avastha
73. In the third stage, the sound of a drum is known to arise
in the Sunya between the eyebrows, and then the Vayu goes to the
Mahasunya, which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is
spontaneously produced which is devoid of evils, pains, old age,
disease, hunger and sleep.
75. When the Rudra granthi is pierced, and the air enters the
seat of the Lord (the space between the eyebrows), then the
perfect sound like that of a flute is produced.
76. The union of the mind and the sound is called the
Raja-Yoga. The (real) Yogi becomes the creator and destroyer of
the universe, like God.
77. Perpetual Happiness is achieved by this; I do not care if
the mukti be not attained. This happiness, resulting from
absorption (in Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only
the Hatha-Yoga, will, in my opinion, waste their energy
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For
people of small intellect, it is a very easy method for obtaining
perfection in the Raja-Yoga. The Laya produced by nada, at once
gives experience (of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras,
who have gained success in Samadhi by means of attention to the
nada, is beyond description, and is known to Sri Guru Natha
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes
steady in it.
82. By practicing with this nada, all other external sounds
are stopped. The Yogi becomes happy by overcoming all
distractions within 15 days.
83. In the beginning, the sounds heard are of great variety
and very loud; but, as the practice increases, they become more
and more subtle.
84. In the first stage, the sounds are surging, thundering
like the beating of kettle drums and jingling ones. In the
intermediate stage, they are like those produced by conch, Mridanga,
85. In the last stage, the sounds resemble those from
tinklets, flute, Vina, bee, &c. These various kinds of sounds
are heard as being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle
drums, &c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving
the subtle one, taking up the loudest, thus practicing, the
distracted mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there; and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the
smell of the flower; so the mind, absorbed in the nada, does not
desire the objects of enjoyment.
90. The mind, like an elephant habituated to wander in the
garden of enjoyments, is capable of being controlled by the sharp
goad of anahata nada.
91. The mind, captivated in the snare of nada, gives up all
its activity; and, like a bird with clipped wings, becomes calm
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and
free from all cares.
93. Nada is the snare for catching the mind; and, when it is
caught like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the
minds of the Yogis). A Yogi should determine to practice
constantly in the hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When
deprived of its unsteadiness it is calcined, combined with the
sulphur of nada, and then it roams like it in the supportless
akasa or Brahma.
96. The mind is like a serpent, forgetting all its
unsteadiness by hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after burning it up); and so the mind also, working with the
nada, becomes latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is
very easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is
heard, and the mind interpenetrates the knowable. The mind
becomes absorbed there, which is the seat of the all-pervading,
100. So long as the sounds continue, there is the idea of
akasa. When they disappear, then it is called Para Brahma,
101. Whatever is heard in the form of nada, is the sakti
(power). That which is formless, the final state of the Tatwas,
is the Parameswara.
102. All the methods of Hatha are meant for gaining success in
Raja-Yoga; for, the man, who is well-established in the
Raja-Yoga, overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference
(Vairagya) the water. By the action of these three, the creeper
Unmani thrives very rapidly.
104. All the accumulations of sins are destroyed by practicing
always with the nada; and the mind and the airs do certainly
become latent in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and
Dundubhi. Being in the Unmani avastha, his body becomes like a
piece of wood.
106. There is no doubt, such a Yogi becomes free from all
states, from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions.
The Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color, touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering,
destitute of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is
without inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any
instrument, and is beyond the controlling powers of beings. He is
beyond the reach of incantations and charms.
113. As long as the Prana does not enter and flow in the
middle channel and the vindu does not become firm by the
control of the movements of the Prana; as long as the mind does
not assume the form of Brahma without any effort in
contemplation, so long all the talk of knowledge and wisdom is
merely the nonsensical babbling of a mad man.