Yogabῑja: a Critical Transcription of a Text on a Haṭhayoga

The present paper offers an edited, critical transcription of an early, relevant text on haṭhayoga. The transcription is based on three different recenssions fom North and South India. One purpose is to overcome difficulties in the reading of the text, due to the discrepancies among different editions. It also seeks to foster further academic work (both philological and exegetical) from different scholars on this text as well as on the broader textual tradition of haṭhayoga.


Este trabajo brinda una transcripción crítica de un texto temprano e importante en materia de haṭhayoga. La transcripción se basa en tres recensiones procedentes tanto del norte como del sur de India. Uno de los propósitos es tratar de solventar algunos problemas de interpretación causados por las discrepancias existentes entre diferentes ediciones del texto. Además, busca fomentar la labor académica, exegética y filológica, entre los estudiosos tanto en torno de este texto, como de la tradición textual del haṭhayoga.

Haṭhayoga, Nāth Yogīs, Yogabīja Editions, Sanskrit Literature, Indian Religions
Palabras clave:
Haṭhayoga, Nāth yoguis, ediciones del Yogabīja, literatura sánscrita, religión en India

This edited transcription of the Yogabīja was prompted by a recently published translation into Spanish (Muñoz, 2014), as well as by the rather limited access to the text from within the Spanish-speaking world. The present article seeks to provide wider access to the text through a transliterated, edited version of the Yogabīja. It also seeks to foster further academic work (both philological and exegetical) from other scholars in Western languages (and not just in Spanish), on this text as well as on the broader textual tradition of Haṭhayoga. The transcript also belongs to an ongoing wider research project on the historiography, hagiography, and literature of the Nāth Yogis. Hence, the present work should not be deemed final, but only a humble contribution to the field.

Text in context

Judging by the large amount of both direct and indirect references to the followers of Haṭhayoga, we can safely state that this form of yoga became a widespread practice on the Indian subcontinent, especially between the 13th and the 15th centuries, and probably well onto the 17th. No doubt, it became a significant ascetic school with a strong influence in South Asian religious and cultural spheres. Gorakhnāth, the proverbial representative of this form of yoga, continues to play a crucial role in these spheres and his rather shadowy historicity is tantamount to the Nāth tradition’s own fuzzy historicity. A good number of works have been attributed to Gorakh and allusions to him are available in a wide range of sources. Regardless of whether others cited Gorakh as an authorial figure, or instead attempted to ignore him (see e.g. Lorenzen and Thukral, 2005), what remains clear is that Gorakhnāth -or a Gorakh-related sect- was a key player in the game of religious groups and identities in pre-modern India.

As concerns the Yogabīja, one of the particularities of the text is the fact that its contents do not correspond completely to the topics dealt with by other reputed and later texts on Haṭha (e.g. the Haṭhapradīpikā and the Gheraṇḍasaṃhitā). This is despite the fact that the Yogabīja is purportedly an important Haṭha treatise. The Sanskrit bīja means “seed, semen, grain, or germ” and can imply an “origin” or “kernel”. Thus “yoga-bīja” can be translated as “the seed of yoga”. Accordingly the text claims to delve into the essence and core of yoga, and so it explains some practices for breath control, such as mudrās (“seals”) and bandhas (“bonds, ligatures”) such as jālandhara, mūlabandha, or uḍḍiyāna. It also describes different types of knowledge (passim), of ascetics (§34 ff.), of siddhis or powers (passim), or of yogas (§145-152), among other yogic items. It is also possible that the text belongs to a relatively early phase of Haṭha literature (circa 12th-15th cent.), a matter that is gaining increasing attention from specialists.

Both the Gorakṣaśataka and the Yogabīja (YB) are attributed to Gorakhnāth, the legendary founder of the Nāth Panth who, according to a colophon of the YB in one of the printed editions is also known as Maheśvara (vide infra). The exact location of the text’s composition is uncertain, but Dasgupta (1995: 373) suggested Bengal as the probable place of origin for the YB and for kindred, Gorakh-related texts. The yogic corpus including these texts, as well as the Amanaskayoga, the Siddhasiddhāntapaddhati, and others, probably belongs to the period 12th to 15th century in pre-modern India, more or less coinciding with the Delhi Sultanate. During this period there was a documented exchange between Sufis, fakirs, and yogis, a topic beyond the scope of the present article, yet of noteworthy attention. Some Haṭha-related texts have been focused upon by scholars, notably the Ṣaṭcakranirūpaṇa (Avalon 1959), the Amanaskayoga (Birch, 2005), and the Khecarīvidyā (Mallinson, 2007). There is also a group of some twenty so-called Yoga Upaniṣads which were likely composed and collected well into the 18th century which have been edited, translated, and discussed (see bibliography and Bouy, 1994). Although some scholarly attention has been drawn toward the relationship between these Upaniṣads and other texts on Haṭha, there still remains a great deal of work to be done in order to fully comprehend the relationship between them.

The YB and the Yogaśikhā Upaniṣad (sometimes only Śikhā Upaniṣad) were discovered to share some verses by scholars such as Bouy (1994, p. 112) and Feuerstein (2001, p. 421) but no researcher has as yet attempted to establish the history and actual relationship between the two texts. The early Amanaskayoga was probably composed around the 12th-13th century but most certainly not after the 16th (White, 2009, p. 46; Birch, 2005, p. 4). On the other hand, the Haṭhapradīpikā, the Gherāṇḍasaṃhitā, and the Śivasaṃhitā date collectively to the period between the 15th and 17th centuries. In my translation of the YB, I stated that the probable dates of its composition were 1450-1500 CE (Muñoz, 2014, p. 476). However, and bearing in mind that the Haṭhapradīpikā belongs to the 15th century and is very likely posterior to the YB (cf. Bouy, 1994, pp. 81-86), we may place the YB slightly earlier chronologically, but still after the circa 1400 CE Gorakṣaśataka (Mallinson, 2012, p. 263). If it is accepted that the Gorakṣaśataka does indeed belong to the very early 15th century and that the YB was composed soon thereafter, it appears possible that the YB was written between 1400 and 1450, some decades before the Haṭhapradīpikā, which seems to be a much more systematic and developed account of Haṭha practices. This latter text, therefore, seems to follow a (long?) line of previous texts upon which it draws.

Arrangement and printed versions

As far as I have been able to surmise, there are three versions of the YB which have been edited and published to date, all of which have been incorporated in my transcription. Gorakhpur’s YB was edited by Rāmlāl Śrīvāstav and is composed of 190 verses, which amount to around 360 lines due to verse variations. I shall refer to it as either the Gorakhpur recension or Śrīvāstav’s edition. As a whole, the YB presents recurrent grammatical irregularities and ambiguous lexicography, as in the other two recensions. Besides a Hindi introduction, this edition provides a commentary (tīkā) also in Hindi. The printing is not of a good quality and hence there are many instances in which vocalic matras have apparently faded out: notably, what many times looks like a long ā was presumably a prior, original o. Some confusion arises with the long ī too. Anusvāras as well as some avagrahas also tend to be either erased or not printed correctly and are therefore provided in the critical transcription according to the rules of Standard Sanskrit.

There are at least two publications of this version, one which was included in a periodical issued by the Gorakhnāth Temple, comprising also the Gorakṣaśataka, the Siddhasiddhāntapaddhati, the Vivekamārtaṇḍa and the Amaraughaprabodha, and an independent imprint, also published by the Gorakhnāth Temple (see bibliography). There are some orthographic and grammatical disagreements among them, which is intriguing since both editions were published under the supervision of Śrīvāstav. No remark on this has been made by the editors. Also, the Hindi tīkā differs between editions.

Unfortunately, Śrīvāstav does not mention which, and how many, manuscripts were utilized for his version. Judging from the obvious grammatical imperfections, it seems likely the he relied on hand-written manuscripts rather than on a printed edition, but this remains as yet to be confirmed. As noted above, though not extremely common, this recension does not commit wholly to regular ślokas (two-line verses), but has one-line verses (around eighteen) and three-line verses (two), whose distribution and/or numbering in most cases do not correspond with those found in the other two recensions. The title is indicated by a non-declined compound: “yogabīja”.

Although not more than a mere conjecture, I am inclined to believe that this edition may coincide with a potential “earlier” version than the other two printed recensions at my disposal. In these two, there is an ostensible attempt to correct apparent mistakes in a conceivable “Gorakhpur recension” (yet, sometimes the amendment does not seem entirely correct).

A second edition was published in Delhi under the supervision of Brahmamitra Awasthi, heretofore labelled as either the Delhi recension or Awasthi’s edition. This version is correctly labelled as “yogabījam”. It apparently has two verses less than the Gorakhpur edition. However, apart from order changes and lexical discrepancies, it should be noted that Awasthi’s edition presents a serious issue with verse numbering: after verse §16 (pp. 55-57), the numbering re-begins at §111, so that to what seems to be a whole of 182 verses we have to add six more; thus giving us a total of 188 verses approximately. A second issue then comes to light after we resume the numbering, at §120, where there is a long sequence of one-line verses (adding up to almost thirty). Moreover, after §132 the numbering inexplicably changes to §154 (later on, at least twice there seems to be some error when giving numbers for §170) and the again after §179 the numbering goes back to §140-41. All of this confusion gives one the feeling that this Delhi recension, with all its shifting and jumping of verse-numbers, tries to catch up with the Gorakhpur recension after having failed to go on a par since the early stages of the text.

All in all, the verses follow almost faithfully the order in Śrīvāstav’s edition, but sometimes the numbering and organization of individual lines do not match. For example: verses §5 and §6 are inverted in Awasthi’s edition and Awasthi’s verse §144 is not in Śrīvāstav’s. Finally, in spite of being a bit shorter, Awasthi’s edition manages to “include” almost all of the Gorakhpur recension. Another difference between them is that Awasthi’s edition tends to bear recurrent sandhi blunders: e.g. yogāt candra instead of yogāc candra. Besides a free English translation, this edition is also accompanied by a Hindi paraphrase. Like Śrīvāstav, Awasthi gives no hint of his sources, but they seem to be altogether different from those in the Gorakhpur edition. The only thing Awasthi does in the footnotes is indicate similarities between the Yogaśikhā Upaniṣad and the YB (“tulanīya yogaṣikhopaniṣad…”).

Lastly, there is the Yogaśikhā Upaniṣad (YŚU), included in the Yoga Upaniṣads. The edition I have used was prepared by Mahadeva Sastri in Madras. Consequently, it will be designated either the Madras recension or Sastri’s edition. The text is divided in two parts, or adhyāyas; around 80% of the first adhyāya (178 verses in total) is basically comprised of the Yogabījā.

Unlike the other two recensions, the YŚU is very consistent in terms of its verse-structure, i.e. all of the verses are composed of two lines regardless of the metre. It is very probable that this upaniṣad is a late work, even later than the Haṭhapradīpikā and the Gherāṇḍasaṃhitā. It is also likely that the people behind the composition of the YŚU were not members or adherents of the Nāth order. This can be surmised from the fact that in some instances the text eliminates references to the nāthas (cf. YB §7, §136, §145, §189). In general terms, Sastri’s edition of the Yoga Upaniṣads appears more carefully realized than the other two YB editions; this may well be in consonance with the nature of most recensions from south India of various texts. These tend to offer rather “purified” versions (Törzsök, 1999, p. xxvii). Yet the apparent lack of mistakes in the YŚU does not necessarily imply a more “original” or “pure” reading of a hypothetical YB original text; these readings, on the contrary, can rather convey “corrections” stemming from ideological considerations, as is evident from the change of speakers in the dialogue.

Sastri’s edition was based on five manuscripts located in the Adyar Library and a Bombay printed edition of the 108 upaniṣads, which was itself based on a South Indian ms. Sastri’s edition has a Sanskrit commentary by Śrī Upaniṣad-brahmayogin, but no paraphrase or translation (an English translation of the Yoga Upaniṣads was later published independently). The recension’s rendering of the text tends to coincide with some readings of the Delhi recension, though this is not always the case. At times Sastri gives variant readings from his sources, which may coincide with one reading in either D or G, but which for some reason were discarded. It needs to be stressed that nearly without exception the verses from the YB not repeated in the YŚU are, significantly, either Devī’s speeches or Ῑśvara’s replies to her. It also happens that a discourse by Devī becomes merged in the main body of the text (e.g. §24-25), and is, therefore, not singled out from the principal voice.

We know for sure that the sources for the YŚU were located in South India, but cannot be so certain about the sources for the Gorakhpur and the Delhi printed versions. It may be the case that both the Gorakhpur and the Delhi recensions were based on mss stored in locations such as Jodhpur, in Rajasthan, and Kathmandu, Nepal, where we know that there is a vast array of yoga-related texts to be found. Allegedly, the Madras recension relied at least on one northern recension (arguably close to the Delhi recension). One could of course argue that it may very well be that the line of derivation moves in reverse; that is to say, one of the northern recensions was based on a southern one, but in this case I feel confident that it is not so because a) the Madras recension does seem to betray a clear intention of purging non-orthodox elements from the text while retaining most of the content and original order, and b) as Otto Shrader has proved the current, southern versions of the Yoga Upaniṣads are greatly indebted -and have expanded on- earlier northern, and sometimes shorter, recensions (Bouy, 1994, p. 30). Moreover, I feel that what looks like grammatical correctness in the Madras version is an indication of a later, more polished recension.

There are at least two other editions: an 1899 edition from Kaunpur and a 1956 one from Mangalore, the second of which seems particularly close to the YŚU’s first chapter (Bouy, 1994, p. 105). Unfortunately I have not been able to consult either edition. Unlike the Gorakhpur edition, these appear to have 180 verses, which more or less coincide with Awasthi’s edition.

Hereafter recensions are identified by place of publication as follows: Śrīvāstav’s YB edition (G); Awasthi’s YB edition (D); M. Sastri’s YŚU edition (M).

Meter and style

The YB’s prosodic structure is that of vṛttapadyas, i.e. stanzas organized by the number of syllables in each pāda or hemistich. For the most part the text is composed in anuṣṭubh stanzas (eight syllables per pāda) shifting between forms. This is usually restricted, however, to the pathyā form (with a tendency for ya-gaṇa, or bacchius trochaic: ̮--; and ra-gaṇa: -̮-); also, the syllabic pattern at the end of the second and forth pāda of each stanza tends to be a regular iambic (̮-̮-). There are four verses in a different meter in the YB: §66, which is triṣṭubh (11 syllables in each pāda) in indravajrā meter; §101, a śakvarī (14 syllables) in vasantatilaka; §137 a jagatī (12 syllables) in a more or less vaṃśastha meter; and §138, again a triṣṭubh oscillating between indravajrā and upajāti.

The stylistic quality of the Sanskrit is allegedly poor in aesthetic terms, yet it is quite consistent with other kindred texts. In general terms, the grammatical and lexical irregularities are of the usual sort in this type of literature, which has been given various names. Some scholars have tended to call it Tantric Sanskrit, for its primary manifestation is found in Tantric and/or āgamic literature; others speak of Aiśa language because it is said to derive from God Śiva (i.e. Ῑśa), an idea first expounded by the 11th century philosopher Kṣemarāja. There are a number of specialists dealing with this linguistic phenomenon as well as with the prosody of said literature (see for example Goudriaan & Schoterman 1988, pp. 44-109; Törzsök, 1999, pp. xxvi-lxix; Mallinson, 2007, pp. 15-16). They have attempted to schematize a functional grammar of Aiśa language and have emphatically suggested that grammatical incongruities derive basically from prosodic concerns.

In terms of stanza division, we can also identify inconsistencies between the available versions. As noted before, for the most part the YB is in anuṣṭubh versification, but there are some departures. Besides the other verse forms, two recensions (G and D) have both one-line and three-line verses, which accounts in large part for the incongruence in numbering the verses. It is doubtful that three-line verses are meant to function as a form of the gāyatrī meter, but not impossible. Some examples of one-liner units in the transcription are §43, §59, §72, §109, §133; three-line verses are §152 and §163. M is definitely more consistent: it presents us with a constant series of couplets throughout the text; M also provides headings to indicate changes of topic, usually at the expense of the sequence of couplets. For example, more often than not a śloka is split in order to allow for a heading and change of topic.

Transcription and collation

My transcription is presented in the Roman alphabet, supported by diacritical marks as specified by the international transliteration system for Sanskrit (IAST). When two or more words in the original become blended due to graphic rules in the devanāgarῑ script, I have decided to write these words separately (e.g. devairapi devair api). When a union is due to nominal compounds (samāsa) or phonetic rules (sandhi), the coalition of words has been preserved (e.g. yogamārge, sarvadoṣavivarjitaḥ, tatrāsau).

The work undertaken for this partial critical transcription was based on the three “recensions” mentioned above, i.e. four printed versions. The significant variant readings between recensions have been indicated in the notes to the text. At some points, I have only indicated the alternative readings; at others, I have provided readings from all recensions. Sandhi deviations have not been indicated in the notes; neither have visarga or anusvāra omissions. Needless to say the “corrected” reading provided by this transcription may imply a rethinking of both the Spanish and English translations. Given the fact that habitually apparent inaccuracies in all existent transcriptions are due to metrical concerns, I have opted here to provide a semantically and grammatically accurate reading when possible. A particularly difficult passage is §79cd: the two key words there (rajjau>rajjuḥ>rajjvā / rajvī), in whatever form, seem to contradict the grammar or semantics of the rest of the pāda.1 Other passages in haṭha literature that deal with a rope (rajju) are Śivasaṃhitā 1.38 and 1.43 but are completely different from YB´s passage; Śivasaṃhitā deals with the standard analogy between rope and snake to explain the lack of true knowledge instead of the interweaving of mind and breath that the YB aims to.

Thus I somehow decided to artificially reconstruct the passage. That is to say that I have shown more concern for a “possible” correction rather than complying with phonetic constraints. In this sense, my transcription is closer to Birch’s critical edition of the Amanaskayoga than, for example, Törzsök’s edition of the Siddhayogeśvarīmata. I have also retained G’s numbering of stanzas, even to the point of accepting the one- and three-line verse forms.

Although I have devoted a great deal of effort to comparing the different editions and, as far as possible, have attempted to amend incorrect readings and errata, the task is far from completed. It has to be stressed that this transcription is based solely on printed materials: a full critical edition will have to resort to extant manuscripts, as well as other possible printed editions as they become available. Access to these archives from Latin America is rather difficult because of time and financial issues, as well as for bureaucratic reasons (cf. Birch, 2005, pp. 23-24). Even though a closer look at manuscripts will have to be made, we can accept that the printed versions consulted here were prepared from surviving manuscripts. Any later critical work will have to determine what actual sources were drawn upon in each of the printed recensions and suggest a more definite “standard” archetype.

Nevertheless, despite the possibility of misreadings from the editors, I deemed it viable to provide a more or less homogenous and reliable unified transcription from the four printed editions due to the high frequency of verses with which the same verses appear in the different recensions. As for lexical discrepancies, some of these stem from both obvious errata from scribes as well as compliance with metrical requirements, while some others demonstrate ideological dissent.2 Notably all references to a dialogue between Īśvara and Devī (YB) have been modified so as to present a conversation between Śaṅkara and Padmasaṃbhava (YŚU), apparently a more orthodox scheme for a religious colloquium. We musk ask ourselves, however, is this a teaching from Śiva (or the Advaitin philosopher) expounded to the reputed Buddhist teacher? If so, there may still be some underlying tantric undertones.

Inconsistencies among G and D suggest that they were based on different manuscripts, but these differences also reinforce the thesis that various early versions of the text did in fact offer a dialogue between Īśvara and Devī, not Śaṅkara and Padmasaṃbhava, which points toward a later “sanitization” of allegedly śākta elements in the text. It is also sensible to conclude that some YB recensions were earlier than a YŚU recension.

G presents a total of 364 pādas, whereas D gives 379 or 373, depending on how we count verses in dispute (vide supra). Finally, M (included in the YŚU) contains 356 pādas, almost equal to G, although in principle M is shorter than either G or D due to its rejection of Devī´s speeches as I have indicated above. Among the recensions, there are 303 pādas shared by all three-which is also the number of half-verses shared by G and M. The number increases if we compare only G and D: 357 shared half-verses. This quantity decreases if we compare D with M: 312 half-verses, three of which are unique to these texts and absent in G. (These I have included in the appendix to the transcription.) The correspondence of M with G is roughly YŚU 1.1ab-1.69ab, and 1.79cd-1.164cd. The rest of the first adhyāya goes from 1.165ab through 1.178cd. The opening of M coincides with G 4ab. I have only rarely made mention of omitted passages from the recensions. In order to provide a more detailed account, a correspondence chart is under preparation.

I have adopted Śrīvāstav’s two editions from Gorakhpur (G) as my starting point, on the assumption that they may very well represent an early stage of the YB. When needed, I have referred to these publications as either G1 (1982 edition) or G2 (1991 edition); if no distinction is made, it is because the two editions agree on the point under scrutiny. I have then compared this with both Awasthi’s edition from Delhi (D) and the YŚU recension (M), which seems to be a more carefully executed version in editorial terms. When two sources agree, I have sometimes opted for the reading presented in these two works, unless the single independent reading comes from G and can be logically read and/or construed. When discrepancies prove difficult to reconcile, I have tried to look for recurrence in other texts, particularly the Haṭhapradīpikā. This is despite the fact that there aren’t many shared verses among them; perhaps eighteen or less. Amendments not supported by either source are marked with the symbol º after the word in question. An asterisk (*) indicates the faulty numbered stanzas in D, which I have not attempted to correct. I hope to carry out a more thorough and comparative survey as soon as time permits.

  • 1For a similar, difficult case concerning rajvī, see Kubjikāmatatantra 18.116, where the word is construed as ṛjvī (Goudriaan & Schoterman 1988, p. 368). Although this option doesn’t seem relevant for YB §79cd, it is worth mentioning. I thank Óscar Figueroa for pointing it to me.
  • 2It should be noted that “it is often difficult to distinguish inaccuracies, mistakes, scribal errors or by whatever term one may wish to call them, from what should be admitted into the grammar of Tantric Sanskrit as real sandhi features” (Goudriaan & Schoterman 1988, p. 52).
  • 33ab only in G.
  • 4G 3cd=D 3ab.
  • 5G1: sarveṃ
  • 6G: māyājālenaveṣṭhitā; D & M: māyājālena veṣṭhitāḥ
  • 7M 2a: -karaṃ mārgaṃ / G 6b: -nikṛntanaḥ; D 5b: -nikṛntakaḥ; M 1.2b: -nikṛntanam
  • 8D 5d: -nāśakaḥ sukhado vada; M 2d: -nāśanaṃ sukhadaṃ vada
  • 9G1 7b: nāthamārgaṃgataḥ
  • 10G1 7d: protyā / G2 7d & D 7d: prītyā
  • 11G1 8b : param padam / G 8d & D 8b & M 3d: paramaṃ padam
  • 12M 4b: labhate / D 8d: śivabhāṣiyam; M 4b: padmasaṃbhava
  • 13G 9a: -saṃkhyākais / G 9d: prajñayā te vimohitāḥ; D 9d: prajñayā ‘to vimohitāḥ; M 4b: prajñayā tena mohitāḥ
  • 14G2 10b: śakyataṃ; D 10ab: anirvācyaṃ padaṃ… śakyate na / D 10d: prakāśate
  • 15D 11a & M 5c: niṣkalaṃ / D 11c & M 11a: tad eva
  • 16D 12 a: paramātmapadāt / M 7b: kathayeśvara
  • 17M 8a: vāyuvat sphuritaṃ / G 13b: ahaṅkāra
  • 18D14c: sadāyuktaṃ; M 9a: samāyuktaṃ / M 14b: -bhāvanayā kuru
  • 19D 15a & M 9c: proktā
  • 20G1 15d: bhaya lobhamohamadā rujaḥ; G2 15d: bhayaś cintālobhamohamadaḥ; D 15d: lobho moho mado rujaḥ; M 10ab: kāmakrodhabhayaṃ cāpi mohalobhamatho rajaḥ
  • 21M 10cd: janma…śokas tandrā
  • 22M 11a: tṛṣṇā lajjā bhayaṃ duḥkhaṃ
  • 23M 11d: śiva ucyate
  • 24D 18d: tatra siddhaye
  • 25M 13b: bhavatīha bho
  • 26M 14d:jñānaikasādhanam
  • 27G1 22b: pravicārya / M 15b: mumukṣuṇā / M 15d: paramaṃ padam
  • 28M 16a: vinirmuktaḥ / D 13c: sarvair doṣair
  • 29G 14ab: yadā…tathā; D 14ab: yadā…tadā; M 17ab: yathā…tathā
  • 30D 25a: kiñ ca; M 28a: kiṃ na
  • 31M 19b: satyaṃ kamalasaṃbhava / D 16d: pūrṇatā tu
  • 32M 20a: kalinā / D 27cd: rūpaḥ samāyataḥ sa; M 21cd: rūpaṃ samāyataḥ sa
  • 33M 20d: sakalaṃ
  • 34M 22a: mahābāho
  • 35D 29b: vidhiṃ
  • 36G1 31ab: jātam ajñāna; G2 31ab & D 31ab: jātam ajñānaṃ
  • 37M 25ab: vinā deho ‘pi yogena na mokṣaṃ labhate vidhe
  • 38M 26b: dehino dvividhāḥ
  • 39M 26c: sarvo
  • 40G 35a: yogāgniā
  • 41G 35cd: jaḍas tat… jñeyaś ca; D 35cd & M 27ab: jaḍas tu… jñeyo hy
  • 42D 36cd: nātigāḍaṃ nipatyāpi…pravāpyate; M 28ab: tāni gāḍaṃ niyāmyāpi… prabādhyate
  • 43M 28d: mānasais
  • 44G 29c: tais taiś
  • 45M 30a: tathā prāṇavipattau
  • 46D 38d: saṃkṣubhyate nṝṇām; M 30d: kṣubdhaṃ bhaven nṛṇām
  • 47D 40d: kevalaṃ bhramaḥ; M 32d: kevalaṃ śramaḥ
  • 48G 42c: daṣṭā; D 41c: daṣṭau
  • 49D 41d: bhavet
  • 50D 42cd: dehaḥ svayaṃ…viṣayais teṣāṃ ca…; M 35ab: dehas tv api…vyādhayaś cāsya..
  • 51G1 45a: -āgniśāstraghātā-; D 42e: -ādiśastraghātā-; M 35a: -āgniśastrakhātā-
  • 52G 45a: yathā yathā pariśchinnā; D 43a: yathā yathā parikṣīṇā; M 36a: yadā yadā parikṣīṇā
  • 53M 36cd: tam anenāsya…rugādayaḥ
  • 54G 51b: sambhūtāni krameṇa tu; D 50b: saṃgṛhītāni ca kramāt; M 40b: saṃhṛtāni krameṇa ca
  • 55D 50cd: -maye dehe dagdhe
  • 56M 41 ab: lakṣyeta yogideho
  • 57D 51c: deha-; M 41c: bhedabandhavinirmukto
  • 58M 42cd: dṛśyaḥ sthulāsthulo jaḍājaḍaḥ
  • 59M 43c: krīḍate
  • 60G 55b: dhārayan
  • 61M 45c: haṭhena
  • 62G 57d: sakhi; M 46a: parijīvati
  • 63D 57b: mriyate tadā; 46b: mṛta eva vai
  • 64M 47c: svacchaḥ
  • 65D 58c: cātha; M 48a: cānye
  • 66D 59a: mṛtā eva
  • 67G 62a: jñāninaḥ
  • 68M 49c: īdṛśaṃ tu bhavet tat tad / G 62d: mukto jñānī
  • 69M 50a: paścāt
  • 70G 67b: vadati…sadā; D 63b: vadanti…tadā / D 63d: yogaś ca
  • 71D 64a: mokṣo ‘sti; 64c: khaṅgena
  • 72M 54a: jñānaṃ; D 67ab jñānād yogaḥ samprāpyate katham
  • 73M 55a: paścāt
  • 74D 70d: jārayed; M 56D: rañjayed dhruvam
  • 75D 71b & M 57d: kā kathā
  • 76M 57cd: tad asau…avatiṣṭhati
  • 77D 72c: dehaś ca dṛśyate; M 58cd: dehavid dṛśyate…-karpūravat
  • 78D 73a: ciraṃ prāṇanasambandhaḥ; M 59a: saṃbaddhaṃ
  • 79G 79cd: rajjau yadvat parībaddhā rajvī tadvad ime mate; D 73cd: rajjuḥ yadvat parībaddhā rajvī tadvad idaṃ matam; M 59cd: rajjvā yadvat susaṃbaddhaḥ pakṣī tadvad idaṃ manaḥ For waverings between -ā and -ī, see Goudriaan & Schoterman 1988, p. 68.
  • 80M 70b: bādhyaṃ
  • 81M 61d: vidhe
  • 82D 76a & M 62a: tam avijñāya
  • 83M 62cd: sahasā jāyate kleśavat taraḥ
  • 84D 77ab: yo…icchati yoginaḥ; M 63ab: yo…icchati yoginām
  • 85D 77cd & M 63cd: so…sāgaraṃ tartum icchati
  • 86G 84ab: vilīyante…sati jīvati; D 78ab: vilīno ‘tha…jīvite sati; M 64ab: vilīno ‘ntaḥ…jīvite sati
  • 87G 84d & M64D: cittaṃ; D 78cd: piṇḍaṃ…patitaṃ; M 64cd: piṇḍo…patitas…cittaṃ doṣaiḥ prabādhate
  • 88D 79c: hānaṃ
  • 89M 65d: padmaja
  • 90D 81b: sthiram; M 67b: śivam / D 81d & M 67d: yogāt parataraṃ na hi
  • 91D 82b: kiñca
  • 92M 68ab: aikyaṃ rajaso retasas
  • 93D 83c: sūryacandra-
  • 94G 91a: siddhayet; D 85c: siddho
  • 95M 81a: dairdhyaṃ
  • 96G 92b: vistare; M 81b: caturaṅgulavistṛtam
  • 97G 93cd & D 87d: ṛjuṃ kartuṃ tu kuṇḍalīm; M 82d: ṛjvīṃ kuryāt tu kuṇḍalīm
  • 98M 83 ab: panor…tadā
  • 99D 89b & M 84b: tu mayā tava
  • 100M 84d: ūrdhvākuñcanam abhyaset
  • 101D 91a: saptamāsāgninā jīva-; M 85b: saṃtaptā sāgninā jīvā
  • 102M 86a: candradaṇḍe
  • 103G 98c: kumbhake gāḍe; D 93a: gārḍiṃ
  • 104M 88a: athā
  • 105D 93ef: bhastrī ca sahito…catuṣṭaya kumbhakam; M 88cd: bhastrāṃ sahito… catuṣṭayakumbhakaḥ
  • 106D 94b & M 89b: kevalaprāpti-
  • 107D 95b: apṛtaṃ
  • 108D 95c: ladhvāsinā…paribhāvitavyam; M 89c: ladhvāśinā…paribhāvitavyam
  • 109D 96b & M 91B: abhyāsayoginā
  • 110M 92ab: udare bahurogāghnaṃ krimidoṣaṃ hihanti ca
  • 111G 103d: uttamam
  • 112D 98b: naraḥ; M 93b: kṣipet
  • 113D 98cd: pūrayed udare so ‘pi recayed iḍayā sudhīḥ; M 93cd: dhārayed udare paścāt recayed iḍayā sudhīḥ
  • 114D 99c: śiro jalodarān dhātu-; M 94b: nāḍījalāpahaṃ dhātu-
  • 115G 106b: ujjāyākhyas tu kumbhakaḥ; D 99ef: gacchataḥ tiṣṭhataḥ…ujjāyyākhyaṃ tu kumbhakam; M 95ab: gacchatas tiṣṭhataḥ…ujjāyyākhyaṃ tu kumbhakam
  • 116M 96b: kṣudhāṃ tṛṣam
  • 117G 108a: bhastreṇa
  • 118D 102ab & m 97cd: yathā…tathā
  • 119D 103 cd: cakraṃ bhāvaghnaṃ; M 99ab: vaktradoṣaghnaṃ śubhadaṃ sukham
  • 120G 111cd: brahmanāḍīmukhesaṃsthakaphādyargalanāśanam; M 99cd: brahmanāḍīmukhāntaḥsthakaphādyargalanāśanam
  • 121M 100a: bandhasamudbhūtaṃ
  • 122D 106b: yathārthataḥ; M 101b: yathākramam
  • 123M 102d: hi tat
  • 124D 108b: dvitīyas tūḍḍiyāṇakaḥ; M 103b: dvitīyoḍḍīyaṇābhidhaḥ
  • 125M 104c: yathā
  • 126G 117a: prāṇāpānaṃ nādavinduḥ
  • 127G 118a: kumbhakādau recakānte
  • 128G 118d: tataḥ, D 111d: tathā
  • 129D 115b: dṛḍhaniścayaḥ
  • 130G2 123b: amṛtāvyayakārakaḥ; D 115d: amṛtavyayakārakaḥ; M 111b: amṛtāpyā-yakārakaḥ
  • 131M 111d: saṃkocane kṛte
  • 132D115c & M 112a: madhye maścimatāṇena
  • 133D 118c & M 113a: bhastrīṃ
  • 134D 119ab: bhidyante granthayaś cāsya tadā loha-
  • 135D 119d: vā punaḥ
  • 136D 120b: prajāyate / M 114c: pipīlikāyāṃ lagnāyāṃ
  • 137D 121a & M 115a: suṣumnāyāṃ / D 121b: vā punar bhavet
  • 138G1 128b: śivātkam / D 122b: saivāyāti; M 115d: tato yāti
  • 139D 123ab: samaṃ... tato yogaḥ
  • 140D 124 a: -atītasya / M 116ab: guṇatrayaṃ atītaṃ syād granthitrayavibhedanāt
  • 141M 117a: samāyoge
  • 142G 130b: tathā
  • 143M 118a: suṣumnāvajranālena / D 127b: yatamānaṃ / G 130d: sadā
  • 144D 128a: vajradaṇḍe tu; M 118b: vajradaṇḍasaṃbhutā
  • 145M 119cd: pratiṣṭhānā…viṣvarūpiṇī
  • 146D 130a: yatraiva / M 120a: yathaiva niścitaḥ
  • 147D 131b & M 120d: sādhake
  • 148M 121c: …tu sa tad dvārai / D 154b*: gatam
  • 149M 122 cd: recitaḥ…yāti … pūritaḥ poṣayet tataḥ / D 155d*: yadā
  • 150D 158ª*: sādhyate
  • 151M 124a: …vinaṣṭaṃ yadi bhāsitaṃ…
  • 152D 161a*: na ced yadi syād natu / M 124c: na ced yadi
  • 153D 161b*: nātmānam eti
  • 154D 162a*: rudhiraṃ / M 125ab: jambhoko rudhiraṃ… ākṛṣyati svayam
  • 155M 127ab: muktvā…sthiram
  • 156D 171b*: -yogas tad / M 129b: -yogāntā
  • 157D 174a*: bhūmikā śāstrasāreṇa; G 145c siddhasiddhāntānāṃ
  • 158D 175b* & M 130d: punaḥ
  • 159D 176b*: jīvo japati sarvadā / M 131b: sarvair jīvaiś ca japyate
  • 160M 132a: yaḥ syān
  • 161M 133ab: sūryaḥ syāt sakāreṇendur
  • 162G 149ab: yogād haṭhayogo ‘bhidīyate
  • 163M 134a: gṛhyate
  • 164M 134cd: kṣetrajñaḥ paramātmā ca…yadā
  • 165M 135a: brahmaṃś
  • 166D 145c* & M 138a: aṇimādipadaṃ prāpya
  • 167M 139a: brahman
  • 168G 153d: ekam
  • 169D 149b*: janmāntaravibhedataḥ
  • 170G 156a: prāṇo so ‘bhyāsād
  • 171D 150b*: yogābhyāsaiḥ
  • 172G 157c & D 150c*: siddhiḥ; M 140c: muktir
  • 173G 158b: pramādādhi vinaśyati
  • 174D 152ab* & M 142ab: siddho…saṅgataḥ
  • 175M 144a : nāsti kākamatād anyad
  • 176M 144c: muktir
  • 177D 156cd*: nānāvidyāḥ…sahajaṃ…layādikam / M 145ab: haṭhayogakramāt kāṣṭhā saha jīvalayādikam
  • 178D 156e*: mokṣamārgaṃ / M 145c: nākṛtaṃ mokṣamārgaṃ
  • 179G 164d: śarīragam
  • 180G 165c: dhātuṃ sva
  • 181M 157d: kalebaram
  • 182D 159d*: khecaran prasaren naraḥ / M 148cd: vṛṣṭyādikaṃ…khecaraḥ saḥ bhaven naraḥ
  • 183D 160a: sarvato
  • 184D 160c* & M 149a: krīḍate
  • 185D 161a*: hi
  • 186D 161c*: ahaṃkārajaye tadvad / M 150a: ahaṃkārakṣaye tadvad
  • 187M 150c: yogīndraḥ svatantro ‘nantarūpavān
  • 188D 162cd* & M 151ab: mahāyogī jāyate nātra saṃśayaḥ
  • 189D 163a*: kalpanā jālaṃ
  • 190G 172a: nāthac
  • 191D 164d*: bhāvana
  • 192D 165b*: surasundari
  • 193D 165c*: yās tu
  • 194M 151d: tathā
  • 195M 152a:-kriyājālamantra-
  • 196D 168ab* & M 154ab: -niṣṭheṣu… -īśvarapriyāḥ
  • 197M 155b: icchārūpāḥ svayogajāḥ
  • 198D 170a*: tāsu cānyā / M 156a: tās tu gopyā
  • 199G 178cd: dīptā yogasiddhasya/ M 156cd: guptaṃ yogasiddhasya / D 170cd*: dīptam etat siddhasya
  • 200M 157a: yathākāśaṃ
  • 201D 170d*: mokṣo ‘pi / M 157d: nānāmārgās tu siddhayaḥ
  • 202G 182d: lakṣayet
  • 203G 183b: lakṣaṇam
  • 204D 175a* & M161c: paśukukkuṭa- / M 161d: saṃprāpnuvanti vai
  • 205M 162b: padmaja
  • 206D 176d*: sā muktir na tu kathyate / M 163b: sā muktir na tu hanyate
  • 207D 178c*: brahmadehatvam āyāti/ M 163c: dehe brahmatvam āyāte
  • 208G 187c: yānti
  • 209D 191b*: sadācārapareṣu
  • 210D 191c*: mahāguptaṃ
  • 211Of course, this is highly hypothetical, since the YB is embedded in a larger text; therefore how much of the YŚU’s 1st chapter accounts for a “YB recension” is rather hard to tell.
References: Primary sources
  • Haṭhayogapradīpikā of Svātmārāma, With the commentary Jyotsnā of Brahmānanda and English translation, Adyar, The Adyar Library and Research Centre, 1975 [1972].
  • Yoga-bīja.(a), Ed. Rāmlāl Śrīvāstav, Gorakhpur, Gorakhnāth Mandir, 1982 (V.S. 2039).
  • ______, (b), Ed. Rāmlāl Śrīvāstav.In Yogavāṇī varṣa 16, aṅk 1-3 (janvarī-mārc, 1991), pp. 33-62.
  • Yoga Bija, edited and translated by M. M. Dr. Brahmamitra Awasthi, Delhi, Swami Keshananda Yoga Institute, 1985 (V.S. 2042).
  • The Yoga Upaniṣad-s, With the commentary of Śrī Upaniṣad Brahmayogin, Ed. Pandit A. Mahadeva Sastri, Madras, The Adyar Library and Research Centre, 1983 [1968].
  • ______,Translated into English by T. R. Śrīnivāsa Ayyaṅgār and Edited by Paṇḍit S. Subrahmaṇya Śāstrī, Madras, The Adyar Library and Research Centre, 1938.
Secondary sources
  • Avalon, Arthur (John Woodroffe), The Serpent Power, Being the Shat-chakra-nirūpana and Pādukā-panchakā. Two Works on Laya Yoga, Madras, Ganesh & Co., 1950.
  • Birch, Jason, “The Amanaska Yoga. A Critical Edition, Translation and Study”, The University of Sydney, Honours Thesis, 2005.
  • Bouy, Christian, Les Nātha-yogin et les Upaniṣads. Étude d’histoire de la littérature hindoue, Paris, Editions de Boccard, 1994.
  • Briggs, G. W., Gorakhnāth and the Kānphaṭa Yogīs, Delhi, Motilal Banarsidass, 2001 [1938].
  • Dasgupta, Shashibusan, Obscure Religious Cults, Calcutta, Firma KLM Pivate Lt., 1995 [1969].
  • Feuerstein, Georg, The Yoga Tradition. Its History, Literature, Philosophy and Practice, Prescott, Hohm Press, 2001.
  • Goudriaan, T., & J. A. Schoterman (eds.), The Kubjikāmatatantra. Kulālikāmnāya version. Critical edition, Leiden, E. J. Brill, 1988.
  • Lorenzen, David N., y Uma Thukral, “Los diálogos religiosos entre Kabir y Gorakh.”, Estudios de Asia y África, 126, 40, 1, enero-abril, 2005, pp. 161-177.
  • Mallinson, James (ed.), The Khecarīvidyā of Adinātha. A Critical Edition and Annotated Translation of an Early Text of Hathayoga, London, Routledge Curzon, 2007.
  • ______, “The Original Gorakṣaśataka”, Yoga In Practice, Ed. David Gordon White, Princeton and Oxford, Princeton University Press, 2012, pp. 257-272.
  • Muñoz, Adrián, “El Yoga-bīja, o El Germen del Yoga” (traducción del sánscrito, introducción y notas), Estudios de Asia y África, 154, XLIX, 2, mayo-agosto, 2014, pp. 475-495.
  • Törzsök, Judit, The Doctrine of Female Magic Spirits: a critical edition of selected chapters of the Siddhayogeśvarīmata (tantra) with annotated translation and analysis, PhD thesis, Merton College, 1999.
  • White, David Gordon, The Alchemical Body. Siddha Traditions in Medieval India, New Delhi, Munshiram Manoharlal, 2004 [1996].
  • ______, Sinister Yogis, Chicago, Chicago University Press, 2009.

śrī devy uvāca:

namas te ādināthāya viśvanāthāya te namaḥ |

namas te viśvarūpāya viśvātītāya te namaḥ | 1 |

utpattisthitisaṃhārakāriṇe kleṣahāriṇe |

namas te devadeveśa namas te paramātmane | 2 |

yogamārgakṛte tubhyaṃ mahāyogeśvarāya te |3

namas te paripūrṇāya jagadānandahetave | 3 |4

sarve5 jīvāḥ sukhair duḥkhair māyājālena veṣṭitāḥ |6

teṣāṃ muktiḥ kathaṃ deva kṛpayā vada śaṅkara | 4 |

nānāmārgās tvayā deva kathitās tu maheśvara |

adhunā mokṣadaṃ mārgaṃ brūhi yogavidāṃvaram | 5 |

īśvara uvāca:

sarvasiddhikaro mārgo māyājālanikṛntakaḥ |7

janmamṛtyujarāvyādhināśakaḥ sukhado bhavet | 6 |8

baddhā yena vimucyante nāthamārgamataḥ param |9

tam ahaṃ kathayiṣyāmi tava prītyā10 sureśvari | 7 |

nānāmārgais tu duṣprāpyaṃ kaivalyaṃ paramaṃ11 padam |

siddhamārgeṇa labhyeta nānyathā śivabhāṣitam | 8 |12

anekaśatasaṃkhyābhis tarkavyākaraṇādibhiḥ |

patitāḥ śāstrajāleṣu prajñayā te vimohitāḥ | 9 |13

anirvācyapadaṃ vaktuṃ na śakyate surair api |

svātmaprakāśarūpaṃ tat kiṃ śāstreṇa prakāśyate | 10 |14

niśkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam |

tad etaj jīvarūpeṇa puṇyapāpaphalair vṛtam | 11 |15

devy uvāca:

paramātmapadaṃ nityaṃ tat kathaṃ jīvatāṃ gatam |

tattvātītaṃ mahādeva prasādāt kathayasva me | 12 |16

īśvara uvāca:

sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam |

vārivat sphuritaṃ svasmiṁs tatrāhaṅkṛtir utthitā | 13 |17

pañcātmakam abhūt piṇḍaṃ dhātubaddhaṃ guṇātmakam |

sukhaduḥkhaiḥ sadā yuktaṃ jīvabhāvanayākulam | 14 |18

tena jīvābhidhā bhoktā19 viśuddhe paramātmani |

kāmaḥ krodho bhayaṃ cintā lobho moho mado rujāḥ° | 15 | 20

jarā mṛtyuś ca kārpaṇyaṃ śoko nidrā kṣudhā tṛṣā |21

dveṣo lajjā sukhaṃ duḥkhaṃ viṣādo harṣa eva ca | 16 |22

jāgrat svapnaḥ suṣuptiś ca śaṅkā garvas tathaiva ca |

ebhir doṣair vinirmuktaḥ sa jīvaḥ śiva eva hi | 17 |23

tasmād doṣavināśārtham upāyaṃ kathayāmi te |

jñānaṃ kecid vadanty atra kevalaṃ tan na siddhaye | 18 |24

yogahīnaṃ kathaṃ jñānaṃ mokṣadaṃ bhavatīśvari |25

yogo ‘pi jñānahīnas tu na kṣamo mokṣakarmaṇi | 19 |

devy uvāca:

ajñānād eva saṃsāro jñāṇād eva vimucyate |

yogenaiṣāṃ tu kiṃ kāryaṃ me prasannagirā vada | 20 |

īśvara uvāca:

satyam etat tvayoktaṃ te kathayāmi sureśvari |

jñānasvarūpam evādau jñeyaṃ jñānaṃ ca sādhanam | 21 |26

ajñānaṃ kīdṛśaṃ ceti pravicāryaṃ vivekinā |

jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ śivam | 22 |27

asau doṣair vimuktaḥ kiṃ kāmakrodhabhayādibhiḥ |

sarvadoṣair vṛtto jīvaḥ kathaṃ jñānena mucyate | 23 |28

devy uvāca:

svātmarūpaṃ yadā jñātaṃ pūrṇaṃ tad vyāpakaṃ tadā |29

kāmakrodhādidoṣāṇāṃ svarūpān nāsti bhinnatā | 24 |

paścāt tasya vidhiḥ kaścin niṣedho ‘pi kathaṃ bhavet |30

vivekī sarvadā muktaḥ saṃsārabhramavarjitaḥ | 25 |

īśvara uvāca:

paripūrṇasvarūpaṃ tat satyam etad varānane |

sakalaṃ niṣkalaṃ caiva pūrṇatvāc ca tad eva hi | 26 |31

kalanāsphūrtirūpeṇā saṃsārabhramatāṃ gatam |

etad rūpaṃ samāyātaṃ tat kathaṃ mohasāgare | 27 |32

niṣkalaṃ nirmalaṃ sākṣāt svarūpaṃ33 gaganopamam |

utpattisthitisaṃhārasphūrtijñānavivarjitam | 28 |

nimajjati varārohe34 tyaktvā vidyāṃ35 punaḥ punaḥ |

sukhaduḥkhādimoheṣu yathā saṃsāriṇāṃ sthitiḥ | 29 |

tathā jñānī yadā tiṣṭhed vāsanāvāsitas tadā |

tayor nāsti viśeṣo ‘tra samā saṃsārabhāvanā | 30 |

jñānaṃ ced īdṛśaṃ jñātam ajñānaṃ36 kīdṛśa punaḥ |

jñānaniṣṭho virakto ‘pi dharmajño vijitendriyaḥ | 31 |

vinā yogena devo ‘pi no mokṣaṃ labhate priye | 32 |37

devy uvāca:

anyat kiñcit parijñeyaṃ jñānināṃ nāsti śaṅkara |

viraktātmakaniṣṭhānāṃ kathaṃ mokṣo bhaven na tu | 33 |

īśvara uvāca:

apakvāḥ paripakvāś ca dvividhāḥ dehinaḥ smṛtāḥ |38

apakvā yogahīnās tu pakvā yogena dehinaḥ | 34 |

pakvo39 yogāgninā40 dehī hy ajaḍaḥ śokavarjitaḥ |

jaḍas tat pārthivo jñeyo hy apakvo duḥkhado bhavet | 35 |41

dhyānastho ‘sau tathāpy evam indriyair vivaśo bhavet |

atigāḍhaṃ niyamyāpi tathāpy anyaiḥ prabodhyate | 36 |42

śītoṣṇasukhaduḥkhādyair vyādhibhir mānavais43 tathā |

anyair nānāvidhair jīvaiḥ śastrāgnijalamārutaiḥ | 37 |

sarīraṁ pīḍyate cāsya44 cittaṃ saṃkṣubhyate tataḥ |

prāṇāpānavipattau tu kṣobham āyāti mārutaḥ | 38 |45

tato duḥkhaśatair vyāptaṃ cittaṃ lubdhaṃ bhaven nṛṇām | 39 |46

dehāvasānasamaye citte yad yad vibhāvayed |

tat tad eva bhavej jīva ity evaṃ janmakāraṇam | 40 |

dehānte kiṃ bhavej janma tan na jānanti mānavāḥ |

tasmaj jñānaṃ na vairāgyaṃ japaḥ syāt kevalaḥ śramaḥ47 | 41 |

pipīlikā yadā lagnā dehe dhyānād vimucyate |

asau kiṃ vṛścikair daṣṭo48 dehānte vā kathaṃ49 sukhī | 42 |

tasmān mūḍhā na jānanti mithyā tarkeṇa veṣṭitāḥ | 43 |

ahaṅkṛtir yadā yasya naṣṭā bhavati tasya vai |

dehaḥ sa tu bhaven naṣṭo vyādhayas tasya kiṃ punaḥ | 44 |50

jalāgniśastraghātādibādhā51 kasya bhaviṣyati |

yathā yathā parikṣīṇā puṣṭā cāhaṅkṛtir bhavet | 45 |52

abhyāsenāsya naśyanti pravartante śamādayaḥ |53

kāraṇena vinā kāryaṃ na kadācana vidyate | 46 |

ahaṅkāraṃ vinā tadvad dehe duḥkhaṃ kathaṃ bhavet | 47 |

devy uvāca:

yoginaḥ kathyamānās tu kiṃ te vyavaharanti na |

taiḥ kathaṃ vyavahāras tu kriyate vada śaṅkara | 48 |

īśvara uvāca:

śarīreṇa jitāḥ sarve śarīraṃ yogibhir jitam |

tat kathaṃ kurute teṣāṃ sukhaduḥkhādikaṃ phalam | 49 |

indriyāṇi mano buddhiḥ kāmakrodhādikaṃ jitam |

tenaiva vijitaṃ sarvaṃ nāsau kenāpi bādhyate | 50 |

mahābhūtāni tattvāni saṃhṛtāni krameṇa ca |54

saptadhātumayo deho dagdho yogāgninā śanaiḥ | 51 |55

devair api na labhyeta56 yogadeho mahābalaḥ |

chedabandhavimukto57 ‘sau nānāśaktidharaḥ paraḥ | 52 |

yathākāśas tathā deha ākāśād api nirmalaḥ |

sūkṣmāt sūkṣmataro dehaḥ sthūlat sthūlo jaḍāj jaḍaḥ | 53 |58

icchārūpo hi yogīndraḥ svatantras tv ajarāmaraḥ |

krīḍati59 triṣu lokeṣu līlayā yatra kutracit | 54 |

acintyaśaktimān yogī nānārūpāṇi dhārayet60 |

saṃharec ca punas tāni svecchayā vijitendriyaḥ | 55 |

maraṇaṃ tasya kiṃ devi pṛcchasīndusamānane |

nāsau maraṇam āpnoti punar yogabalena tu | 56 |

puraiva61 mṛta evāsau mṛtasya maraṇaṃ kutaḥ |

maraṇaṃ yatra sarveṣāṃ tatrāsau sukhi jīvati | 57 |62

yatra jīvanti mūḍās tu tatrāsau mriyate sadā |63

kartavyaṃ naiva tasyāsti kṛtenāsau na lipyate | 58 |

jīvanmuktaḥ sadā svasthaḥ64 sarvadoṣavivarjitaḥ | 59 |

viraktā jñāninaś cānte65 dehena vijitāḥ sadā |

te kathaṃ yogibhis tulyā māṃsapiṇḍāḥ kudehinaḥ | 60 |

devy uvāca:

jñāninas tu mṛtā ye vai66 teṣāṁ bhavati kīdṛśī |

gatiḥ kathaya deveśa kāruṇyāmṛtavāridhe | 61 |

īśvara uvāca:

dehānte jñānibhiḥ67 puṇyāt pāpāc ca phalam āpyate |

yādṛśaṃ tu bhavet tatra bhuktvā jñānī punar bhavet | 62 |68

puṇyāt69 puṇyena labhate siddhena saha saṅgatim |

tataḥ siddhasya kṛpayā yogī bhavati nānyathā | 63 |

tato naśyati saṃsāro nānyathā śivabhāṣitam | 64 |

mahāviṣṇumaheśānāṃ pralayeṣv api yoginām |

nāsti pāto layasthānāṃ mahātattve vivartinām | 65 |

vedāntatarkoktibhir āgamaiś ca nānāvidhaiḥ śāstrakadambakaiś ca |

dhyānādibhiḥ satkaraṇair na gamyaṃ cintāmaṇiṃ tv ekaguruṃ vihāya | 66 |

devy uvāca:

jñānād eva hi mokṣaṃ tu vadanti jñāninaḥ sadā |

na kathaṃ sidhyati tato yogo ‘sau mokṣado bhavet | 67 |70

īśvara uvāca:

jñānenaiva hi mokṣo hi vākyaṃ teṣāntu nānyathā |

sarve vadanti khaḍgena jayo bhavati tarhi kaḥ | 68 |71

vinā yuddhena vīryeṇa kathaṃ jayam avāpnuyāt |

tathā yogena rahitaṃ jñānaṃ mokṣāya no bhavet | 69 |

jñānenaiva vinā yogo na sidhyati kadācana |

tasmād atra varārohe tayor bhedo na vidyate | 70 |

janmāntaraiś ca bahubhir yogo jñānena labhyate |

jñānaṃ tu janmanaikena yogād eva prajāyate | 71

tasmād yogāt parataro nāsti mārgas tu mokṣadaḥ | 72 |

devy uvāca:

bahubhir janmabhir jñānād yogaḥ samprāpyate katham |

yogāt tu janmanaikena kathaṃ jñānam avāpyate | 73 |

īśvara uvāca:

pravicārya ciraṃ jñānān72 mukto ‘ham iti manyate |

kim asau mananād eva mukto bhavati tat kṣaṇāt | 74 |

pumañ73 janmāntaraśatair yogād eva vimucyate |

na tathā bhavato yogāj janmamṛtyū punaḥ punaḥ | 75 |

prāṇāpānasamāyogāc candrasūryaikatā bhavet |

saptadhātumayaṃ deham agninā pradahed budhaḥ | 76 |74

vyādhayas tasya naśyanti chedaghātādikā vyathāḥ |75

tathā ‘sau paramākāśarūpo dehy avatiṣṭhate | 77 |76

kiṃ punar bahunoktena maraṇaṃ nāsti tasya vai |

deho ‘vadṛśyate loke dagdhakarpaṭavat svayam | 78 |77

cittaṃ prāṇena saṃnaddhaṃ sarvajīveṣu saṃsthitam |78

rajjur yadvat parībaddhā rajjvāº tadvad idaṃ manaḥ | 79 |79

nānā vidhair vicārais tu na sādhyaṃ80 jāyate manaḥ |

tasmāt tasya jayopāyaḥ prāṇa eva hi nānyathā | 80 |

tarkair jalpaiḥ śāstrajālair yuktibhir mantrabheṣajaiḥ |

na vaśo jāyate prāṇaḥ siddhopāyaṃ vinā priye81 | 81 |

upāyaṃ tasya vijñāya82 yogamārgo pravartate |

khaṇḍajñānena tenaiva jāyate kleśabhāṅ naraḥ | 82 |83

ye ‘jitvā pavanaṃ mohād yogam icchanti yoginaḥ |84

te ‘pakvaṃ kumbham āruhya tartum icchanti sāgaram | 83 |85

yasya prāṇo vilīno ‘tha sādhake sati jīvite |86

piṇḍo na patitas tasya cittadoṣaiḥ pramucyate | 84 |87

śuddhe cetasi tasyaiva svātmajñānaṃ prakāśate |

tasmāj jñānaṃ88 bhaved yogāj janmanaikena pārvati89 | 85 |

tasmād yogaṃ tam evādau sādhako nityam abhyaset |

mumukṣubhiḥ prāṇajayaḥ kartavyo mokṣahetave | 86 |

yogāt parataraṃ puṇyaṃ yogāt parataraṃ sukham |

yogāt parataraṃ sūkṣmaṃ yogamārgāt paraṃ na hi | 87 |90

devy uvāca:

yogaḥ ka ucyate deva yogābhyāso ‘pi kīdṛśaḥ |

yogena vā bhavet kiñcit91 tat sarvaṃ vada śaṅkara | 88 |

īśvara uvāca:

yo ‘pānaprāṇayor yogaḥ svarajoretasos tathā |92

sūryācandramasor93 yogo jīvātmaparamātmanoḥ | 89 |

evaṃ tu dvandajālasya saṃyogo yoga ucyate |

adhunā saṃpravakṣyāmi yogābhyāsasya lakṣaṇām | 90 |

marujjayo yasya siddhaḥ94 sevayet taṃ guruṃ sadā |

guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ | 91 |

vitastipramitaṃ dairghyaṃ95 vistāre caturaṅgulam |96

mṛdulaṃ dhavalaṃ proktaṃ veṣṭanāmbaralakṣaṇam | 92 |

nirudhya mārutaṃ gāḍhaṃ śakticālanayuktitaḥ |

aṣṭadhā kuṇḍalībhūtām ṛjuṃ kartuṃ tu kuṇḍalīm | 93 |97

bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ | 98

mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ | 94 |

etad eva paraṃ guhyaṃ kathitaṃ tava pārvati |99

vajrāsanagato nityaṃ māsārdhaṃ tu samabhyaset | 95 |100

vāyunā jvalito vahniḥ kuṇḍalīm aniśaṃ dahet |

saṃtaptā sāgninā nāḍī śaktis trailokyamohinī | 96 |101

praviśed vajradaṇḍe102 tu suṣumṇāvadanāntare |

vayunā vahninā sārdhaṃ brahmagranthiṃ bhinatti sā | 97 |

viṣṇugranthiṃ tato bhittvā rudragranthau ca tiṣṭhati |

tatas tu kumbhakair gāḍḥaṃ pūrayitvā punaḥ punaḥ | 98 |103

tathā104 ‘bhyaset sūryabhedam ujjāyīṃ cāpi śītalīm |

bhastrāṃ ca sahitaṃ nāma syāt kumbhakacatuṣṭayam | 99 |105

bandhatrayeṇa saṃyuktaḥ kevalaḥ prāptikārakaḥ |106

athāsya lakṣaṇaṃ samyak kathayāmi samāsataḥ | 100 |

ekākinā samupagamya viviktadeśaṃ

prāṇādirūpam amṛtaṃ107 paramārthatattvam |

svalpāśinā dhṛtimatā paribhāvanīyaṃ108

saṃsārarogaharam auṣadham advitīyam | 101 |

sūryanāḍyā samākṛṣya vāyum abhyāsayogataḥ |109

vidhivat kumbhakaṃ kṛtvā recayec chītaraśminā | 102 |

udare vātadoṣaghnaṃ kaṇṭhadoṣaṃ nihanti ca |110

muhur muhur idaṃ kāryaṃ sūryabhedam udāhṛtam111 | 103 |

nāḍībhyāṃ vāyum ākṛṣya kuṇḍalyāḥ pārśvayoḥ sudhīḥ112 |

dhārayed udare yogī recayed iḍayā punaḥ | 104 |113

kaṇṭhe kaphādidoṣaghnaṃ śarīrāgnivivardhanam |

śirojalodarādhātugatarogavināśanam | 105 |114

gacchatā tiṣṭhatā kāryam ujjāyyākhyaṃ tu kumbhakaṃ |115

mukhena vāyuṃ saṅgṛhya ghrāṇarandhreṇa recayet | 106 |

śītalīkaraṇaṃ cedaṃ hanti pittaṃ tathā jvaram | 107 |116

stanayor atha bhastreva117 lohakārasya vegataḥ |

recayet pūrayed vāyum āśramaṃ dehagaṃ dhiyā | 108 |

yadā śramo bhaved dehe tadā sūryeṇa pūrayet | 109 |118

kaṇṭhasaṃkocanaṃ kṛtvā punaś candreṇa recayet |

vātapitttaśleṣmaharaṃ śarīrāgnivivardhanam | 110 |

kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham |119

brahmanāḍīmukhe saṃsthaṃ kaphādyargalanāśanam | 111 |120

samyag gātrasamudbhūtaṃ121 granthitrayavibhedakam |

viśeṣenaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam | 112 |

bandhatrayam athedānīṃ pravakṣyāmi yathārthavat122 |

nityaṃ kṛtena yenā ‘sau vāyor jayam avāpnuyāt | 113 |

caturṇām api bhedānāṃ kumbhake samupasthite |

bandhatrayam idaṃ kāryaṃ vakṣyamāṇaṃ mayā sphuṭam123 | 114 |

prathamo mūlabandhas tu dvitīya uḍḍiyānakaḥ |124

jālandharas tṛtīyas tu lakṣaṇaṃ kathayāmy aham | 115 |

gudaṃ pārṣṇyā tu saṃpīḍya vāyum ākuñcayed balāt |

vāraṃ vāraṃ tathā125 cordhaṃ samāyāti samīraṇaḥ | 116 |

prāṇāpānau nādabindū mūlabandhena caikatām |126

gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ | 117 |

kumbhakānte recakādau kartavyas tūḍḍiyānakaḥ |127

baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ128 | 118 |

tasmād uḍḍīyāṇākhyo ‘yaṃ yogibhiḥ samudāhṛtaḥ |

uḍḍīyānaṃ tu sahajaṃ guruṇā kathitaṃ sadā | 119 |

abhyaset satataṃ yas tu vṛddho ‘pi taruṇāyate |

nābher urdhvam adhaś cāpi prāṇaṃ kuryāt prayatnataḥ | 120 |

ṣaṇmāsam abhyasen mṛtyuṃ jayaty eva na saṃśayaḥ |

pūrakānte ‘pi kartavyo bandho jālandharābhidhaḥ | 121 |

kaṇṭhasaṃkocarūpo ‘sau vāyur mārganirodhakaḥ |

kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā129 | 122 |

bandho jālandharākhyo ‘yaṃ amṛto vyayakārakaḥ130 |

adhastāt kuñcanenāśu kaṇṭhasaṃkocanena ca131 | 123 |

madhyamābhramaṇena132 syāt prāṇo brahmanāḍigaḥ | 124 |

vajrāsanasthito yogi cālayitvā tu kuṇḍalīm |

kuryād anantaraṃ bhastrāṃ133 kuṇḍalīm āśu bodhayet | 125 |

bhidyante granthayo vaṃśe taptalohaśalākayā134 |

tathaiva pṛṣṭhavaṃśe syād granthibhedas tu vāyunā135 | 126 |

pipīlikā yathā lagnā kaṇḍūs tatra pravartate |136

suṣumṇāyāṃ tathā ‘bhyāsāt satataṃ vāyunā bhavet | 127 |137

rudragranthiṃ tato bhittvā saivāyāti śivātmakam |138

candrasūryau samau kṛtvā tayor yogaḥ pravartate | 128 |139

guṇatrayād atītaḥ syād granthitrayavibhedakaḥ |140

śivaśaktisamāyogāj141 jāyate paramā sthitiḥ | 129 |

yathā karī kareṇaiva pānīyaṃ prapibet sadā142 |

suṣumṇāvaktranalinaṃ pavamānaṃ graset tathā | 130 |143

vajradaṇḍena144 sambhūtā maṇayaś caikaviṃśatiḥ |

suṣumṇāyāṃ sthitāḥ sarve sūtre maṇigaṇā iva | 131 |

mokṣamārge prasiddhā sā suṣumṇā viśvadhāriṇī |145

yatra vai nirjitaḥ146 kālaś candrasūryanibandhanāt | 132 |

āpūrya kumbhito vāyur bahir no yāti sādhakaiḥ147 | 133 |

punaḥ punas tadvad etat paścimadvāralakṣaṇam |

pūritas tu navadvārair īṣat kumbhakatāṃ gataḥ | 134 |148

praviśet sarvagātreṣu vāyuḥ paścimamārgataḥ |

recake kṣīṇatāṃ yāte pūrakaṃ śoṣayet sadā | 135 |149

sa eva nāthasaṃketaḥ siddhasaṃketalakṣaṇaḥ | 136 |

guruprasādān marud eva sādhitas150

tenaiva cittaṃ pavanena sādhitam |

sa eva yogī sa jitendriyaḥ sukhī |

mūḍhā na jānanti kutar kavādinaḥ | 137 |

cittaṃ hi naṣṭaṃ yadi mārute syāt151

tatra pratīto maruto ‘pi nāśaḥ |

na ced idaṃ syān na152 tu tasya śāstraṃ

nātmapratītir153 na gurur na mokṣaḥ | 138 |

tumbikā rodhitā yadvad balād ākarṣati dhruvam |154

brahmanāḍī tathā dhātūn santatābhyāsayogataḥ | 139 |

anenābhyāsayogena nityam āsanabandhataḥ |

cittaṃ vilīnatām eti bindur no yāty adhas tathā | 140 |

recakaṃ pūrakaṃ kṛtvā vāyunā sthīyate ciram |155

nānānādāḥ pravartante saṃsravec candramaṇḍalam | 141 |

naśyanti kṣutpipāsādyāḥ sarvadoṣās tathā sadā |

svarūpe saccidānande sthitim āpnoti kevalam | 142 |

kathitaṃ tu tava prītyā etad abhyāsalakṣaṇam |

mantro haṭho layo rājayogāntarbhūmikāḥ156 kramāt | 143 |

eka eva caturdho ‘yam mahāyogo ‘bhidhīyate | 144 |

śrī devy uvāca:

kathayedaṃ mahādeva yogatattvaṃ caturvidham |

bhūmikāṃ siddhasiddhāntāṃ°157 yathābhūtāṃ kramān mama | 145 |

īśvara uvāca:

hakāreṇa bahir yāti sakāreṇa viśen marut158 |

haṃsa haṃseti mantro ‘yam sarvajīvā japanti tam | 146 |159

guruvākyāt suṣumṇāyāṃ viparīto bhavej japaḥ |

so ‘haṃ so ‘ham iti prāpto160 mantrayogaḥ sa ucyate | 147 |

pratītir vāyuyogāc ca jāyate paścime pathi |

hakāreṇa tu sūryo ‘sau ṭhakāreṇendur ucyate | 148 |161

sūryācandramasor aikyaṃ haṭha ity abhidīyate |162

haṭhena grasyate163 jāḍyaṃ sarvadoṣasamudbhavam | 149 |

kṣetrajñaparamātmānau tayor aikyaṃ yadā bhavet |164

tadaikye sādhite devi165 cittaṃ yāti vilīnatām | 150 |

pavanaḥ sthairyam āyāti layayogodaye sati |

layāt samprāpyate saukhyaṃ svātmānandaṃ paraṃ padam | 151 |

aṇimādipade prāpte rājate rājayogataḥ |166

prāṇāpānasamāyoge jñeyaṃ yogacatuṣṭayam |

saṃkṣepāt kathitaṃ devi167 nānyathā śivabhāṣitam | 152 |

śrī devy uvāca:

kathaya tvaṃ mahādeva kākamarkaṭayor matam |

anyagranthe tvayoktaṃ tu katham168 ekā dvayor gatiḥ | 153 |

īśvara uvāca:

satyam etat tvayoktaṃ te kathayāmi sureśvari |

ādināthamahāmārga eka eva hi nānyathā | 154 |

dvidheva sampratīyeta taj janmāntarabhedataḥ169 | 155 |

krameṇa prāpyate prāpyam abhyāsād170 eva nānyathā | 156 |

ekenaiva śarīreṇa yogābhyāsāc171 chanaiḥ śanaiḥ |

cirāt samprāpyate siddhir°172 markaṭakrama eva saḥ | 157 |

yogasiddhiṃ vinā dehaḥ pramādād yadi naśyati173 |

pūrvavāsanayā yuktaḥ śarīraṃ cānyad āpnuyāt | 158 |

tataḥ puṇyavaśāt siddhir guruṇā saha saṅgatiḥ |174

paścimadvāramārgeṇa jāyate tvaritaṃ phalam | 159 |

pūrvajanmakṛtābhyāsāt satvaraṃ phalam aśnute |

etad eva hi vijñeyaṃ tat kākamatam ucyate | 160 |

tasmāt kākamatān nāsti175 tv abhyāsākhyamataḥ param |

na karmaṇā vinā devi yogasiddhiḥ prajāyate | 161 |

jñānaṃ vā svargabhogo vā puṇyahīnair na labhyate |

tasmāt kāryaṃ tad evaṃ yad yasya yasya hi sādhanam | 162 |

tenaiva prāpyate siddhir176 nānyathā śivabhāṣitam |

nānāvidhāḥ kramāḥ kāṣṭhāḥ sahajā vā layādikāḥ | 177

na tu tan mokṣamārge syāt prasiddhaṃ paścimaṃ vinā | 163 |178

abhyāsasya phalaṃ devi kathayāmy adhunā sphuṭam |

ādau rogāḥ praṇaśyanti paścāj jāḍyaṃ śarīrajam179 | 164 |

tataḥ samaraso bhūtvā candro varṣaty anāratam |

dhātūṃś ca180 saṃgrased vahniḥ pavanena samantataḥ | 165 |

nānānādāḥ pravartante mārdavaṃ syāt kalevare181 | 166 |

jitvā pṛthvyādikaṃ jāḍyaṃ khecaraḥ prasaret pumān |182

sarvajño183 ‘sau bhavet kāmarūpaḥ pavanavegavān | 167 |

krīḍati184 triṣu lokeṣu jāyante siddhayo ‘khilāḥ |

karpūre līyamāne kiṃ185 kāṭhinyaṃ tatra vidyate | 168 |

ahaṅkāralaye tatra186 dehe kaṭhinatā kutaḥ |

sarvajñaḥ sarvakartā ca svatantro viśvarūpavān | 169 |187

jīvanmukto bhaved yogī svecchayā bhuvane bhramet | 170 |188

śrī devy uvāca:

yat kiñcit kalanājālaṃ189 na tan mokṣāya śaṅkara |

siddhayaḥ kiṃ kariṣyanti nirvikalpe cidātmani | 171 |

evaṃ me saṃśayaṃ nātha190 chettum arhasi pāvana191 | 172 |

īśvara uvāca:

satyam etat tvayoktaṃ te vadāmi śṛṇu sundari192 |

dvividhāḥ siddhayo loke193 kalpitākalpitāḥ śive194 | 173 |

rasauṣadhikriyākālamantrakṣetrādisādhanāt |195

siddhyanti siddhayo yās tu kalpitās tāḥ prakīrtitāḥ | 174 |

anityā alpavīryās tāḥ siddhayaḥ sādhanodbhavāḥ |

sādhanena vināpyevaṃ jāyante svata eva hi | 175 |

svātmayogaikaniṣṭhe tu svātantryād īśvaras tataḥ |196

prabhūtāḥ siddhayo yās tāḥ kalpanārahitāḥ smṛtāḥ | 176 |

siddhā nityā mahāvīryā icchārūpāś ca yogajāḥ |197

cirakālāt prajāyante vāsanārahiteṣu ca | 177 |

tāḥ śubhā yā198 mahāyogāt paramātmapade ‘vyaye |

vinā kāryaṃ sadā dīptaṃ° yogasiddhasya lakṣaṇam | 178 |199

yathā kāśīṃ200 samudṛśya gacchadbhiḥ pathikaiḥ pathi |

nānātīrthāni dṛśyante tathā mokṣe tu siddhayaḥ | 179 |201

svayam eva prajāyante lābhālābhavivarjite |

yogamārge tathaivedaṃ siddhijālaṃ pravartate | 180 |

parīkṣakaiḥ svarṇakārair hema samprocyate yathā |

siddhibhir lakṣayet siddhaṃ jīvanmuktaṃ tathaiva ca | 181 |

alaukikaguṇas tasya kadācid dṛsyate dhruvam |

ity etat kathitaṃ devi yogasiddhasya lakṣaṇam202 | 182 |

siddhibhiḥ parihīnaṃ tu naraṃ baddhaṃ hi lakṣayet203 |

ajarāmarapiṇḍo yo jīvanmuktaḥ sa eva hi | 183 |

ye śvakukkuṭakīṭādyā204 mṛtiṃ samprāpnuvanti te |

teṣāṃ kiṃ piṇḍapātena muktir bhavati sundari205 | 184 |

na bahiḥ prāṇa āyāti piṇḍasya patanaṃ kutaḥ |

piṇḍapātena yā muktiḥ sā muktis tu na kathyate | 185 |206

deho brahmatvam āyāti207 jalatāṃ saindhavaṃ yathā |

ananyatāṃ yadā yāti tadā muktaḥ sa ucyate | 186 |

cinmayāni śarīrāṇi indriyāṇi tathaiva ca |

ananyatāṃ yadā yāti208 tadā muktaḥ sa ucyate | 187 |

etat te kathitaṃ devi tava prītyā sureśvari |

gopanīyaṃ prayatnena krūre dhūrtte śaṭhe khale | 188 |

dātavyaṃ śivabhakteṣu nāthamārgapareṣu209 ca |

yogabījaṃ mahāguhyaṃ210 yan mayā prakaṭīkṛtam | 189 |

śrī devy uvāca:

gato me saṃśayo nātha kṛpayā tava śaṅkara |

namas te yogarājāya sarvajñāya namo namaḥ | 190 |

iti śrīmaheśvarāparaparyāyabhagavad gorakṣanāthod bhāvitayogabījaṃ pūrṇam ||


  • Verses only in D

    dehāvasānam athavā teṣāṃ bhavati kīdṛśam /46 ab/

    ati guhyaṃ ca saṃketaṃ tava prītyā prakāśitam // 157* //

    jīvaḥ kṣetra iti khyātaḥ kṣetrajñaḥ parameśvaraḥ /

    kṣetrakṣetrajñayor aikyaṃ layayogo ‘bhidhīyate // 142*//

    yayā brahmatvam āpannaṃ yathaivājyaghanatvavat / 189cd* //

  • Verses only in D and M

    yonimadhye mahākṣetre japābandhūkasannibham / D 144ab* =M 136ab /

    rajo vasati jantūnāṃ devītattvaṃ samāvṛitam // D 144cd*=M 137ab /

    rajaso retaso yogāt rājayoga iti smṛtaḥ / D 145ab*=M 137cd /

  • Verses only in M211

    yatraiva jātam sakalebaraṃ manas

    tatraiva līnaṃ kurute sa yogāt /

    sa eva mukto nirahaṃkṛtiḥ sukhī

    mūḍā na jānanti hi piṇḍapātinaḥ // 123 //

    brahma dehatvam āpannaṃ vāri buṭbudatām iva /165ab//

  • » Received: 30/07/2015
  • » Accepted: 29/02/2016
  • » Digital publication: 2016Jan-Jun

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NOVA TELLVS, vol. 39.2, Julio-Diciembre de 2021, es una publi­cación semestral, editada por la Universidad Nacional Autónoma de México, Ciudad Universitaria, Alcaldía Coyoacán, C. P. 04510, México, Cd. Mx., a través del Centro de Estudios Clásicos del Instituto de Investigaciones Filológicas, Circuito Mario de la Cueva s/n, Ciudad Universitaria, Alcaldía Coyoacán, C. P. 04510, México, Cd. Mx.; teléfono 56 22 74 88. URL: Correo: Editora responsable: Dra. Giuditta Cavalletti. Editor asociado: Dr. Vicente Flores Militello. Certificado de Reserva de De­rechos al uso Exclusivo del Título: 04-2019-081214421500-203, otorgado por el Instituto Nacional del Derecho de Autor, ISSN: 2683-1759. Responsable de la última actualización de este número: Mtro. Sergio Reyes Coria, Instituto de Investigaciones Filológicas, Circuito Mario de la Cueva s/n, Ciudad Universitaria, Alcaldía Coyoacán, C. P. 04510, México, Cd. Mx. Fecha de la última modificación: 27 de junio de 2021.

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