INTRODUCTION

Earlier publications of Gheranda Samhita

Gheranda Sarhhita was edited first by Bhuvanan Chandra Vasaka at

Calcutta in 1877. The same was translated and introduction was
prepared in German by Ftichard Schmidt at Berlin for the second
edition in 1921, under the title, "Fakire und Fakirtum“. Tattva
Vivecaka Press, Bombay published an edition in 1885. Kaliprasanna
Vidyaratna edited with translation in Bengali, the text of Gh.S. in
1886. Another edition in Bengali script by Ftasika Mohan
Chattopadhyaya was published in ‘Arunodaya‘ Bengali Monthly
Journal in 1890. In the series of the ‘Sacred Books of the Hindus‘ an
edition with English translation was published by Panini Office,
Allahabad in 1914. Earlier in 1898 Laxrni venkateswar Press
published an edition with Hindi translation. A better and carefully
edited text was published by the Theosophical Publishing House,
Adyar, Madras in 1933. Other editions have also recently been
published. But none of these editions was critically edited and these
seem to have been based on a single manuscript, particulars of
which are not available.

A general account of the manuscripts

For the purpose of the critical edition of the text of Gheranda
Samhita 14 manuscripts and 5 printed texts have been used. Out ot
these only
one manuscript is incomplete. Rest ot the texts are complete. Their
details are given below:
I. Ms. N0. 1074 (also No. Bl 32) at BBRAS Library, Bombay; 19 Folios;
11 lines to a page: 32 letters to a line; Country paper, rough and
thick; Devanigari script; size 12“x6“; date, Jyestha Vadya 9th of
Sarhvat 1928 (10th July, 1872 A.D.) Name of the scribe Bhagawanlal
lndraii; Complete.
ll. Ms. No. G. 9112-15-D-3 at the Asiatic Society, Calcutta; 7 Folios: 14
lines to a page; 52 letters to a line, Country paper, smooth and thin;
Devanagari script; size 13"x6"; date appears to be modern;
Incomplete, containing first five chapters and a verse lrom the sixth.

The human frame is mere earthenware Bake it with the flame of

Yoga-fire”

“The body invariably wears away like an unbaked earthen jar

immersed into water. (Therefore) the body should be conditioned by
tempering it with the fire of Vega."
Edited by
Swami DIGAMBARJI
Director of Research, Kaivaiyadhama
Shriman Madhava Yoga Mandira Samiti
and
DR. M.L. GHAFIOTE
PREFACE TO FIRST EDITION
We are happy to present to our readers a critical edition of another
important text of Hathayoga, namely Gheraijida Sarhhita. We had
published earlier a critical edition of Hatha Pradipika which was very
well received equally by the scholars and the Yoga students.
Gherarida
Samhita which describes several Yogic practices, is a great attraction
for the Yogic students.
The staff of the P.L.Ft.D. of the Kaivalyadhama S.M.Y.M. Samiti has
been working on this text for years together to bring out a critical
edition which has been long overdue.
The work of preparing a critical edition of Gheranda Sarrihita started
during the life time of Swami Kuvalayanandaji. Several staff membeis
have worked in this project, the prominent names associated with
this
work being: the Late Dr. S.A. Shukla and the Late Dr. Mahajot Sahai.
The number of manuscripts selected was limited in the beginning.
The
work was further extended to include 19 texts, some manuscripts
and
some printed texts. Since the number of manuscripts available is
small
we have tried to depend more and more on available material for
the
collation. Thus, for the first time a critical edition of Gheranda
Samhita is made available to the readers. The text is presented in the
original, with a complete English transliteration, translation and
explanatory notes wherever necessary. it is also illustrated by the
suitable photographs of the techniques of Yogic practices to
supplement the description. This has further increased the utility of
the text.
It will be found that an attempt has been made to give some
scientific explanatlon and results of the scientific studies conducted
on some of the Yogic practices in the Scientific Research Department
of the Samili. Flesearch workers from different fields including
medical, are now attracted towards the study of various practices of
Yoga for the maintenance of psychophysiological health. However,
the actual research findings are very meagre. Wherever these were
available, We have used them in the notes.

The publication of this text has been made possible because of the
help from the Government of India, Ministry of Education, for which
we
are highly thankful. We are grateful to our colleagues Dr. F’.\/.
Karambelkar.
Joint Director of Research, Dr. M.\L Bhole, Deputy Director of
Scientific
Research, Shri O.P. Tiwari, Secretary, Dr. V.A. Bedekar, Shri Fl..lt
Sahu.
Dr. Pitambar Jha and Shri G.S. Sahay tor their help in preparing this
critical edition. We acknowledge with thanks the hearty co-operation
of
various Oriental institutes, too numerous to mention, for providing
re-
lated information and transcripts of the texts required for collation.
We
are thankful to Shri Ramesh Maclhamshettiwar for the help rendered
in
collecting related material at our request.
We also thank Shri K.M. Gokhale for the excellent co-operation
and immense pains taken while the book went through the press.
Help
of Nirnl-<ar's Photo Studio, Bombay is also acknowledged tor the
photo-
graphs taken.
Kaivalyadhama Swami Digambarji
Lonavla (Dr) M.L. Gharote

PREFACE TO THE SECOND EDITION

The First Edition ol the Gheranda Samhita published in 1978 had
been
very well received equally by the scholars as well as Yoga students.
The first edition having been completely sold out for quite some time
it
was felt necessary to go in for the second edition to meet the
persistent
demand for Gherancla Samhita being received by the Samiti lrom
within
the country and from abroad, Unfortunately. the Samiti was
handicapped
due to non-availability of the services of both the editors ol the first
edition namely Swami Digambarji and Dr. M.L. Giharote. Whereas
Swami
Digambarji had passed away in 1990, Dr. M.L. Gharote had retired
lrom
the senrice of the Samiti. Nevertheless, the work done under their
guidance to bring out the tirst edition of Gheranda Sarhhita ever be
remembered by the Samiti as well as Yoga enthusiasts.
Finally, it was decided to bring out the second edition of the
publication
without any change for the present. However. it had not been
possible
so far for want of adequate resources to take up the job in hand. We
have since overcome these handicaps. The second edition ol
Gheranda
Sarhhita is now in the hands of scholars/readers interested in Yoga.
Further, it was made possible because of the active involvement of
Shri K.F’. Talwar, who is in tact one ol the family members of
Kaivalyadhama. Lonavla. The total printing of the publication has
been
done under his SLlp9|'VlSIOI\. it will the too formal for me to thank
him for
this.
Dr. B.H. Sharrna, Acting Asstt. Director P8-Ft Deptt. of the Samiti and
his
staff remembers are ol course to be thanked for their suggestions.
My heartiest thanks are also due to Shri Megh Flaj Aggarwal of the
Model Press (Pvt.] Ltd., New Delhi who has always been very helpful
and cooperative in the printing of our publications including the
current
one.
May God bless all to continue to bring out such publications and
serve
the cause of Yoga in future also.
Kaivalyadhama Swami Maheshananda
Lonavala - 410 403 Director
30th April, T997

G7\|O7U1-$l(AJ|\3—A
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
LIST OF ILLUSTRATIONS
Plate No. Plate No.
Vahnisara
Jalabasti
Sthalabasti
Neti
Lau|ikT
Vyutkrama Kapélabhéti
STtkrama Kapélabhéti
Danqa Dhauti
Vamana Dhauti
Vastra Dhauii
Siddhésana
Padmésana
Bhadrésana
Muktésana
Vajrésana
Svastikésana
Sirhhésana
Gomukhésana
\/Trésana
Dhanurésana
Mytésana
Guptésana
Matsyésana
Maisyendrésana
Gorak$E1sana
Paécimottén ésana
CDUJ\|0'>U’lU1J>OJf\)YU—*
9
10
11
11
12
12
13
13
14
14
15
15
16
16
17
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
Lltkayésana
Sarhkafisana '
Mayfirésana
Kukkufisana
Kfirmésana
Utténakflrmakésana
Mandukésana Y
Utténamarpcjukésana
Vykgésana
Garuglésana
V[$§sana
éalabhésana
Makarésana
U$grésana
Bhujafigésana
Yogésana
Mahémudré
Uqqiyéna
Jélandhara
Vipafitakarani
Yonimudré
Vajroli
TagiégT
P.§éinT
§Tta|T
Sahita Prénéyéma
17
18
18
19
19
20
20
21
21
22
22
23
23
23
24
24
25
25
26
27
28
28
29
29
30
30

;>u>r\J—-
—-Q<uw\1mn;w
i6‘-i5;ooo~4mul4>c.>m
Z3
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25
AR
A.S.
BS.
BY
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as’.
Gh4 S,
HP.
HR
HSC
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KK
s'.s.
é.u.
s.s.
SSP
svs
TBU
vs
YB
Y.M.
YSC
YU
YY
ABBREVIATIONS
Agamarahasyam
Ahirbudhnya Samhité
Byhadyogasopéna
Brhadyogcyéjfiavalkyasmyti, Kaivalyadham S.M.Y4M.
Samni, Lonavla
Daréanopani$ad
Gcrak$a éataka
Gheranda Sarhhité
Ha;hapradTpiké, Kaivalyadhéma S.M.Y.M. Samiti, Lonavla
Hagharatnévali
Haghasafnketacandriké
Jyoisna A commentary by Brahmananda on
Ha§hapradTpiké
Jébz1ladaréanopani$ad
Kapélakurangaka Haghébhyésapaddhati
éiva Sarhhité
§énc_1ilyopani$ad
Satkarma Sarfigraha
Siddha-Siddhéma-Paddhati
Smgtisarhdarbhe Vi§vémitra Sm_rtx
Triéikhibr€1hmanopani$au' - Mantrabhaga
Vasi$1ha Sarhhité - Yoga Kamjam
Yogabfia
Yoga Nfimérfisé, Quarterly, Kaivalyadhéma, Lonavla
Yoga Siddhénta Candriké
Yogopani$ads, Theosophical Publishing House, Adyar
Yogayéjfiavalkya » Ed. RC. Diwanji

Scheme of Transliteration
ar—a 1n—a §—| §—1 :1—u :-
r v e '1’ ai ah o afi au
35.. _ _ _ _
srfwrr-|i1 fiwi-I)
i;?—k 1a_—kh
=-l;—c q—ch
1-! 6—!h
i—t =>{—th
‘K-P ‘F-Ph
‘1—v I~r
“K-5 ‘I-5
5-h 21-ks
~9 ‘1—gh
—I Fl-Ih
3—d z—dh
q—d q—dh
-b *~1—bh
-I i~V
El
3:‘
|‘|
fi
U
n
m
S
JF1

INTRODUCTION
Earlier publications of Gheranda Samhita
Gheranda Sarhhita was edited first by Bhuvanan Chandra Vasaka
at Calcutta in 1877. The same was translated and introduction was
prepared in German by Ftichard Schmidt at Berlin for the second
edition
in 1921, under the title, "Fakire und Fakirtum“. Tattva Vivecaka Press,
Bombay published an edition in 1885. Kaliprasanna Vidyaratna
edited
with translation in Bengali, the text of Gh.S. in 1886. Another edition
in
Bengali script by Ftasika Mohan Chattopadhyaya was published in
‘Arunodaya‘ Bengali Monthly Journal in 1890. In the series of the
‘Sacred Books of the Hindus‘ an edition with English translation was
published by Panini Office, Allahabad in 1914. Earlier in 1898
Laxrnivenkateswar Press published an edition with Hindi translation.
A
better and carefully edited text was published by the Theosophical
Publishing House, Adyar, Madras in 1933. Other editions have also
recently been published. But none of these editions was critically
edited and these seem to have been based on a single manuscript,
particulars of which are not available.
A general account of the manuscripts
For the purpose of the critical edition of the text of Gheranda
Samhita
14 manuscripts and 5 printed texts have been used. Out ot these
only
one manuscript is incomplete. Rest ot the texts are
complete. Their details are given below:
I. Ms. N0. 1074 (also No. Bl 32) at BBRAS Library, Bombay;
19 Folios; 11 lines to a page: 32 letters to a line; Country paper,
rough
and thick; Devanigari script; size 12“x6“; date, Jyestha Vadya 9th of
Sarhvat 1928 (10th July, 1872 A.D.) Name of the scribe Bhagawanlal
lndraii; Complete.
ll. Ms. No. G. 9112-15-D-3 at the Asiatic Society, Calcutta; 7 Folios:
14 lines to a page; 52 letters to a line, Country paper, smooth and
thin;
Devanagari script; size 13"x6"; date appears to be modern;
Incomplete,
containing first five chapters and a verse lrom the sixth.
xiv
lll, Ms. No. G. 5835-7-F-3 at the Asiatic Society. Calcutta;
16 Folios; 10 lines to a page, 34 letters to a line; Country paper,
tough
and thin; Devanagari script size 11"x5'/2"; Date, Asadha Suddha 12th
oi
Samvat 1900 (1843 A.D.); Name oi the scribe Narayananatha,
written at Goraksatilla: damaged by rodents; Complete.
lV. Ms. No. G. 9099-15-D-1 at the Asiatic Society, Calcutta,
18 Folios; 10 lines to a page; 34 letters to a line; country paper,
smooth
and tough; Devanagari script; size 11'/@"x5‘/2“; Date, Srévana §ukla
1st
of Sarhvat 1934 (1877 AD.) Complete.
V. Ms. No. Keith 5768 (l.O. 3578) at India Office Library, London;
14 Folios; 11 lines to a page; 40 letters to a line; Thick and smooth
country paper; Devanagari script; size 13V="x5'/2“; Date, Phalguna
éuddha
13th of Samvat 1919 (1862 A.D.); Complete.
VI. Ms. N0. 6129 (5023) at the Royal Asiatic Society of Bengal,
Calcutta; 28 Folios; 3 lines to a page; Palm leal; Bengali script; size
16"x1'/2"; Date, Sake 1724 (1802 A.D.); Complete.
Vll. Ms. No. 36248 at the Rajasthan Oriental institute, Jodhpur;
8 Folios: 18 lines to a page: 40 letters to a line; Country paper;
Devanagari
script; size 13‘/z"x7"; Date not given, but not very old. Complete.
Vlll. Ms. No. 4103 at the Oriental institute, Baroda; 22 Folios.
lX. A transcript ot Ms. No.31. 12/4727 at Ganganath Jha Kendriya
Sanskrit Vidyapitha, Allahabad.
X. Ms. No. 29870 at the Sanskrit University Library (Saraswati
Bhavan). Varanasi; 10 Folios; 12 lines to a page; 55 letters to a line;
paper; Devanagari script; size 13“x5.1"; Date not given; Complete.
XI. Ms. No. 29987 at the Sanskrit University Library (Saraswati
Bhawan), Varanasi, 39 Folios; 7 lines to a page; 21 letters to a line;
paper; Devanagari script; size 6.3"x3.3"; Dated Samvat 1861;
Complete.
Xll. Ms. No. 29944 at the Sanskrit University Library (Saraswati
Bhawan), Varanasi; 13 Folios; 8 lines to a page; 38 letters to a line;
Paper; Bengali script; size 12.1“x4.3"; Date not given; Complete.
Xlll. Ms. No. 30012 at the Sanskrit University Library (Saraswati
Bhawan), Varanasi; 15 Folios; 8 lines to a page; 59 letters to a line;
Paper; Bengali script; size 13.2"x3.7"; Date not given: Complete.

XV
XI\/. Ms. No. 30121 at the Sanskrit University Library (Saraswati
Bhawan), Varanasi; 12 Folios; 11 lines to a page; 54 letters to a line;
paper; Bengali script; size 13.1"x3.9“; Date not given; complete.
Printed Texts
XV. Gheranda Samhita (Yogasastram) published in Samvat 1986
by Ganga Visnu Shrikrishnadas, Laxmivenkatesvera Steam Press,
Bombay, with Hindi translation by Pandit Fladhachandra. The
headings
of chapters and sub-headings oi the topics given are apparently
inserted by the editor.
XVI. Gheranda Sam hita with translation and notes by
Dr. Chamanlal Gautam and published by Samskriti Samsthan, Bareli
in
1974 A.D. The headings of the chapters and sub-headings oi the
topics
are also used in this text.
XVII. Gheranda Sarhhita, translated in English by Flai Bahadur
Srisa Chandra Vasu, first published in 1914-15 by Péijiini Office,
Allahabad; Second Edition published by Oriental Books Reprint
Corporation, New Delhi in 1975.
XVIII. Bengali text edited with translation and notes by Kaliprasanna
and published by Babuchandra Ghosh on 1st Bhadra of Bengali year
1292 [i.e. 1886 A.D.), microfilm oi which was used.
XIX. Bengali Text edited with translation and notes by Flasikmohan
Chattopadhyaya and published in Arunodaya Monthly in 1890 A.D. oi
which microfilm was used.
Vol. (XX). Gheranda Sariihita, Theosophical Publishing House,
Adyar, Madras. 1933.
So tar as material variants are concerned, the lollowing Mss. show
some distinctly individual and peculiar readings with their mutual
affinity
as shown in the following groups:
(1) I, ll, Ill, IV, V, Vl, VII, VIII.
(2) IX.
(3) X, XI, XII, XIII, XI\/, XX.
(4) XV, XVI, XVII, XVIII, XIX.

xvi
The text of Gheranda Sarhhité is based on printed text (XX) with
the necessary emendations supported by other Mss. However, the
origi-
nal readings of the basic Ms, are noted in the foot-notes.
About the Text
Gheranda Sarhhita is a systematically written text on Yoga. It is in
the form of a dialogue between Gheranda, the preceptor and
Candakapali,
the disciple. it widely differs from Hathapradipika and other texts on
Hathayoga. it does not use the word Hatha in the form ot Yoga. The
Yoga that has been discussed in Gh. S. is called Ghatasthayoga. We
do
not come across this term in any other treatises on Yoga. Ghata
refers
to the body and Ghatasthayoga means Yoga based on the approach
through the body_ Obviously Ghatastha Yoga or Ghata Yoga deals
with
the Hathayogic practices, Gh. S.’ is an important manual of Yogic
practices.
It describes more than 100 Yogic practices of varied nature. These
practices can be classified as follows:
(1) Kriyés : Dhautis
Bastis
Neti
Trataka
Nauli
Kapalabhétis
_|.
Q)_4_4_af\)(‘}
21
(2) Asanas 32
(3) Mudras 25
(4) Pratyaharas 5
(5) Pranayémas 10
(6) Dhyénas 3
(7) Samadhis ___tL
TQTAL _1 K
in these Yogic practices there is a gradual evolution of the process
from physical to metaphysical (spiritual) through psychological. The
lad-
der consists of seven steps. The end is always kept in view
throughout
the successive steps.

XV1|
The body is first to be purified and freed from disease by practising
Satkarmas and by the other processes it is to be made a fit
receptacle
for the attainment of Mukti (Liberation).
Some of the examples of the frequent indication of connecting the
preliminary practices to the attainment of higher experiences may be
stated as follows :
$atkarmas
(1) Karnadhauti is to be practised for cleaning the ears but the
end in view is to acquire the capacity to hear mystical internal
sounds
" vn-:1=<-ré qariwrfia I" (I-33).
(2) The Nadinirmalata is expected to produce divyadrsti (l-35].
(8) Netikarma while destroying kaphadosas leads to Khecari and
produces divyadrsti.
(4) Trataka destroys diseases ol the eyes, produces divyadrsti
and leads to Sambhavi.
Thus even while practising the first Sadhana, namely, $atkarma,
the aim is not lost sight of.
Gh. S. is, perhaps, the only text available that gives elaborate
practices of Dhauti and more details of personal hygiene. As many as
21 Kriyas have been described in this text under $atkarmas.
/tsanas
The very first Asana, namely, Siddhasana is described as
moksakavétabhedanakara (which opens the doors of realisation.)
The description of éavasana (ll-1.9) as cittavisrantikaranam touches
the lringe of the psychological plane to be traversed in the attempt
to
reach the metaphysical goal.
The description of Bhujngasana goes a step further by its refer-
ence to the awakening of Kundalini. “vtrflffi §1_'al1'fi PHI
'§T:fi1R1=r ?m1=fl?{”
ll~43. From psychological, there is here a rise to the spiritual field,
Mudras
The set o1 25 Mudras, the third Sédhana of the Ghatastha Yoga by
its inclusion of Paficadharana, marks a transition from the physical to

XVIII
the psychological. Along with the qualities of Mudras leading to
destroy-
ing of diseases and bestowing of siddhis, in case ol some Mudras,
there
is a pointer to Mukti which shows that the aim is never lost sight of.
For
example, Uddiyana bandha is mrtyumatangakesari and by it
Fmwtfifltt W33’ lll-ll. Miilabandha leads to sarhsarasagaratarana; by
Mahabandha ' lll-20. The description of the results
accruing from Khecari and Yonimudra preceded by éakticalana lilts
the
reader far above the physical world and seems almost to usher him
straight into the spiritual world. éambhavi Mudra stands still higher.
Here the aspirant enters the metaphysical lield. "¥tl1W§'t fit f%|
srr=?h1tRt U
e'g1={ =r sr|=I2t1 l” lll-67.The Paficadharanamudras bestow what
Patanjali
calls Bhfitajaya siddhi.
Pratyahara
The 3 sédhanas ($atkarma, Asana, Mudra) described previously,
made an occasional entry into the psychological and sometimes the
metaphysical field, but they were firmly established on the physical
plane.
With Pratyahéra we enter the psychological field proper as the very
ltrst
verse says, "1Tl=5i f%?11=r=t1%\rr ¥Wl i" lv-1.
Prarjiayama
lt is rather strange that Pranayama Sadhana comes after Pratyahara
in this text. In Prénéyéma, the element ot Dhyéna is clearly
introduced
in the Sagarbha variety of the Sahita Kumbhaka. As with the
preceding
Sfidhanas, Prérjayama, in addition to its being destroyer ol diseases
and Kundalinibodhaka, also results in Manonmanibhava. The
Bnramari
Kumbhaka enables the aspirant to hear various sounds growing
subtler
until the anahatadhvani is heard, in which is seen Jyoti and when
mind
is concentrated on this, one reaches the Paramapada ol Visnu. This
success in Bhramari leads to Samadhi easily.
Dhyana
The sixth Sédhana directly deals with Dhyana. Some element ol
Dhyéna was already introduced in the earlier Sadhanas. The three
kinds
ol Dhyana, Sthfila, Jyoti and Suksma are graded and rise one above
the
other, the last ending in attetqetafi (Cl. Vl-22). Sthtiila Dhyfina has a
concrete object, real or imaginary. lor concentration. Jyoti has light
while
Suksma Dhyana means concentrating on Brahman as Bindu or the

xix
great Goddess Kundalini. Success in Suksma Dhyéna is attained by
éambhavi Mudré. Tejodhyana is a hundred times superior to Sthula,
while Suksma is hundred times superior to Tejodhyana. The aim of
Dhyana-Yoga is direct perception of the Self. “HWY mtfifir vi-<1 ltvlfi
Erenq t1n=r fifiTw€i 1” By this Dhyanayoga Atma is revealed. Having
perceived the Self by Dhyanayoga, t_he next step is of course the
Samadhi by which one realises one's identity with Brahman.
Samédhi
The seventh Sédhana is Sarnédhi which is a synonym of Ftéjayoga.
This is sixlold. The first is through éambhavi Mudra leading to Dhyéna
and terminating in Samadhi, the second through Khecari Mudra
leading
to Flasananda and terminating in Samadhi, the third through
Bhramafi
leading to Nada and terminating in Samadhi, the fourth through
Yonimudré
leading to Laya and terminating in Samadhi, the fifth through Bhakti
leading to astasatvikabhava and terminating in Samédhi, and the
sixth
through Manomurccha leading to restraint of mind and terminating
in
Samadhi.
Through Samadhi, the quality of Nirliptatva or detachment and
there-
after Mukti is attained. Samaclhi is both a process as also the result
of
that process. As a process Samadhi means intense mental concentra-
tion lree from all sankalpa and attachment to the world expressed in
terms of aharhta and mamata. As a result of such process it is the
union
of Jiva with Paramatma.
Philosophy of Gherarjida Sarhhita
The rationale of Yogic practices has been explained in the following
lew introductory verses :
: WWWU?:l
nzijgeqefisrfinfiafiiumeiaii
amfmwfiusqefiwarmwmi
*Ha :ll
arr=Q¥=*reT=i'wr;w‘t<»*it=a‘=rr\Tr;‘a'=:tEiz*;i
fimaaaéwwqfewmtaii
awmaqsinfiefifiumwatfiraiufiai
awwfifiamawairflwsmnari

XX
'Ghata' is a technical word used here which indicates not only
‘body‘ but all that makes a person as an unit. lt may be termed as
'éarTra' or 'deha‘ in philosophical sense which includes ‘Linga sarira‘
or
'Linga deha‘ (subtle body) that transmigrates and is responsible for
another birth. Thus the psychophysical unit of a person is responsible
for good or evil actions which determine the further course of
rebirth.
This chain can be broken and future trend of birth modified through
the
practice of Yoga. Thus Gh. S. accepts the doctrine of ‘free will‘ which
can change and modify the very psychophysical substratum
responsible
for the actions. The mode of action based on free will suggested in
Gh.
S. is ‘Ghatasuddhi’. Ghatasuddhi again is a concept which means not
only purification but also fortification of the psycho-physical unit.
The
method ol Ghatasuddhi includes seven processes such as Sodhana,
Drdhata, Sthairya, Dhairya, Laghava, Pratyaksa and Nirlipta. These
processes are undergone through the practice of $atkarma, Asana,
Mudra, Pratyahara, Pranayama, Dhyana and Samadhi which are do-
scribed in and are the subject matter of Gh. S. Ghatasuddhi leads to
realisation of the Self according to Gh. S.
Date of Gheranda Sarhhité
The salutatory verse found in most oi the manuscripts of
Gh. S. is a clear indication of the influence, on the scribes, of the HP
where similar salutatory verse occurs. They could not, perhaps, resist
the temptation of adding this verse to the original text of the Gh. S.
in
the beginning. Obviously this verse is an interpolation because no
where
in the text the words like ‘Hatha-Yoga‘ or ‘Hatha yogavidy5' occur
though
at two places the word 'Hatha' is used. But there the meaning of
'Hatha‘
is ‘force'. lt does not signify the school of Yoga. This leads us to
assume
that Gh. S. must be a later work than H.P.
Considering the contents of the text of Gh. S4 we find elaboration
of various Yogic practices like, $atkarmas, itsanas. Mudras, etc. which
are not found in the HP. On the basis of the theory of evolution of
the
practices, Gh. S. must be later than H.P.
There is a mention of ‘ans; arrqrfirawa=rr' in the list of Slddhas
given in some copies of H.P. But there is no other evidence of the
information contained in the dialogue of Gheranda-Canda having

xxi
made use of in HP. This rules out the possibility of Gh. S. being earlier
than H.P.
Among other reasons why Gh. S. must be laterthan HP, one is that
we do not find many copies of this text. Whatever copies are
available
come from North or East lndia. These are conspicuously absent in
South lndia. This is, perhaps, due to the short period available for the
spread of the copies.
It is surprising to find that the writers like Sivananda of
Yogacintamani
or Sundardeva of Hathasanketa Candrika do not refer to this text in
their
digests. This indicates that the text of Gh. S. was not known much,
though it may be existing.
Having thus seen that Gh. S. cannot be placed before HP what
could be its period ’? The period of Hathapradipika has been fixed as
between middle of 14th and middle of 16th century. Readers may
refer
tor this to the critical edition of Hathapradipika published by
Kaivalyadhama S.M.Y.M. Samiti, Lonavla. The earliest dated
manuscript
of G“ S. that we have is of 1802 A.D., that is, 175 years old. If we
consider a period of about 100 years to have taken for some copies
to
come into existence, the period of the text could be fixed at the end
oi
17th century or the beginning of 18th century.
Special Features of Gheranqla Sarhhité
The name Candakapali is interesting and it reminds us of the sect
of Kapalikas from Nathasarhpradaya. But we do not see a trace of
influence of this sect on this text. On the contrary Hathayogic
practices
seem to have been freed from the téntric and saktic influences and
presented in the chaste form which Goraksa tried to emphasise in his
cult, as could be seen from the description of Vajroli and absence oi
such practices as Amaroli and Sahajoli in Gh. S.
The special feature oi the contents of Gh. S. is the narration of
Saptanga Yoga. in the texts of Hatha Yoga we get Caturanga Yoga as
in Hathapracfipika and Sadarigayoga as in Goraksasataka. Similarly,
Saptangayoga dealt with in Gh. S. is its special contribution. Strangely
enough the topic of Pranayama has been dealt with after the chapter
on
Pratyahara.
The influence of Vedantic thought and devotion is clearly seen in

XXII
Gh. S. The verses “H3 Hm; ...... WW1 I" etc. point out this
fact.
It is a practical manual and is relatively free from poetic fancies.
Great stress has been laid on Ajapa which is absent in
HathapradTpika.
In many practices Gh. S. emphasizes the importance of mental
aspect involved in the practice.Two Prarjiayamas, namely. Bhramari
and
Murccha described in this text emphasize more on mental attention
than
the description of the technique of Pranayama. The details of these
two
Pranayamas given by H.P. are absent in Gh. S.
There is an absence of the description of Yamas and Niyamas.
They are not at all mentioned.
The author does not very much care for the grammatical accuracy.
Many-a-time he takes liberty to change the form of the words to suit
the
metre. For example, he uses3§l11=‘r forqifiqfi, T:t$t=‘tTI"r forHF|
=Eft\1r, at'\=RrrH_
for stwmrq. He often uses 5 ‘F411 for the completion of the verse
(wa\=g3vrr=i), like aliwias, ‘t§Y¥T&=m, vim, ‘gm, etc.
The word 'Siddhi' is used for success and not for super natural or
paranormal phenomena attained through Yogic practices.
Reproduction of the verses
There are some obvious quotations in the text. But nowhere the
source has been mentioned. For example, 11% lfifi fiwzffi from Bh. G.
Vl-26 or fifltqfifi: etc. The description of Paficadharana is practically
the same as in Goraksasataka. This does not, however, indicate any
act
of plagiarism. In many treatises well known verses are quoted
without
reference because such things are considered to be a property of all.
Extent of Gheranda Sarhhité
Kavi-Kavya-Kala-Kalpana mentions 450 verses of Gheranda
Samhita. But the maximum verses found by us were 351 in the
Vulgate
copies. The number of verses differs from one manuscript to another
on
account cl 1 (1) Number of lines making a verse from single line to as
many as 4 lines, (2) verses describing the effects of the practices. The
number in the present critically edited text is 317.

XXIII
Verses common in Hatha Pradipiké and Gheranda Samhita
There are not many verses common in these two texts. Whatever
verses seem to be similar pertain to the technique of some Asanas
and
Mudras.
There are, however, some instances where we suspect borrowing
of the verses from Hathapradipiké, for example zverses on
Mayurasana,
Savasana. Siddhésana, Padmasana, Ucjdiyéna. But it is very ditficult
to
say that these verses were taken from H.P. because these are found
in
other texts also and seem to have some common source.
Authorship of Gherancla Saihhité
Like most of the Indian traditional texts the author ot the Gh. S. is
not known. Whether the names Gheranda and Canda, between
whom
the dialogue is cast, are real or fictitious is not definitely known.
Briggs
states that "The author was an adept named Gherancta~a Vaisnavite
of
Bengal," it is apparent from the contents ct the text that there was a
considerable influence oi Vaisnavism on the author.
But practically we do not know anything about the authorship of the
text oi Gh. S.

Gheranda Sarhhité
(1-3111:-=3 111%?-11)
Text
lX9l
(122141 ma)
1_-31gL|q.|e9 abut-2leL|9

Gheranda Sarhhité
(1-iwg 1=fi%?-I1)
Text

qufiqfiw;
GHERANQA sAii‘iiHiTA
Prathamopadeéaiji
LESSON I
1QF'l 2 i
qWW 3 fit“? 4 i|2|i
ekadé candaképéiirgatvé Gheranda kuttiraml
praijiamya vinayédbhaktyfi Gherarjdarh parip{cchati//1//
bowe
Yoga
1. Once, Caqqakfipéii went to the cottage of Gherantja and having
d to him with modesty and devotion, asked him (the ioilowing).
ii
uzwuivf 5 11‘1=‘m awawiel Hiilvrq I
szwii $fi'§5’t€'E§l51 lime?‘ HE 11-fir iimi
ghatasihayogarh yogeéa tattvaifiénasya kéranaml
idéinirh érotumicchémi yogeévara vada prabho //2//
2. O Lord, O Master of Yoga, i now wish to know the Ghatastha—
which ieads to the knowledge of Reality.
1.
2
o~u\&>m
Before this verse we get the following salutatory verse in ail the
manuscripts except in XV.
am’-iw<r=I qvmifii mi ‘3i‘il1fi\ET i i
ewe W ll
fiwsmierwi ll; €ima;@1' Viil; '3i'l‘13§@'*F[ xv.
iimn wait Vii to IX.
12¢; wfigwifi Vlil; '32’-s" we vii
‘a-av: inf Vii; zselfiwi vm.
wiiwiim xv;aa'¢@ vifiisar Viil; new fiiiwaw IX.
2 Gheranqa Sarnhité
‘¢lI¥gFl¥g,=1?-1E~Iiz‘T'a=if7WWE‘3?§§i%i
HwmrBri%° rt’ aer1mr::r=hswizw‘°ii3ii
sadhu sédhu mahébého yanmérh tvarh pariprcchasil
kathayami hi te vatsa savadhandvadharaya //3//
3. Well done, Brave soul, that you have asked me this. My dear
child, listen attentively to what l say.
=ir%r=ri=rRr=r= \1rs1‘l"=irl%r" fiimeifawqi
am" Srr=ilei1‘t“ i=‘!§=ti€HFRTFlfi fig: il‘6|l
nasti mayasamah p5s'o nisti yogatpararh balaml
nasti jfianétparo bandhurnéhamkératparo ripuh //4//
4. There is no fetter like Maya (illusion); there is no greater power
than Yoga; there is no greater friend than knowledge and no enemy
worse than egoism.
7 wine‘ xv, XVI and XVIII.
a Yr xyi.
9 % aw IX; Ha‘ Ito vii.
to 'flFt¥Jl=Tl3¥J'l'{'¢I I to IX and XVII.
11 aw‘ wrsr Vlll, lX, XVIII; wt" W xv, xvi.
12 =rl% vi, Vlll, ix.
13 =r 1% Ito \/, Vll and Vlll.
14 wag vm.
'
Lesson I 3
‘5 @$@HI
Hui“ zfivi wmmi" FIT-?iTzIFt U ?*I‘57-Ti§||“\|l
abhyasatkadivarnanam yathaéastrani bodhayetl
tathé yogarn samasadya tattvajfianam ca labhyate //5//
5. As a person begins with the study of the Alphabets and (then)
can learn the Sastras, in the same way by mastering (the technique
of)
Yoga, one attains the knowledge of Reality.
= air§\?it=J?‘t v1ifii=if r:i?:i"’ I
19 en? ufiu'=.i"“ wen smtr-1“ iizii
sukrtaihduskrtaih kéryairiayate prar_iinén"i ghaitahl
ghatédutpadyate karma ghatiyantrarii yathé bhramet//6//
E3. The body ot living creatures is the result of good or bad actions.
The body (in its turn) gives rise to action and (in this way) the cycle
goes on like Ghatiyantra (water-wheel—a machine for raising water
from a well).
15 write: Ito v, Vll; 3‘Tlfial' Vlll, xv, XVlll.
16 mi ll.
17 '€lTlTi1T¥1I vm.
18 as; Vlll.
is weir Vlll.
20 we l to v and Vll.
21 flea IX and xv.

4 Gherarida Sarhhité
$1353“ W13“ 2‘ 25 viai 3'!TI?[26i
’7 wfit : 2“ |l\9l|
Drdhvédho bhramate yadvadghatiyantrarit gavém vaéét/
tadvatkarmavaééjjito bhramate janmamrtubhih //7//
7. As the Ghatiyantra moved by builocks goes up and down.
similarly the iife and death cycle of each individual is moved by his
Karmas.
3Il'¢T§¥‘iI ”s?=iiwi¢¥=1.i‘t tm1i=i1vr:°° wt UEII
ui=ri=ié=i“ flea azajii wmi3ii¢ii
érnakumbha ivémbhahstho jiryamérjiah sadé ghatahl
yogénalena sarhdahya ghataéuddhirn samécaret //8//
8. The body invariably wears away like an unbaked earthen jar
immersed into water. (Therefore) the body should be conditioned by
tempering it with the fire of Yoga.
22 wan‘? await \/ll.
2s wwii vm.
24 mm ix.
25 HE i to v and vii.
2s mm; Ito vi.
27 Hfiaviam i to m, v and VI; wawimii iv.
2a 11?g_=i1 I to ix.
29 fiiai i to vii, ix, xv and XVI.
so fitvhirg; Ito Vii; §fiwi=rivi- IX.
31 Ifrfiwiitw I to v and vii.

Lesson I 5
sir?-r=igz?ii“fla¥v3v5§'¢¥1zarcia=1i
weueia fifiwiu HHEW“ l|Q||
éodhanarh drdhaté caiva sthain/arn dhairyarh ca léghavaml
pratyaksarii ca nirliptarh ca ghatasya saptasédhanam //9//
9. The seven aids for conditioning the body are — Sodhana
(purification), Drdhaté (strength), Sthairyam (steadiness), Dhairyam
(composure), Léghavam (lightness), Pratyaksam (realisation) and
Niriiptam (isolation).
35H'(Ti'T§V'II36 rifi'u=f€t ;+mi=§=r =r&@11|
gram” févnfii“ fie W-ti'sii*vi sitar” ||€0l|
satkarmané sodhanarh ca ésanena bhavedd_rdham/
mudraya sthirata caiva pratyaharena dhirata //10//
10. The $atkarmas purify the body; Asanas strengthen (it): Mudré
brings about steadiness; Pratyéhéra results in calmness.
32 gfirwfia ix.
33 em i to v, Vll and ix.
34 ‘crew i, ll, xv; Yr<'i==i Ill to v, vm, xvi.
as ‘=12 ii, VIII.
as ant-strwr egriiq VI: whit straw‘ ix, XVII; awirsfiw-r" vm.
av wrgwr I to v, VII, x.
as tiwii VI, Vill, IX.
as $3531 I to ix.

6 Gherahda Samhité
‘5lT\Tl'l1I|'¥IIFlTE'H “° if = “ I
wirfiiwi filfiizi“ U gfiaia =i mm: iizzii
préijiéyéméllrighavarii ca dhyénélpratyaksamétmanah/
Samédhiné nirlipiarh ca muktireva na sarh§ayah//11//
11. Prénéyéma leads to lightness; Dhyéna gives realisation of
the Self & Samédhi leads to isolation which is, verily liberation.
“ 4‘ 812$“ awii
wqwfifi‘°mahii2Qii
dhautirbastistatha netirlauliki tralakam tathal
kapélabhétiéciténi $agkarrnér_ii samécaret //12//
12. One should practise the following $agkarmas — Dhauti, Basti
Neil, Lauliki, Trélaka and Kapélabhéli.
40 \:ivii=mm=s=ii=i' I, m, v; ';ivri=ir=ii=g3iFr' ll, iv,vii; wwmfii are-a‘ vi
41 YIIPTI} in most Mss; WW9? ll.
42 fif%i1¥i'=~mowii; fifiilfira Vlll; =-ififiia vi.
43 Elia VUI. and mos! Mss; vm: VIII.
44 =i1l%ia%‘i i, ll|,Vi|l; filmfi iv, v; aha?! ix, xvii.
45 areal‘! vi.
46 wizwi vm.

Lesson I 7
"i
zitfi-i“ iiqfiui gran viz’ 3555;“ fiwir-i=1ii23ii
antardhauiirdantadhautirhrddhautirmfiléodhanam I
dhauiirh caturvidhirh krivé ghatarh kurvantu nirmalam //13//
13. Let (the aspirante) remove the impurities of the body by
practising the four-fold Dhauti-Antardhauti, Dania dhauti, Hrddhauti
and
Mfilaéodhana.
air-iaiiaiI%eliil%1'irI'iiB\§<1'1i
wwfihmh ii2Kii
vitasérarh vérisirarh vahnisérarh bahi§k[tam/
ghatasya nirmalirthéya hyantardhautiécaturvidhé //14//
14. The Antardhauti ior purifying the body is of four kinds -—
Vétaséra, Vériséra, Vahniséra, and Bahis_;k_rta.
E mew; 21'-‘n mi: I
midget‘ ‘M-ir=H5=i1‘° m=‘zw3= IRKII
kakacancuvadasyena pibedviyurh éanaih eanaihl
célayedudararh paécédvartmané recayecchanaih //15//
15. Draw in air slowly through the mouth forming it like the beak
oi a crow, move the abdomen and then slowly expel through the
lower
passage.
47 Iii‘-Ri\‘iFI‘1 ll.
45 zitwmgfim mm Ito V,ViI; zflfiwgfim maaivm; aftfit
=1-gifiii W1 ix.
49 5% i to v, VII, xv, xvi.
so mam iv, v.

8 Gherarjida Sarhhité
ififllfi wirhw‘ " I
mi flwamwé 5’ iiezii
vétasérarh pararii gopyam deha nirmalakéraka
m/
sarvarogaksayakararh dehénalavivardhakam //1 61/
16. Vétaséra which is a purifier of the body. which destroys all
diseases and increases the body (gastric) heat, should be kept a deep
secret.
saws‘ grgfigrfi“ Haévr it 2 “i
55 : |i2\9i|
ékantharh pfirayedvéri vaktrena ca pibecchanaihl
célay edudarenaiva codarzidrecayedadhah//17//
17. One should drink water slowly by the mouth so as to fill (the
stomach) upto the throat. Then push it by moving the abdomen and
evacuate it through the lower passage. .
51 arrzvrq Vu|., vi, vm, IX, xv to xvii.
52 ffiatfwq i, Vlli, xv.
53 mfi‘ ll to v and VII.
54 fiiaa; vii‘. \/I and ix.
55 wwfizéafiw VHI; <i1a'?1-<:uav?i“=r ix.

Lesson I 9
Hifimi m 1i1w'5° ‘7 5‘i
5’ %a%1~*imi%ii2¢ii*
vérisérarh pararn gopyam dehanirmalakarakaml
sadhayettatprayatnena devadeharii prapadyate I/18//
18. (This) Varisara which purities the body should be kept very
secret and mastered with great eflort. (Thereby) the body becomes
radiant (as if it were divine).
=irf~?i1:Fr2i fizgufi °° smart’ at Hrifirq I 1
3-<1i=rriw‘°‘ smart srszrtfi fiatifiqiitsii?
nabhigranthirh meruprsthe satavérarii ca kirayetl
udaryamémayam tyaktva jétharagnirn vivardhayet //1 91/
19. Push the naveI against the spine a hundred times. Having,
thus, got rid ot abdominal diseases, one increases the gastric heat.
56 zififi It0\/, VII; uh VI, VIII.
57 mrim; srwra; VI.
sa arrwrq xvi.
59 mirh-a. wfiwiinv VII, VIII; mavr imfia xv.
" This verse is followed by the verse — "HtRG1'(' ‘Rf km?
arm‘:-er; i;'q?=i?r; I =ia'?a' shufirai rm}: ma ii" in VuI., vi,
IX to XIV, XVI and XVII, but not Iound in I to V, VII, VIII and XV.
so is-gm‘ mama‘ Ito VII and IX.
¢This is followed by - “srI?=raiI -511' zfifi=i?Ii1=if ” in VuI.,
XI to XVIII, but not found in I to X.
61 3311111? RIEWI Ito V, VII, XV to XVII; 3?fl VI, VIII;
daft wa-égaar IX.
1' The whole Iine missing X.

10 Gharanqa Saihhiti
iliflttfiitflfififiwffiflfifinl
qwr&fll%i=\Ri1fl‘1rrw\1'aii!aiaralsi=r|iQoi|t
vahnisarémiyarh dhautiryoginém yogasiddhidél
esa dhautih para gqpya na prakfiéyi kadacana //20//
20. This Vahnisara dhauti brings success in Yoga to the aspirants.
This should be kept a secret and should never be divulged.
mlfififl 62_mufia‘, W63 ‘R364’
uizfizzi-uni“ § 66Il?Qll
kakimudrarh sfidhyitvé pfirayedudararii maruil
dharayedardhayémarh tu célayedadhavartmané //2l//
21, Having formed the Kékl-mudra one should fill the stomach
with air, retain it for 1'/2 hours and force it down along the lower
passage.
1' Also additional lines available such as "Wit tflfi: “RT Tfiwt
Eufimfiyhni fin‘ zitfiwiéwiufifi W51 gain" inVul..XV
to XVIII.
s2 sfiufiai xv. xvi.
as tie‘: VII.
64 ‘#5?-1 Ill to vii, xv and xv|.
es szmw IX.
as 3l‘£li?lI=tI ll to VII, IX; auwaaiai I; aniwelwr Vul., vi, XVII;
aitirmlfi vlil.
Lesson I 1 1
=r|1¥m==w|fi‘7 mar nlizmréi fiw$1‘1q“|
mwi amiiréi °’ niwu
nibhimagnajale slhitvi sakrlinédirh visarjayetl
karebhyirh ksfilayennédirh yévanmalavisarjanam //2M
22. Standing in navel deep water, one should push out the Sakti-
nidi (rectum) and wash it with hands lill the filth is being removed.
mmam mil H 312% i:riIig=I= iw
ré wzanr-|=i=fiw' iamwfi §ai\"rl[||Q:||1|
tévalpraksfilya nsdirh ca udare vesayelpunaljil
idari1 praksélanarh gopyarh devénémapi durlabham//230
23. Having washed the Nfidi clean, one should draw in it again
(into abdomen)‘ This (method of) cleaning should be kept a secret. It
is
not easily available even to the gods.
el wifimii we Vul., x to XIV; =lT3PTF?l we xv to xvu.
as fiwmfiaq l :0 v||.
s9 fiaéflq um v||; fiwlfia IX.
1] Additional line ‘m?-f 'iflfi'*TI§"l YYHQFW wéqzgq I’ in most Mss.

I 2 Giieraijcja Sariihitfi
7“ minsiuizwwifira um: wufiw I
2§ii?§Y<1i%i n‘¥iB?§'f?\(?ii'~3?F}rI72 =1 “vrmé ll'~2Kli
y?ini;ii<madhérar_1é éakmii yévanna sédhayennaraifl
|Z)6m$i<[’i£iIi1 mahadrihaiitisiévaccaiva na iéyate //24//
24. So long as a person IS not abie to retain (air inside) for one
and El half hours (performance oi) this greai Dhauii, known as
Bahiekaita,
is noi possible.
¢:i
we sii%rarri?iFfl"aiwi1’fg1=ra‘i¢"i
aamzmai ‘mi?! ?1Fi¥i"?Ifi‘ifi'l1%75 IIQKII
<L"lf\l?1r1'iU|flih jihvémmlarii randhre ca karnayugmayohl
kapalaraiidmaih p'<1iiCé1iIF? dantadhautirvidhiyate//25//
25. (Cleaning of) five —~ the root of ihe teeth, the rooi of the
tongue, openings of the iwn ears and the irontal sinus - is called
Dantadhauti.
70 mini arm ¥if5?i =r Ul :i vui.,1IiH$i W
Uifafli: IX.
/i =mi"uifi"1 i io vii.
72 Hifia i to IX.
73 5 wrriréi i to v, VII; riwiifza vi, IX: if awe vm
74 z=u' w1?$TiIi 1' ~ > z A »~w-1-1 I10 v & vii. VIII
xv {U xvii
75 zflili qr». >, i . xiv; ma mfliri I10 \/Ii; mfii firfiufi xv
to XIX.

Lesson i 13
7‘za'rfiiw r€t=iiw77 75 H9-I'll
i li?$||
khédirena rasenatha éuddhamrttikayé tathé /
marjayeddantamfilarh ca yavatkilbisaméharet //26//
26. One should rub the root of the teeth with the extract of Khadira
plant (Acacia Catechu) or with clean earth until impurity is removed.
zaapi wit" zflfiifififlf wii'rizrr2x=‘t‘° I
fiai agqielvié it “T.-=aIeli it zflwifiqi
awigei “ uraarfiw§\g°‘ 1fifii=ir' =raq°‘ iiwii
dantamfilarh para dhautiryoginérh yogasédhane /
nityarh kuryatprabhéte ca dantaraksérh ca yogavit I
dantamifilari-i dhavanédikéryesu yoginérh matam //27//
27. (This) Cleaning ot teeth is a great Dhauti for Yogis in their
practice of Yoga. Every morning, one who knows Yoga, shouid do it
to
preserve his teeth. This cleaning of the teeth is considered by the
Yogis
to be one among the processes oi purification.
76
77
78
79
80
81
B2
B3
84
1Ht?IVT i to iv, vi, vii, IX.
sew vi;ar&=rm ix.
wfiiwfirsa 11%-fir. I to iv, vii;=;i%iwri er srt‘1‘i'1ir~rvi;=_ri%ieriur' w
gmaivm; 11‘[%tB¥i'qf¥-t1f1i%€i1[iX;11i%ii?IQT?¥3_§€1JTXV|I|;T1?
1T}il
fisgawi XVI; qfii-mi a igizlwi xv.
m me I to v, viinwi at"<r‘vi;w' =iti%; vm;w' zfifi; IX.
mm ii, vii.
Ffitarw i to v, vii, IX, xv, XVI; raw finirniier VI; eater =r Vili.
viwiifé I to vm, xv.
fig vi.
UH: I to ix.

14 Gheraijiqla Sari-ihiti
aw1i'a=H'Wi2=lifi i
°5 Il?¢i|
athétah sarhpravakeyémi jihvfiéodhanakfiranam /
jarémaranarogédinnééayeddirghalambikfi //28//
28. Now I shall explain the process oi cleaning the tongue. An
elongated tongue destroys old age, death, disease etc.
°‘ - I
fiwézwir-Inuit 3 w '7
11% ! aswmtli finirrda iiwzii
tarjanimadhyaménéme angulitrayayogatah /
veéayedgaiamadhye tu mérjayellambikémulam /
éanaih éanairmérjayitvé kaphadoearh nivérayet //29//
29. Putting the index-finger, the middle-finger and the ring-finger
together into the throat, one shoud rub out the impurities and clean
the
root of the tongue slowly. (Thus one can be tree from diseases
arising
from phlegm.
85 =iT!TRT IX.
as =i'i=ir<H=iia3;i%i \/U|., i, ii, x to xiv.
W1 \/U|., i to vii, ix to XIV; {mi vm, XVIII, XIX; ma xv, XVI.
Lesson l 15
m zliriiw" gm 3=i= I
aw’ °°t~iis=1\1i 3i'§|aFflT Ii=‘i= ’°1fi=ii3oii
mérjayennavanilena dohayecca punah punah /
ladagrarh lohayantrena karsayitvfi éanaih éanaih //30//
30. Holding the lip ( ol the tongue) with an iron pincers one
should draw it out slowly and rub with butter and press it again and
again as one does lor milking.
fiai 91 té11m'iis1a'$” I
qzi °°qi1“t U“ fiit-ii "GI Filfim m-fai ?i€l'q°5 ii32ii
nityarh kuryétprayalnena raverudayake‘slake /
evam krte ca nityarh sé lambikfi dirghatfirh vrajet //31//
31. One should regularly practise this diligently, at sun-rise
and at sun-set. When this is done regularly, the tongue becomes
elongated.
as fiwmwi: Ill to vi.
as at: Vul., I lo Vll, x to xiv, xvii.
90 31¢ {1=r: I lo Vll.
91 gar vm.
92 =.iiwi%vi,vm; aierh ix.
93 gm‘ IV.
94 3 fial Yr l to Ill, v to Vlll, XVIII; ii fin‘: XVl;iI fifi if xv.
as TWIT I to Vll.
16 Gheraijiqia Sarhhité
°‘ = i
fii =iizi=eiI' \le?i!11‘I?1°7ii3;>ii
tarjanyamguiyakégreijia mérjayetkarnarandhrayoh /
nityamabhyasayogena nadéntararii prakésayet //32//
32. One should rub the auditory canal, inserting the tip of the
index finger into it. By constant practice an auditory sensation is
experienced.
§zie5g=$=i ea‘-Ni °°i
99 '°°$w1‘tw' fiiizfiqiizaii
viddhangusthena daksena madkayedbhéiarandhrakam /
evamabhyésayogena kaphadosarh nivérayet //33//
Wfifiiflfiiwfifiwgikwiméi
fizl?‘t\itTvi=ii=%t?:t%1ii=<‘i'°'€ii%=‘ifi?iil31<ii
nacji nirmalatérii yati divyad_rstii_1 prajayate /
nidrénte bhojanénte ca divénte ca dine dine //34//
33-34. Everyday. alter waking from sleep, after meals, and at the
end of the day. one should rub the Bhéiarandhra (hindrriost part of
the
roof of the mouth) by reaching the thumb oi the right hand there.
Thus,
by this constant practice, one should ward oii diseases due to
phlegm.
The Nédi becomes purified and vision cleared.
es aa'i=1=irFi1s=iuhria_ Vu|., x to XVII; H1i'5=1€;'{§i?~I "<1i is ix.
97 swam I to vii.
9s wifiq Vu|., Vm to XIX.
99 1ii1iw' Vlll.
100 "fin" Vi.
101 time Vol., x to xiv, xix; we H§'1'i?[V|i|.

Lesson I 17
aziifii firfif-rim gaizveemamw ii3iui
hrddhauiirh trividhém kuryéddahdavamanavésasé //35//
35. One should practise the three-fold Hrddhauti-with a stalk, by
vomitting and with a piece of cloth.
{wave !l?:"€““ réfiizve m"-I ill
emit aiafiiar gr gm : ii3Eii
rambhadariqlam hariddarpqlam vetradariglam tathaiva ca /
hrnmadhye cfilayitvé tu punah pratyéharecchanaih //36//
36. One should insert the stalk of plantain, turmeric or cane into
the gullet, move it there (up and down) and than slowly draw it out.
$\1#‘°‘fiH'?rma*?~‘ta*i?1@i'=,1iiT=iF1i=i1i
afifimm gaflmmeii
kapham pittam tathé kledam racayedfirdhvavartmané /
dangiadhautividhénena hrdrogam nééayed dhruvam //37//
37. One should throw out by the upper passage (mouth) phlegm,
bile and mucus. By the practice of Darjda-dhauti one can certainly
get
rid cl the disease of the gullet.
102 fiiari l tu v; fifézi vi, xv.
103 gt? lll to VI; 2»-frai-av-é XVI, XVIll, XlX; mm xv
104 aw? IV lo ix, xv to XVill; five‘ ix.

18 Gheranda Sarhhité
allwnfi fiézrl? iirawS'°5 \1l?d'°‘ "gift: I
$¥HY'°7 3% awi q=rt=al‘°‘ and a=1fiig=r=|
‘°° EN-:fi?ffil'iIR‘3€[Il36Il
bhojanénte pibedvéri cékaijitharh ptiritarh sudhih /
mrdhvérh drstirh ksanarh krtvé tajialarh vamayetpunalji /
nityamabhyésayogena kaphaplltaih nivirayel //38//
38. After meals, one should drink water till it comes up to the
throat, look upwards for a while and then throw out the water. By
constant practice ol this, one can ward oft diseases due to phlegm
and
bile.
‘1° : in fiwfewlfi % wail
fi queer wi?i=§=i1q"‘ ii
gm wwlzfiflfitfifi ]12|l3Qll
ekonavirhsatilji hastah paficavimsati vai tathé I
calurangulavislérarh SDk$m8Va$lr8fi'i éanairgraset I
punah pratyfiharedetatprocyate dhautikarmakam //39//
39. One should slowly swallow a strip of thin cloth four fingers in
width and nineteen cubils or twenty five cubils in length and then
draw
it out again. This is called (véso) dhauti process.
105 ariwfi i to vii.
106 ‘fimvl, xv; win?-ivm.
107 mi? l to ix, xv 10 XVlll.
10s agriiei Vlll; Ferarix.
109 =fi1fi1I' l to ix.
110 This line is missing in Vul., ll to VI and Vlll to XIX and found in ll
and Vll.
111 fiéervm; ffifiixv.
112 arfifiq vi, IX; awi fi?{Vlll, xvi.

Lesson l 19
“’fiwnfii
wrhviaagfirni uiawfifififiiixoii
gulmajvara plihakuethakaphapittarh vinaéyati I
arogyarh balapuetiéca bhavettasya dine dine //40//
40. This (véso-dhauti) cures tumour, fever, enlarged spleen, skin
liseases and disorders of phlegm and bile. Day by day it brings (more
ind more) health, strength and growth.
swiwagmr "‘ara'aia=1ai“5 =1 “‘sfizi1‘1qi
"7 iix2ii
apanakrfiraté tavadyavanmulai-'n na éodhayet /
tasmatsarvaprayatnena mulaéodhanamécaret //41//
41. Function of Apana (action responsible for excretion) remains
lisordered so long as the rectum is not clean. So with all ettort, one
ahould clean the rectum.
“’\fla=1r-iv: zvéw $fi an
1rF‘tw aiflfiqgai Hrfivlr U gm gm IIKQII
pitamulasya daifidena madhyamangulina pi va /
yatnena kealayedguhyarh vériné ca punan punah //42//
42. One should diligently clean the rectum with the stem of
urmeric (plant), or the middle finger and water again and again.
I13 ta=irsi-In vm.
I14 uraaraqiioix.
I15 ‘Fl ltoVll.
I16 fifilw-fivlll.
I17 we: -€t=rix.
I18 fim1awvui..vm, ix, XVII; fiaagw i.

20 Gherar_1i_1a Sarhhité
"° "° fiwidai
31‘|TVf ‘2' iv? 122 i|X3il
varayetkosghakaihipyamamajirfiarh nivérayet /
kéranaih kéntipusiyoéca dipanarii vahnimaqiijalam //43//
43. This (Mulaéodhana) cures constipation and indigestion. gives
and stimulates the digeslive
radiant complexion and nourishment to body
organs.
ii?»1a%i='“ '2‘ El fifitfl iqem
w~i<erfi%i‘“ as} "5 "ezim f§4??riiX11ii
jalabastih éuskabastirbasii ca dvividhau smitau /
jaiabasiirh jale kuryécchuskabastirh sadé ksitau //44//
44. Basti is said to be of two kinds : Jalabasti and §uska-
basti. Jaiabasti is practised in water while Suskabasti is done aiways
on land.
119 E32: ix.
120 miivi Vu|., x 10 XIV, XVII 10 XiX.
121 Wan |toV,V||; 3%‘: if vi, Vlli, IX.
122 Vul., x to xiv, xvm.
12:1 am Vul. Ito m IX io XIV xvi xvii
. , . . I.
124 =i%1éi%a;v=i1g fifim qaivui, X1oX
qai vm.
125 vii? Vu|., i to m, V10 Vil, IX to XIV;
126 fififi Im I to vii.
XIX; wfiavm.
IV, XVI; fiW
wfifa vm.

Lesson I 21
127 "’ - I
aii'a_§i=i' \:i'ar("" it Elflfifia “°mmiiqii‘d\\it
nébhirnagnajale pfiyunyastanélotkatésanah /
ékuficanarh prasérarh ca ialabastirii samécaret //45//
45. Assuming the posture called Utkatésana and staying in navel-
deep water with tube inserted in the rectum, one should practise
Jaiabasti
by relaxing and contracting (the anus).
wt? it maziaei aiaizj fiarzfiqi
wwmfifiaiivzii
prameharh ca udévartarh kriiravéyurh nivfirayet /
bhavetsvacchandadehaéca kémadevasamo bhavet //46//
46. (By this Jaiabasti) one can get rid of urinary diseases, diseases
ot the bowels and flatulence. Whoever practises Jalabasti keep his
body under control and looks very handsome.
127 =iiF-wzwir VU|., x to XIV; =irfiiw=r Ito vii.
12s wig‘ wzaaigmmwq VL||., x to XIX; ==irg' qfiri ?TiF?lW~?T€Fi'*[ ix.
129 !T3?l'5i Ito ix.
130 afiei VU|., i to m, IX to xiv, xix; we Vill.
131 1_1_?Ffi? VU|., i to VII, IX to xiv, xvii, xix.

22 Gherangia Sarhhitfi
132 afia imfir-m Ifii ‘“ !|=1=i
arfiafigzm "‘ tl‘6\9|I
pascimitténato bastirh cfilayitvé éanailji sanaih I
aévinimudrayé péyumfikuficayetprasérayet //47//
47. Raising the lower part of the back (in the supine position and
moving the pelvic region of the abdomen) one should dilate and
contract
the anus by Asvini Mudré.
qemamrhfiw $\\z>':t\fi"‘ =i filfil
“‘ fa=ir:ifi-q'” ll‘6é|l
evamabhyésayogena kosthadoso na vidyate I
vivardhayejifitharégnimémavitarh vinfiéayet //48//
48. (As a result ot) this practice there will be no constipation.
(This practice) stimulates gastric heat and cures indigestion.
132 3% wfi<r=firi%=r I to vii, ix, XIX; we qfis-i=?i?ri'3r-T xv to xvii.
133 :1=\m= Vul., IX to xix; al=’r 31} VI.
134 smisiiaiio IX.
135 -énfiio ix, xv.
136 in _. i,vii, xvi, XVII; _.. ii, VI, IX.
137 This line is absent in VIII.

Lesson I 23
fiam1=rrw"“ qampi wmmié qésifiai
131a-rl%riwitFmJ1q fiwé 91l%|1=m‘iarq‘” insqu
viiasiiminarh suksmasfitrarh nisénéle pravesayei /
mukhénnirgamayetpaécéi procyate neiikarmakam //49//
49. One should insert into a nostril a fine thread nine inches in
length and puii it out through the mouth, This process is called Neti._
“° |
“‘$\1»-@1111": fiwsufir Ewgifi maméiiqoli
sédhanannetikiryasya khecarisiddhimépnuyit /
kaphadosé vinasyanti divyadrsiih prajéyaie //5O//
50. Practice of Neti facilitates the process of Khecari, removes
disorders of phlegm and gives a sharp vision.
1aa fir-mi gum? vm; fiafiiqwaw IX.
139 iruwfifiqvm; iX.
140 wifimflfiirovi; fifimhzvm. =3Ifi'$'IifiIXV,XViil; fififiivrzii
XVI; v|.
141 fiflrgfii-Ti in mm-mi fiaiz-Biqvili.
142 ah 1, IV, xv, XVI; aim 11, IILV. Vi; flit IX.

24
Gheraijida Sarhhité
am=:fifi=i‘“ ii;-1' 1"‘i
“5 1‘6 IIREII *
amandavegena tundarh bhramayedubhaparsvayoh /
sarvarogénnihantiha dehénalavivardhanam //51/I
51. Fiapidly move the abdomen from side to side. This (Lauliki)
destroys all diseases and increases the heat oi the body.
i?ifiw\=‘iwa?' wflfiiqaflwefi fifizmqi
\iai%i“” 11'l'ifi'2[fi'i1“7TE$ mvifi gvl Il"i'~2I| *
namesonmesakirh iyaktvé sflksmaiaksyarh nirTksayet /
patanti yévadasrfini trégakarh procyate budhaih //52//
52. Without winking one should gaze a minute at an object until
tears begin to fall from the eyes. This is called Trégaka by the wise.
143
144
145
146
147
148
§ ¥ Z 21% Z2 “ ‘X
wiaéfizfii; Vu|., x to XIV; ciwirimhii; vi, ix.
ihf fissiiavi, Vli; flwfiwnw IX.
in VI.
wwqfiwfi i to ix; mwgfii imfii XVI, XVIII; wire»; wqaféi xvii
aha? xv.
' Verses missing in Vili.

Lesson I 25
qan-=1:m=1‘iI\=i !‘l1‘5T\"fi mmfi gaqi
=‘rifi=ii"‘° f%=iwi%i fiaig&= wiru%r'5“ii1\3ii*
evamabhayésayogena éarhbhavi jéyate dhruvam /
netrarogé vinaéyanti divyad_rstii_i prajfiyate //53//
53. By constant practice of this (Trétaka) the éémbhavi Mudré is,
verily facilitated; diseases of the eyes are cured and acute vision is
acquired.
aiavrémm agarivim sfiF.=Filvi‘“ fiihm I
w?~n1TE“i‘5‘ fiui 155 f?iaR11'qmu<ii*
véitakramena vyutkramena sitkramena visesatah /
bhélabhétirh tridhé kuryétkaphadosam nivérayet /l54//
54. Bhélabhéti should be practised in three different ways - by
Vétakrama, (by) Vyutkrama and (by) Sitkrama (and) thus cure
disorders
of phlegm.
149
150
151
152
153
154
155
=r an-1-éi fish Ito m,vii, xix; =i:ari:%t ?ral‘rm |VtoVI; =i T1111-1%
fiairii‘; ix; Biaaiim xvi.
‘R1’-5l'i'T'{|l0 vii, xix.
amafiiw Vu|., I to v, x to xiv, xvii; mew ix.
agar?! 31 ix.
ifia afivi I, m to vii; Era-fig ix.
zifiii m to v.
€n§( ix.
' Verses missing in Vill.

26 Gheranqa Sarhhité
s:=,'=ir‘5‘ {dag i'vI5T|%I€llT-RIT g=r= 1
fis5I1?~l1Il'57 qgfiin gflnéw iirflamuut
ic_lay5 pfirayedvéyum recayetpingalayé punah /
pirigalayé pfirayitvé punaécandrena recayet //55//
55. One should draw in air through ldé (the left nostril) and expel
it through Pingalé (the right nostril). Again drawing air through the
Pingalé one should expel it through the Candra (left nostril).
‘Ira? hr-5’ '5°qwr fivtwm =r q “°tm'hi-1|
'61 mwird ifimfiq llkill *
pfirakarh recakarh krtvé vegena na tu dhfirayet /
evamabhyésayogena kaphadosarh nivérayet //56//
56. After rapidly inhaling and exhaling one should not hold (the
breath). By practising in this manner one can ward ofi disorders of
phlegm.
156 ésrqf VI.
157 1giitalm=1?1=ir|\/,v;\g?1srfi1r1=r»zrxv.
155 1!_j=-wiqvi.
159 srwhw‘ fianfiq lX.
160 ¥-iiH'§?~[ Vul., Vll, I to V and XV to XVIII; Absent Vlll.
161 This line is missing VII, IX.
‘ Verse missing in Vlll.

Lesson I 27
wraiwmr~i=irgs\=i‘“ gwiwltvi i?rit?1|§
'“wi=i ‘mi igF~:m‘1w“‘ afiwiztii fianfiqmueii 1
nésébhyérh jalamékrsya punarvaktrena recayet I
péyarh péyam vyutkramena élesmadosam nivérayet //57//
57. After drawing water through the two nostrils one should expel
it through the mouth. Repeatedly taking in water (in this way), this
Vyutkrama (Bhélabhéti) cures diseases of phlegm.
sfiqmi ‘fiat Hfiw ‘°5i
qa=i~:=zia=iifl=iaviw2ali=i‘r=1fiqiiuaii¢
éilkrtya pfivé vaktrena nésfinalainiirecayet /
evamabhyésayogena kémadevasamo bhavet //58//
58. Sucking water by the mouth so as to produce a hissing
sound one should throw it out through the nostrils. By this practice
one
can become handsome.
162 Hit? Wlifw Vi, VIII, xi.
163 This line is missing in ll to V, IX, XI.
1s4 wig;-i:%1rfiRi,v|i,aa_§£1%?rfim|i;u§fJF_,i1?iw VI; ‘J33:-if!
séw vm.
§ Missing in IX.
T Missing in IX, Ill to V, XI.
165 fiasifiir XVI.
1 This verse is missing in I to V and \/It to IX.

28 Gherancja Sarhhité
“‘=i am?! “7aiz§a€ ii RIF“ ii wiwfii
‘°° aiwaifi fiairiq ||'&'E_ll **
na iéyate vérdhakarh ca~jvar0 naiva prajéyate /
bhavetsvachandadehasca kaphadosarii nivérayet //59//
59. (Because of ihis éflkrama variety of Bhéiabhéti) old age does
not set in, nor does one suffer from iever. The body is brought under
control and is free from disorders of phlegm.
31% uflfi=1$hm‘7°
:l
WW
iti éfl gheranqasarhhitéyérh gheranqacanqasafiivéde ghagayoge
saikarmaséidhanarii néima prathamopadesah /
Thus ends the first lesson called $aikarmasédhana of Ghagayoga
in the dialogue between Gheranqa and Canqa oi Gheranda
Sarhhité.
166 This line is no! found in Vlll.
167 Hiéw xv, xvi.
168 is Wu vi, ix; Tm is XVi|; mi =13 xv, XVI, xvm, XIX.
169 This line is not found in I 10 V, Vil to IX.
“ Lines of this verse are interchanged in VI.
170 ugai-»i"1?iu=i m,v; \I1'ZHT*i'5‘?iuFf ii, vii.

Lesson l 29
NOTES
LESSON I
The salutatory verse given in the loot-note is found in all the texts
except in the text published by Laxmivenkateshwara Press, Bombay.
lt
is practically the same as in l-lathapradipika. Obviously this verse is
an
interpolation because nowhere in the text the words like
“Hathay0ga" or
“”Hathayogavidy5" occur, and hence it is omitted from this critical
edition.
Verse l-1 : The text is cast in the form of a dialogue between Canda-
Kapali, the pupil and Gheranda, the preceptor.
Verse l-2 t The system of Yoga described in Gh. S. is denominated as
“Ghatastha Yoga” and is said to be “Saptas€\dhana". in other words
it is “Saptanga Yoga" as distinguished from Goraksa‘s “$aglanga
Yoga" or Patanjalis “Asgangay0ga". This “Ghatasthayoga" is said to
be the means of acquiring the knowledge of Reality as Goraksas
Yoga is “i\tmabodhakara".
Verse I-6 2 For similar concept of "Apakvadeha" and “Paripakva
deha"
refer to Y0gabT;a, verse 34.
Verse l-10, 11 :The seven aids are Satkarma, Asana, Mudra,
Pratyahara,
Pranayama. Dhyana and Samadhi_ Compare the course of study as
prescribed in H.P. l-56.
‘aiwr ajmaé first garter arwi aw |
aw m5e as ii’
As regards the necessity of the Satkarma, H.P. ll-38, says that
the impurities of the body are removed by Pranéyama itself and so
the $atkarma is not absolutely necessary according to some Acaryas.
Earlier H.P. ll-21 says that il the Dosas, i.e. Kapha, Vita, Pitta are
in proper balance, (samabhéva), there is no need of the Satkarma.
H.P. I-17 states that practice of Asana brings steadiness (Sthairya),
health (Arogyal, and lightness (Angalaghava) while here Gh. S.
attributes strength (Drdhata) to Asana, steadiness (Sthirata) to
Mudra
and lightness (Laghava) to Pranéyama.
30 Gheranda Sarhhita
Verse l-13, 14 : The elaborate process of Dhauti is shown in a tabular
lorm below:
Dha|uti
Antardhauti Dantadhauti Hyddhauti Mtilasodhana
i%L—w
Danda Vaman Vaso (Vastra)
Dhauti Dhauti Dhautl
Danta Mflla Jihva Mfila Kama Handhra Kapala Flandhra
Vatasara Varisara Vahnisara Bahiskrta
Verse l-15 :Vétaséra is a process oi subjecting the internal mucosa 01
the whole alimentary canal to the current of air swallowed by mouth
and evacuated through the lower passage. It has been observed
that when the stomach is filled with air, it reduces the gastric acidity
(See Y.M. Vol. XIV, No. 1 and 2 (1971), pp. 7-10).
Verse I-17 : Varisara is a process of cleaning the whole alimentary
canal with water. Some call this a Sankhapreksalana. One drinks
water to the capacity and practises Naulicalana to enhance the
peristaltic movement and evacuate the water without it being
absorbed by the intestines. When modified for therapeutic purposes
one uses tepid water added with salt and practises some poses
including lorward bending, backward stretching, twisting, lateral
bending and pressing of abdomen. For details of the technique reler
to Y.M. Vol‘ XI, No. 2, pp. 51-55.
Verse l-19 1 Agnisara, a synonym for Vahnisara, is practised with
holding the breath alter deep exhalation. The abdomen is retracted
and protruded repeatedly, keeping the abdominal muscles tight
throughout the performance. One repeats this process several times

Lesson i 31
as may be found necessary. The word ‘Satavaram‘ may be
understood as meaning several times rather than ‘hundred’ when
considering from practical point of view. This practice tones up the
abdominal organs and improves digestive capacity. For scientific
studies and details of the technique of Agnisara refer to Y.M. Vol.
Vll. No. 3, pp. 157-167, and pp. 195-199.
Verse I-21-24 : Filling the stomach with air swallowed by mouth
formed
into Kakimudra, retaining the air lor an hour and a half and forcing
it down along the lower passage is the first part of and a condition
precedent tor Bahiskrta-dhauti. As explained in l-25, as long as a
person has not attained the power oi retaining the air tor an hour
and a half, he cannot succeed in Bahiskrtadhauti.
Saktinadi refers to the rectum which is loaded with taecal matter.
ln the Bahiskrta-dhauti this is to be drawn out, washed with water
and withdrawn again. This seems to be extremely difficult though
not impossible, and rarely practised by Yoga students. There are
occasional references to this practice in the literature but no
authentic
report on the demonstration of this practice is available.
Verse i-25 : Though the five kinds of Danta Dhauti are not related to
Danta, i.e. teeth; they are so called because the group of these five
dhautis start with Dantadhauti (Dantadidhauti).
Kapalarandhra refers to the opening in the inside part of the
head above the mouth.
Verse l, 28-31 :Great importance has been attached to the
manipulation
of the tongue in Hathayogic practices. The tongue is not only cleaned
but also strengthened and elongated. The practice of Khechari
Mudra
requires supple and elongated tongue in order to drink the nectar
oozing from the moon situated in the interior of the two eyebrows.
Verse l-32 :The massage given to the auditory canals stimulates some
mystical sounds. This is suggested by the word “Nadantaram".
Verse I-33-34 : Kapalarandhra dhauti is described as Urdhvacakriin
Satkarma-Sangraha 32-33. This practice is recommended after
waking lrom sleep, after meals and at the end of the day, because
the secretion of phlegm is more during these states.

32 Gheranda Sarhhité
Verse I-35 : Hrddhauti consists in cleaning the gullet in three ways,
viz.,
by means of Danda, Vamana and Vastra. The last, however, does
cleaning most efficiently.
Verse I-36 Z Although there are many stalks used as Danda in
traditions,
Swami Kuvalayananda popularised the use of India-rubber tube as
a modified form of Danda and now orthodox danda is rarely used.
The modified Danda is handy and hygienic for use. For details of
the technique of Danda dhauti and its influence on Uropepsin
Excretion refer to Y.M. Vol. XI, No. 3, pp. 39-43 and pp. 9-14.
Verse l-38 : Vamana dhauti resorts to the process of vomitting to get
rid of excess of bile and phlegm. This has a great therapeutical
value. The word “Bhojanénte“ may be understood as after a period
of 3 hours of taking a meal as is followed in some traditions. Vamana
dhauti is described as Gajakarani in H.F! ll-26, But S.S. describes
Gajakarani and Vamana as two different processes‘ The former
demands control over the vomitting reflex, while the latter requires
artificial stimulation of vomitting by tickling the throat etc. For the
pressure changes and X-ray studies on Gaiakarani refer to Y.M. Vol.
XVIII, No. 1, pp. 1-10.
Verse l-39 :The length of the cloth seems to vary from 15 to 25
cubits.
According to HSC the measure of cloth suggested is 15 to 20
cubits. For the details of the technique. X-ray experiments and
Uropepsin excretion studies on Vastra dhauti refer to Y.M. Vol. ll,
No. 3, pp. 168-195, and Vol. Xl, No. 3, pp. 9-14, Vastra dhauti has
been found greatly efficacious in the treatment of respiratory and
metabolic disorders like asthma, obesity, etc.
Verse I-41 : Mfilasodhana is also called Cakrikarma by HR and HSC.
Success in Mulabandha, Basti and Nauli is attributed to this process.
For details of the technique refer to Y.M. Vol. Xll, No. 2, pp. 43-44.
Verse I-44 : The two Bastis mentioned here act as aerohydrolavage of
the colon. The two agents that are used for cleansing are air and
water.
Verse I-45 : H.P. ll-27 also suggests the use of a tube tor inserting into
the anus during Jalabasti. The words “akur‘icanam" “prasaram" do
not signify mere contraction and dilation of anus but suggests a

Lesson I 33
process by which the water could be sucked in and thrown out. This
process is commonly known as Madhyama Nauli. An adept can
practise Jalabasti even without the use ol a tube. Traditionally Basti
is taught to the student after complete mastery over the process of
Nauli. For details of technique refer to Y.M. Vol. l, No. 2, pp. 101-
104. HSC considers Gomukhésana suitable for Basti in place of
Utkatasana. But Utkatasana is generally favoured.
Verse I-47 1 The word Pascimottana does not mean the
Pascimottanasana here but raising the lower part of the back in
supine position. For details of technique and discussion refer to Y.M.
Vol. Xlll, No. 1, pp. 25-29.
Verse l-49 :This process of Neti is popularly known as Sutra Neti. S.S.-
68 mentions it as 01 two kinds distinguished by the thread being
rolled and not rolled. Swami Kuvalayananda popularised the use of
rubber cathetor which is very convenient for use and can be easily
sterilized. The main purpose oi this Neti is not only to clean the
nasal passage but also to render nasal mucosa resistant to the
environmental changes. For the technique and treatment of chronic
diseases of nose refer to Y.M. Vol. XIV, No. 1 and 2, 15-33.
Another technique of Neti consisting of inserting thread in one
nostril and taking out from the other alter giving frictional effect, is
described by Srinivasa, the author of HR and Brahmananda, the
commentator of HP. However. tor this variety, a long thread is used.
Verse I-51 : Lauliki is a synonym tor Nauli which word is generally
used.
The technique of Nauli described here is inadequate from the
practical
point of view. This has been adequately explained by Swami
Kuvalayananda as “isolation and rolling manipulation of the
abdominal
recti". Before one starts with the rolling, one has to isolate both the
abdominal recti (front cylindrical muscles) from the abdomen during
Uddiyéna position. This is known as Nauli Madhyama. When only
one muscle is isolated (on the left side), it is called Vama Nauli and
when the muscle on the right side is isolated it is called Daksina
Nauli. When the different practices of Varria Nauli, Madhya Nauli,
Daksina Nauli, Uddiyana are undergone in a sequence it gives a
rotatory movement called Nauli Calana. This is done in a clock~wise
as also in an anti-clock-wise direction.

Gheranda Samhita
S.S. 110-114 describes different varieties of Nauli such as Bahya
Nauli, Nata Nauli, Antar Nauli.
H.P. ll-35 has greatly eulogised Nauli as the supreme among all
Hathakriyas.
Nauli was the first Hathayogic practice subjected to scientific
investigation by Swami Kuvalayananda in early twenties. it is now
known that high sub-atmospheric pressure is created in all the
cavities of the abdomen during Madhya Nauli. The discovery oi
partial vacuum in the colon during Nauli was named “Madhavdas
Vacuum" by Swami Kuvalayananda. the discoverer, to honour the
name of his Yoga Guru. For scientific studies on Nauli refer to Y.M.
Vol. 1, 3, 4, 6, 13 & 15.
Verse l-52-53 : Because the tears roll down the eyes during Trataka,
possibly it is classed as a sodhana kriya. An evidence has been
brought from the Kaivalyadhama Laboratory that Trataka works as
a psychological cleansing process. it was observed that during the
initial practice of Trataka the sub-conscious and the unconscious
mind gets activated and this helps to bring back certain repressed
experiences to the level of consciousness.
Verse I-54 2 Perhaps Gh. S. is the only text which talks about three
varieties of Kapalabhati. The well known technique of Kapalabhati
which is sometimes called Bhastra, is performed using two nostrils
for rapid inhalations and exhalations.
Verse l-55 : The Vatakrama Kapalabhati requires the use of alternate
nostrils. This practice can be undergone in two ways :
1. By closing the right nostril with the right thumb inhale quickly
through the lefl nostril. Then suddenly close the left nostril with
the last two fingers and removing the thumb rapidly exhale through
the right nostril. Repeat this process to the capacity. Then practise
inhalations and exhalations through the nostrils interchanged.
Close the lelt nostril with last two fingers and inhale through the
right nostril. Quickly closing the right nostril with the thumb and
removing the last two fingers exhale rapidly through the left
nostril. Repeat these inhalations and exhalations to the capacity.
This variety is used in Bhastriké Pranayama. Brahmananda, the
commentator of H.P. describes this process in the following words:

Lesson l 35
" fiiW $$
qeearerlieisgqéafisvzarnamrgéaieifiqiqdsmmqiwr
stfimmfifiaqtfiqi ......
H11t=r|'al1i=t‘{r<I-1' r §&fi -
fif%'mWfi€w |@=$fi§Wt
tawigarigfii ...... .. ” wia==n on H.P. ll-64
2. With other method, inhale rapidly through the left nostril by
closing
the right with the thumb and exhale quickly through the right
nostril by closing the left with the last two fingers. Again inhale
through the right nostril and quickly closing the right, exhale
through the left nostril. Repeat this process to the capacity.
Verse I757 : Sundardev, the author of HSC calls Vyutkrama-
Kapalabhati
as Sankhaprakasélana in which the process of drawing the water in
through one nostril and expelling it through the other is also
included.
Popularly this is known as Jalaneti. In S.S. it is called Nasadanti.
Verse l-58 1 lt is suggested that since there is no mention of “Jala"
the
process may involve taking air through mouth and expelling it
through
nose like the process of Sitkéri described in H.P. ll-54. lt is to be
noted that Gh. S. does not describe Sitkari Pranayama. The effect
that is attributed to this practice and Shkari in H.P. ll-54 is the same
viz.. one becomes like a cupid.
The purpose served by the $atkarmas is obvious. They are, as
their description shows, purificatory processes. They clean the
various
internal organs and parts of the body with air. water, friction or with
an appliance and by manipulating movements. These processes
could be classed according to the regions purified, e.g., Nasc-
pharyngo»audio-cranial region, Gastro-aesophageal region, and Ano-
recto-intestinal region. By giving exercise and applying pressure
stimulus to the muscles and nerves surrounding a particular part,
they give it the necessary tone and vigour. Naturally, diseases and
internal disorders are cured, gastric heat is increased, old age is
deferred and the practitioner is blessed with a beautiful form and
radiant health. Clinical application of $atkarmas is very encoqraging.
However, lherapeutical values of $atkarmas have not yet been
sufficiently scientifically investigated.

:
Dvitiyopadeéab
LESSON || '
arm=trfit11=lwrfiw|a=<fimrH=‘|
agtsfifiaarfirfilfiwwlomfiz EIIIIEII
ésanéni samasténi yévanto fivajantavalp /
caturaéTti |ak§5ni éivena kathiténi ca //1//
1. In all, there are as many Asartas as species of animals. Eighty
four lacs of them are mentioned by Siva.
éwintfififirwrfi‘ 1fi§sfi=t‘m1‘§r<-1=15|
‘%wi"H?i1‘wRiFfiH?i.'rt%i=1=m=is]jwq|::>||
tesarh madhye viéigztani $odaéonarh éatarh krtam /
tr-25561 madhye martyaloke dvétriméadésanarh éubham //2//
2. Out of them, 84 are regarded as important and among these
84, again 32 are good (enough) in this world of mortal beings.
1
2
0~<.nahl
in Q v|||.
mfirir ‘fa l to v, vu, xv, xv|||, XIV; srfirthrfi it XVI
1-ntfiar: 531 vm.
\fi€srs1?m1"a=f wflfifimfi IX.
w‘mn=n‘ xvm; XIX.
am XIX.
This line is missing IX.

Lesson H 37
firz‘1r:ia'a|=1€=;wiH$ir1aRa'arq|
fii§w11‘:§<a'afiiug11a=fiHH||3||
siddharh padmarh tatha bhadrarh muktarh vajrarh ca svastikam I
sirhharh ca gomukharh vTrarh dhanurésanameva ca //3//
3-64 Just a group 01 32 Asanas (as mentioned here) brings
success in this world of mortal beings —
Siddha, Padma, Bhadra. Mukta, Vajra, Svastika, Sirhha, Gomukha,
\/Tra, Dhanu. M_rta, Gupta, Matsya. Matsyendra, Gorakga,
Paécimitléna,
Utkaya. Sarhkala, Mayflra, Kukkuga, Klirrln-a, Utténakurmaka,
Utténamaqgluka. Vyksa, Margquka, Garuc_1a,V_r$a, Salabha,
Makara, U§§ra.
Bhujahga and Yoga.
gfigfiawrmaiwafiwmwflafll
W& FE€7w|:x||
mytarh gupgarh tathé mélsyém matsyendrésanameva ca /
gorak$arh paécimoflénamutkalarh sarhkagarh taihé //4/1’
4‘ Translation .' See above group 3-6.
‘FR T7 W °vfiW=z*¥=*=:|
rm1=mv§'a>‘* qai =wg1s'* Tm? §W*1|lL\l|
may-Grarh kukkugarh kfirmarh tathé cotlénakfirmakam /
unénamanqukam vgksarh n\ar_1quKarh garuqarh v_r$am //5/Y
5. Translation: See above group 3-6.
7 amt Ito v||, |x.
8 UHF!’ H0 IX.
' Ms. V uses the word‘W33-T instead of fivgfii or Wfgfi.

38 Gheranqla Sarhhité
°sia-=1’ wfié sits; %]§l€';Tl ‘°u‘i"m'iia=i=ri
“ we?" fiili?:\1zifi“ it iisii
salabharh makaraih costraih bhuiangarii yogamésanam /
dvétrirhsadisanényeva martye siddipradéni ca //6//
6. Translation : See group 3-6 on previous page.
aifiwmmwomfifi whites: "{;?~1i=?it‘ I
fiez‘|w§w“11'fivmi%i§€§Wizl%¥wifiaq‘5i
yonisthénakamanghrimfilaghatilarh sarnpiqlya gulphetararh /
meqhroparayatha sariwnidhéya cibukaih krtvé h_rdi sthépitam I
7. Pressing the perineal region with one heel placed against it,
resting the other ankle above the penis, placing the chin on the
chest,
(remaining) motionless with Indnyas (senses) under control, and gaze
directed towards the middle of the eye brows.
9 TWTQEF gas-prssr 1?i1m=i=r' aw wr ix.
10 fitfisimflq XIX; 1fi1Tn1=i=1 I to v, VII, Vlll, xv, xvii.
i1=i1=i1'F_g=i?=f?~it<=i‘tt%:t’@ii>ezivm.,xi<.~.xiv; =i'=mfv~i‘r%
fiifii-.'u'<:i1iEm1 vm.
12 wieisiié i to ix, Vu|., x to xv, XVII to xix.
13 w fiieai; l to VII, ix; =1 mfi-air xv, xix.
14 fi'ii{1iqfitamaaitov,vii;itaft1iqfBium?i§_ixv,xvi;?@t
-Ii'F$i'iIi1I fifiuq IX; irzi .
15 ezifiwq I to iv, xvi; 1=mfi=i=1 v to VII, ix, xv.

Lesson ll 39
wrq=11'ul?i?‘ifi.'u‘tswag!n“ ]7
'“ ‘° liizmiqtaié iiL<aii
sthéijiuh sarhyamitendriyo'caladi'éé pasiyanbhruvorantararh I
hyetanmoksaka vitabhedanakararh siddhésanarii procyate //7//
This is called Siddhésana (which) breaks open the door to Liberation.
Hlfiwfiifilflfiwvfwwtwiwmzr
?e$r<'&1Tl?,\1f?al‘1=|l%R1=rrqEI'°a-Tcivzf?,:el1i
$lQ@Efifimfig$
" wmfiwéii¢ii
vémorfipari daksinarh hi caranarh sarhsthépya vémarh tathé /
daksorifipari pascimena vidhiné dhgtvé karébhyérh dyglham //
angusthau hgdaye nidhéya cibukarh néségramélokayet /
etadvyédhivikaranééanakararh padmésanarii procyate //8//
8. Placing the right loot on the left thigh and likewise the left on
the right thigh; crossing the hands behind the back to hold the two
big
toes; placing the chin on the chest, one should turn the gaze to the
tip
of the nose. This is called Padmésana which is capable of destroying
all diseases.
16 wsitq VI, ix.
17 W l to vm,
18 K'Fl"?l&T$‘1l2’ lto IX; Q1 wfiafiuwzfi XIX; vi first fiumfi xvii,
XVlll; first sh fizltufi xv, xvi.
19 WW‘ xv to xix.
20 -gm Vul., Vlll, x to xix.
21 aéwrfirléwswwffié Vul., Xto XIV; qaqairferifimsiarifi 1zfii=ii Vlll;
mmW XVll, XVlll; w@ xv, XVI;
¥§W xix.

40 Gherancja Sarhhité
Igiwitvgwviwivitagafiviwriféaii
w1aig.1;Q?Hi'u\11fii1=gar%g\'5%na=ii9i|
gulphau ca vrsanasyédho vyutkramena saméhitah /
pédaijigusthau karabhyam ca dh_rtv5 vai prsthadesatah //9//
9-10. Carefully placing the ankles in the reverse manner under
the scrotum; crossing the hands behind the back holding the big toes
and adopting the Jalandhara (bandha), one should gaze at the tip oi
the nose. This is Bhadrftsana which destroys all diseases.
?TTFF’YIi?13i'RTl'#.I22 |
mm ||2oi|
jéilandhararh samésédya néségramavalokayet /
bhadrésanaih bhavedetalsarvayédhivinésakam //1O//
wrglgt mm wages‘ ?l?fi"1fil
22 gasiww 3' firfiaq iizsii
payumule vémagulpharh daksagulpharh tathopari
samakéyasirogrivarh muktasanarii tu siddhidam //11//
11. Placing the lelt ankle below the anus and the right one above
it, one should keep the head. the neck and the spine straight. ThlS
posture is called Muktésana which leads to success.
22 TIE! IX.
22 fsrzhirai mi’ writ I to Vlll, xv, XVI, XVIII, XIX; VFRETIIT
fiat first IX.

Lesson ll 41
“wigisii-mi’ zsaaaiqifiii 'l_‘[u"‘lT!§ iizigfili
3EH# 26 |l2?|l
jarighébhyirh vajravalkilvfi gudapérsve padévubhau /
vajrésanarii bhavedetadyoginérh siddhidéyakam l/12//
12. Making the lower legs light one should place the two feet on
either side of the anus. This is called Vajrésana. Ii brings success to
the
yogis.
27 qmi “rihfi iziaar-1 mi i
2° "afiaé ’°aF;mai% ll2?¢|I
janurvorantare kytvé yogi padatale ubhe /
[jukéyasamésmarh svastikarii talpracaksate //13//
13. Placing the soles of the two feet between the knees and
thighs, one should sit erect. This is called Svastikésana.
24 vissrnk Ito Vll.
25 Ia Vlll.
26 fiifimiww vi,vm;1?i1riil2zi1 IX.
27 wii1=‘hz;ii l, vm{g=iiw“t ii to vii.
28 Iifih gar vi, Vlll.
29 aqwm ‘€l'Rl'ifi'<"l Vul., x lo XIV; 32‘fi'iTl'=l 'H‘TRfi=T: llo v, Vll;
Wm; winiiwi vm, xv to xix.
so a‘ lX.

42 Gherar_1i_1a Sarhhité
fiitfignf” %1fiRi'¥v:"° H11“ eJ ii€xii
gulphau ca vrsanasyédho vyutkarameriordhvatari-i gatau I
citiyugmarh bhfimisarhstharh karau ca jénunopari //14///
ii
Himaasii“ m@w i
fitmfif °‘ii2qii
vyéttavaktro jalandhreija néségramavalokayet /
sirhhésanarh bhavedetatsawgvyédhivinésakam //15//
14-15. One should place the two ankles kept upwards crosswise
under the scrotum, front part of the head of tibia on the ground,
hands
on the knees, open the mouth, adopt Jélandhara bandha and fix the
gaze on the tip of the nose. This is Siriwhésana, the destroyer of all
diseases.
31 at via; Ito v; aura: vi, vm; at TRT: xv; amt; ix.
32 fiifiwjt I to m, v to vii, IX, XVII; Rrfiiwigi IV; fii=5-it vm;
Riffivgii xv, xvi, XIX.
33 zfsfi I to vii, ix, xvii;'a'1=1ii1r Vil|;‘€fPJ: xv, xvi, xvm, xix.
34 mi fat V wiigfi: Vu|., x to xiv; grai w sii=_i=imfi xv I0 XVII,
XIX; gait 2 'itFfiT: xvm.
as maaaaii iio\/,vii;<aiz—i=ul' amass VI,’ wean? W-fui W
vm. ix; ?1'§?Iial6=?a win‘ TI xv;H1wi'aa=\ mu it xvi, xvii.
as =ri{ vm.

Lesson ll 43
wIH7ii‘7q=it1i§=v11w\1i$wnit?i%!1fi?[i
iizaii
padau ca bhumau sarhsthapya prethaparéve niveéayet /
sthirarh kéyarh samésadya gomukharh gomukhakrtih //16//
16. Placing the two feet on the ground by the side ol the buttocks
and keeping the body steady is Gomukhasane, resembling the mouth
oi a cow.
vat‘ |
zarfihww “ ii2\9ii
ekarh pédamathaikasminvinyasedfirusarhsthitam I
itarasmirhstatha paécedvirasanamitiritam //17//
17. Placing one loot on the other thigh and the other foot under
the other thigh is called Wrésana.
waiéwizt gl%zvsm*ta»-8”=ig13 l
“emit mm" § uigmvf“ aqiitaii
prasérya padau bhuvi dandarfipau karau ca prsthe
dhrtapédayugmam /
kitvi dhanurvatparicartiténgarii nigadyate vai dhanurésanarit tat
l/18//
18. Stretching the legs on the ground like a stick (lying prostrate)
and catching hold of the toes with the hands and curving the body
like
a bow is called Dhanurésana.
351
£7 £1
I to Vll; it gt? vm, ix.
vi, vm, ix;l-Rfi qwi xvi.
as weamsggfiinwgnrq Vul., Xto XIV; art? w Ito v;ar=iif =4
T251 vi, Vlll; vi it Tsar‘ VII; will er $231 ix.
4o g get‘ wilt Vlll; lto Vll, XVl; .. xv,
xvm, XIX.
41 fimfi at vi;fi1m%t itffl V||l;fi'IRI viivtt XVI to XIX; fiuiri fihit
xv;fi1m% 1itfi1B‘r( IX.
42 =tis1i' vm, ix; =r' =1 vi.
44 Gheraijicja Sariihité
aflwmaqqfi “mm'§!iHR1=iqi
11'ala=i“ aill'5€i%Ril%atrl%mRvi=1ii2Qii
uttinarh éavavat bhiimau éayanaih tu éavésanam /
éavésanarh éramahararii cittaviéréntikiranam //1 91/
19. Lying supine on the ground like a dead body, is called
Savésana which removes fatigue and gives relief to the mind.
v:ii=[eiimi“wi€tgmivmawh11"b?1i
“\iiz‘1i1i?v4'"<i<==m\=z=1='13i¥ii¥i=if%§=ii2oii
janurvorantare padau k_rtva padau ca gopayet /
pidopari ca samsthépya gudam guptésanam viduh //20//
20. Hide the two feet placing them between the knees and thighs
and place the anus on the feet. This is called Guptésana.
43 sr=ii=r' l to lX, xv to xvii.
44 aaiaw Vlll, ix.
45 wiginfit Ito vii, ix, xv.
46 qéwfi Vul.,XtoXlV;‘?T31‘1fi |t0Vl;‘ItE1il‘TR vm;wiahi=ifi ix.

Lesson ll 45
gaawwiwi §ai‘7 a'al=mv-i=i‘° vm
a§_'iz1‘==Ii ER‘: fiwi“ fiwivri 5n llQ2ll*
muktapadmasanarh kttva uttanasayanarh caret /
kirparébhyém siro vestyanw rogaghnarh métsyamésanam //21//
21. Assuming the Mukta Padmésana (Le. without the crossing of
the hands) lie supine, surrounding the head by the two elbows. This
is
Matsyésana, the destroyer of diseases.
sat‘ 51§fil 52 :l
“wfiei wmwié f? eawqqfi eritegmwii
udararii paécimabhasarh kytva tisthatyayatnatah /
narnritarh vémapédarh hi daksaiéniipari nyaset //22//
22. Withdrawing the abdomen at ease towards the back; then
bending the left leg and placing the foot at the right knee.
47 em ix.
4s sgeiw VLl|., x to XIV.
49 fiw ii to ix, xv to XIX; éwgi I.
50 Iiee-'ii"<=t 5 imzi I to IX, xv to XIX.
* After this follows the verse Wffi WET etc. on ‘IIEYWHH’ in Vll to
IX, xv, XVI; and W3"? etc. on wiwewraw xix.
51 wfim-mi=i |toV. VIII, ixwmwfiviiw vi, vii.
52 tifiiwsfi new: Ito \/. V|l;3fit®' zine: VI; are-2: ‘CIFIH: vm, IX.
53 =rai=1' I to ix. xv, xvii to xix;fi==ir'=i' XVI.
46 Gheranqa Sarhhité
aalIiHt'a§_\?('aaaef5‘wrwHrtsfiai
geflaitit '41‘-E11 qi%a=1it-655 5° ||Q3||1'
tatra yamyarh kCirparari'i ca vaktrain yémyakare'pi ca /
bhruvormadhye gata dyetih pitharh méstsyendramucyate //23//
23. place on this knee the right elbow also. Then placing the
chin on the right arm fix the gaze between the eye-brows. This is
called
the Matsyendrasana.
W=§§'(?ii” W23 3?iT=?t57 mwéfiwfii
gefi Yawn! 5“ w<=m= imrii
ianurvorantare padau uttanau vyaktasarhsihitau /
gulphau cacchédya hastébhyamuttanabhyarn prayatnatah //24//
24. Keeping the two feet turned upwards between the knees
and the thighs; hiding the ankles with upturned hands and
54 wiwafi a we i to ix, xv to xix.
as the vein i to v, vii, ix, xvmnita-‘ we? Vlli; w
VI.
56 Hrfii Hi IX.
T After this appears the verse on 3F=IE'I¥Fi’ VIII,
IX; after this description of 1fiIHRFr XVI, XVIii; after this description
of
57 wizigvrnfi VuI.. x to XIV; wt 3?=iFi'i xv, XVI, xvm, XIX.
ss : 5&1 m, v; 1551; agwiwuwia iv.
Lesson ll 47
mvm@w§fii |
‘flit 5° llQRlli
kanthasarhkocanarh krtvé néségramavalokayet /
gorakeésanamityéhuryoginém siddhikiranam //25//
25. .. contracting the throat, one should gaze at the tip of the
nose. This is called Gorakaeésana which brings success to the yogis.
\zm1§q1?i\gF8ave"ei?i°°fi=11a=iir~it%rl%rg'mflt=3°‘i
*ufi=rwfiagfimw" w@i|Qam
prasérya pédau bhuvi dandarfipau vinyastabhélarh citi
yugmamadhye /
yatnena pédau ca dhrtau karébhyérh atpaécimotténamihéisanarh
syét //26//
26. Stretching the two legs on the ground like a stick, placing the
tore-head between the two front parts below the knees and holding
the
toes with the hands is called Paécimotténa Asana.
59 R11? Vul., X t0 XV, XVII.
1: Alter this appears verse 311' ‘Tfiifit T-IF1‘ on 11Rfi€|'{Fr in Vlll
and IX.
so we I to ix, xv to XVII.
el as vm.
e2 utfiaril-¢‘ : I to v, vii, Vlll, xv to xix;
mam wfiwaamm ix.
* wiawhrfie are-zifi=rafi=¥i gqtfivi e an le=irsi=i=1 vi.
1 This verse is as follows in xii, xiv mmi vnii gfi zveeifi ??i~=:i
QHIIIEFIII Iififini aq Hit'F??' : ii
This is obviously reproduced from .

48 Gheranqa Sariihité
&Q mi {W5 “ ii 1:3 Tifi I
aifiqfi =11-i R1111“ E3‘1=z'°5 $19111 llQ\9|l
anguethébhyémavaetabhya dharérh gulphau ca khe gatau
tatropari gudarh nyasya vijfleyarh tfitkatésanam //27//
27. Firmly fixing two big toes on the ground, the ankles being
raised up in the air and placing the anus on the ankles is called
Utkatésana.
‘° °7 Haw“ uvfiaéti
l
m1=jgr5\“° 7° "iiQ¢ii
viimapéclacitermfilarh vinyasya dharaijiitale
pédadaijidena yémyena veetayedvémapédakam /
jénuyugme karayugametatsarhkatésanam //28//
28. Placing the part below the left knee on the ground and.
encircling the left loot with the right leg. place the hands on the
knees.
This is called Sarhkatésana.
as {gt-11‘? l 10 vii. xv, xvi, xvm, XIX.
e4 wee l to m, v, Vl|2FR?l Vlll.
as fimra l to v.
as \/ul., i to Ill, v to vii, ix to xix
67 l‘~?:fit*§3~i Ill to v;f%?i‘T =54" vi, ix.
as WW I to lX. xv to XlX.
es wifim i; vmrii E lll to v, VllT'lF_l_?§"1 vm.
70 arrgwi lto lll, v to Vll, ix. XVll;H¥il gm xv, xviwi gm‘ iv,
Vlll.
71 siazwriwi iv; l%§m IX.

Lesson ll 49
7' qfi i
<;=zrra=fi" zvea'§i@m=1é‘ 7‘ \fiz=1ii;>'<ii
parjiyostalabhyamavalambya bhumirh
tatkfirpaiasthépitanébhipérsvam /
uccésano dandavadutthitah khe
méyfirametatpravadanti pitham //29//
29. Placing the palms of the two hands on the ground and the
navel on the elbows, raise the body like a stick (parallel to the
ground).
This is called Mayfirapitha.
H§ 75 uwagaieififi
mufiwn% i
Fl§
mil?!" fewiazfi” enwi afl=iqalii3oii*
bahu kadaéanabhuktam bhasma kuryédasesam
janayati jatharfignirh jérayetkalakfitam I
harati sakalarogénésu gulmaivarédin
bhavati vigatadosam hyésanarh srimaymram //30//
30. The esteemed Mayfirasana (which) burns up all the overaten,
unwholesome food. stimulates gastric heat, digests the deadliest
poison
and quickly cures diseases like tumour and lever. is harmless.
72 zmm-11281 arzeqrwvi lto Vll; zizrwawaw art-1h'<a?~i1wi=i vm, ix,
xv to XIX; mmalzw I-me-fi=r Xl.
vs awr-fir l to Vlll.
14 mg l to vm, xv.
75 gear IX.
vs veil? Fl’ e €iw; VI.
77 aiwi=illi=i IX; éwwai xvii.
‘ The whole verse is missing in l to V, Vll, Vlll, XV, XVl, XVIII.
50 Gherangta Samhité
wiwiawmmfiqwfiifli
Hgiliwi 1=mRfl=fi" tram" a§§11z=r=rq||32||
padmasanarh samasadya jénurvorantare karau /
kfirparébhyérh samésino uccasthah kukkutésanam //31//
31. Assuming the Padmésana (posture), inserting the arms
between the thighs and the calves, and placing the palms on the
ground,
support the body on the (erect) elbows (holding it) high up. This is
Kukkutésana.
Ipqfiwqwiwrtfivgarivrmrifiriti
°°||3Q||
gulphau ca vrsanasyédho vyutkrameha samahitau /
rjukéyaéirogrivam kfirmésanamitiritam //32//
32. Placing the two ankles everted under the scrotum keep the
spine, the neck and the head straight. This is called Kfirmésane.
mwgaw2m|
%" |i33i|1
kukkutésanabandhastharh karébhyfirh dhrtakandharam /
pfiharh kurmavadutténametadutténakliirmakam //33//
83. Assuming the Kukkutésaria, hold the neck with arms and
remain straight like a tortoise. This is called Utténakfirmakésana.
78 TITIITII? Vul. X to XIV; ‘(T*I1'tfi=I‘ VIII, IX, XVIII, XIX.
79 T*3I'P~T: I, IV to VI, XV, XVI, XVIII, XIX.
so wafer EH Vl; 33%! FRI IX; fie fig; VIII.
81 IHTT: l, ll, Vtl; ‘HIT III to V; 11% VI, VIII, IX.
T After this is described 3?fT=I"W§$RFf in XV, XVI.

Lesson ll 51
gizfiiu " :7 U viqiiqi
aqgd$@w“ ii3xii§
pieghadeée pédatalafiguglhau dvau ca sarhspiéet /
jénuyugmarh puraskgtya-sédhayenmahgiukésanam //34//
34. For adopting Marprjukasana the soles are placed under the
buttocks, the two big toes loubhing each other and the knees are
kept
wide apart.
°5 fi°° fimi
‘7 ii3\ii
mahqukésanamadhyaslharh kijrparibhyérh dhgtarh éirah /
etadbhekavadutlénametaduhinamaijqukam I/35//
35. While in Mancjukisana, hold the head by the elbows. This is
Uflénamanqukésana which resembles an upright frog.
a2 ‘TR?l'Ffi \1Q§%fi i to ix, xvi lo XlX.
as afgifi % ii, Vii, lX, xv to xvm; afgwé 3% i, m to v; afgwsm
a vi;sf§\$ Q XIX.
s4 F1 vm, IX.
§This is described afler and gemw in XVI, xvm.
as wag: xv lo xvii; ma v.
as WWW: i\oV. vii, VIII; flaw; Vi; nae-ii: IX.
s7 wa%a$za?ii=rii¢>vii;s‘i-¥i@ia>-<g?ii=rvm;‘31%fima§§i1=rix.

52 Gheranda Sariihité
arifiqaéstwundwiifiuwii
t?rii3§‘“‘ geiHq\§i‘iqaiia=ifiiz'fi§=ii3m1
vemorumfiladeée ca yémyarh pédarh nidhéya vai /
tisthettu viksavadbhfimau vgksésasanamidaih viduh //36//
36. Placing the right toot on the root of the left thigh, stand like
a tree on the ground. This is called Vikséisana.
menimwimtfisflfimmfififitgwri
eii=;wfiHr@=a“°nm-5-mwgaifimzsii
janghorubhyém dharéirii pidya sthirakéyo dvijénuné /
jénfipari karadvandvaih garudfisanamucyate //37//
37. Firmly fixing the legs and the thighs on the ground, keeping
the body steady with the (help oi the) two knees, place hands on the
knees. This is called Garudésana.
as ewe i to \/, Vll to IX.
1 Alter this is described ‘*I\T§$i'é'i=r in XV, XVI, XIX.
as gut l to ix, xv to XIX.

Lesson ll 53
"°uiwge=i“r qig=;a'°‘ armrirh" \1%al=1°°i
finite‘ wgfiqqfit g1m1=ifit=‘°“ =1%?[ii3¢ii
yémyagulphe peyumiilain vémabhége padetaram I
viparitarh sprsedbhfimirh vrsésanamidarit bhavet //38//
38. For assuming the Vrsésana pose one has to place the anus
on the right ankle and the upturned left foot touching the ground on
the
lett side. i
aiz2:rz=z°5s‘t?‘i’°avagr=i-aizr”
am=rIe=1’° qfi °°i
'1ifiers1=&€rt‘8af€aa‘1¥1§‘°°
a=:%r\1ta'siai-:ig=flai= iiaqii
adhyésya éete karayugmavaksa
élambyabhtimirh karayostalébhyém /
pédau ca §Cl|"|yB ca vitasti cordhvarh
vadanti pitharh salabharh muriindréh //39//
39. Lie prone pressing the ground with the palms placed on
either side of the chest and raise legs together nine inches high in
the
air. This is called Salabhésana by eminent sages.
90 Hm vi.
91 wiz=§~i' Ito vii, xvi.
92 we Ito vii.
93 afiwq lll to VI.
94 ah ti vi, IX; attest VIII.
95 STYZTRZI‘ ix, xv; SFJIRT xvi, XVll; aiwiwrifi Vlll.
se in I to vii.
97 we 1 to v, Vll; we vi, ix, xv, xvm, XlX; aw Vlll.
as ifiwww Ito ix, xv to xix.
99 H»-iamwrit Vl.
100 sire? iv to VI; 111?? Vlll; ix.

54 Gherantgiai Sariihite
ai~zziz2z‘°‘:'fiza"dt?tumi3;'?Iaqiz1wiéei1imvfl‘°’i
fiizwm gear mzvsgfit "ésiifiem wwmd H111“ inroii*
adhyisya sete hrdayarh nidhéya
bhifimau ca pidau pravisfiryamfiifiau /
siraéca dhrtva karadarigiayugme
dehégnikérarh makarésanarh tat //4O//
40. Lie prone, the chest touching the ground and the two legs
stretched out. Hold the head with the two arms. This is Makarisana
that increases the heat of the body.
‘°5ait21rex 111% 1°‘
3% fiuwifi qa Hrtiwrqi
ai=;wt‘°’
'°'sfi\§' a fits" walfi'“°1r<%mK2ii
adhyésya sete padayugmavyastarii
prsthe nidhéyépi dhrtarh karébhyém /
ékuficya samyagdhyudarésyagicjhani
austrarh ca pitharh yatayo vadanti //4t//
41. Lie prone with the legs upturned and crossed. Holding the
crossed legs with hands, contract forcibly the abdomem and the
mouth.
This is called Ustrésana by the sages.
101 itfi siviwir vi.
102 ex snrribiivft Vu|., vi, vm, xv to XIX.
103 fin‘ liifit ililf r=mvsgm‘iiuvii;m"<1m% writ" vm, XI; mt =i
gar xv.
104 =iarci1i=h=i vm.
’ This‘ verse is not found in IX.
105 aiuwzvii, IX, xv.
106 em: i to vii.
107 a I to v.
100 aw}: i to v. vii.
109 Iitfiiwt i to vii, xv, xvii, XVIII.

Lesson ll 55
"° at fia-1213"‘ I
mi arraamii qa‘m§:fl<§= wwlta is inmi
angusthanabhiparyantamadhobhmmanu ca vinyaset /
dharam karatalabhyarh dhrtvordhvaéirsah phaniva hi //42//
42. Let the lower part of the body from the toes upto the navel
touch the ground. Place the palms on the ground and raise the head
like a serpent.
%mfi&%fiw i
airnffi garrit érft “’ ||‘63l|
dehagnirvardhate nityarh sarvatogavinasanam /
jagarti bhujagi devi bhujangasanasidhanit //43//
43. By practising (this) Bhujangasana Kundalini is aroused, heat
ol the buoy increases and all diseases are destroyed.
a¥ii=?taillI?tgFq'izimi\=1‘i=ri?‘" ari3=?t=i
mwfiwfiwarmfitfifimgwamiixxii
uttanau caranau krtva sarhsthapyopari janunoh I
ésanopari sarhsthapya corlanarh karayugmakam //44//
44-45. Turning the leet upwards and placing them on the
(opposite) knees and keeping the hands on the seat with the palms
turned upwards draw in air by inhaling and fix the gaze on the tip of
the nose. This is Yogasana assumed by the Yogis lor practice of Yoga.
110 WW@@ arfiiési aiziqiit it fiaarha VI, vm, ix, XI.
111 fifiaiitq Vul.. x to X|\/.
112 muaiqgaqlimaq I to IX, x\/, xviil, xix; w VI.
11a 21'-aiiw rviigfinfi Ito IX, xv to xix.

56 Gheranqa Sarhhité
“‘ |
1-fi1n'a=' \1%iira‘tfi=\f 1im1|u=\“‘ |ns'-\||
pC|rakairvéyumék_r§ya nfisigramavolokayet /
yogésanarh bhavedeladyoginérh yogasédhane //45//
45 Translation : See previous page.
fi flzwwnfimmw%"‘ammfl
fiI'I@?fi=i1\1%:1=l
iti éri gheranqasamhitéyém gherapqacanqasarhvéde
ghajasthayoge ésanaprayogo néma dvitTyopadeéak_1 /
Thus ends the Second Lesson called Asanaprayoga
of
Ghajasthayoga in Gherapqa-Car_1qa dialogue of Gheranda Sarhhité.
114 33$ m 10 vn.
115 firzv} v1. vm; mwq xv, XVI.
116 11213191 mx.

Lesson ll 57
NOTES
LESSON ll
ln the following notes the reader will find the main features of the
Asanas and their variations according to diflerent texts on Hatha
Yoga
and traditional practices.
Verse ll'7 : Siddhasana - the main features of its technique are :
1. The heel of one leg, usually the left, is to be set tightly against
the perineum and the heel of other leg to be placed against the
pubic bone.
. Jalandhara bandha.
. Bhrumadhya drsti.
Except for the neck, the spine is to be erect.
The hands and fingers to be arranged to form Jfianamudra or the
hands may rest on the knees.
H.P I-36 gives a variation wherein the left ankle is arranged on
the generative organ and over the left ankle is placed the right ankle.
italgwfi fewer as-1' gals aafivfi I
gtmraf a filfitw titzmafité use ll
H.P. 37 states that the Siddhasana is also called Vajrasana,
Muktasana and Guptasana; but Jyotsna notes that there are slight
diiferences in the technique of these latter in the form of
arrangement
of legs accordings to the expert on Asanas.
lt may be noted that G.é.-8 and S‘.S.lll-102, 103 which describe
the Siddhasana, do not include Jalandharabandha in the technique
of Siddhésana, but _they emphasize the erect and steady position of
the body. It is mainly a meditative pose and practised for spiritual
culture.
Verse ll-8 : Padmasana - The main features of the technique are :
1. Feet to be placed in the opposite groins. the soles being upturned,

56 Gheranda Sarhhita
the heels almost meeting in front of the pubic bone and pressing
on the abdomen adjacent to it.
2. On the heels thus brought together, the left hand to be spread
out with its palm upturned and on it the right hand placed similarly.
Jélandharabandha.
. Nisagradrsti.
Except for the neck. the spine is to be erect.
. Mfilabandha is not prescribed by Gheranda or Goraksa but it is
suggested in S.S. ll-108 and H.P. I-46 by the words “UT-111°-I
‘TEF-f ¥l=i:l”
The Padmésana described in Gh. é.-ll-8. Gé.-9 and H.P. I-44
is popularly known as Baddha Padmasana.
TBU Mantr. 39 and 40 describe Padmasana and Baddha
Padmésana separately as follows :
emtawfi '3 us] wt wzafi est I
semi |fiI fiwmsq ll
mama gwmw Hailiezd g=r= l
vgF=»"i‘t=?la zwmzi sesame‘ area ll
The Padmasana is a meditative pose and practised principally
for spiritual purposes.
°’S"‘*'$*’
Verse il-9,10 : Bhadrasana - Gh.S. gives the following as the main
features of the technique of Bhadrasana :
1. Placing the feet on the two sides ol the perineum, with toes
turned backwards.
2. Crossing the hands behind the back and holding the big toes.
3. Jalandhara bandha, and
4. Nasagradrsti.
The word "Vyutkrama” is very important in the description of the
technique since it marks the difference with the variety ol
Bhadrasana
given in H.P. I-53, 54. For discussion on the word "Vyutkrama" refer
to Y.M. Vol. X, No. 1, pp. 28-33.
According to HP. I-53, the two ankles are placed on the twu
sides of the perineum, respectively (i.e. the lelt ankle to the lelt side
and the right ankle to the right side).

Lesson ll 59
”'aei 11?? aim ‘mi-t "eergetf E1 ifiwt i"
H.P. l-54 says that this Bhadrasana is also called Goraksasana.
But Gh. S. ll-24, 25 describes different technique ol Goraksasana.
erse ll-11 : Muktasana-TBU, Mantr. 46 describes Muktasana as
‘pressing the two sides of the perineum with crossed heels‘. DU-lll»
9 gives a variation whichaccording to H.F! I-36 is called Siddhasana.
erse ll-12 : Vajrasana - The main features of its technique are :
1. The two feet with their soles upturned lie on the two sides of the
buttocks, the heels being kept by the side of the corresponding
hip-joint and the two sets of the toes lie pointing to each other
with some space left between them.
. The knees are brought together almost touching each other.
Sitting erect on the buttocks holding the spine straight.
The palms of the hands cover the knees.
The eyes are closed.
$'":f>F*"’°
The name of Vajrasana is sometimes used for Sidhasana also.
However, the technique ot these two differs. This Asana is generally
practised tor spiritual purposes.
Verse I-13 ' Svastikasana - the main features of its technique are '
I..
1. The legs to be crossed just above the ankles and the two feet to
be placed against the opposite groins, the soles being in close
touch with the opposite thighs.
2. The spine to be kept erect.
3. The palms oi the hands may cover the knees. _
4. The eyes may be closed or the Nasagradrsti or Bhrtrmadhyadrsti
may be practised.
This is a meditative pose. Jyotsné on H.P. I-19 remarks that in
place of ‘JanE|rvorantare' the reading 'Janghorvoriti' may be
accepted.
Verse ll-14, I5 : Siri1hasana- The main features of its technique are :
1. The two ankles to be crossed and placed on the two sides oi
the perineum.
Gheranda Sarhhita
2, The knees to rest on the ground. Sitting evenly on heels the
buttocks are lifted up from behind.
3. The palms placed on the corresponding knees, the fingers being
spread out in an imitation of the Lion's paws;
4. With wide open mouth, the tongue is stretched out to its utmost
limit.
5. Nasagradrsti.
6. Jalandharabandha.
This posture is a fine exercise which facilitates formation of the
three Bandhas, namely, Uddiyana, Jalandhara and Mfila as stated
in H.P. l-52.
Verse ll-16 : Gomukhésana - The technique is as follows :
1. Placing the right ankle by the side of the left hip and similarly
the left ankle by the side ol the right hip, the knees coming one
over the other.
2. The hands are comfortably placed on the knees.
Another popular variety of Gomukhasana which may be called
Baddhahasta Gomukhasana requires the hands to be braced on the
back, left hand coming from below and the right hand coming lrom
above over the right shoulder. This arrangement of hands is not
suggested in any old text, but is generally practised. BS, a modern
printed text, however, gives the description oi this arrangement of
hands as lollows :
“mint afervi mi gwést wfiawr |
arrrrararazszar g Hahn acid? firm ii"
Hathayoga and A.S. do mention the arrangement of hands. But
it is different from that of the popular method. These texts suggest
to hold the big toes by the hands crossed at the back in
Gomukhasana.
For detailed description oi Gomukhasana and its varieties refer
to Y.M. Vol. XVIII, No. 1, 41-44.
Verse ll-17 1 Wrésana - The technique of Virasana involves placing oi
one foot on the other thigh and turning the other foot backwards.
This variety oi Gh. S. differs from the one given in HP. I-21.

Lesson ll 61
In i-i.P. variety one foot (say, the right) is placed on the left thigh
and the left toot under the right thigh. This is also known as
Ardhfisana
(Yogavartika, ll-46) or Ardhapadmésana; Besides H.P'., this variety is
described by other Yogic texts such as SU. lll-4, TBU 37, A.S. XXX-
39 and Tattvavaisaradi Ii-46. Traditions differ in the use of the upper
foot being placed on the other thigh. J.U. lll-6 prescribes left foot
to be kept on the right thigh, while Brahmananda in his Jyotsna
recommends right foot to be placed on the left thigh. But H.P.
permits
both these variations. Although there is no mention about the
arrangement of hands in Virasana, it being a meditative pose, the
hands are comfortably placed on the knees.
Verse ll-18 : Dhanurasana - its technique-
1. in prone lying position one extends his hands.
2. Legs are bent in knees.
Big toes are held with respective hands.
The trunk and knees are raised simultaneously giving backward
bend to the spine.
9!-*7
in order to have a firm grip of the legs Swami Kuvalayananda
recommends legs to be held at the ankles.
H.P.-25 describes a different variety of Dhanurasana which may
be called Akarsana Dhanurasana to differentiate from the above
variety. For details of Akarsana Dhanurasana refer to \'.M. Vol. IX.
No. 4, pp. 42-45.
Verse ll-19 : éavasana - its technique involves :
1. Lying supine with keeping the legs and hands comfortably.
2. Eyes closed; No movement of the body.
Rhythmic and deeper flow of breath.
Mind to be concentrated upon the moving breath.
Savasana aims at complete relaxation of the body and mind
The H.P. l-32 and Gh. S. ll-19 have identical description S'tavasana
prepares a person for his Pranayamic practices which come after
Asanas. Clinically it has been found very effective in the disorders
of psycho-somatic origin. Cardiologists like Dr. Daley are favouring
the practlfie Qi §avasana in the management of Hypertension
P9’

62 Gherariga Samhiti
Ve
Verse
e ll-20 ' Guptasana Its technique consists of hiding the two feet
rs . -
between the knees and thighs in such a manner that the feet come
under the anus. The significance of the word "Gupta" in this asana
is due to the fact that the feet are hidden (not seen).
H.P. l-37 states that Guptasana is a synonym for Siddhasana.
Brahmananda commenting on this informs us about different
technique of Guptasana. When the heels are arranged right over the
left and placed on the generative organ, it is Guptasana. Obviously,
here the significance of the "Gupta" is due to the generative organ
kept hidden.
ll-21 : Matsyasana-The main features of the technique are :
1. The feet with their upturned soles are set in the opposite groin.
2. Lying supine on the ground.
3. The head is covered with the elbows.
This technique differs from the one that is generally practised.
Swami Kuvalayananda describes this isana in his book ‘Asanas‘ as
turning the head backward and resting it on the ground with arched
back and the big toes are grasped with hands to help maintain the
arched back. He has attached a great importance to the arched
position of the head to stimulate proper functioning of the thyroids
and parathyroids.
The prefix "mukta" in "Muktapadmasana" has been used to
suggest cross-legged position only. It differs from the description of
Padmasana given earlier (Gh. S. ll-B). fn order to differentiate from
the former the latter may be called "Baddhapadmasana“ though it is
not specifically stated so. The word 'Muktapadmasana' occurs only
once in the whole text.
Verse ll 22-23 : Matsyendrésana - The main features of this posture
are:
1. The right heel is placed against the left groin and the left foot is
set on the right side of the right knee.
2. The right elbow on the left knee.
3. The chin rests on the palm of the right hand. The left hand is
swung back and catches the right leg above the ankle.
4. The trunk to be rotated to the left and the head also is swung
‘ to the left.

Lesson ll 63
5. The gaze is fixed between the eye-brows.
The description of Matsyendrasana given in Gh. S. is not
complete. HR I-26 along with the commentary of Brahmananda,
however, provides us complete information about the technique and
its effects. The difference in the techniques of Gh. S. and H.P.
seems to lie in the fact that the hand crossing the leg is extended
to grasp the big toe according to the latter, while the hand is bent
in the elbow crossing the raised knee and the chin rests on the
palm of the hand according to the former.
Verse ll-24, 25 : Goraksasana - its technique :
1. The feet with upturned soles are placed between the opposite
shanks and the thighs.
2. The heels to be covered with hands. the palms being upturned.
3. Jalandhara bandha.
4. Nasagra drsti.
This asana has a very close resemblance with Padmésana. The
foot-lock adopted in this asana is a little loose as compared to that
of Padmasana. From the arrangement of feet one could safely treat
this asana as a lead up practice to Padmasana.
H.P. I-54 says that Goraksasana is a synonym of Bhadrasana.
But Gh. S. gives another technique of Bhadrasana as distinct from
of H.P. This is popularly known as Goraksasana.
Verse ll-26 : Pacimotténasana - its technique 1
1. The legs are fully stretched out and kept close to each other.
2. The hands with hooks of iorefingers catch the respective toes.
PP’
Bending forward, the forehead rests on the knees.
The hands being bent. the elbows touch the ground.
This is an important traditional asana which tones up nerves
supplying the pelvic organs and arising from the lumbosacral region.
H.P. l-28 calls it Pascimatana and attributes passage of Préna along
the back enkindling the gastric fire and reduction of the belly as
advantages of the practice. S.S. ill-113, 114 says that Ugrasana is
a synonym for Pascimcttanasana. But they dilter somewhat in the
technique. For discussion reler to Y.M. Vol. XV, No. 2, pp. 17-18.

64
Gheranda Sariihita
Verse ll-27 : Utkatasana - Its technique :
Ver
Ver
1. ln the squatting position, the heels are arranged by the side of
the hips and are raised, the body being balanced on the toes.
2. The thighs are kept in a horizontal position and held apart from
each other, the hands being kept on the thighs.
3. The trunk and the head are kept erect.
This pose is a preparation for the practice of Jala-Basti, the
Yogic method of flushing the colon. It is also a balancing pose.
se ll~2B : Sankatasana Its technique :
1. Standing on the left foot and crossing the left thigh with the right
thigh, the left leg is encircled with the right one.
2. Front part of the head of Tibia of the left leg is placed on the
ground.
3. One sits on the feet.
4. The hands are placed on the opposite knees and erect sitting
position is held.
The key word determining the technique of this asana is 'citi‘
which means ‘front part of the head of tibia.‘
S8
1.
ll-29, 30 : Mayiirasana - its technique :
In a squatting position palms are fixed on the ground with slightly
curving fingers pointing backward.
2. The elbows are placed on the abdomen iust near the umbilicus.
the forearms standing a little inclined to the front.
3. The feet are stretched out and the body is kept parallel to the
ground.
This is a balancing pose which requires some strength in arms
to support the weight of the body. One has to learn how to attain
balance in this pose. Throwing the legs up with jerk will not help in
attaining the balance in this asana. In the beginning holding of
breath facilitates performance. Later. as the practice increases one
can breathe normally during the asana.
Females have to take special precaution in performing this asana
because of the handicaps of weak muscles of the shoulder girdle.

Lesson ll 65
heavy buttocks and loosely situated abdominal organs. Females are
better advised to omit this asana from practice, barring certain
exceptions.
Different varieties of Maylilrasana are stated by éfinivasa, the
author ol HR such as, Danda Mayfira, Parsva Mayfira, Sahaia Mayfira,
Baddha or Padma Mayflra, Pincla Mayira and Ekapada Mayfira.
But the one described here is more popular and is greatly
eulogised in traditional texts.
Verse ll-31 1 Kukkutasana - its technique :
14 Formation of foot-lock as in Padamésana.
24 inserting the forearms between the thighs and calves near the
ankles, on the respective sides.
3. Fingers of the palms spread out and are placed on the ground.
4. The foot-lock is raised as high as possible upto the elbows which
are kept straight.
KK describes Pangukukkutasana where the foot-lock is raised
with balancing on one hand, the other hand grasping the wrist of the
balancing hand.
For detailed description ol Kukkutasana refer to Y.M. Vol. Vi,
No. 1. pp. 75-76.
Verse ll-32 1 Kurmasana - Its technique :
1. The ankles are everted and placed under the perineum.
2. Hands are comfortably placed on the knees.
3. The word ‘vyutkarama' here means ‘in an everted manner‘. HR
I-22 has "Q? f?f6!Zl' instead of 'T!\Yl?Il‘!iT'. Both these terms refer
to perineal region. TBU-38 calls it Yogasana. For the description
of Kfirmésana and its varieties refer to Y.M. Vol. Vlll, No. 2, pp.
27-30, Vol. IX, No. 1. pp. 6-9 and Vol. IX No. 3, pp. 2-43.
Verse ll-33 : Uttanakiirmakasana - its technique :
1. A foot-lock is formed.
2. Both hands are inserted through the space between the thighs
and calves as in Kukkutasana.
66 Ghsranda Sarhhité
3. While sitting the neck is held with hands forming a linger-lock.
The word 'Uttana' also means supine. Uttanakfirrnakésana is
performedin supine position also. HP. l-24 and TBU-42 clearly say
'51? 3156331?’ meaning ‘supine pose.‘ For details of technique and
discussion refer to Y.M. Vol. IX, No. 2, pp. 37-40.
Narayanafirtha in YSC calls this as Uttanakukkutasana.
Verse ll-34 : Mandukasana - Its technique:
1. Sitting in a kneeling position as in Vairésana.
2. The knees are spread.
3. Hands are placed on the knees.
Although Mandukasana does not come in a sequence prior to
the Uttanamandukasana as per the enumeration of the asanas in
the opening ve_rse of this chapter, it is correct to describe
Mandukasana before Uttanamandukasana because the latter is
based
on the former. For technique refer to Y.M. Vol. XI, No. 1, pp. 33-34.
Verse ll-35 : Uttanamandukésana - Its technique :
1. Sitting in Mandukasana.
2. Hands are folded round the head.
For technique and benefits refer to Y.M. Vol. XI, No. 4, pp. 35-36.
Verse ll-36 1 Vrksasana - Its technique :
1. Standing erect with the leet closed up.
2. Flight toot to be placed vertically in the lelt groin.
3. Hands folded on the chest.
This is a balancing pose. For details refer to Y.M. Vol. VI, No. 2.
pp. 161-162. KK and YSC have named this posture as Ardha-
Candrasana.
Verse ll-37 : Garudasana - its technique :
1. Sitting in kneeling position.
2. Ankles placed in everted position.
Feet are spread away from the body.
PF“
Knees are brought together and hands are placed on them.

Lesson ll 67
Ver
Ver
Ver
This is evidently a sitting posture which has a resemblance with
Kfirmésana. However. traditional and popular practice assumes
standing pose. Placing one foot on the ground and encircling the
same with the other leg, the forearms are interwoven, the palms
folded and held just in front of the face. For further details see Y.M.
Vol. XVIII, No. 3 and 4, pp. 65-66.
se ll-38 :Vrsasana - Its technique :
1. Flight ankle placed at the perineum.
2. The left leg having turned backward is placed on the left side
touching the ground.
3. The hands are placed on the respective knees.
lt is a combination of a variety of Siddhasana and Vajrésana. it
is a meditative pose. For description refer to Y.M., Vol. XVIII, No. 2.
pp. 63-64.
ll-39 : éalabhasana - Its technique :
Lying prone, the hands are placed by the side of the chest, the
palms touching the ground.
2. The legs are raised from the ground to a height of 9 inches.
Swami Kuvalayananda in his book 'Asanas' has described this
ésana with hands extended along the body. This arrangement
facilitates the raising of the lower extremities well. Those who are
not able to perform this Salabhasana, he has suggested Ardha-
Salabhasana where the legs are raised alternately.
§alabhasana gererates extremely high intra-abdominal pressure.
This puts considerable strain upon the heart and lungs. Therefore,
Swami Kuvalayananda suggests that the beginners should proceed
cautiously in this Asana, and advises those that have a weak heart
or lungs to avoid it altogether. He introduced Ardha-Salabhasana to
reduce the intensity of the strain and to contribute to the desirable
benelits ol this Asana.
se
1.
se ll-40 : Makarasana-Its technique :
1. In aprone lying position the legs are spread out with ankles
everted.

68
Gheranda Sarhhita
2.
The head is held between the arms, while hands grasp the
opposite shoulders.
This is a relaxative pose and is effective in giving massage
passively to the abdominal organs as the diaphragm moves up and
down during respiration. For detailed description of its benefits refer
to
Verse
1.
2.
Verse
1.
2.
3.
Y.M. Vol. vii, No. 1. pp. 29-32.
ll-41 : Ustrasana - its technique:
In prone lying position the legs are folded and placed crosswise
towards the back and held with opposite hands.
The abdomen is vigorously contracted, head raised and mouth
contracted.
For details refer to Y.M. Vol. Vl, No. 3, pp. 263-264.
ll-42 : Bhujangasana - its technique 1
In a prone lying position the hands are placed by the side of the
chest with the chin or forehead resting on the ground.
The head and trunk are raised slowly reaching upto the unbilicus.
The vertebrae are raised one by one so that the pressure on the
spinal column is travelling down step by step until the whole
pressure is felt at the sacrum.
For greater details of technique and benefits refer to Y.M. Vol,
NO. 3. DP. 139-142.
Verse
1.
2.
3.
ll-44, 45 : Yogasana - its technique :
The foot-lock is formed by placing the feet on opposite knees.
Palms of the two hands are upturned and placed on the seat on
two sides.
Gaze fixed at the tip of the nose after deep inhalation.
TBU—38 gives a different technique as follows J
“1__ia' fawn Ty-qrrszii agarnitvr 2 l
utwriwi *1‘-ifléaféfi at-tee tag ii"
YSC gives similar description of this asana as in Gh. S. with an
exception that the gaze is fixed in the middle of the eye-brows

Tytiyopadeéalg
LESSON m
wsrgira-fiqzwzméirmaawml
qaawhwmmafiflzfimwzévfilltll
mahémudré nabhomudré uglcjfyénarh jalandharam /
mfllabandho mahébandho mahfivedhaéca khecafi //1//
fiwfiafi-78' 1-1‘lfiiF<'\?»fi'“ mf&ai||r~|=fi’ I
°arsrIR=zw§wfi‘ gel s|iwfiwmmzwr||1>||
viparflakari yonirvajrofi éakticélani /
té<_1égT ménqukimudri één"1bhavT paficadhiranfi //2//
afiafii w|f§t=fi mafi mayfi 1:: gaiérwfi |
wwfiwrfigzrw fiafigzl 5 3: Ififiqrq nan
a§vinT p§§inT KZKT métahgi ca bhujahgini /
paficaviméatimudrééca siddhidé iha yoginém //3//
1-3. The following twenty-five Mudrés give success to the Yogis:
Mahémudré, Nabhomudré. UqqTyéna, Jélandhara, Mfllabandha,
hi/lahébandha, Mahévedha,,Khecari, Viparitakarani, Yoni, Vajrofi,
Sakticélanl Taqégi, Mér_\<_iukT, Sémbhavl the five Dhérarjnés,
AévinT Pééini,
Kéki, Métar'1gT and Bhujafigini.
U1-I=~(d|\l—*—l
W
fiwfiawvfi m to IX, x, xv|. |x.
aaflvfi xv, x|x.
mfiflfi xv.
Frswfi Ito v||, IX, xv|.
mwwii 1, |v; W135’? xv, xv|, xvm.
waififi 11 fifivi v|; Ifrfinf fid%zrfi\='iT u.

70 Gherahqa Samhité
*111g=1?-1" al=i=_1;q%1T‘\fie¥1§eIrFiai’i
wwwwMu =°|ixii
payumulam vamaguiphe sampiriya drcjhayatnatah /
yémyapédarh praséryétha karopéttapadehgulii) //4/./
§'WiI9 \_1;fi1t12i‘° fifielfifii
“11a§ai:§¥rigi1lerleli?t1re€tiiaii
kanthasarhkocanam krtvé bhruvormadhyarh nirikeayet /
pfirakairvéyurh sarhpfirya mahémuctré nigadyate //5//
4-5. Firmly press the anus with the left ankle and stretching out
the right leg, catch hold of the toes with the hands‘ Contracting the
throat fix the gaze between the eyebrows. This is calieci Mahémudrzi
by
the wise.
This is preceded by "1j$<'T\11T ‘Té?~i $3 H¥@i?I' HE’ I-Tfiifil 13?
fi?r\Fi1II%‘vr11'@TF3TFi,':\3?tw?riiIitw=?t1i\I1Ifi=I=¥%1im=i
5FWf'*3?{l
era? v:‘ri?i=i1' ih geiw wmfi ll" VU|., x, xv to xvii. These
verses seem to be an interpoiation and are not found in I to iX.
XI, XIX.
6 wgwgitara-gereitov
7 T=l§IX.
a ar<'i==zr' 7-FT Ito ix;ai-t qwzzrga; XVto XIX.
9 After this, three iines describing VITFIWRHPH are found in Ms, IX,
which is an_obvious error oi the scribe due to the common words
' qfif occurring in the description of the two practices.
10 weir I, Ill to xi xvi.
11 W we-Gt =-Ta {R511 VU|., x, Xil to XVil|;This IS l'TtlSSl|1g
in ix, xii XIX;
Lesson ill ' 71
'1 afiia wfiia fie srri gag" fianfiq I
" ammo 3a'ia?¥'?-fisirrfivivrai am i
W “ iisii *
valitam palitarh caiva jara mrtyum nivérayet /
ksayakésam udavartaplihafirnajvaram tatha /
nasayetsarvarogari-isoa mahamudréprasédhanét //6//
6. By practising Mahamudré, one can destroy consumption, cough,
obstruction of the bowels, enlargement ot the spleen, indigestion
and
lever.
In In Ewan Ifiwfi ‘{T§ETl'§§ "+11-hi
t fiwifi gal urr€twa=i wi
mflgzi wiéw rhfiiwi z‘i=i=i1t?i=it‘5 ll\9ll1:
yatra yatra sthito yogi sarvakéryesu sarvadéi /
Eirdhvajihvah sthiro bhfitvé dharayetpavanam sada /
nabhomudra bhavedesa yoginérh roganés'inT i'/7//
7. Wherever [he be) and in whatever activity a Yogi may be
engaged, keeping the tongue turned upwards one should always
retain
the breath. This is Nabhomudra that destroys the diseases of the
Yogis.
12 Omitted in X. Xll to XIX.
13 Omitted in Xl and XVl.
14 iI‘&I‘iFIT?-1 \/ul.,V||l, Xto XIV, X\'ll; i, ll, ix,vii;sria"aa=i1q
xv;si aaaiq v;w "Rifle vi.
’ Line omitted in XVI.
15 1fiTT?~'ifi=‘fi vi.
1 Line missing in Xll.

72 Gherangla Sarnhité
“aw? qifiiwi am" =l1‘fi'§%€ gr inlréqi
33éi=i‘7 am} '<'T€H'|€i§8IlFi =1:r<al1- |
eeéiuwi fire? Emfi gqwrerrrifierfi lléll § M
udare paécimarh ténarh nébherurdhvam lu kérayel /
uc_ldTnarn kurute yasmédaviéréntarh mahékhagah /
ui_1r_lTyanarh tvasau bandho mrlyurnatarhgakesarl //8//
8. Draw backwards the abdomen above (and below) the navel,
as a result of which the great bird (Préna) flies upwards. This Bandha
is called Udcjiyéna and is as if it were a lion to the elephanrdeath.
mw ffifirmfi l
sfihzft 11l'm2R?‘t gfim 13'l%Tlfi3fi =13?! iiqii
samagridbanéddhyetaduqldiyénam visisyale /
uglqiyane samabhyate muktih svébhéviki bhavet //9//
9. Among the Bandhas, Uqqflyana is ol special importance. If this
is properly practised, it naturally leads to liberation.
16 Line missing in l to XI, XIX
17 aefiiww I to v. VH1V|||{ xv, XVI. XVlll.
§ This verse is missing in l to IX, XI lo Xlll XIX.

Lesson ill 73
$03-afii1=iq?@|1fi1gB»‘€dit=|13tqi
m1fi§fia@‘° |
§€fiW ll¥0ll
kanthasrhkocanarh krtvé cibukarh hrdaye nyaset /
jélandhare krte bandhe eooaéédhérabandhanam /
jélandharamahémudré mrtyoéca k$ayak§rinT //1O//
10. Contracting the throat, place the chin on the chest. When
(this) Jélandharabandha is performed all the sixteen Adharas are
brought
under control. This great Jélandhara Mudri conquers death.
fi2fiei1?~i=!1fta=%iia‘rlfi=iifil%1:1=IYiY=|
uvwiwn=1it:fri%?1t?r2§t=|ni¥i"s111=ii22||*
siddho jélandharo bandho yoginérh siddhidéyakah /
$anmf\samabhyasedyo hi sa siddho nétra sarhéayalji /11//
11. Mastery of Jélandharabandha brings success to the Yogis.
He who practises this tor six months is undoubtedly an adept
(in Yoga).
\111§11=I1 ammzw =|
qifinrfiéx itrmé git; 1i1ii€=1'° awn; |l2R>||
parenina vamapadasya yonimakuncayettath /
nébhigranthirh merudande sudhih san'1pT<_iya yatnatah //12//
18 wit I to VI.
* This verse is omitted in l to Xill, XIX.
19 wfifir 1-ran; Q13: vu to IX, xv to XIX.

74 Gheranqa Sarhhité
#32” 21§3aWi wrmaiqix
22 gar Iiaawt fiwmztiiesii
megihrarh daksirjiagulphena drglhabandharh samécaret /
iarévinésini mudré mifrlabandho nigadyate //13//
12-13. Press the perineal region with the heel oi the left toot and
contract the anus. Then, pressing the navel against the spine with
great
effort, place the right ankle scrupulously on the generative organ,
This
Mudré called Mfilabandha wards off old age.
H11Iq1z'1=rgm§=r11r{1g§-ifi1‘i¥1v3?1I§
zemtéw Hqgr~w' “"¢i<fisTI11Fra=gflt¢||qxI|§§
vémapédasya gulphena pmyumiirlarh nirodhayet /
daksapédena tadgulpharh sar'npT<_1ya yatnatah sudhih //i4//
20
21 151% 3 Vul., VI, Vlll to XIX.
22
23
5113' ?fPi\T|11?~$=f wgf-f fiflufiq Vlli.
1 After this line we have awi mria-wag in Ms. i.
This is omitted in Vlllr After this line we get agifimrwffi
H:1W[i@®finfiw@gfiww®qii
gwq|mfiqHwawfiflfigfifiww: ii" |tolX,
Xi to Xlll. XIX.
§ This line is missing in Vlli.
grit: witar Eran; Vul., x lo XIV.
§§ This verse is not found in XV.
>_4_>~4-u..e4|-Lm>D_\‘4n¢-t_M(>\Ln~zi-4_,4»» ;~)¢e¢_=.A~»._
E
3
4

Lesson lll 75
:|
snawt at-anvi wmaazir ewes“ newt §§
sanakaiscalayetparsnirh yonimakuficayecchanaih /
jalandhare dharetpranarh mahabandho nigadyate //15//
14-15. One should press firmly the root ol the anus with the
ankle of the left foot. Then the wise (Yogi) should press that ankle
with
the right foot, slightly shaking the heel, contracting the perineum
and
holding the breath by Jélandharabandha. This is called Mahébandha.
1tz1'a==-I;qfier=a‘rstzrnzv|=rrs1=t=|
\:rel'<ial=1 mm ||€i|it
mahabandhah paro bandho jaramarananasanh /
prasadadasya bandhasya sédhayetsarvavafichitam //16//
16. Mahabandha is a great bandha which prevents decay and
death. By virture of this Bandha one gains whatever one desires.
wfiwgadfiw|
wmfifiwawi|2e||
rupayauvanalavanyam narinarn purusarh vina /
mfllabandhamahabandhau mahavedharh vina tatha //17//
17. As beauty, youth and charms of a woman are of no avail in
the absence of a man, similarly, are Mfilabandha and Mahébandha
(of
no avail) without Mahavedha.
24 agate vi, ix.
§§ This verse is not found in XV.
1- This verse is not found in l to X, XII. Xlll, XIX.

76 Gheraijda Sarhhité
*i€|E?’F;i '€FI1'€l'€I 25 i
vi-aiézi;11=ir@1a‘i uifiwi fémwwaa 2‘ IIQCII
mahébandharh samésédya caredudqiéinakumbhakam /
mahéivecihah samékhyéito yoginéim siddhidéyakah //1B//
18. Assuming the Mahébandha position, perform Ugigiiyéna during
Kumbhaka. This is known as Mahévedha which brings success to the
Yogis.
11zia=2qaa=z?i wiz1%w1='1'i9a??t i
\mi:'Hgb%m§iuui1fiui1ifi¥rmii2qii§*
mahébandhamfilabandhau mahévedhasamanvitau /
pratyaharii kurute yastu sa yogi yogavittamah //19//
19. That Yogi is the best among the knowers of Yoga who practises
daily the Mahibandha and Mfiiabanctha accompanied by
Mahévedha.
=i {R35-fi mi aw =1 om aw fiafii
wh1z=fiu= waahiézfi sd=fl'i?i§1i'§=ii?oii§*
na ma_rtyuto bhayam tasya na iaré tasya vidyate /
gopaniyah prayatnena vedho'yarh yogipurhgavaih //2U//
20. He has no fear oi death nor does he become old. This Vedha
should be kept secret by the adepis in Yoga.
25 amfiqw uh ltoV||, lX; i§fi xvi;q3<z' §=~ia#
ah VIII.
26 saw? Ito v, xv;aifi1=i' vm.
§" This verse is not Iound in I to X, XII, XIII, XIX.

Lesson Ill 77
fiiai%fi=i1:=,‘illf€¢F=127z"a=if2i1sifiawzri
fizw%vI$€fiqiiQ2ii
iihvédho néqirii sarhchitya rasanérh célayetsadé /
dohayennavaniiena lauhayantrena karsayet //21//
21. Cutting the phrenum below it, move the tongue regularly and
rubbing it with butter, pull it with an iron piricers.
*@fiw fiéwafiqi
’“ am fw:211?r"’ ‘(3€l'fi||??||¢
evarn nityarh samabhyéséllambiké dTrghat:§n'"i vrajet /
yévadgacchedbhruvormadhye tadé siddhyati khecari //22//
22. By regularly practising in this way the tongue becomes so
long as to reach between the eye-brows. Then Khecari is
accomplished.
27
28
29
wrfiv-"ii Vul., x to xvii;zr%?ai i, IX.
mégfic wfivé at gar 31% Iéifrq vii.
aiflfifi VU|.. x to xvii;gzf are vm.
' This line is absent in Vll.
1: This verse is not found in i and ill.

78 Gheranda Sarhhita
§ta=rf Frigrlgtw g 11% 21% \1'§$i1‘I?1“i
§§iirq1a§%fiiarqi%\2rfi1rfi?i=i1i
“qatfiséi “mi gfkvjai ml?! Iéaft IIQSII
rasanérh talumfile tu sanaih sanaih pravesayet /
kapalakuhare jihva pravisté viparitagé /
bhruvormadhye gala drstirmudré bhavati khecari //23//
23. Slowly insert the tongue in the passage above the upper
palate. When upturned tongue enters the cavity above the upper
palate
and the gaze is fixed between the two eye-brows Khecari Mudia is
attained.
wwqwfggwqwnfiamaiumwai
=ierfl1itHtt=_1R§EH'és:°‘e°5wm€tiiQxii
na ca murccha ksudha trsna naivélasyarh prajayate /
na ca rogo jaré mrtyurdevadehah sa jéyate //24//
24. (By the practice of Khecari) one neither suffers from loss of
consciousness, nor feels hungry, thirsty or lazy. Disease, old age and
death are overcome and a radiant body is acquired.
§ This line is not found in I, lli, Vll.
30
31 wide VIII.
§§ This line is not found in Vlll.
32
33
34
35
5i'?=i1iFir iv.
we we-é l to VII, IX, XVI.
esriwé xvm;\i%i?r gm VI, Vlll, IX.
vrigrazii Vul., iv, v, IX, xv to xvii;vriwe& ll, vi.
wigs Wmréfifgarfifirfivfiq vi,vm.

Lesson Ill 79
?fIfi7l7Il36?('ET€\TII5i?IHfi'l!11fi-I3TTW:|
=iv2~s‘fi1.-uwzmi-<-§=i°’aa3sis;1i=1=ii;>mi
négniné dahyate gétram na sosayati mérutah I
na deharn kledayantyépo dasenna ca bhujangamah //25//
25. Body cannot be burnt by fire, nor dried up by the wind nor
wetted by water nor is one bitten by a serpent.
amwiasifiqniéamfiiaiufigaqi
°“ m=i1 w*ri\=i311q°° IIQEII *
lavanyarn ca bhavedgatre sarnadhirjayate dhruvam /
kapéilavaktrasarhyoge rasané rasamépnuyét //26// /
26. Limbs of the body become beautiful and Samadhi soon
supervenes, the tongue touching the opening into the skull tastes
various
juices.
‘° it fifi fiitwi
atrmiaavi m i|Q@ii*
nénérasasarnudbhiitaménandarh ca dine dine /
édau ca lavanain ksérarii tatastiktakaséyakam //27//
as =r , f/to v|;=r <rri?=i"=§s?i VIII, IX.
31 E'¥tfi=t',l'to|X,XVtoX|X.
as F51, vi, VIII, ix, xi;<-iia i, ii, VII.
as V /'(‘€FTl=Tfi?[ vi.
' Verse not iouiid in xv.
4b =fI=ITfi'Fk1 Ito vii, ix;=ii=m%w: VIII.
80 Gheranda Sarhhita
=ia=t‘t?t 136' efli zfilaamqfi it |
"wane er fitqii vtmfi rn=h1.'as=1|iQ¢ii§ *
navanitarh ghrtarh ksirarh dadhitakramadhuni ca /
dréksérasarn ca piyusarn jayate rasanodakam //28//
27-28. Day by day the person experiences the pleasurable
sensations arising from these various juices. Among the juices
secreted
the tongue has the first taste of salt, then bitter, then astringent,
then
the taste of butter, ghee, milk, curds, butter-milk, honey, grape juice
and lastly of nectar.
mfiqé Haam=i
ar{H'1m'€t133i1alfi=;R3;<'='sfi=iI= |iQ<<iiT
nabhimule vasetsuryastélumule ca candraméh /
amrtarh grasate suryastato mrtyuvaso narah //29//'
29. Surya dwells at the root of the navel and Candra at the root
of the palate‘ Man succumbs to death because the Surya swallows
up
the ambrosia.
ad it ziterflqfi €r=<:‘ arms: arr=r&'r1|
fiwftaa-rtt gar mia==1g new ||3ou t
urdhvam ca yojayetsuryarh candrarn capyadha anayetl
viparitakari mudré sarvatantresu gopité //3O//
30. That process by which the Surya is raised up and the Candra
is carried lower down is called Viparitakarani Mudra which is kept
secret
in all the Yogic texts.
41 Line not found in V,
§ ' Verse not found in XV.
"t Verse omitted in V.
Lew. \

Lesson lll 81
‘git fiitw iiwiw wrgni HWTEH: I
3»?-?i‘117<':42fi?1'I} ==_iRiI fivrfiaarfi“ aamszii
bhfimau sirasca samsthépya karayugmarh saméhilah /
Grdhvapédah slhiro bhtilvé viparitakari malé //31//
31. Composing yourself place the head and the hands on the
ground and raise up the legs and thus remain steady. This is called
Viparitakararfi. '
=]3f“=.i1ii2iv3%i?1i?iti§'i==_{?.i=irsr3i'<ri’r
"eifiiz,'="e'@i?-iiH%'§\:iT-i1‘isfi=i1il=l%ii3R>ii¢
rnudréirri ca sédhayennityarh jarérh mrlyuri-i ca néisayet /
sa siddhah sarvalokesu pralaye‘pi na sidati //32//
32. Regularly practise this Mudré and get rid of old age and
death. One who does that is respected in all the worlds as a Siddha
and does not perish even at Pralaya.
fizrwimmm ‘5 i
=“ Walla" %ii33ii
siddhésanarh samésédya karhacaksurnasémukham /
afigustha tarianimadhyénémédyaih pidadhita vai l/33//
42 ma xv,
43 fiwfia-ewfi war i, lll to V; ll, iv, Vlll.
44 fin lto VII, IX, xv, XVI, XVlll.
T Line omitted in X, XI.
1: Line omitted in I to Xl.
45 ltoVlI; lX;$޴ Vlll,
xv to XVIII.
46 wwwiviifiwrifiw I; W ll, lll; flW lVtoVI,
IX, XV to XIX.
41 siirbq |tolX;‘(1l‘iIa?{ xv to xix.

82 Gheranda Sarhhité
33. Assuming Siddhésana, one should close the ears with
thumbs, the eyes with index-fingers, the nostrils with the middle
fingers and the mouth with the ring and little fingers.
4B fiiafifiitwfi 1fiafi¥ia= I
vi: Eta-Tlfil 49 §5° s'11=i=§i15‘g<zfl:|i3xi|
préhémékygya kékibhirapéne yojayettatah /
$at cakrfirpi krarnéddhyétvéi hurh harhsamanuné suddih //34//
fifi€HW l
Ffi%=i¥ii%af1Tfi'¥ill=§2Iii=I\i'ri=q€i5“ii3\-m
caitanyaménayeddevirh nidrité yé bhujahgini /
i‘ivena sahitérh éakrirh samutthépya paréimbuje //35//
1iTf%:'alPfi53wel'*>1ai‘1I'f§ifi=i1w'=i=1=g|
wmigwfiérfafimfiwrdgiamzzii
éaktimayo svayarh bhfitvé paraih éivena sarhgamam /
nénésukharh vihérafii ca cintayetparamarh sukham //36/1'
4a 3'TT¥:TfiT. 9WfH§§W ItoV,Vll,XVtoXlX; VI
ix.
49 zgfii Ito VII.
so 5 ag I,l1:'j i m to v;-‘Ft if viirfi IX.
51 wgwi vm.
52 wwgfi VU|., x to X|V;‘T(T afiq iv, v.
53 wt-1' wfiwfii \/IJ|.. >< to ><iv;:ii%Fi»rri‘ van" I to v, VII to IX.

Lesson lll 83
5‘gfiwmqi
aii=i=<.'m=m‘t slat at?“ E@fi1=l‘¥lfi?[ll3\9ll
sivasaktisamayogadekantam bhuvi bhavayet /
anandamanaso bhfitva aham brahmeti sarhbhavet //37//
uifigwwuwhwtfiammfigéwi
W15‘ 1 al“ qa f%ii3¢ii*
yonimudra para gopya devanamapi durlabha /
sakrttu labdhasarhsiddhih samadhisthah sa eva hi //36//
34 38. Draw in Prana by Kaki Mudra and join il with Apana.
Contemplate the six cakras in their order and awaken the sleeping
goddess Kundalini by repeating the MantrasԤ and EH: Place the Sakti
(i.e. Kundalini) with the Jiva in Sahasrara. Identifying himself with the
éakli and becoming one with Lord éiva let him imagine the various
enjoyments, pleasures and supreme bliss. Let him realise the union
ol
Siva and Sakti ancl with him mind lull oi bliss. let him also realize that
he is Brahman. This Yoni Mudra should be carefully guarded. It is not
easily attainable even by the gods. Once it is accomplished, the Yogi
has verily entered Samaclhi.
54 ‘§'$l'<"*T¥Ifi‘%=r|'d5‘i?{ vi;%siwieri=ri%\ria-ilai vm;varieri=ri
%»iia'fizi
IX; ‘aw-% gla aiaitq xvi.
as are \/U|.. X10 XIV.
56 ; ltoV,Vll;H tea : Vl|l;1FfRiI =rialr'fit we
ixxigisq Fll‘*i'€1fiT@' xv, xvii, XVlll.
’ This verse is missing in XVI. After this verse we get the lollowing
verses in vm, and xv to XVlll 1 fie gun‘: =3?“-q=1=i
11%; wt fi-Iv-‘H fitfigarfiewam l Iiifi wrwrfi Efirifii qqwwfi
wifi El i ail’-1 riaifin =rswi%i lfrfiigai fiawaie ll ?IF11E‘i1TH=i
agzrieli gee afiwfi ii"

84 Gheranqa Sarhhiifi
NIQIRI57 qfii 5‘ ®fiwiqfi5° Em zéi
6o 6] 62 {§Ri‘1 32%| IISQII
ééritya bhfimirh karayosta|.§bhya-
mflrdhvarh keipetpéidayugarh éirah khe /
éaktiprabuddhyai cirajivanéya
vajroiimudrérh munayo vadanti //39//
39. Fixing the palms of the two hands on the ground raise the
legs and the head up in the air. The sages say that this Vajroli Mudré
is conducive to the awakening of Kunqalini and long life.
vgmift BHFTSTEH: agvsifiwréami
Yrfiiri“ ||XOli *
muiadhare atmaéaktih kunqiaii paradevata /
éayité bhujagékéré sérdhairivaiayénviié //40//
57
58
59
60
61
62
63
ERI'fi3l2T=!I I, m, v to Vii, IX; wmaww iv, Vlli, xv to XIX.
3'RE*11‘"IT‘I vi
‘11'=!‘fl'"f iv, vi;fim=i viiummi 1% iX.
sifimfiium Ito Vii, xv to xvmmiiuw iX; Vlli.
fiimiiaiu I to Vll.
Haiifii x\/, xvii, xvm.
1i'=_i3ii Vlil.
* Between the verses No. 39 and 40 we have the following verses
in Vul., XV in XVIII.
“3I=f1fi=?i=?i1i€11%‘i(=fi1i%a°iir=i1ii1?i vu|.)1$if~fi=ri§f%?
iT=iwr<vn1isiIi'
1?H§i€i1flfii1m?i=ii‘fif%1'w'$: ll valii'<'isi'<=ii%=i __ ifiié
fifiimiwfifiiwfiwfiwéivfifiwwm ufigafwwiwiqi
Fmrfi Hflmififivihé aw ‘i2-ifFi?i={ ii"

Lesson lll 85
40. ln the Muledhéra sleeps the great goddess Kuncjalini, Abso-
lute Energy. She has the form of a serpent in 3'/2 coils.
uiaR=iifiil%Hié%aia"ueflH=ws§iw1i
afiwam% wflfimX2ii
yavatsa nidrita dehe tavajiivah pasuryatha /
jnénarh na jéyate tévatkotiyogarh samabhyaset //4t//
41. So long as she is asleep in the body the Jiva is only an
animal. One should practise all the numerous Yogas so long as
supreme
knowledge is not attained.
UUW E3El
H_§\1€fi*R1’I:“ 1zmv)=rR1m1:iI'q~fiaitq°5ii\s:=ii
udghatayelkavataih ca yatha kuncikaya hathat /
kunglalinyéh prabodhena brahmadvérarit prabhedayet //42//
42. As a door is opened by a key, so awakening the Kundalini by
Hatha Yoga one should pierce the Susumné.
=irB'x11'€t\2=fl°° al%v1=i?r=i==i‘1°7 6% fi2ia¢“|
mfiw§fiwi iix3ii
nabhiri-i samvestya vastrena na ca nagno bahih sthilah /
gopaniyagi-he sthitvé saktioélanamabhyaset //43//
64 wsfiiwi aw with wfiemwi iv.
65 fiiefiq l to vm, XIX.
es geewi a l to v, Vll,Vlll,lX;1IE11'3'l*2‘l‘ ‘if XIX.
s7 ow‘ Ito viiaa "-aw‘ V|ll;=l'F-f ix, xix.
as fem |toV, Vll to ix.
86 Gherancja Safiihité
69 a§fiWfi l
1j_§Fffl'H?~1"l18=i3E?l'IEz'1T~I8W1‘Il "
U ?flfifiHl|KXI|
vitastipramitarh dirgharh vistare caturahguiam /
mydularh dhavalari-i sukemarh veetanémbaraiakeanam /
evarriambarayuktarii ca katisfitrena yojayet /744//
43-44. One should practise éakticélana in a closed room covering
(only) the navel region with a piece of cloth but not go out naked.
The
cover should be 9" long the 3" wide, soft, white and oi fine texture.
Covering (the navel) with a cloth of this description one should
secure
it by the waist-band.
¥1fi‘i"~37O wwiim i
?MWi ltKRI|*
sarhiipya bhasmaria gatrarh sidclhasanamathacaret /
nésétbhyérh prénémékgeyépyapéne yojayedbalét //45//
7‘ 31%. I
mwifiaggwmf 72'6E'l'§'l'§:‘7|$131a?[i|75E||
tevadékuFicayedguhyamaévinimudrayé éanaih /
yévadgacchetsueumniyém hathéclvéyuh prakééayet //46//
69 féfiie V|i|;f“Tfii?f ix.
70 Wei Tl1?l'{Tfi'T‘T'i Ito v, \/Ii, xv, xvi, xix;wi=m1 ma at?-ii:-1 Vi, IX,
xi, XVII.
' This is omitted in Vlli.
71 sifirfiafigawi Ito vii, ix, xv to XIX.
72 wig. imrsrhq em i to ix, xv to xix.

Lesson Ill 87
45-46. Smearing the body with ashes and assuming the
Siddhésana (pose) one should inhale with both the nostrils and
forcibly
join Préna with Apéna. Then by Asvini Mudré one should slowly
contract
the anus till the Véyu is forced into the Susumné and gives an
experience.
azr”a-i1gqa=v3=ia3;l?'=ta§iv.rw_r1si§fi=lti
az~=ial=i2a?ii=]§=iiv.mr=i1irii7‘ waéiivieiit
tadé véyuprabandhena kumbhiké ca bhujanginil
baddhasvésastato bhiitvé cordhvamérgarh prapadyate //47//
47. Then by restricting the Vayu, Kunoalini feels choked and
rises upwards.
fi=ii*s1i%iiri'<=i=i=iI?ri?i3i§i=ii%‘i2ifiii
atizimawnwwflifigaiaenswfiqiixcii
viné sakticélanena yonimudri na siddhyati /
édau célanamabhyasya yonimudrérh tatdbhyaset //48//
48. ‘Without Sakticélané, Yonimudré is not effective. So one should
practise Sakticélana and then practise Yonimudré.
73 mazigufiéw I to vii.
74 mi Ito vii.
1 After this appears "?TF1<'?;1-Ti ‘lfii W5‘? it ¥I|?tfi?[” in I‘ Ill,
vii;w§:au' ‘Eta? gr fiifirgaf Y: aiafia l Vlll, IX, xix.

SB Gherarpqa Samhité
3l%1'€iv=sl%?ral1-s$wiz%’5sil%a'am==1i
fiqfidwfiwfifififiwwéqi '_ii’r
iti te kathitam caijiijakapéle saklicélanam /
gopaniyaiiw prayalnena dine dine samabhyaset //49//
49. Oh Caifidakapéla, lhus have I described lo you the Sakticélana.
Try to keep it a secret and practise it daily.
Git‘ 76 77 aiirét-1|
"aisrrfi W ‘R179 F El'(lflF‘§@Wl5‘l=fi l|'-(OH
uclaram paécimotténarh tadégékrli kérayel /
téqégi sé paré mudré jarémrtyuvinééini //50//
50. Draw the belly backwards so as to make it look like a
pond. This is called the great Tadégi Mudré, destroyer of old age
and death.
75 smré iv to vi, Vlll, IX, XIX.
T This verse is absent in I to Ill, Vll. Aller this we have the following
versesin Vul., xv lo XVII. l
$fifififi; ;iifiwfiswH%fififi12Wwfi
fismi I I-R11 f?:1i'sl%l‘2.':-P-i1fi11illif flaw} ‘lifiq ii"
7s wfiawfiw I to lX.
77 gmi U ?ismi§f€i; i to v, vii to ix, xv to xix; aami§l%r=ri=.fiq vi.
7s a-srfii Ito IX.
79 ‘TB! IX‘

Lesson lll 89
116‘ ‘gee qfli fimqé iniieifiqi
srizféaaqfi 'fl'I\7§'dfi gfiwi t%g= lll'r2|l
mukharh sarrimudritarh kitvé jihvamfllarii pracélayet /
éanairgrasetiadamrtaiit mér_ic_lukTri'i mudrikarh viduh //51//
51. Closing the mouthimove the root of tongue. Then slowly
swallow the nectar. They call this M€ir_ic_luki Mudra.
am wleei ii am?! l
=i I-$151 we ‘mi ‘I: iiaQii
valitarn palitarh naiva jéyate nityayauvanam I
na keée jéyate péko yah kuryénnityamandukim //52//
52. The person who always practises Mingluki gets no wrinkles
or old age (enjoys) perennial youth and his hair does not turn grey.
=taiat"° wit-heir aiaiimi fifielfii-1|
‘GT uéwiwfigai °‘1=ir§a=3g1fifiariivi3ii§
netréntarari-i samélokya catmarémarh niriksayet /
sé bhiV8CCh5ft'1bhaVTITlUdf§ sarvatantregu gopité //53//
53. Fixing the, gaze between the eye-brows (inside) meditate on
the Atman. This is Sambhavi Mudri which is zealously guarded in all
the Tantras.
so flafsiw I to XI, xv r<> XVII.
81 gar Qaaqfi Vlll.
§ After this line is "11 we iv-iaifiiigi, vhfiai %i-=:ail%l‘*r;" in Vlll.

90 Gheranqa Samhita
Hl
s1i'°2?_rsn‘=1a“lgal!§1T:iiH=_j<=rav-;li‘a'mixii
vedasastrapuranani samanyaganika iva /
iyam tu sarhbhavimudra gupté kulavadhfiriva //54//
54. The Vedas, the éastras and the Purénas are like public women
‘H Q3 alifiwwm F a =l1Tl'lI\Tl: Wail
viral‘:-'ii1gtfi:avifiz:‘r=3aiéfii:1i*-ix:-ftwrmum
sa eva hyadinathasca sa ca nérayanalji svayam /
sa ca brahma srstikéri yo mudram vetti sambhavim //55//
55. He who knows this S'€1mbha\/T Mudréi is himself Adinatha,
Narayaijia and Brahma, the creator.
ear‘ ‘qfif ‘ft: "emit ‘aware 1r%!iHI¢ I
s1f\1fi?fit%Trii=fiuiRi?iaai=i¥1iwzwm=i&ii
satyam satyam punah satyam satyarnéha mahesvarah /
sambhavirh yo vijaniyétsa ca brahma na canyatha //56//
I 56. Maheswara said, “Veri|y, verily, the person who knows the
Sémbhavi Mudré is Brahman itself and none else."
Hrlfimsiiwaigaiwqvavirvnqi
f-riI\1iTf?i1illraiz1i%=if%i':21t%r‘n5i?~‘tii\i\9ii
kathita sambhavimudra srnusva pancadharanam /
dhéranani samasadya kim na siddhyati bhiitale //57//
57. |Sz§mbhavi Mudra has been explained; listen now to the five
Dharanas. Having mastered them, what is there that one cannot
accomplish ’?
82 Qififi vi, Vlll.
This ééimbhavi Mudra is to be closely guarded like a responsible
lady:
_..4._..._.,,....<..,._..., A -A-TLARAK
i
1
l
3
l
€
\
A

Lesson Ill 91
si=‘raal€%al=:'1t\31r#i=irIr=r{i
@amwmwwiiRaii
anena naradehena svargesu garnanagamam /
manogatirbhavettasya khecaratvarh na canyathé //58//
58. He can have access to Svargalol-<a, while remaining in this
body, and can move as swiftly as the mind. In this and in no other
way
does he acquire the ability of moving in the air.
ww 'a° 5fl# AI
%€isi'arnFii¥i=t=i¥rt%?f§>FiI?il?¥azrfiari1i
Wwfi1W°‘ Whi
qiwiieiwaiari-€tzi?.'it?zit?ieriia§aia"efizir<virmtQii*
yattatvarh haritélaclesaracitarh bhaumarh lakaranavitaih /
veclésrarri kamalésanena sahilarh krtvé hrdi sthépitam /
pranarh tatra vilTya paficaghatikéscittanvitarh dharayet /
esa stambhakari sada ksitijayarn kuryadadhodharaijia //59//
59. Place in the heart that tour-sided Earth-Element beautilul like
the golden arsenic trisultide which has the letter Fl as its bT|a and
presided over by Brahma and hold Prana along with Citta for 2 hours,
This is called Adhodhérané by which one conquers the Earth and
brings steadiness (to the Yogi),
as €F"ri vi.
54 t'€i=it=z I to v, VII, xv, XVI, XVIII.
‘ After this we have the following verse in Vu|., and XV to XVll :
“ w:HfifiHfiwm; lfl?{l,Tr‘l'?I:F=l'1i‘€tiSfi1Tfi1Te>i
fiifiqgfi ii"

4\*.>'A¢~@ fl
1
92 Gherarjqla Sarhhiié
m§z%igwl?i1i€iH37r.'%m?-fflidléw-iwi°5g=i
gwwfiuwi I
Wwfi?~h* H@q 1
qwi“ §; wwmfiwwiizoiit i
éahkhendupratimam ca kundadhavalarh tattvarh kilélarh éubharh / Z
tatpTyG$avakrhrabfiasahitarh yuklan'1 sadé vigariuné / ‘
préijarh tatré viliya paficaghaiikéécitiénvitarii dhérayet I '
eeé duhsahatépapépaharani syédémbhasi dhérahé //6O//
60. Merge for 2 hours Préria along wiih Citta on that auspicious
Water-Element which is white like a conch, the moon and the Kunda
‘
flower, has nectar and the letter 3 as its BTia and is always presided
over by Vi$|jU. This is Ambhasi dhérané which destroys unbearable
sufferings and sins.
a'<-q‘Hf%1i1i°'\1?.‘l1a=rcvfF&vi?1l?\‘rl2'illi 7
yarinéhisthitamindragopasadréarh bTiari'i trikor_i€invitari'i
tattvarh vahnimayarh pradiptamaruriarh rudreria yatsiddhidaml
' fi=fi1z I to \/, XII, xv, xvi, XVIII.
as firm? ltoVll.
as QW |X.
1: The following verses are found in Vu|., XIV to XVIII : “3l1'¥‘W£W
qTni@1?iwH1f<?1i=fi11fi?1ifl=li‘t¥wi"<?mi‘twtvi?ra=1=?i\i%?[ii
sri§\ulillalTfiw=hmw<=i?i: | wmwH%w
HRH; ii"
s7 3111111‘ i lo v, Vi! to IX, xv, XVII to xix;%wi-av" VI.
4|

Lesson lll 93
mmfi@u* whi
w“° %smfiumn|ia2ii§
prar_ian"i tatra vilTya pancaghatikascittanvitarh dharayet /
eséi kalagabhirabhitihararjii vaisvénari dhérana //61//
61. Merge Préna along with Citta for 2 hours on Fire-Element
which is situated at the navel and is (red) like the lndra-gopa (insect)
of which the bija is‘( and the presiding deity is Fludra and which is (as
it were) the etlulgent Sun. This is Vaisvénaridhérané which destroys
the
terrible dread of death.
’° agaiawiziqi
aiiwfiiwdumrmfifiuiwfiéami
Wfifi@H9° wfiq
qi:i1é11n=i'w‘rl%tul5t=ii'elii.'r¢1'd\zntvniiaQii*§
yadbhinnanjanapufijasaihnibhamidarh dhumravabasanh pararh
tattvarh sattvamayarh yakarasahitarh yatresvaro devaté /
pranarii tatra viliya paficaghatikéscitténvitarh dharayet /
esa khe gamanarii karoti yamlnérh syfidvayavi dhérana //62//
62. Merge for 2 hours Prana along with C-itta with the Vayutattva
which is smoky (in colour) and looks like a heap oi powder Collirium,
is lull of Sattva quality of which the bija isTl and which is presided
over
by Tsvara. This is VayavTDhérar_1é which gives the self-restrained
aspirant
the experience of flying in air.
* fiiiu l to v, vii, xv. xvi, XVlll.
as g; Vl;§: errzeifit ‘E.IT(‘Tl1 ix.
§ This verse is omitted in Xll and Xill. After this we have the verse
qé1\%r<rl€1%tae’lwl'?i?hul%1iiuaw;iq?i=3_'aiuai%=r1rsitiif%=i
wygam ii" in VU|., xv to xvm.
as gw Ito vi, lX.
90 is-W11 Ito v, Vll. XV to XVIII.
’§ After this the following verses occur in Vul., XV to XVII : "FT Q
wmgm iHqwfifiWfi@fiwwfifiii
sraw wfiastflw =r éw l as-‘t =4 fitfésifiz "RTl?\‘lF1T
HRH it we é ii"

94 Gheranda Sarhhité
wfiw=fi " 3
awéawfifiwwfiéfiizmmfiraqi
wvir-Hi%F~ftn” wH W113?!
wfi °° " iia:-m**
yatsindhau varasuddhavérisédrsani vyomikhyamudbhésate /
tattavarh clevasadésivena sahitarh biiarh hakérénvitam /
prénarh tatra vilTya paficaghaiikéscitténvitarn dhérayet l
esé moksakavéitabhedanakari kuryénnabhodhérané //63//
63. Merge Préijia along with Citta for 2 hours with Tattva called
Vyoma which looks like crystal clear sea water, is presided over by
god
Sadéisiva of whom the biia is letter E. This is Nabhodhérané which is
capable ol breaking open the door to liberation.
W3§ : ‘fr; I
at vii-.'f§a=llgz.'r H iisizrii §
akuficayedgudadvérarh prakfisayetpunah punan /
sé bhavedasvinimudré saktiprabodhakérini //64//
64. Contract and relax the anel aperture, again and again. This
is called Asvini Mudré. It awakens Sakli (i.e. Kuridalini).
91 aims-<“=rrl?i?ill ii@v,vii,ix;H?i==r.ri1‘=nfi:aw1vi.H?illww"=irfim
vm, xv 10 XVII; aim‘ W ~=rra%t XIX. ‘
92 i%=fi-a llo m, v, xv. xvi, X\/Ill.
as awr:
94 urwirq \/U|., XVI.
" ‘ Alter this the following verse is found in Vul., XV to XVIII.
§ This is lolloived by the verse YWTI ‘fit fl€§l'1T—fi=lTl§T='fi
3Fl§f\Y?£fi l W31” in \/lJ|., xv to XVII.
1%
,
l
J
4
'5
i

Lesson Ill 95
awagé térfierlzi w t
fie 1111?qrl?|=f|1_gal fi llikll §§
kahthaprethe keipetpédau pééavaddrdhabandhanam I
salva syétpééinlmudré éaktiprabodhakérirtl //65//
65. Throw the two legs on the back of the neck and hold them
tight yas if (making) a noose.—This is called Pééinimudré that
awakens
the Sakti (Kur_1glalinT).
fiéE@fi= 31%|
mfi§zrfl%w ||aa||*§
kékacaficuvadésyena pibedvéyurh éanaih éanaih /
kéklmudré bhavedeeé sarvarogavinééim //66//
66. One should slowly take in air through the mouth formed like
the beak of a crow. This is KékT Mudré, the destroyer of all diseases‘
°5mw6w=mr7t fiawr wmlwf l
mfiq||ze||
kanthamagnajale sthltvé nésébhyérh jalarnéharet /
mukhénnlrgamayetpaécétpunarvaktrelja céharet //67//
§§ After this is the verse “\TFFJl='l‘I Wit ‘FT m@@ I WU
firm uufiw rrrrfi: ; 1|" in Vul., and xv to xv||.
~§ This is lollowed by verse wrr gar w5?1=3\g wfifiw t
stv=zr;wrz*rr%rw$tHt-=:=?twfi*1%?-[(#?t1it111rr:'m?[*ré?11" \/ul.,
xvu) in xv, XVI.
95 weezfi Vul., x to ><|v; mvfirfi | to Vt; mvmfi xv to XlX.

96 Gheranda Sarhhité
mw y=@r|
ma§fifiw1w ||ac||*
nésabhyarh recayetpaécétkuryédevarh punah punah /
métangini para mudra jaramrtyuvinaéini //68//
67-68. Stand in neck-deep water, draw in water through the two
nostrils and throw it out by the mouth. Then drawing in the water
through the mouth throw if out through the nostrils. One should do
this
again and again. This is the great Matanagini Mudra, the destroyer of
old age and death.
afi mfiawmmfi&[|
m ||s2||
vaktrarh kirhcitsuprasarya canilarh galaya pibei /
sa bhavedbhuiagimudré jarémrtyuvinééini //69//
69. Protruding the mouth a little, let one take lfl air through the
throat. This is called Bhujagi Mudra, the destroyer of decay and
death.
' Alter this follow the verses "fit? fiiief §5T fiitfit €HT|'IJ'H1=R{; I
@fmFr§wfi||mnRwfifi
grauauarwsgfi | WH ll" inVu|.. Xto
XVIII.

Lesson lll 97
°°=zra=mfiY:% frm enltvfizrr fistwa; '7 |
°‘ In gm llBOl|1
yévanlascodare rogé ajirnédyé visesatah /
ténsarvénnésayedééu yatra mudré bhujanginl //70//
70. Whoever practises Bhujangini Mudré, quickly destroys all his
diseases of stomach, particularly indigestion etc,
‘TIT! : I
iti érigherandasarhhitéyérh gherahqacahqasamvéde
ghatasthayogaprakarahe mudréprayogo néma trtiyupadesah /
Thus ends the thi.d lesson called Mudréprayoga in the content of
Ghatastha Yoga in the dialogue between Gherarpqa and Caruja in
Shri
Gheranda Sarhhité.
es 3&111'=1?tfi11‘llolX;111HW3'&fi11' XVtoXVlll.
97 l*?1=nfir=i: IX. as earn‘ rm IX, xv to XVlll.
iLesson ends inlto Xlll, XIX, but in Vul., XlV to XVlll we get as:
%'=-*'§1_tf<II‘tZ'<=f$i%?fwve%*.§\t=1|
3FN l|
11sw\1l%?r%i=|w=r%1i1rt=z$<=:Rra‘|
fiwfiiw?-hgfifiwwwfill
mtésrhrfilvwgswlfiflwqvt
ajiwwmw ||
@wfiw€ |
ll
=ra\=1irru"Pt=1?1_§€rY11s2=1=r:»rrri%$q|'
=nf?=tmfbviHwHr@|TfiY:§F?r=m=1||
a:R1;u¥t'|11:\?-'r’rs11-§\§2§':fi1=1'h1rrsfll§1rl%;|
{(awlTan1=t1fiTErl%=t111%-rw¥fst=I;||
i:§=i1l%§li€tv%=r1rriHl‘%w¢r11vs%rl
WRa$m %%HR%t|

98 Gheraijida Sarhhita
NOTES
LESSON lll
According to Gh. S.. there are 25 Mudras. It appears to be an all
inclusive group, since the list contains what are called Bandhas as
also
the live kinds of Dhararias. The nature of the set is more physical or
physiological at one end and more psychological at the other. H.P. Ill-
6, 7, and S. S. IV-24, 25 enumerates 10 Mudrés, namely, Mahamudra,
Mahabandha, Mahévedha, Khecari, Jalandhara, Miilabandha,
\/iparitakarani, Uddiyana. Vajroli and Sakticalana.
Verse ill-4, 5 1 Mahamudra ~ cf. H.P. Ill-9, 10
qfiéa Brita litfi elites: ?f‘&ivr=1i
\mrl?a‘ 112' awn amwi uitfizgeq ii
awe‘ a=*u' aaifiw = I
wt EVERY: mi zvs1'am¢ ‘lama ii
iifiéhgar Han sifin 3j\T3T~fi new 113?; ll
Thus the H.P. appears to suggest the Miilabandha and it drops
the Bhrmmadhyadrsti mentioned by Gheranda.
Verse Ill-7 1 Nabhomudra — This is difterent from Khecari. Here
‘Urdhvaiihvah’ does not suggest that the tongue is to be lorced into
the nasal opening. It is simply to be turned upwards towards the
palate and may be considered as a preliminary exercise for Khecari.
Verse Ill-8 1 Uddiyénabandha — H.P. ill-56 reads ‘Urdhvarh ca‘
instead
of 'Urdhvam tu' and that ‘ca‘ appears to be significant as remarked
- ‘Cakaradadhalji’ which means ‘nabheruparibhage adhobhage ca’.
The abdominal viscera above and below the navel are to be pulled
back (cl. J).
This is an exercise oi the diaphragm and the ribs. It is practised
either in sitting or in standing position.

Lesson lll 99
There is no mention about the stage of respiration. Traditionally,
when the practice is taken independently it is done under exhalatory
condition, When accompanied with Pranayama it is practised under
inhalatory conditions.
But the anatomico-physiological mechanism differs. Uddiyana
under exhalatory condition has been exhaustively studied in the
Kaivalyadhama Scientific Research Department. For details refer to
Y.M. Vol. l, ill, IV, \/I, Vlll.
Verse Ill-10 : Jalandharabandha — J on H.P. lll-70 explains Hrdaye as
- “Erer;a»itfi ag1s1leriT<i'f%a§%§t 33$ F; ‘gr! fieii Privfiai"
This chin-lock may be practised as a part of Padmasana and
Siddhasana or independent of them. But it is invariably practised
during the Kumbhaka stage of Pranayéma. The chin is to be tightly
set in the jugular notch. According to some traditions, the chin is not
set in that notch but pressed against the chest further down about
lour fingers below it. "
The name Jalandhara may have been taken from the great Yogi
Jalandhara who was perhaps its inventor or at any rate its famous
exponent. Or the word ‘Jala‘ refers to the brain and to the nerves
passing through the neck and ‘dhar’ denoting the upward pull. This
bandha exercises an upward pull upon the spine and thus works
upon the brain. '
Swami Kuvalayananda advises students not to practise Kumbhaka
without Jalandhara to avoid possible mischief caused to the ear due
to rushing of air through the eustachian or auditory tubes to the
internal ear and leading to various disorders. Another purpose of
Jalandhara, he suggests, is that during this exercise considerable
pressure on the carotid sinus is exerted leading to the stimulation
of carotid nerve, and after constant practice a trance-like condition
may supervene and also slow down the heart.
Jalandhara bandha is not only practised during Kurnbhaka but
also during recaka in the Murccha Pranayama bringing about stupor.
Refer to Y.M. Vol. Vl, No. 4, pp. 301-304.
HP. Ill-70 derives the word Jalandhara like this :
atzrrfir ts fiwm |
ea $11?-i=r.r1t Kiev; I-n\1"e'§=z§lu=rrs1=1¢ ll

100 Gheranda Sarhhita

Goraksa sataka, 36 says :
awwzflgfitaeéarvewimtaamfii
=i‘=it=;w'\1aen='i'r=r =1 any uqwfiii Cf.H.Rl||-71
Verse lll-11, 12, 13 : Mulabandha - H.P. lll-60, 61 emphasize the
raising
of the apana by contracting the anus.
w%mmafisa @qi
1aa=fisW%flfi||
Mfilabandha is an exercise which mainly consists in forcibly
contracting the anal sphincters. Although the anal contraction alone
goes to form Milabandha, in contracting the anus one necessarily
contracts the whole pelvic region. So virtually Mulabandha is an
exercise of pelvic contraction which is facilitated by exerting pressure
at the perineum and contracting the lower abdomen. This
Mtilabandha
is intended to work upon the central and autonomic nervous systems
through the nerve terminals in the anal sphincters. .
Verse lll-14, 15 : Mahabandha - HR Ill-18, 19 gives a slightly different
technique. Instead of right fool pressing the left heel, it is placed on
the left thigh. H.P. clearly prescribes Puraka, Kumbhaka and Recaka
during the Bandha, whereas Gh. S simply says “5l'l?FU} ‘1T‘7l"
and leaves the rest as understood. HR quotes an alternative view
regarding the use of Jihvabandha substituting for Jalandharabandha.
It says —
Rfifl3§ |
1ITflZ?R==Jfil'5l't1fEF?J:51?-?tI515‘|?fi|l
Verse lll-18, 19 : Mahavedha — H.P. lll-25 to 27 prescribe a dilterent
and a more elaborate technique. Settled in Mahabandha, alter
performing Puraka and restraining the breath by the
Jalandharabandha, balance on the two palms placed on the gound
in the sitting position and softly strike the ground with the posteriors
before the breath is exhaled.
Mahavedha is a combination of ‘tal_1anaknya' (striking the
posteriors against the ground) and Bandhatraya. Gheranda

Lesson lll 101

Ve
Ve
recommends the practice oi Mahabandha and Mfilabandha
accompanied by Mahévedha.
rse lll-21 : Khecarimudra - The preliminary practice to Khecari is the
lengthening oi the tongue so that when drawn out it may reach the
bhniimadhya.
Jyotsna on H.P. lll-32 sums up Khecari as '$WW3j§
* fiififi FIEWI @311 I’ Kapalakuhara is also called @1191
because the three important Nadis meet at that point. The derivation
of the word Khecari given in H.P. lll-40:
“t%IH'?Rf?i1%1w|tR‘fi-rsrslttalfiwrati
%i§iur11hrft=|1=t1ler1it€'i?'RKfi?n||”
(23 = The aspirant is able to drink the nectar
oozing from the Moon which is situated to the lett side of the interior
oi the two eye-brows. ( I) The elongated
tongue is to be turned and taken inside till the posterior nasal
openings are closed by its tip. Khecari induces secretions which are
claimed to be of a very great physiological value and promotes
deepest concentration helping the Yogins to go into Samadhi. These
juices of varied tastes are described in Gh. S. Ill-27, 28.
rse lll-30 :Vipar|takarani Mudra Jyotsna on H.P. lll-78 sums up the
Mudra as “mfi$; avast fiwttnanzvitgat I”
Any pose which has its head down and legs raised up can be
technically called ViparTta Karani or topsy turvy pose. ViparTta
Karani
may be considered as a class of practices wherein Sirsasana,
Sarvéngasana and Viparitakarani proper could be included.
Viparitakarani is easier than the other two and its technique is as
under:
1. Lying supine and raising the legs to complete a right angle.
2. Flaising the hips and curving up the trunk and supporting the
curving lrame with the hands.
3. The trunk is inclined, supported by the hands and the legs are
kept vertical to the ground.
4.
5. Jihvabandha is lormed.
The chest does not press against the chin as in Sarvangasana.

102 Gheranda Samhita

In Sarvéngésana the trunk makes a right angle with the ground
and the chin presses in the jugular notch or against the chest.
Sirsasana is a balancing pose wherein the centre oi the head
rests on the ground supported with the fingerlock and forming an
angle with the elbows the whole body is slowly raised to a vertical
position.
I The practice develops supreme vitality. According to Goraksa
Sataka, this Viparitakhyakaranam is called ‘Pratyahara’ because l|'l
this Mudra the flow of the nectar lrom the Moon to the Sun is
withheld‘
The concept of Sflrya at the navel and the Moon at the root of
the palate and that the nectar oozing out oi the Moon is swallowed
up by the Sun at the navel is not yet properly understood in terms
of modern concepts ol anatomy and physiology.
Verse lll-33-38 : Yonimudré — The technique consists in —
1. Assuming the Siddhasana and then alter a deep inhalation
through Kakimudra.
2. Closing the ears with the two thumbs, eyes with the index-
tingers, nostrils with the middle fingers, the upper lips with the
ring fingers and the lower lips with the little lingers.
This is also known as $ar_imukhi mudra because of the closing
of the six openings, namely. two ears, two eyes, nose and mouth.
As a necessary prrelirninary to Yonimudra, the éakticalanimudra
has to be practised.
Gh. S. lll-47, §.S. V~38 say that by this mudra one sees the Sell.
(act TvEWl¥1?"lT=T anew‘ 11 wsnfir i)
Verse lll-39 :Vajroli Mudré — This is a hanclstand. The palms are
placed
on the ground, the legs are crossed behind the neck and the body
is lilted on the hands.
This is entirely dillerent from the Vajroli as it is commonly
understood and described‘ Curiously enough this handstand with
legs turned upwards is said to result in Bindusiddhi which is also the
essence oi the common and traditional Vairoli.
This is the best illustration of how Hathayogic practices are

Lesson lll 103

presented in the chaste form in this text. The movement of chastity
in the Yogic practices started by Goraksanatha, seems to have
attained its result in the form of this text.
Verse lll-43, 44 : §akticalanamudra — H.P. Ill-109 takes the first two
lines
of Gh. S. lll-43 to be the description of the kanda and not of the
piece of cloth encircling the lions. The technique of Sakticalana
consists oi :
1. Paridhanayukti — Sitting in Siddhasana, both the hands are placed
on the loins in such a manner that the index fingers reach the
navel region and the thumbs go over the back. Atter inhaling
through the right nostril and placing the hands in the manner
described above, the headis moved fonivard repeatedly with
moderate speed during Kumbhaka. This helps the Kundalini
currents to start moving upward which is known as rising oi
Kundalini in Susumna nadi.
2. Tadana — Holding the ankles with both hands in Siddhésana,
frequent strokes (101 times) are given below the navel at the
region of Kanda. This is known as Tadana.
3. Bhastrika Kumbhaka — Assuming Sidcihasana, Bhastrika
Kumbhaka is practised.
4. Prariava Japa - Assuming Padrnasana and with repetition of
Pranava or Soham and contracting the anal and navel regions.
Kundalini rising to Brahmarandhra is mentally thought.
The éakticéilanamudra rouses the Ki_ir_idalinT which then clears
the mouth of the Susumna so that Praijiavayu may pass through
Susumné. it appears that the coiled up Kundalini when aroused
straightens up, clears the mouth of Susumna and then along with
Prana, herself enters the Susumna and reaches Brahrnarandhra.
Verse lll-50 : Tadagi-Mudra - According to traditional practice, this
consists of ‘mock inhalation‘ alter complete exhalation (as in
Uddiyana) in supine position with knees bent. lt has the same
physiological elfects as that of Uddiyana.
Verse lll-57-63 : Gh. S. more or less gives the same description of
Pafichadharanas as given in G.S. Patafijali prescribes no particular
objects for dharané while Goraksa and Gheranda lay down the

104 Gheranda Sarhhita

objects and also localise them. Patafiiali defines Dhérana as fixing
the chitta only, whereas Goraksa deli. 1 it as fixing the ‘Cittanvita
prana‘ in one of the dhyanasthanas. Dharana is manifold, according
to both, but Goraksa describes this in clear terms, while, with
Patanjali
we get at it indirectly.
Verse Ill-64 : Asvini mudra — ln Mtilabandha the contraction ct the
orifice of the anus is maintained, whereas in Asvinimudra there is
successive dilation and contraction oi the same. For excellent
description of the technique and discussion on cultural and
therapeutical benefits refer to YM. Vol. Vll, No. 2, pp. 97 to 107_
Verse lll-65 : Pasinimudri - H H Chapter 3, describes the same
technique and calls it Phanindrasana.
Verse Ill-66 : KakTmudra — It refers to the arrangement of the lips
and
the tongue like the beak of a crow. It forms part of the Vatasara.
It is also used in the Sflali Kumbhaka according to traditional practice.
Verse Ill-67, 68 : Matanginirnudra — The technique of Matangini
Mudra
seems to be a combination of Vyutkrama and Sflkrama Kapalabhetl.
Verse lll-69 I Bhujangini Mudra — The neck is to be extended a little
forward, the glottis is to be closed and air is to be swallowed through
the gullet or aesophagus, It is used as a preliminary exercise during
the practice of Plavini Prerjiayama. '

Caturthopadeéah
LESSON IV
wm=zi\zaa=1rfiua:reirar§¥rwq|
UW ll?I| *
athétah sarhpravakeyémi pratyéhirakamuttamam /
yasya viifiénamétrena kimidlripunééanam l/1//
1. Now I shall expound the excellent Pratyéhira by knowing,
which enemies like desire, are destroyed.
wit 11??! fifirlfi mawmfiwm | *
await! fiuflazrwfii am’ who mu
yato yato niécarati manaécaficalamasthiram I
tatastato niyamyaitadétmanyeva vaéarh nayet //2//
2. Wherever the wandering and unsteady mind goes it is to be
withdrawn from there and brought under the control of the Self.
waamrrgliafiflfiiwwafir
m1 mflqi|3ii§
yatra yatra gaté dretirmanasiatra prayacchati /
atah pratyéharedetaditmanyeva vaéarh nayet //3//
3. Wherever the sight falls, the mind Iollows. therefore, bring it
under the control of Sell.
“ This line is omitted in XV, XVIII.
§ This verse is not Iound in Vul., VIII to XIX.

106 Gheranda Sarhhité

31'airffii'<1=='=li'gal1'=1iar‘==r=Ii=m¥I1i
2wflq||x||
puraskérarh tiraskérari-i suérévyarh v:§ bhayénakam /
rnanastasménniyamyaitadétmanyeva vasam nayet //4//
4, Mind should be withdrawn from (what is heard) whether it is
respectful or insulting, pleasant to hear or terrible and it should be
brought under the control of the Sell.
!hmfinmfiM ;|
mfiq||q||§§
éitarh cipi tathé coenarh yanmanassarhsparsayogatah /
tasmatpratyfiharedetadétmanyeva vasarh nayet //5// .
5. Mind should be withdrawn from the sensation caused by cold
and heat and it should be brought under the control oi the Self.
§flW}3ISfi§fi’aW=fiUT!i1§?flUalT
wfiq||z||Tt
sugandhe vépi durgandhe mane ghrénesu jiyate I
tasmétpratyéharedétmanyeva vasarh nayet //6//
6. One should withdraw the mind from smells whether sweet, or
stinking and bring it under the control of the Self.
mi
‘Ell.
i rim XVl.
2 wraa fiwh Vlll.
§§ This verse is not found in Vu|., X to XIX,
T‘ This line is omitted in IX.
ft This verse is omitted in Vlll.
Lesson IV 107
fiww=|
m@a!|@1|**
madhurémlakatiktédirasarh gatarh yadé manah /
tasmétpratyéharedetadétmanyeva vaéarh nayet //7//
7. The mind should be withdrawn from tastes such as sweet,
sour and bitter and brought under the control of the Self.
a'qy2xY\1"F.':1=||
iti érigherahqasafiwhitéyérh gheranqacandasarhvéde
ghajasthayoge pratyéhéraprayogo néma caturthopadeéah /
Thus ends the fourth lesson called Pratyéhéra prayoga in the
ccntext of Ghatasihayoga in the dialogue between Gherancja and
Caracja
in Sri Gheranqa Sarhhité.

108 Gheranda Sarhhité

NOTES
LESSON IV
in Pratyfihira the mind is to be withdrawn from the various objects
and it is to be brought under control. Now the mind goes out to the
live
kinds of objects through the live sense—organs. Accordingly, the
Pratyéhéra is live-fold and has been described in this chapter.
Vasistha
Sarhhite, Ill-59-64, however, describes four types of Pratyfihéra as
lollows:
1. Withdrawal cl sense organs from sense objects.
2. Seeing all things as Atman within oneself. _
3. Pertormance ot Nityakarmas mentally without any external means
within the sell.
4. Holding the Véyu successively at the 18 vital points (marma-
sthinas).
The same verses describing the nature oi Pratyfihéra are found
verbatum in the YY-Vll.
' ' This line is missing in Vlll.

qwvfiwéwz
Paficamopadeéah
LESSON v
cram wiuaazzrfit wwrumel Flilfiql
*=n=1 wavrméw éagafi flier; iieii
athatah sarhpravaksyami pranayamasya sadvidhim I
yasya sadhanamétrena devatulyo bhavennarah //1//
1. Now l shall expound the correct rules of Pranayéma, By its
practice alone a man becomes God-like.
mrfiwfiawwlfifiamriwwwtql
'-1r§Tg[f%aa=ws2rnqwIwrdaarv.rfi?1||:>ii
“d sthanarh tatha kalarh mitéhararh tathéparam /
a au
naqiéucldhirii tatah paécatprénéyamarh ca sédhayet //2//
2
First cl all (one should look to) these things — (suitable) place
and time, wholesome food in moderation and purification of the
Naqis
and after that begins Pranayéma.
§1'é=‘ravnsIv5iumrI=11'a=nl%H?i
fiwmfiwa_q£a fiq|i3||
dfiradeée tathé'rar_1ye rajadhanyérh ianantike /
yogarambharh na kurvita krtaécetsiddhiha bhavet //3//
3.
in a forest...not in a capital city, no
One should not start (practice oi) Yoga, in a lar~oif place, nor
r in the midst of a crowd. If one does
it. he will not succeed.
'
This line is absent in XVIII.
110 Gheranda Sarhhita
1‘(@IiF\§iHq|
dtwnvfizvmrswaawrafifiifiaeiifimxii
avisvésarii duradese aranye raksivarjitam /
lokéranye prakééasca tasméttririi vivarjayet //4//
4. In a far-off place, there is no security; in a forest there is no
protection and in the midst of people there is the (tear of) distraction
(due to publicity). Hence these three, one should avoid.
géstmfifitieitflfiiitfiawéi
g~Tq'ia%a§aljétfwal‘ti='ifi%lQHq‘iiuii
sudese dhérmike réjye subhikse nirupadrave /
krtvé tatraikarh kutirarh précirailji parivestitarn //5//
5. ln a good welfare State, where one can get alms easily and
where there is no nuisance, one should erect a hut having an
enclosed
compound.
arifiagiasnf at ‘ it I
=rre{i=:a‘ =rififi=i' 5 a qfii 3fiZ3f§l'€~l'¥1 mii
vapikmpatadagarh ca praciramadhyavarti ca /
natyuccarh nétinimnarii ca kutirarh kitavarjitam //6//
6. ln the compound there should be a well or a pond. The cottage
should be situated neither on too high nor on too low a site and it
should be free from insects.
U1-$>(.\l!\)—l
‘H84 l to IX.
vharraj XVI.
éiefiei Ito Vll; étiefi: Vlll, ix.
woe; visit: aura. IX.
=itai' m lto v. Vll; =itai' a vm. xvi, xix.

Lesson V 1 11
1-rm’-r=fim1i%r'=€i ‘a 833%‘ aw fifiiaqr
qr=‘w|fi§7 1_r_\%|13 \1w1wr1i1z=w-n‘1q° uxeui
samyaggomayaliptarh ca kufirarh taira nirmitam /
evarh sthénesu guptesu prénfiyémarh samabhyaset /I7//
7. In the cottage s0 erected and smeared over with cowdung, in
such a secluded place one should practise Prénéyima,
%1|=%firi?|i‘1fiwiHwi=1i€Iaa'al°¥r'ar|
1fi111m1'=ra§fia§%r1fi1fi‘°1%"<‘r=rz=r|¢||
hemante siiéire grisme varséyérh ca [tau tathé /
yogérambharh na kurvita k_rte yogo hi rogadah //8//
8. One shpuld not begin the practice of Yoga in these seasons,
v6z. Hemanta, Sisira, Grisma and Varsé. I1 practised, Yoga causes
sickness.
6 Egvia wfawifirwq v|, |x; qjlii izra-l‘<?|rr=1|:ov.v||.
7 w1%1%g=%a|,r||mv,v||;1»1figrh‘=‘1=rv|;wfig1fi1aw|x.
s wrrsfiqvrrx.
1 Omitted in vm.
9 =re_1;1j 1: v|||; as-gra'ir% rxsrfiwfi vr.
10 fin 131191: vm; gfifimmwz ax.

112 Gherancla Sarhhité

Hwrfiwfiwmfuiwmwimmiai
"azru‘l=fi" fléfiiéifimqififiwflsgaqiiaii
vasante éaradi prokatarh yogérambharh samicaret /
tadé yogi bhaveisiddho rogénmukto bhaveddhruvam //9//
E). It is said that one should begin the practice of Yoga in Vasanta
and Sarada. Thereby the Yogi attains success and verily he becomes
lree from diseases.
éarfimiqwifi if =iiurl?~si<=g=rrl?aa§ I
it at = iizoii
caitrédiphélgunénte ca mighfidiphélgunéntike I
dvau dvau mésévrtubhégévanutihfivascatuscatuh //10//
10. (In one way) Duration of each season is two months; (but)
from the point of view of general effect duration of each season is
lour
months. (For the sixfold classification) the seasons begin from
Chaitra
and end in Phélguna. From the point of view of general effect they
begin
from Méigha and end in Phélguna.
fl@ fiisiqizi“ w 1iiwi'a%i
auiwiavmmieif msfiamsrfifi I
V §=irfi=fl\1‘r ii twwii fiifiiit wrm~7i'<={,m? ll22Il
vasantascaitravaiéékhau jyesthésécjhé ca grismakau /
varsésrévanabhidrfibhyérh saradésvinakértikau I
mérgapausau ca hemantah sisiro méghaphélgunau //l1/
11 am Vul., x to xix.
12 at-m lto Vlll.
13 vfiwasiwzil Yr ‘JT=1'( lll, Vl, IX.
§ This line is omitted in XVY

Lesson V 113
111 (From the first point of view) Vasanta covers Caitra and
Vai§ékha; GrT§ma, JY9§@h8 and A§§qha; Varsi, Srévana and
Bhédrapadag
éarad, Aévina and Kértika; Hernanta. Mérgaéirga and Pau$a and
Siéira,
Mégha and Phélguna.
s1=_1~m'=i \1Ha=-1151 ilirrflf U mi'rl2F1={1
“ al1#11=_1;uH‘ fi'§;‘5 112;>11
anubhévarh pravak$yémi ytflnérh ca yathoditam /
méghédimédhavintegu vasanténubhavarh viduh //12//
éafi alw1zFi :1“ fi1arul=§=1H‘ fag; " 1
*anulalfi arf§a=11=<i“ulqw1=§wi 1%? 112311
caitrédi cé$éc_!hénlarh ca nidéghinubhavarh vidul] /
éséqhédi céévinantarh pr§vy$ér1ubhavam viduh //13//
mmfi wisfiwifif srafi s=1_~ua' {E31 1° 1
anfiwmrmlmfii iwaqvfi E51” 1
:11--IHI11-=:1'=1z‘1 amfiarfimjvi fag 2° 112211
bhédrédi mérgaéirgintarh éaraddnubhavarh viduh I
kértikénmighaméséntarh hemanténubhavarh viduh /
mirgédirhécaturo miséfiéiéirénubhavarh vidur_1 //14/I
14 =11uH1%1% 1, 111 toV,Vl|; =11ual=%a 11; §:11z=:1r<‘111 v1;
§:1r@1='<1'FI v111.
15 =r=_1_: 11¢ 1x, xv, xv111;1a"»r1 xv1.
16 ; 11ov1|.
17 W1: xv,xv1,
1s 3 aw? ariumagr: 1, 111 101/, v11.
’ This line is not found in H, VIII.
19 ?-I1: I to IX, XV, XV1, X1X.
20 F-1'1: IV to VI.
1 14 Gherangia Sarnhité
12-14. Let me now explain the wider effect of seasons as laid
down. The influence of Vasanta lasts from Mégha to Vaisékha; of
Grisma
tram Caitra to Asézjha; of Varsi or Pravrs from Aséqha to Aévina; of
§arada from Bhédrapada to Mérgasirsa; oi‘ Hemanta from Kértika to
Mégha and of Siéira from Mérgasirsa to Phéiguna.
“Ha=<-‘tarlfisttferfirnzwit-jwtwietiqi
Frarrinit wéfaqanfimssmfiwmwfiiizqii
vasante vipi saradi yogérambhariq tu samécaret /
tadé yugo bhavetsicldho viné‘yésena kathyale //15//
15. ll one starts (practice of) Yoga in Vasanta or éarada, then it
is said to be easily successful.
fifimffimuqrrflwmmigmriqi
?l=l1'@'lfi‘fl%?lWf§7@l'Efl??IW@€!lfi||?fi|l
mitéhéranw viné yastu yogérambharh tu kérayet /
nénérogo bhavettasya kimcidyogo na sidhyati //16//
16. He who begins the practice of Yoga without controlling his diet
suffers from many diseases and does not make progress in Yoga.
21a2r=%s11é*<h1it1rr<==i1rn\=:%qvi|i;a'a=?raiz1z1#r=z1?mrr=1
write IX.
Lesson V 1 15
snFq=i“1za'fiE'mawr1ilq3Ifi\€al*1“|
1_1_q1iwmz1vra§rfi:piiri_gwaF~§1?rq||2\e||
éélyannarh yavapiggariw vé tathé godhfimapiqakam /
mudgarh mégacarpakédi éubhrarh ca tu$avarjitam //17//
17. A Yogi should eat food prepared from rice, flour or barley and
wheat, green gram, black gram, horse-gram etc. which should be
clean
and free from husk.
new “gwf ma’ ava=5Yz=i’5 =1 !_1'i'TI!13T*[l
mfiaii mhff mzf gaff $vaawzm1“||2¢||
pagolarh panasarh ménarh kakkolarh ca édkaéakam /
drézjhikém karkafirh rambhérh dumbarirh karjga-kangakam //18//
snwmiamvwitmwvéaqamqs
alai'afi=1?-1'a»‘i|if%'7 1fi1fi'nalv|w|ifi?1||2Q,||
amarambhérh balarambharh rambhadaqqam ca mulakam /
vértékim mfilkarh [ddhirh yogi bhak§ar_1am5carel //19//
I 18-19. A Yogi should eat Pagola, Sfirana, Ména. Kakkola,
Sukaéaka, Drédhiki, Karkagi, Rambhé, Durhbari, Kanjakangaka,
Amarambhé, Bélarambhé, Rambhédahqa, Mfilaka, Vértéki and
Elddhi.
22 ii? Ho v, vu, vm, xv, xvr.
2:; fig: Ito v, vu,v||1, xv, XVI.
24 afivfiéf v|;q=m‘ Vu|., | mv.v||, Xvto x|x;:gvr |x.
25 We v|||, xv to xvu.
26 qwgw‘ u| m\/,v||;a»-awwi Vlll; IX.
27 111%‘ Vul., x lo x|v;fi1fi Ito vu;fii=‘h vm,

116
Gherancja Sarhhité
ammfimmwiafiawqzfiawaaiqi
WWflW ll?o|l
bélasakam kélasékarh tathé patolapatrakam I
paficasakarh praéarhsiyédvéstfikaih himlocikém //2O//
20. He may eat the five recommended leafy vegetables, viz.
Bélasaka, Kalaéaka, Patolapatraka, Vastifika and Himalocika.
q€y$ i
gm zjgmflaii“ lieirsrtfiw fig ||?€ii
sluddharii sumadhurarh snigdhamudarérdhavivarjitam I
bhuiyate surasariiprttya mitéhéramimarh viduh //21//
21. They call that Mitéhéra (controlled diet) which is pure, sweet,
lubricated and lills only half the stomach and which is palatable and
is
eaten to please the God (in oneself).
ai=%=$1?iEY-Y fitfiwgqifiumqi
<>*arel’°r;i'&=zfsf14'le‘izi§i;ir<v‘m;>aii
annena pfirayedardharh toyena tu titiyakam /
udarasya turiyarhsarh sarhraksedvayucérane //22//
22. One should fill half the stomach with food, one quarter with
water and the lourth quarter should be reserved tor the movement
ol
the air.
28
fiiazfihfi ix, XI.
29 agutsi iv.

Lesson V 1 17
mzH=i~iaavii%1£-r’“s1=z‘wwIi1'aar$qr
mrfifinfammiawiamrziamrrqarl
kagvamlarh iavanarh tiktarh bh[§§arh ca dadhitakrakam /
éékotkagarh tathé madyarh télam ca panasarh tathé //23//
agm-x‘ mgr‘ qwg agmwsflmwrzvzrfiqr
@ it mvzfifi qmslwqrrqxrr
kulattharh masurarh pér_1<_iuri'\ kU$m5nglari1 éékadangiakam /
tumbTka|akapirlharh ca kanlabilvarh palééakam //24//
mid vrréfii @163‘ T-l'r'-§€i“ F-Tiff fiwqr
wmmli ma“ ‘ii’ ||?k|r
kadambarh jambrram bimbarh lakucarh laéunarh vi§am /
kémarangarh piyélam ca hinguéalmalikemukam //25//
vhnwvfi vsaiitw“ 35 ||Qa||
yogirambhe varjayecca pathistricahnisevanam //26//
23-26. In the beginning of Yogic practices one should avoid bitter,
sour, salt, pungent, scorched food, curds, buner-milk, heavy
vegetabies,
liquor, palm-nuts, Jack-fruits, Kulaltha, Masfira, Pénqlu, Kugménqa,
Vegetable-stems, gourds, berries, Kapittha, Kanra-bilva, Paliéaka,
so mew =4 |x; fiwrf gwzaf vm,
31 an v|||;i?rw' |X;f%|==r' xvr.
32 arviiI=rEr_§-i fin IX;1Ff r§_'=r=r=§~f fiwq vm.
as firm‘ xv,xv|.
34 afiwfifi v|u;asifi1h='fi rx.
as w |, ||, |x, XV|to xv|r|;w1 v|||;a-=1: |v;1m1 v,v||;=mz' xv.

1 18 Gheraijuja Sarhhité
Kadamba, JambTra, Bimbia, Lakuca, Laéfina, Lotus-stalk iibres.
Kémaranga, Piyéia, Hirigu, Sélmaii, Kemuka. Similarly, he should
avoid
much travelling. company of women, and basking near fire,
=ia=fiei gfi ah !|'a§{'r§ew' gm I
_ wwaw wmafivi zifiwnfimmiq 3° I
wan" q a'ar»fi“ uiiff i|QBii
navaniiarh ghgtarh ksirarh éarkaréciyaikgavarh guglam /
pakvarambhérii nirikelarh dégiimbamaéivésavam /
drék$érh iu lavalirh dhétririi rasamamlavivarjitam //27//
wQwwgawmi
zfiaa-fiw1ar»§€=fi1fi-navmmi-qiiqaii
eliiétilavafigarh ca pauru5arh jambujémbalam I
harilakirh ca kharjfirarh yogi bhaksanamécaret //28//
27-26. A Yogi should eat fresh butterzghee, milk, sugar, sugar-
cane. jaggery, ripe plantain, cocoa-nut fruit, pomegranateanise,
grapes,
lavali, Dhétri (myrabolane), juice which is not sour, cardamom,
nutmeg,
cloves, Pauru$a, rose apple, Jémbala, Haritaki, dates.
as sifiraf wq xvi.
av aieiiaqi Vul., I to xiv, XV|i to X|X4
as aafi‘ VLl|., Xli to Xi\/_

Lesson V 1 19
 l
°’=1=iit§'mlfi1i1fl==:'1z‘|=it l|?Qll
Iaghupakarii priyam snigdharii tatha dhalupraposariam /
manobhilasitarh yogyarii yogi bhojanamacaret //29//
29. Similarly he should eat food which is easily digestible,
agreeable, sol! and sticky, which nourishes the elementary
substances
of the body and which is desirable and proper.
"a¥l%=i' gfiii jagwi“ w§lB'<1' mm
arlesfiai 211% Eitmf“ ‘Nazi Ifivfi fiaiifiqiisoii
kathinarii duritaii1 pfiitlmusijiarh paryusitam tatha /
alléilam céiticosnarh bhaksyarh yogi vivaijayet //30//
30. AYogi should avoid food that is hard, polluted, putrid, producing
heat inside the body, stale, extremely cold and extremely hot.
WH: HWl
qawsii fimli“ wrm=€t an Hii=:bqii32ii
pl’&\3|jSl'lil'l0pBV§S§di kayaklesavidhirh tatha I
ekaharam nirahararh yamante ca na karayet //31//
31. He should avoid early morning bath, lasting etc. or anything
that causes fatigue. Similarly, he should avoid eating once a day, or
not
eating at all or eating (again) within three hours.
Q; =i=ir fiwliwi‘ lX.
' This verse is omitted in Vlll.
40 asilewi llolX, xvm XlX.
41 mi IX.
42 fini ll,Vl, xv, xvi.
43 fiwirsri Ito VII, IX.

120 Gheranda Sarhhité

qeffiExi32ri=1=rmvnur1i1r¥rmii1“i¢
aiirvfivfiagai-<aiitmi‘5fit='i\i|'c-i=r=1i
man-3 fie “arr-11% |I3?li
evarh vidhividhénena priinéyémarh samécaret /
érambhe prathame, kuryétksiréjyarh nityabhojanam /
madhyéhne caiva séyéhne bhojanadvayamécaret //32//
32. Following the rules thus laid down, one should practise
Préijiéyéma. in the beginning, he should take milk and ghee daily and
iood twice a day. once at noon and once in the evening.
agsnafigmfiifiaiiuifiifiawaéi
we” 11=m'1't=i= uisggzai : i
arefislfi? wrnwru rirvirimi wiwfiqiizaii
kuéésane mrgéiine vyéghréiine ca kambaie /
sthfilésane samésinaiji pranmukho vfipyudarimukhah /
nédiéuddirh samésédya préijiéyérnarh samabhyaset //33//
33. He should sit on a thick seat oi Kuéa<grass, anteiopeskin,
tiger skin, a blanket, facing the East or the North. (then) Having
purified
the Nédis, he shouid practise Prériéyéma.
44 awwziiq Vi.
1 This line is omitted in IX‘
aiimi Ito v, Vii; eim=r' VIII; efimir fiwem vi.
mrrwfir sr vi
eiamfi \/UL, Xii to xiv, xvi, XVII.
45
46
47

Lesson V 121

and W3W‘B emfiil||3‘d||

nidléuddhirh katharh kuryénnéqiéuddhistu kldrétl
talsarvafit érotumicchémi tadvadsva dayénidhe //34//
34. I want to know how_the N§c_lis are purified, and what the
purification of Néqis means. Oh, mercitul (Master), tell me all this.
‘ll?>I|'8j§Il'\a wtetg nmfi =13 153.61% I
wvlwlm mi fi112‘m¥usr|w' am‘ vréql
al=1|=|le't'gt'2=t1'-5 wvlrmwi“ afissztfia nsqu
malékulésu niglléu mfiruto nalva gacchati /
prénéyémah katharh sidhyettattvajfiénarh kathanw bhavet /
tasménnégfiéuddhimédau prfinéyfimarh tatdbhyaset //35//
35. When the Néqis are full of impuritles. Véyu does not enter
them. How can Prénéyérna be successful and how can one know the
Truth (about Reality) ? Therefore, first ol all, purify the Néqis and
then
begin the practice of Prénéyéma.
wtételfiffim fitwn |
- - so
*el"lv‘t=r mg aggzifirij sfifilerfim ||3a||
naqiéuddhirdvidhé prokté samanurnlrmanustathé /
bliena samanurh kuryénnirmanurh dhautikarmané //36//
48
49
50
qfir i avavnfifi v|, v|||, lX.
\mt1'e?r=1' wvfiq Vl.
sham-éfir Ito v, vu, IX.
"fi ..... ..#wl?tn‘>iT=s:|1lTr'~tY1?1$|=_§-Rl1'1it%11\ilét§taf$'1?r;|
wvrmwwrfiwwmiwmfifill 1nv|||.
122 Gheranqa Sarhhita
36. Purification of Naqis is of two kinds : Samanu and Nirmanu
Sa ' '
manu is done to the accopaniment of Bijamantra, while Nirmanu is
done by Dhauti Karma.
ziifiisfigufimiuzarimufiwmi
qvgwwiiwewiflqfifimsfiqiiaeii
dhautikarma puré proktarh satkarmasadhane yathé /
érunusva samanurh canqa nécjisuddhiryathé bhavet //37//
37. Dhauti Karma has already been explained in the context of
$atkarmasadhana. Listen, now, Oh Cancja to Samanu Néqisuddhi
(the
process of purifying the Nédis to the accompaniment oi Biiamantra).
awfisirlwiit Ifhfi qzrrai irmifiqi
» 51
gaifiwmw Qufirfia "giwfiflq |
aistgrtfi qqfla W iiacii
upavisyasane yogi padmésanarh samacaret /
gunradinyasanarn kuryédyathaiva gurubhasitam /
nagiisuddhirh prakurvita prariayamavisuddhaye //38//
38. Sitting on a prescribed seat, the Yogi should assume the
Padmasana posture. Then inviting the deities to the various ans f th
poe
body as advised by the Guru, the Practitioner should begin
purification
01 Nacjis for a faultless performance of Prariayama.
mg:-flit ash wrar rgrlwi zramrqi
*wévi igmrg afiei Qzsrfi git ||3<||
vayubfiarh tato dhyétvé dhumravarnarh satejasam I
candrena piirayedvéyurh bT|arh soqaéakaih sudhih //39//
51 QET I to VII, IX.
" q3?r:i§<it?r=raa‘:w1ii-s:i;"grYt= VI.

Lesson V 123
i|q=m2mmswwa§wH§?tHull11q|
-gifit:1=1ramHr§'q1i=irsW|irii|fi?{||wso||§
catuhsastyé métrayé ca kumbhakenaiva dhérayet / '
dvfitrirhéanmétrayé véyum sfrryanfidyé ca recayet //40//
39-40. Contemplating on the Hlflifiil which has a smoky colour
and is lustrous, let him inhale by the left nostril repeating the BT|a,
16
times. (Then) Retaining the air for a period required to repeat the
Bijamantra 64 times, let him exhale through the right nostril,
repeating
the Bfiamantra 32 times.
ta?-@111-1zrfi*r=rrt%i§n@15’ir21rb%@fisa=it=3?|=1|§§
q§=@ra ‘git?-1||vr2|i§§
utthépyégnirh nébhimfilét dhyéyettejdvaniyutam /
vahnibfiasodasena sfiryanédyé ca pfirayet //41//
€l'§:‘5l‘¥?~lI?lF>\'l1T?I 5‘a§m$=Ta =nr~'Tt?1|§§
mfiswfirmilwjmfifilsflls‘ view}?-1||*s;=||*
catuljisastyé métrayé ca kumbhakenaiva dhérayet /
dvétrirhsanmétrayé véyurh sasinédyé ca recayet //42//
§ Verses starting fromT\fi§=f (ii) to the end of this verse
are omitted in Vlll.
i wiafiwnrali-gewrw mrhvhisérrgaq lltoV,Vll;
xv to XIX.
52 an-Era xvi.
§§ These lines are not lound in Vlll and IX.
as iékfia l,V.Vll.
54 iiliqlgiil ltoV.
' This verse is omitted in Vll to lX.

124 Gheranda Sarhhita

41-42. Raising the tire trom the root ot the navel, contemplate on
its light associated with the Earth-Element. Then repeating the Agni-
BTia
(I' ) 16 times inhale through the right nostril and retain the air tor the
period required tor 64 repetitions of the Bfiamantra and then expel it
by
the lett nostril, repeating the mantra 32 times.
‘Wmfi WW |
a'ahv1ii:?ies'i%a"sem\33'¢\==iIfim1<3iit
nasagre sasadhrgbimbarh dhyatva iyotsnésamanvitam /
tharh biiarti sodasenaiva idayé pfirayenmaiut //43//
at-_r=\=ii2:=-i1z1=ireri1rii55Y="dtrfi%'a'i=.ill'i?rqi*‘r
sri§iizirl§?r=2riFu'i“=iiéI%?tf<’tfi=I|a=31?1i*
al'f%‘s\=r 57aa¥itvigz'wier'fiiiIit?1iixxii**
catuhsastya matraya ca varh bfienaiva dharayet /
amrtarri plavitarn dhyatvé nédidhautiin vibhavayet /
dvatrimsena lakarena dfdham bhavyarn virecayet //44//
43-44. Contemplating on the luminous orb of the moon at the tip
oi the nose, inhale through the left nostril, repeating the Tham (6 )
Bfia
16 times. Retain the air tor a period required to repeat V3l"l'l (ii )
BTia 64
times imagining that nectar is oozing and the Nédis are being
purified,
and unwaveringly contemplating exhale, repeating the lakéra (Fl) 32
times.
T This verse is omitted in l to V, Vlll, X.
55 2' l to v.
‘ 1' This line is not found in Vll, Vlll, X.
56 aiét2fta'ix;\Ii\1rr111=i m~»=m I to v, vii.
' This line is ormtterl in VIII. X.
57 awflvi eil‘"—rs‘i=r vi, lX_ xv. X\/ll to xix.
' ‘ This line is not found in Vll, \/ill, X, XVl.
4

Lesson V 125
qafiui mfiqfi gran 5” wréf fisfiuirqi
3% $§3ISS‘€l'\i gar 111vr|=w' wrmiH_|i1<i<ii* §
eV3|'i'\Vidh3fi1 nécjiéuddhirh krtvé négirh viéodhayet /
drqho bhflivé“ sanarh krtvé Prérjéyémarh samécarei //45//'
45. Purifying the Néglis in this way one should assume Asana
and practise Prf-Iihéyéma with iirm determination.
izFel?r= qfiizw zfimft sfiaéi am l
vifiami “niwfl {mi %T=|i<fi°° awe £ IIKZII 1
sahitah siiryabhedaéca uijéyi éitaii taihé /
bhastriké bhrémari miircché kevafi césia kumbhakéih //46//
46. There are eight Kumbhakas, viz. Sahita, Sfiryabheda, Ujjéyi
Sitafi. Bhasiriké, Bhrémari, Mfircché and Kevali.
11i%??I"‘i%fiY1=’\fliEri “awniw fi1i*=§Hi= I §§
wnfi afiagwwi fiiwiiafi“ : "‘ iixisii
sahito dvividhah proktai] sagarbhaéca nigarbhakaiji /
sagarbho bfiamuccérya nigarbho bijavarjitah //47//
as vr=i"<l'i=r l"I;"F¢1I fir-fir iv.
* § Thie verse is not found in ii, III, v. vii, Vlll and x.
i This verse is missing in VIII.
as 211% i, |i,V||.
so aha: um; Qiiem |to|i;§T1iT~iT whit '3:Tfi-$137! Ill, vii;
aha-rszrmz I vi.
si 11%??? iifiui iflwfi H0 v. vii. ix.
62 srrirrmiviwrmifiii! li0V.\/Ii,XV,XVl,XV||I,XlX;1TI'i‘%§'EH fiimiafi IX.
§§ This line is ornitied in vm.
as WM lio v,vii;firri=r*i ><v;i%iri=§ vi.
64 EIf§Fi‘1 lio Vll.

126 Gheranqa Sairihité

47. Sahita Kumbhaka is said to be of two kinds - Sagarbha and
Nigarbha. Kumbhaka performed while repeating a Blja Mantra is
Sagarbha and that without such repetition is Nigarbha.
11ivrm1=t'1i=i\‘iv.r\z2r=i‘5r='rwrBt'€ii
flZHmfi€iWfiSUW§§I\fiiIS‘§E'{1H:l
°°1flwfifi iix¢ii
prénéyémarh segerbharh ca prathamarh kathayémi te /
sukhésane copavisya prénmukho vé'pyudai‘imukhah /
rajogunarh vidhini dhyéyedraktavarnamavarnakam //4B//
48. Let me first explain to you Sagarbha Préneyéma. Sitting in
Sukhésana posture facing the East orthe North, contemplate on
Brahma
associated with rajas, red in colour and characterised by the letter
sr (of Om).
sew \1n3':ig' want \:1s§’i=geit¢i
{mm} "yum = “ IIXQII
icjayéi pirayedveyurh rriétrayé sodasailji sudhih I
purakénte kumbhakédye kartavyastfiqgliyénakah //49//
49. Let the wise (Yogi) inhale by the left nostril repeating 3T 16
times. After inhalation and before cessation ot breath let him
perform
Uolqiyénaka.
65 ahet IX.
as wififififi whgrvi l to v, vii, vm, xv to XlX: mivai site 2:-hqivi
Vi; mien eta whgvf ix.
s7 §r-*=wi;‘t XV\.
as Hwq vi, vm, lX
Lesson V 127
Haw Kl?‘ :zi1?=ii aairf" |
il§:WZ’¢IT it I138! a_jm$'§a7° flT{i1?[ll\\0||*
sattvamayarh harirh dhyétvé ukérarh krsijavarriakam /
catuhsastya ca matraya kumbhakenaiva dharayet //50//
50. Then contemplating on Hari associated with Sattva, of dark
complexion and characterised by the letter? (of Om) perform
Kumbhaka
repeating 3 64 times.
a=frm1'"fiia‘ mm-r warii” l
erfiisiwam fin“ 74 \3_=i= ll‘-RH
tamomayarh éivarh dhyatva makararh éuklavarhakam I
dvétrirhéanmétrayé caiva recayedvidhini punah //51//
51. Then contemplating on éiva, associated with tamas, of white
colour and characterised by the ietterw, exhale as prescribed by the
right nostril repeatin91I, 32 times.
as wfi : I to ix.
70 arfiia‘ agwr-E‘ eh Ito vii, ix;arfiT~i wa=i ah vm.
~ After this line occurs “if-'-wanfi hiwifi awiw Yr in Ill,
iv, and “age:-a:i% §¥-rr£i'é aréui w mum" in vi to ix.
71 W Ito IX.
72 "Fi3§T}:T=fW1'EiVY%: iioix.
73 unit ix.
74 Ihwii vi, vm;ti‘:'1m1 U3?“ ix.
128 Gheranqa Sarhhita
gm fi§1i?~illiss\§§Hgv=1$i'<':' zrilfiqi
sewiteiflezseiietaéieiw aviw“ QIIRQII
punalji pii‘igalay5"pCirya kumbhakenaiva dhérayet /
idayé recayetpaécfit tadbiiena kramena tu //52//
52. Then inhaling through the right nostril, retain the air by
periorming Kumbhaka and expel it through the left nostril, repeating
the
Biiamantra in the way prescribed.
76 mifiiHMfiH|
1{za;i='% ”a_jvmsiT<-i‘ 7° i
7°wmfifimiiq3ii
analomavilomena vararnvararii ca sadhyet /
pfirakénte kumbhakantarii dhrtanaséputadvayam /
kanigthanamikénguethaistarjani madhyame vina //53/.’
53. Alternating the nostrils practise Prériayama again and again.
After Pfiraka hold the two nostrils with the thumb and the little and
ring
lingers not using the middle and the index linger so long as breath is
restrained,
75 win; xvi.
vs aiqefi u'l%"<~i1=i' ii vm.
77 agemfi I to Vll;H§¢‘%WYl=?T ix, XVI.
72 ga‘ ii to ix, xv, XVll.
79 a<ri='rh=Ii' fiat i{€P1lt0V‘V||,V||l;"*l‘i1I1ii asifii Ear lX;?5T=?T
w-vii firm xv, xvi, XVl|l.

Lesson V 129
i;iwiwi1ii°° fi=i*=i1§fi=iiéitFiw wimfii
a‘ $fiHl¥
°’ °“ IIRXII
préinéyémo nigarbhastu viné bi'|ena jéyate /
vamajanuparinyasiarh vamapanitalaih bhiarnei /
ekédiéaiaparyaniarh ptirakumbhakarecakam //54//
54. Nigarbha Prénéyéma is performed without the repetition of
Biiamantra. Rotate the left palm placed on the ieii knee. Pnraka,
Kumbhaka and Fiecaka may cover the time (taken) by such rotation
from once to a hundred times.
ai1rii%‘sii?i=i?al¥i¢2i=ii\!i\e*J'Fi"i=§m
aivmi§i'<'§ii=iial\;iiwimr#m?a¥1i""elt1i=mi\<ii
uiiama viméatitrméiré madhyama $O(_18§i smrta /
adhamé dvédaéi méitré prénéyémésiridhé smitéh //55//
55. Préinéyéma is of three kinds - the highest ‘type of Piénéyéma
has its Piiraka lasting for 20 Méiras, Kumbhaka B0 Métras, and
Flecaka
40 Méiras. The moderate Prénfiyéma has Pfiraka of 16 Mfiiras,
Kumbhaka
of 64 Métras and Recaka of 32 Métras. The lowest type has 12
Métras
Pfiiaka, a 48 Métras Kumbhaka and 24 Méiras Recakai
so srivii=1i=i'i?i1'hi§ |,i|;1;ii\1iwr=i'=ii?i1i~=i xv;';iiviillr=ff%1i\¥gm
to vii, ix, xvi,
81 wiwfiqwmwfifii I, m to V; IX.
t This iine is omitted in xv, xvi, xvm.
a2 wra ltoVli;1IHi Vili, IX.
sa kiwi Ito v, vii, xv to xvm;hi=iiq VIII.
s4 Qiesii mi mm Vui., i, vii, vm, X10 xiv, xvi, xvii, XIX; mar
\*fiZ5T‘1€7T*1T iv, xvmiwnurimg Brfiv: V|||; ‘H: IX;
ieiui war vi, XVL

130 Gherangia Sarhhité

awmiwirafir “mt? itvlwmr“ mm!
Ram ’7 fififiizivrq llltfill
adhaméjjéyate gharmo merukampaéca madhyamét I
uttamficca bhumityégastrividharh siddhilaksargam //56//
56. The lowest type of Préhéyéma gives warmth. The moderate
one gives rise to tremor, particularly in spinal columm, while the
highest
type of Prérifiyéma leads to levitation. Success (in Préiriéiyfima) is
characterised by these three (experiences).
qwnflmméwra ‘;ll'UTl'4't111§?lf “ sfiii I
= “° \;in:rirarm=im=n=ti I
amafiamfifiifiwwiuifitgtét ‘¥l’a?{lIR\’-Jll
préhéyémétkhecaratvarh pf§l]§ty§m§dl'Uj§fi'1 haitih /
prériéyémécchaktibodhah prériéyéménmanonmani I
énando jéyate citte préijiéyémi sukhi bhavet //57//
57. Prériéiyéma gives the ability to inove in air. By Prériéyéma
diseases are destroyed. By Préijéyéma the Sakti (Kui);lalinT) is
awakened.
By Prériéyéma one enters the Manonmani state. By Préhéyfima, the
mind experiences bliss and the practitioner becomes happy.
imi
awwEa°° affifimiiuaii
kathitam sahitarh kumbham sfiryabhedanakarh srriu /
pfirayetsflryanédyé ca yalhésakti bahirmarut //58//
as 13% Vl.
as =iv-vii =‘iwr==1=r=1 vi.
s7 wgwm IX; =;f*ia'wi1r' vi.
as %rn=iTsi=r=r lto IX, Xto XIV.
as atufiwlew I to ix, xv, to XVll.
90 H =riz»—<r=i VI.

Lesson V 131
unvlagufiwag-m$=rman&=i
mi:ai%z'=i1aa§:n%=iai'aai§i=\'3’a5==1w1iiq~1ii
dhérayedbahuyatnena kumbhakena jalandharain /
yévatsveda rh nakhakeéébhyérh lévatkurvantu kumbhakam //59//
58-59. Sahita Kumbhaka is explained. Now listen to Siiryabhedana.
Take in through the right nostril lhe external air according to your
capacity
and with great effort retain it by ‘means oi Uélandharabandha.
Continue
the Kumbhaka till heal is felt right upto the tips of nails and roots of
hair.
‘;l'l\TfiS11FT: 1=i=ii=rnfl=1=iwi=fi "aéz U|*
”1r§ Ft qiiwifit=wi°‘ iisom
préndpénah saminaécodénavyénau tathaiva ca /
sarve te smryasarhbhinné nébhimfilétsamuddharet //60//
91 w aura; ii to v, vii, IX; it wrw; vm.
* This is absent in xi, XII. After this we have "?iTi:'flfi5¥-I gash
éafih u=i'<=w; I gt? wit a%%rH11wi=?i gawvzfi I ‘(i'*TFiT =m*?i%it
Q an-Fr; 3¥“6‘T?1T1i: (in Vui., x, XIII to xvii) ll T=EIFii EIPII slit}
3 ‘EIHFIT: mam; |WVim1: =l'l'lTi'?1‘I ‘mi am: (Vu|.,
ItoV. vii. x, xm to X|X)l| éumfiaqwiwfwmfiwazwzq
(vm, x, Xlll to XIX)! wqwifi wwi 3IR5!11?I: ag?a;==fi?i% qa: I
qmr<;z3'@fi?ri?r%a‘¢??if%w,f\11?Iii=ivizri?rj?iaifi1mEnTiit
mm; I =irfii 11-ewrfi =3"<i=i‘ qiifia fi*i1=ivi=i(vui.,imv,vii,x.
xm to xix) ll eyiw‘ wvrfifl @ig_%5=r q gem (Vui., x, xm to
xvm) I ; EWMT? =r fi':‘(fi?[ (\/LIL, i to v, vii, x, xm
to xix). ll
92 111! H Ito vii.
93 ajw fiiai Ito vii; fifiiai vm.
1 This line is missing in XII.

132 Gherangia Sarhhité

Rm ="|
g=|=11fi\1r erigiw Qmfiear 1-wriifii new 1
iqayé recayetpaécadhairyenikhanqavegatah /
punah stiryena cakrsya kumbhayitvé yathévidhi //61//
"iefiai mttilg wilvi w 3=i= 3=r=|
Ejlflfi: qfifieq = niwn 1
recayitvé sadhayettu kramena ca punah punalji I
kumbhakah sfiryabhedastu jarémrtyuvinasakah //62//
wfiH%mfi°°Hfiafih|
fifi$@€aw |i§3||i
bodhayetundalim saktirh dehagnirh ca vivardhayet /
iti te kathitarh canqa sfiryabhedanamuttamam //63//
60-63. Préna, Apana, Saména, Udana, Vyéna-all these are
connected with the Surya (in the navel and connected with the right
nostril). (inhaling through the right nostril) the Yogi should raise
them
lrum the root of the navel and then exhale by the left nostril carefully
with a continuous flow Again inhaling through the right nostril and
having retained (the air) in the manner prescribed let him exhale.
This
process should be repeated. The Sfiryapheda Kumbhaka prevents old
age and death; awakens the Kunglalini Sakti and increases the heat
of
the body. Thus have I, Oh Cangla explained to you the excellent
Sfiryabhedana,
~
til: This verse is missing in Xll.
94 1j=mas' afivm; v|||; fifiwwrw we; IX.
as =zwl%rlfiivifie=i1mufiv13=ng=r:v|,|x.
as éenafiazfeq Ito v, v||, XVI; éeraei w néfiq IX.
Lesson V 133
=ii1ii==1iarg=ii'i-gwgzarmtw" unfit-1i
E3_'l1T>1'l\I|i'¥Wt§"5!I, argfiraé” E sxiritaiiaxiit
nésébhyérh véyumékrsya mukhamadhye ca dhérayet I
hrdgaléibhyzirh samikrsya véyurh vaktre ca dhérayet //64//
gt? ‘ZETIWW flfiW1D07 an I
airsifiwi agnm q?:'i : IIZRII
mukharh prakeéiya sarhvandya kuryéjjfiiandhararii tatah I
ééakti kumbhakarh krtvé dhérayedavirodhatah //65//
64-65. Drawing in air by both the nostrils hold it inside contracting
the chest and the throat and then moving the air in the mouth and
bending the neck perform Jéilandharabandha and retain the breath
so
tong as one can do it with ease. ‘
‘°‘ gwaimir-siuifii ziiziitqi
=1 102 agzaigzvitvtarq iizaii ‘
ujjéyTkumbhakarh krtvé sarvakéryéni sédhayet /
na bhavetkapharogaéca krfiravéyurafirnakam //66//
97 ziizfitq I to v, VII; ‘fl1§ witvi uirfia xv, XVI.
ea aw i mv, vii.
i This verse is missing in XII.
99 awgai Ito v, vii.
100 "e"<e=i it<>\/,vii;1i'=-"i"i:=i' vm, xvi;1i%ri xv.
101 ziiwi it ajiifi we vm;... a;=i$ we vi, ix.
102 a#wz‘r=i' =i vm.

134 Gherarida Sarhhité

\3I|'lT€l?I: aw: ‘emit mam wfiera fiu€t'°‘i
wrqagfiamw eiiwiivfi 1i1u=?i=iz=iisieii
émavatah keayah késo jvarah plihi na viclyate I
jarémrtyuvinéééya cojjéyirii sédhayennarah //67//
66~67. Practice of Ujjéiyi Kumbhaka accomplishes all things. There
will be no disorder of phlegm, flatulence or indigestion, rheumatism,
consumption, cough, lever or enlarged spleen, A person should
master
' id age and death.
Ujjayi Kumbhaka to get rid of 0
Elam aigwiiqriw that 11o5 l
emf it again? §??at=rran=1iiv.i13e3a= iizaii
jihvayé vayumakrsya codere pfirayecchanaih /
ksaijiarh ca kumbhakarh krtvé nésébhyérh recayetpunah //68//
88. Draw in air by the tongue and fill the chest slowly, (and)
performing Kumbhaka for a short time, exhale through both the
nostrils.
aiztwztinitwflsfiaefiagvuailpiqi
siwfiviamfimifiaawuaiuaiisqii
san/ada sadhayedyogi éitalikumbhakarh éubham /
aiirijiarh kaphapittarh ca naiva tasya prajayate //69//
' beneficial éiiaii Kumbhaka
69 A Yogi should always practise the
stion or disorders due to phlegm or bile
He will never suffer from indige
103 vazrflzi m to v.
104 wait Ito v,vii to ix, xix,
105 H 11%; wri; ll.

Lesson V 135
\‘il%|$r'°° fiiswmvfiwzmiariwrlszitqi
wr“" erg’ U =iizir\1ir§w|wi arafivei llL90ll
bhastrika lohakfirénfim yathékramena sambharamet /
tatha vayurri ca nésébhyémubhébhyam célayecchanalh /I7O//
70. As the bellows of the blacksmith is inflated again and again,
similarly, (one should) steadily move the air in and out using both the
nostrils.
qa‘l§sil%1'aiiai§saia§ulai‘°‘a§m'as11i
mfiamfiiqqilfifiwumfifiiiezii
evarh vimétivéram ca krtvé kuryécca kumbhakam /
tadante cilayedvéyurh pfirvoktarh ca yathividhi //71//
71. Doing so twenty times, (let him) perlorm Kumbhaka and then
exhale in the manner laid down.
fiwmfi% §%=i§
wwfifiwaafiaramvdififififiiieqii
trlvarari1 séclhayedenarii bhastrikékumbhakarh sudhih /
na ca rogo na ca klesa érogyarh ca dine dine //72//
72. A wise man should perform this Bhaslrikfi three times (in one
sitting). There will be no disease or suffering. Day by day he will gain
in health.
106 was I lo v, vii, xv; win IX, XVI to XVIII.
107 Ffil lto v, Vll, XVI, XVlll.
108 war‘ agave‘ Vlll; 11:55 IX.
§ This line is missing in Vlll.

136 Gheranda Sarhhité

"'°aItit|=}1i'€twii1lt elifti sizefifi-t"°i
"‘awfi fiuw zzarwf “’ l|\93ll
ardharétre gate yogi jantiinérh éabdavarjite /
karnau pidhéya hastébhyéirh kuryéitpfirakakurnbhakam //73//
73. When it is mid-night, in a place where there are no sounds
of any living creatures etc., let the Yogi practise Pmraka and
Kumbhaka,
clnsing the ears by the hands.
gwluizféirfi aw? wiawfifiei gwfl“ I
VQRT i=§rl%<=ian=iie' H'$fl=flH' EH: '11'qii\eXii
srnuyéddaksine kérne nédamantargatam éubham I
prathamarh jhillikénéidarh varhéinédarh tatah param //74//
‘]4 war 3?l'Ri am VGII
=“‘ lI\9'~'ill
meghajharjharabhramari ghanté késyarh tatah param /
luribheiimrdangédininédénekadundubhilfi //75//
74-75. Then he should listen by the right ear to welcome internally
aroused sounds of cricket, llute, thunder, cymbals, big bee, bell,
gong,
trumpet, one sided drum, double sided drum in the order.
109 aiifiiwifi ll to v, vii, Vlll; snirifewié IX, xv, Xvi, xvm.
110 t§% IV; aqnmfifi v.
111mvfi firm ltoV,VIl.
112 ‘f[?T'F1|toV,Vll.
113 gait: Ito v, vii to IX.
114 fiwrie it Vlll, lX; fizzmfr wnrti Y1 lto\/, Vll.
115 v§tvii=riaal Ito v; éiviigww Vlll; fiwmw VU|.,Xt0 XIX.
,4
Lesson V 137
Qdwmfitfiflifiwuéfimwwmqi
3T=i1€iT11'Z‘5‘|'1','¥iI?1'!1I!TE'FJ‘¢fiY-3fi:ll\9'éll
evam nénévidho nado jéyate nityamabhayasét /
anéhatasya sabdasya tasya sabdasya yo dhvaniiji //76//
wflw=H m=i
“6?l“Ti_T fiflfi Wfi afimfiz ‘I371:
qa‘ : w l|k9\9ii
dhvaneraniargatam jyotirjyotiraniargaiarh manah /
tanmano vilayarh yati tadvisnoh paramarii padam /
evam bhrémarisamsiddih samidhisiddhimapnuyat //77//
76-77. In this way, various sounds are heard by the daily practice.
The resonance of the internally aroused sound blended with the
internally
aroused light and Manes merges in that. That manas disappears.
Then
remains Visnu which is the ultimate aim and object (of the Yogi‘s
quest).
By mastering Bhrémari in this way one succeeds in Samédhi.
‘"133fi=i agmaé qwii 1i=rra“° \];éR'—?rt*1i
ww i
amfi =i=i1ii"’ vi1=riz'i=i=% sin-1% gaqiiecii
sukhena kumbhakarh kitva manasca bhruvorantararh /
saihtyajya visayénsarvénmanomircchésukhaprada I
éimani manaso yogédénando jfiyaie dhruvarn //78//
116 Hfiirq i to v, VII.
111 grié si HO v, Vli; gzéw vm, IX, xi, XVI.
11a itoV,Vi|; “magma Vlil; '*F|'fiT;I} mam IX.
119 =i=iwimizi=ri=z‘ ito\/.

138 Gheranda Sarhhité

76. By performing Kumbhaka comfortably, fixing the mind between
the eye-brows inside and detaching oneself from all obiects there
arises
enjoyable tranquillity of the mind. When the mind in joined with
Atman,
verily there results bliss.
§'7RVT3fi7fifi¥I:3'Tli\3'lfi5‘l?57l:l*
uQmfi%nd =|
afirqi=rm1n=elfT:fi'a‘tT:|wl%111§zr|ioQ||
harhkérena bahiryati sahkarena visetpunah /
satéaténi divérétrau sahasrényekavimsatih /
ajapérh néma gayatrTm 1Tvo japati sarvadé //79//
79. (The breath) goes out making the sound Harh and comes in
21,600 times making the sound sah during a day and night. This is
called Ajapé G5yatrT which every being repeats incessantly.
{mun wt imavn ts ifi wag-T§t |
Hm =irmgz'a=% f-?1'R|%‘awm=m="° n¢o||
rnfilédhére yathé harhsastathé hi hrdi pankaje /
tathé néséputadvandve tribhirharhsasamégamah //80//
80. There is Harhsa in the Mfilédhara as in the heart-lotus (chest)
as in the two nostrils. The Harhsa operates in these three (regions ol
the
body)
' Before this is the line W-fit wgcq |"
in IX.
120 fifivfiwmniwr Ill to v, Vll; firfiu‘ 1r'wnr=r=r vm, xv, XVI, xvm;
fifi; FIIQTIEIWFTTFK IX.

Lesson V 139
!fi$fiwm|
mew an; wwmiq :1-<@fi»‘1= nan
sannavatyanguflménarh sarirarh karmarfipakam /
dehédbahirgato vévuh svabhévét dvédaséfigulih //81//
'21WH% fifi# l
:
igfiwzlétsigaetmwfiaaalsliiawriicaii
géyane sodéénguiyo bhoiane virhsatistathi /
caturvirhséngulih panthe nidréyénw trirhsadangulilji /
maithune sattrirhsaduktarh vyéyime ca tato’dhikam //82//
B1-B2. The body which (we get) according to (our) Karmas
measures 96 times the breadth oi (one‘s own) finger. The expired air
ordinarily reaches out upto 9 inches, while singing it goes out upto a
foot, whiie eating to 15 inches, while walking to 2 feet, in sleep 2V2
feet.
in copulation 3 teet and while taking physical exercise it goes out still
further.
mnisw 1ré=1=‘1'“ qrarg=\1al§€1|
:mg=aw1sfir$ whet wee wi=|uq=1%‘“ ||¢3i|
svabhavesya gaternyune paramayuh pravardhate /
éyuhksayddhike prokto mérute céntarédgate //B3//
83. As the natural range of the expired air decreases, lite is
prolonged, It the length oi the range increases, they say, lite is
shortened.
121 sru->r Ito v, Vii.
122 1:11?! 1v,v, v||;alvir Ito 111.
123 =1 aurrré Vlli.
140 Gheranda Sarhhité
amrwrfi E11?) 12% mi =16 fimrti
6131511 uzirkiw} ="‘ 110511
tasmétpréne sthite dehe maranarn naiva jéyate I
véyuné ghatasarhbandhe bhavetkevalakumbhakah //84//
84. Threrefore, it Préna stays inside the body, death does not
come. When Véiyu gets spontaneously confined to the body. there
results
Kevaia Kumbhaka.
umwfid 1
smmtflgfiqiwfiwwiaiae-figfit11¢ull
yavajpvarh japenmantramajapasarhkhyakevalam /
adyévadhi dhrtarh sarnkhyévibhramarh kevalikrte //B5//
mwEmiw= fi11
a=§r='r~fiz11<awrrr'r==:1t2Ipn€r=1=h=a=tt11¢ill
ata eva hi kartavyah kevafikumbhako naraih /
kevali céjapésarnkhyfi dviguné ca manonmani //86//
85-86. Throughout life one should recite the Mantra (Harhsa, i.e.
breathe) always at the Ajapé rate (i.e. 15 per minute). On being
blessed
with Kevala Kumbhaka there remains no question of any rate (of
respiration). in Manonmani (reduction in rate of respiration) is
double
of that in the (state of) Kevali (Kumbhaka).
124 3?’*4'31'~‘[ Vui._ Vlll to XV, XVII to XIX.
1

Lesson V 141
wmewiaigwiqrwatafiagnwiaiqi
qawrl%ag=wl%uirI1w2r?tfi=tii¢teii
nasabhyam vayumakrsya Kevalarh kumbhakarh caret / ~
ekédicatuhsastirh dhérayetprathame dine l/B7// ‘
87. Drawing in air by both the nostrils, just stop breathing. On the
tirst day retain breath from 1 to 64 times.
a~§ar~fiwzwa§uiar9turitfifii%=\i
cimarqwmagahrwraawmfitfiiieaii
kevalimastadhé kuryédyéme yéime dine dine / '
atha va pancadhé kuryédyathé tatkathayémi te //88//
nwfi"5vgfi$i
fififi%||6Ql|
prétarmadhyéhnaséyéhne madhyarétre caturthake /
trisandhyamatha vé kuryétsamaméne dine dine //89//
88-89. One should perform Kevali 8 times a day, once every
three hours; or one may do it 5 times a day, as l am telling you. First,
in the early morning, then at noon, then in the evening, then at mid-
night and then in the fourth quarter oi the night. Or one may do it
thrice
a day dividing the day in three equal parts, every 8 hours,
qmwfifigléflfifafifinwri
arsiwwfi*wrvf?ruiHf%Hf~?,'im1u%ri|Qo|i
paficavararii dine vrddhirvaraikanw ca dine tatha /
aiapéparimanarh ca yévatsiddhih prajfiyate //9O//
90. One should increase the rate of the Ajapajapa from one to
live times a day till success is achieved.
125 wit 11% Vul., x to xv, XVII to XIX.

142 Gheranija Sarhhlté

‘JlVl'lI|T#$'G?~fiil126T:l'ETHE'|%?fiTlfi'€[I
$uzfia§awai?‘”fi%fi':wfiwfit=1afiii<<2i
prfiijiayamam kevali ca tada vadati yogavit /
kevalikumabhake siddhe km'i na siddhyati bhfitale //91//
91. To that Préijifiyéma, which than results, the Yogis give the
name Kevali. Kevali Kumbhaka being mastered what is not achieved
in
this world 7
=im1m1=ft\1i'm=i
iti éngheran<_1asarhhitayari1 gheranqacanqlasarhvade
ghatasthayoga
prakaraijie prénéyémaprayogo néima paficamopadeéah /
Thus ends the fifth chapter called Pranayama Prayoga in the context
of Ghatastha Yoga in the dialogue between Gheranda and Cahqa in
this
Gheranqla Sarhhité.
126 aw ltoV, vii, Vlll; azi aw aw IX.
127 agwait fiat"-‘it firfzi Ito v, VII; agkfi $3151 fit:-5 X\/, xvi, xvm,
XlX;‘fl§*=1?l} $11? E12 vm, IX.

Lesson V 143
NOTES
LESSON V
Verse V-3 to 7 1 Compare H.P. I312 to 16 which deals with the
selection
of a suitable place, the erection of Matha, some of the personal
vows and observances, etc. before beginning the study of Yogic
practices.
Verse V<8 to 15 : The influence of seasons and selection of either
Vasanta or Sarad for the commencement of Yogic studies do not
seem to have been described in other texts of Hathayoga.
Verse V-16 to 32 1 Dietary rules and restrictions with a fairly long list
of fruits and vegetables recommended and prohibited are given
rather elaborately in this text. Compare also H.P. l-58 to 63; S. S.
lli-36 to 44.
Some of the lruits lrom the long list are not adequately known.
The Jack-fruit (Panasa) is listed both under recommended and
prohibited fruits in most of the copies‘
The Jyotsna quotes Pancasaka from Ayurveda as 'T:fii=<‘iT
Hl'tT1'1F'1lT&?t ‘i‘El=tl€ 1=FiEt I’ AR-4693 gives different version as
‘aitwvit
ee?ia=t%twR=Ireit¥Igq=iirr|5tY|al%i%tqfi%:rra~1|rw9H?ri§?r;ii’
Verse V-33 to 45 : According to Gheranda, Nedisuddhi is preliminary
to
Pranayama. lt is said to be of two kinds - Samanu and Nirmanu.
The Samanu process comprises Sabfia Praneyama whereas the
Nirmanu consists of Dhautikarma, the physical cleansing process
($atkarma). Three rounds of Pranayama with the Bfias if, 1', 6', the
duration of PE1raka,_Kurhbhaka and Ftecaka, being 16 1 64 1 32,
purify
the Nadis. H.P. ll-10 describes the process of Nadisuddhi. There no
bfiamantra is prescribed to accompany Puraka, Kumbhaka and
Ftecakat H.P. lll-19, 20 gives the results of Nadlsuddhi as follows:
When the Nédis are purified, the Maruta enters the Susumné
easily. That leads to Manasthairyam which otherwise is called
Manonmani and as Jyotsna explains, is a synonym for unmani.

144
Gheranda Sarhhita
Ve
Ve
Ve
Ve
Ve
Then begin the various kinds of kumbhakas whose main object is to
secure the unmani avastha. S. S. lll-24 to 28 prescribes 20 ordinarv
Pranayamas 3 or 4 times a day, for 2 months torN51dTsuddhi.\LS. ll-
64-66 gives a procedure of Nadfsuddhi which includes controlled
inhalation and exhalation without Kumbhaka. This type of procedure
is not lound in other texts. Although Gh. S. does not talk of the
results of Néglisuddhi, V.S. ll-68, 69 and H.P. 11-78 describe slimness
of body, stimulation of gastric lire, lustre and experience ol Nada
(internally aroused sound) as the signs ol successful purification of
Nadis. For elaborate discussion on Nadis reler to Yoga Mimarhsa
Vol. Vll No. 4, pp. 61 to 78.
rse V-46 : l-l.F’. ll-44 also describes eight varieties ol Kumbhaka
(Prénayéma). But Gh. S. omits Sitkari and Plavini lrom H.P. and
substitutes Sahita and Kevali, thus completing the number of eight
varieties.
rse V-57 : Pranayama has a far-reaching effect both on the body and
the mind. As H.P. ll-38 tells us it purifies the body and as such is a
substitute for the Satkarma. In the present verse, its effects on the
mind and consequent miraculous powers aredescribed. The aim of
all types of Pranayama is to wake up the dormant Kundalini. $8. ll-
5B»64 describe the effects in detail. Pranayamic exercises are to be
done with a concentrated mind which leads to unmani.
rse V-58-63 : Sfiryabhedana — ln this variety inhalation is made
through
the right nostril. Surya stands lor the right nostril. H.R |l~5O
attributes
the benefits of cleansing the frontal sinuses. destroying the disorders
of the Vata and the diseases caused by worms, to the practice of
Suryabhedana.
rse V-53 1 For closing nose during Kumbhaka the use ol fingers
avoiding index and middle lingers seems to be a Hathayogic and
Tantric tradition. Smritis allow the use of all the 5 lingers during
Pranayama for closing the nose. “ H ifi{t-HT
fififll if l” SVS lll-22, 23. The rationale for avoiding the touch of
the two lingers during Prénayéma is not clear. Read this between
the contents of Verse V-46 and Verse V-57.
rse V-64-67 : Uijayi — According to HP. ll-51 there is a sound
produced
during inhalation and exhalation by the partial closure ol the gloltis.

Lesson V 145
Verse V-68, 69 : §itaii—The name of this Pranayama is derived from
its
cooling effect on the body, the air being sucked up through the
mouth. After inhalation the protruded tongue is to be withdrawn and
the lips closed. The word ‘Ksanam‘ indicates that in this Prénéyama
the emphasis is not on prolonged Kumbhaka but inhalation through
the mouth.
This is the only variety of Pranayama described by Gheranda
(the other being Sitali described by H.P. ll-54-56) where the air is
inhaled through mouth. ln all other varieties of Prénayama the air is
invariably inhaled and exhaled through the nose. Brahmananda in
Jyotsna cautions against exhaling through mouth in these words:
"afimmdfi=ew§mmmamfiwmh, |”
Verse V-70-72 1 Bhastrika — The technique consists of Kapalabhati
followed by a Kumbhaka. There are different varieties of Bhastrika.
Gh. S. requires 20 strokes of Kapalabhati followed by inhalation
through both the nostrils and exhalation through the left nostril after
restraining the breath, while H.P. ll-59-64 recommends Kapalabhati
to be continued until fatigue sets in (to the capacity) and then to
practise inhalation through the right nostril and exhalation through
the left after due restraining the breath. In these two varieties there
is no ditterence in the pattern of Kapalabhati, but the difference lies
in the manner of inhalation and exhalation. Brahmananda, in
Jyotsna,
however, describes two more varieties of Bhastrika in which
Kapalabhati is practised by the manipulation of the nostrils for
inhalation and exhalation.
Bhastrika is a favourite variety of Prénéyama which is practised
by the students of Yoga. The scientific investigation about the effects
of Gh. S. variety of Bhastrika Pranayama indicated that prolonged
practice of 45 minutes does not lead to an increase in the urinary
acidity. For details refer to Y.M4 Vol. Vl. No. 1, pp. 9-18.
Verse V-73-77 I Bhramari — According to HR ll-65 this Kumbhaka is
called ‘Bhramari’ because its technique requires the production of a
humming sound resembling that of a male bee in Pfiraka and ol a
female bee in Ftecaka. lt is a nasal sound produced as in pronouncing
the word ‘King’ accompanied by the vibrations of the soft palate.
Gherancla gives a dilferent technique here in this verse.
146 Gheranda Sarhhita
Verse V-78 : Mfirccha — it means ‘loss of awareness‘. This
Prénayama
leads to it. Hence the name. The technique described in H.P. l|—69
is as follows :
At the end of deep inhalation one is to practise Kumbhaka with
Jfilandhara which islvery tightly fixed, is to be retained even during
Recaka which leads to a sort of stupor. Elsewhere Jalandhara is
required to be released at the end of Kumbhaka. the loss of
awareness is not only pleasant but helpful in concentration as it
excludes all sensory disturbances and leaves the mind free irom
associating ideas. Gherar_1da's technique consists in Kumbhaka and
fixing the mind,’ freed from all objects, on the Bhrfimadhya.
Verse V-87»9t : Kevali Kumbhaka — This is an ébhyantara Kumbhaka
preceded by an inhalation by both the nostrils. ln the Kevali
Kumbhaka
state, the Soham mantra is mentally repeated at the rate of 15 per
minute which is a Ajapasarhkhya. The words Kevali and Kevala seem
synonymous. But the technique given in H.P. differs from that of Gh.
S. H.P. ll-72 as well as VS lll-2B describe Kevala Kumbhaka as
retention of breath with ease (without any Puraka and Flecaka). ln
the variety described by Gh. S. one is specifically asked to inhale
through both the nostrils and retain the breath.
wifiqfiw;
Sasthopacleéalji
LESSON VI
u>g§~i' wifiwfiiwi 11211‘ wiww fiifivi fig I
we =1i¥ni1I' ‘:16:-i W am I
11:11‘, fi=<3=w' aw gvssfi ‘Rival iizii
S\hU|8m jyotistathfi sfiksmarii dhyénasya trividharh vidut_i /
sthfilarh miirtimayarh proktarh jyotistejomayarh tatha I
siiksrnarh bindumayarii brahma kunqaif paradevaté //1//
1. Dhyéna is said to be of three kinds : Sthfila (gross), Jyoti (of
light) and Sfiksma (subtle). Sthfila Dhyéna is said to be of a concrete
image. Jyoti Dhyéna of light and Siiksma Dhyéna of Brahman as
Bindu
(qown of Brahma consciousness), - the ultimate reality beyond
Kur_ic_iaiT
[Sakii).
1l
a=i\':9i‘<<'=iEfi'1'2 § iiQii
svakiyahydaye dhyayetsudhfiségaramuttamam /
tanmadhye ratnadviparii tu suratnavélukémayam //2//
qfi§#w€ i
fi@fiiiaii
caturdiksu nipatarurii bahupuspasamanvitam I
nipopavanasariikuiain/estitarh parikhé iva //3//
1 '@'i¥T1T Vul., XVII.
2 aw vm.

148 Gheranda Sarhhité

w%mi
\1rt?\?|1%= = = mm
mélafimallikajaflkalsaraiécampakaistathé /
parijatail] sthalapadmairgandhamoditadifimukhaih //4//
and iieit-mwfi amulet 1r=?lerq‘|
ۤ: llRIl
tanmadhye sarhsmaredyogi kalpavrksarh manoharam /
catuhsétkhécaturvedarh nityapuepaphaléinvitam //5//
*=;r=rzt=afif%w-ir1aa=1wrl%rfi=rel><rv.ri
w@aafiwqar ||a|i
bhramaralji kokilastatra gunjanti nigadanti ca /
dhyayettatra sthiro bhfitva mahémanikyamandapam //6//'
Hwwi §_1=R?I\=fi mfizzqq |
F312-éaar !=1T=311'<?=~t1=r gmnffiaq melt
tanmadhye tu smaredyogi paryankarh sumanoharam /
tatrestadevatarri dhyéyedyaddhyanarii gurubhasitam //7//
Ira: flan: vm wen ‘q_lw1'e|le=rq|
aid mm fiat wwwmfie t%§= lléll
yasya devasya yadrflparh yathé bhtisanavéhanam /
tadrfiparh dhyayate nityarh sthfiladhyénamldarri viduh //8//
2-B. Imagine that in the region of the heart there is an excellent
ocean of Nectar; that in the midst of that (ocean) there is an island of
precious stones where sand (too) is of gems; that on the lour sides of
the island there are NTpa trees with an abundance of flowers; that it
IS
surrounded by a forest of NTpatrees containing flowers of Mélati.
Mallika,
3 WW1 llll to v, Vll.

Lesson VI 149
Jati, Kesara, Charnpaka, Parijita and Sthalapadma making the
quarters
tragrant with their sweet smell, as it it were a ditch all around. In the
midst ot that, let the Yogi imagine a beautiful Kalpavrksa (wish
yielding
tree) having tour branches representing the tour Vedas and
perpetually
laden with fruits and flowers, and beetles humming and cuckoos
singing
there. Fixing his mind there contemplate a pandal set with precious
gems. In that (panclal) let the Yogi imagine a beautitul throne and on
that
meditate on his tutelary God according to the technique taught by
the
Guru. Whatever are the form, ornaments and vehicle of that deity
that
vision should always be meditated upon. This is called Sthmla
Dhyéna.
Hsefiwsrwfiwfiimmifitfifirflqi
Wfi llQll
sahasrére mahépadme karnikayarh vicintayet I
vilagnasahitam padmam dalairdvadasabhiryutam //9//
qaaavi‘ sh‘ l
* emit)?‘ uwiawqiizoii
suklavarnaiti mahétejo dvadaéairbijabhésitam /
hasaksamalavarayurh hasakhaphrerh yathakramam //10//
4 spzavi I, lll to v, vii.
5 1-rsavii IX.
' a'sei1=i'aT~Il'?§ mew Y1l"IT3T‘l'*I| I, lll to v, Vll.
6 it ix.
150 Gherangla Sarnhita
and mfifiamri g |
sf-raiaitviwsivgaii 7 wrd ea we ||22||
tanmadhye karnikéyarh tu akathadirekhatrayam /
hataksakopasarhyuktarh prar_1avari1 tatra vartate //11//
9-11. Let the Yogi imagine in the pericarp of the great thousand
- petalled lotus (another) lotus with twelve petals white in colour,
highly
refulgent and having twelve Bija letters, viz., E, 8, H, ‘It, Ff, H, I, ‘gt,
E, Tl‘, "<5, §¥ in this order. ln the pericarp of this (smaller) lotus there
stands the Pranava (i.e. Om) in a triangle of which the sides are 51‘ E
W l? lines and angles E‘, F5, H.
=nzl%q=w'<fia'm|iR|aw=h's111|
aefiwl?B'¥l§"i‘fl'5$raaaei?r||2Q||¢
nadabindumayarh pitharh dhyéyettatra manohararn /
tatropari harhsayugmarh paduka tatra vartate //12//
12. Let him (also) imagine that there is a beautilul seat having
the (decorative mark) of “. On that seat there is a pair of swans - a
foot pair.
mfiflagééifigiiafiaflaaqi
mmwfi i|23||*
dhyayettatra gururh devarn dvibhujarh ca trilocanam /
évetimbaradhararh devarh suklagandhanulepanam //13//
313?-T§W5\'\‘i vim‘ ‘|
mwfi||2x||
suklapuspamayarh malyarh raktasaktisamanvitam I
evarhvidhagurudhyanétsthUladhyénarh prasiddhyati //14//
7 B" Vul. 1 This verse is omitted in Vlll & ' this line in IX.
B gm Vlll.

Lesson VI 151
13-14. There let him meditate on the Lord (§iva), having two
arms, three eyes, dressed in white, anointed with white fragrant
paste,
wearing garlands covered with white flowers together with Sakti
having
a red tinge. By meditating on the Lord in this manner, Sthfila Dhyéna
is attained with success par excellence.
.9 . .
wwwrn 3 arfita éeitwn ‘fllfi in
ua=n=‘i=i utrrfefinfliflwarifi at IRRII
sthiiladhyanarh tu kathitarh tejodhyanarh srnusva me /
yaddhyénena yogasiddhiratamapratyaksameva ca //15//
15. l have explained to you Sthfila Dhyana. Listen now to
Tejodhyéna by which success is attained in Yoga and the Self is
realized.
15-iiuit 1§vel%i=fi w3;a-rirarrrefivil I
1 we were eltarem = l
t2:nH<a‘m=i‘ est fienszm wnai-<=1‘“ IREII
mfiladhére kundalini bhujagékérérfipirjiil
tetra tisthati iivatma pradipakalikékrtih /
dhyéyettejomayarh brahma tejodhyanarh parétparam //16//
16. ln the Miiladhara resides Kundalini in form of a serpent.
Jivétmé resides there in the term of crest of the llame. Meditate
upon
Tejomaya Brahman. Tejodhyéna is Dhyana par excellence.
wititit wwaiifi 11%nfl= wrrarefisq I
mi-ilmiarar-ltgwi fienmifi aée 1% ll2k9ll i
bhruvormadhye manaiirdhve yattejalji pranavatmakam /
dhyfiyejjvélévaliyuktarh tejodhyénarii tadeva hi //17//
9 arfitiri ezgrwwi 3 I, III to v, Vll to lX, xv to xix.
1o new ti I, lll to v, vii, lX;‘tT vat? Vlll.
i This verse is omitted in Vlll.

152 Gheranda Sarhhita

17. In the middle of the eye-brows, meditate on that Teja with a
subtle aura of rays which is Pranava and is beyond (the reach of)
Marias. That is verily Tejodhyéna.
»;\{i\a"=‘ti
@sfimwv%qii2¢ii
tejodhyanarh srutarn canda smksmadhyanarh sfnusva me /
bahubhégyavasédyasya kur_idalT jégrati bhavet //18//
eiiewii“ mmq “ I
U §3W%|I€Qll
étmana saha yogena netrarandhradvinlrgata /
viharedrajamarge ca caficalatvanna drsyate //19//
1B-19. O, Canda you have heard (about) Tejodhyéna. Listen to
me for (a knowledge of) Suksmadhyana. When by great good fortune
the Kundalinl is awakened it becomes one with Atman and rises
above
(level of) the sockets of the eyes and vibrates in the Brahrnarandhra.
lt
is not perceived because of high frequency (of vibration).
Hrrwiilgam WW“ wi=i=fifi=i fiwlei
qe=iwi=ifiiz' vhf éammfi gem IIQOII
sémbhavimudraya yogo dhyénayogena siddhyati /
suksmadhyanamidarn gopyarh devanimapi durlabham //20//
\ 20, Yoga becomes successful by Dhyanayoga along with Sambhavi
Mudra. This is Suksma Dhyaria which should be zealously guarded. Ii
is not easily attainable even by the gods.
11 semi: I, m to v, vii, xv, XVI, XVIII.
12 aiieii=i Vlll; anew; l, m to v, vii, xv.
13 Heivuiq IX.
14 1-i’n'i’i I, m 10 ix, xv to xvm.
41

Lesson VI 153
fi@mfi‘5 want?-ti
qmwH“ qzrs1rq"im2||§
sthfiladhyinacchatagunam tejodhyénarh pracaksate I
tejodhyénéllaksagunarh sfiksmaclhyénarh parétparam //21//
21. Tejodhyéna is a hundred times superior to ‘Sthfiladhyéna.
Suksmadhyéna. which is the greatest of all, is a hundred thousand
times superior to Teiodhyéna. ‘
sfifimlirflwvsmnutfiggéwqi
mw fi&w%|iQQ||
iti te kathita_n1 canda dhyfinayogarhsudurlabham I
étmé séksidbhavedyasmittasmfiddhyénarh viéisyate //22//
22, Thus have I, O Canda, described to you Dhyénayoga which
is a rare achievement; by virtue of which (the Yogi) becomes one
with
the Atman. This is the characteristic feature of Dhyéna.
sfi sflflwxalsami titvssrvswiali uamtit wawrmufi
mwuhit WW w\atw%:l= ll
iti érigherandasamhitéyém gherandacandasamvéde ghatasthayoge
saptamasidhane dhyénayogo néma sasthopadesah /
Thus ends the sixth lesson called Dlvyfinayoga, one among the
Saptasédhanas ol Ghatasthayoga in the dialogue between Gheranda
and Canda in Sri Gheranda Sarhhité.
15 1;e=rm1=i wmrq I, III to v, v||.
1s aw |, Ill to \/, vu.
17 was 1, mm v, v||;fiBrm% XVI, xvm, XIX.
§ This verse is omitted in WHA

154 Gheranda Sarnhitfi

NOTES
LESSON VI
Dhyéna is said to be threefold — Sthfila, Jyoti and Suksma. In the
Sthfila dhyana, the form of the lstadevata is brought before the
mind.
The Guru will direct the aspirant as to the form, raiment, Vahana and
the title of the Devata. In Jyotirdhyana, the aspirant meditates upon
the
Tejomaya Brahman i.e. the Jivatma resembling the tempering flame
ol
a candle and which dwells in the Muladhara where the snake-like
Kundalini also lies or he may meditate alternately on the
Pranavétmaka
tejas between the eye-brows. In Suksma Dhyana. a help ol Sambhavi
Mudra is taken. Alma is revealed through the process of Dhyana.
The other classification of dhyana as we come across in the Yogic
literature is in the form of Saguna and Nirguna. Vasistha Sarhhita
gives
live types of Saguna Dhyana as follows :
(1) Forming a mental image of Narayana in the lotus of the heart.
(2) Forming a mental image of Agni, in the Kanda, awakened by
Prénéyama within the lotus of the heart and the Supreme Self
within its flames and identifying with it.
(3) Forming a mental image of the lustrous Sell like a pillar between
the eye-brows.
(4) Mentally forming a miniature image ol the Self in the lotus of the
heart located in the circle of the moon being sprinkled all around
by the thousands of showers of nectar coming from Sahasréra.
(5) Forming mental image of the orb of the Sun with the conviction
that "I am that Self".
The Sthfila dhyana and the Jyotirdhyana described in Gh. S. are
the forms of Saguna Dhyana, while Suksma Dhyéna is a form of
Nirguna Dhyénar '
B.Y. defines Dhyana as the control of Buddhi, Aharhkara, Manas
and lndriyas with their objects in one place.

air-i1ilIi%":r:
Saptamopadeéah
LESSON vii
wrmfirsii wt‘ Ififi agwnfiw a-21% i
11ft: giqmfin are-in {r§wl§aa= ll2ll
samédhisca paro yogo bahubhégyena Iabhyate /
gurch krpéprasédena prépyate gurubhatitah //1//
it Samédhi, the supreme Yoga, is attained by great merit (earned
previously). It is achieved by the grace oi the Guru (obtained) by
devotion
to him.
fimflfi= =wu=i
fififi%wfimM w=iiQii
vidyapratfiih svagurupratltiratrnapratitirmanasah prabodhah /
dine dine yasya bhavetsa yogi suéobhanibhyésamupaili sadyah //2//
2. That Yogi soon acquires this exquisite experience who is
convinced by what he has learnt and heard from this guru who has
developed self confidence, and whose mind is thus becoming more
and
more enlightened day after day.
utfiflfimigflrfiwaytwuwfii
wfia zmfifi=ii3ii
ghatadbhinnari-i manah k_rtva caikyarh kuryatparatmani I
samadirh tam vijéniyénmuktasarhjfiyo dasédibhih //3//
3. Detaching the mind from the body one should make it one with
Paramétman, That is known as Saméidhi which is not a state oi any
kind of consciousness, as we understand this word.
1 m ave‘ I, m to v, vii to ix.

156 Gheranqa Sarhhili

aréaawmwfisfbr-Hflflliflshmwrqr
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ahariw brahma na c€Inyo'srni brahmaivéham na éokabhék I
saccidanandarupdharh nityamuktéh svabhavavan //4//
4. I am Brahman and nothing else. Indeed I am Brahman and
Brahman alone. I know no sorrow. I am Fleality, Consciousness and
Bliss. I am ever free. I am always what I really am.
rduwréwumaizlfiflfiulfigzwrr
mwfimmé ||u||
éérnbhavyi chaiva bhrémaryé khecaryé yonimudrayé /
dhyinarh nfidériw rasénandarh layasidclhiécalurvidhé //5//
‘mm ~afiaul9rww=r‘r=;ve=i€rugIE¥1r|
wfifi-sdmm= ||s|I
paficadhé bhakliyogena manomfircché ca eaqlvidhé /
5ar_1vidho‘yarh réjayogah rvatvekamavadhérayet /I6//
5-6. Dhyéna, 'Néda, Raséfianda and Layasiddhi (states) are
accomplished by Sémbhavi. Bllrémari, Khecari and Yonimudré,
respectively. The fifth (state is BLLOII1p|lS|'I9d) by Bhaktiyoga. The
sixth
(state) is Manomurccha. These are the six aspecls of Fléiayoga. Listen
to (a description) each.
2 wmzl zéwul vn; zéwi wrwfi Vul. and all Mss.

Lesson Vll 157

wfigEm=@wr i
tfi=5al=I=m'° §\Y@T‘4T=li¥fi’fi1i1$l'a?[l|\9ll
sarhbhavirh mudrikah krtvé étmapratyaksamanayet /
bindu brahmamayarh drstvé manastatra niyojayet //7//
,.
7. Assuming the Sambhavi Mudré realize the sell. Once the
Bindumaya Brahman is seen, fix the mind‘0n that.
zawifiagaaiwmwmntitamiagsi
mwwizawdqizarwtirfitafigméi
¥i':r=R'=11?I*q?='r'erwit¥Iw‘t'até=|r=||¢||*
khamadhye kuru calménamétmamadhye ca kharh kuru /
étmanam khamayarh drstvé na kificidapi budhyate /
sadananclamayo bhfltvé samadhistho bhavennarah //8//
8. Merge yourset in the Khamaya Brahman and fill yourself with
the Khamaya Brahma. Seeing the self as Khamaya Brahman nothing
else is seen. Becoming one with perpetual Bliss one should stay in
the
state of Samédhi.
ma Rifle arafiagmi eriqi
=1='<:' W5 Q?-l'a'i'l'§ ~gs_=r=m:' ash @131 mu
anilam mandavegena bhrémarikumbhakam caret /
Mandam mandam recayedvéyum bhrhganédarh tato bhavet //9//
3 QHHQH l, lll t0 \/. Vll, XV, XVI.
’ Alter this is the verse “1§F»T3§'il HIUITFI |
in all other Mss except in VII.

158 Gheranda Samhité

srarwi wwfiwré gar air =1=rl=i1‘1?{i
¥mTf€lefi=|€r air 'al=1=.==11‘1szB1R1?r=r|2o||
antastharh bhramarinédarh srutvé tatra mano nayet /
samédhiréyato tatra cénandah sdhamilyatah //10//
9-10. Draw in air slowly, perform Bhrémari Kumbhaka and expel
the air gradually. Then there will be (heard) a humming sound like
that
of a big bee. Listening to this internally aroused humming sound fix
the
mind on that. Then will ensure Samédhi characterised by the bliss oi
(the experience) "l am that“.
‘wfifi1mrw|
flfl : wrléfiirmtmwfimrqrizzii
khecarimudrésédhanét rasanordhvagaté yadé /
iadé samédhisiddhih syéddhitvé sédhéranakriyérn //11//
11. When the Khecari Mudrfi is pertormed and the tongue is
turned upwards Samédhi is achieved, other ordinary Yogic practices
being abandoned.
uifigziwmmnfimfiewfilslfiqi
l|2Qll
yonimudrarh samasadya svayam éaktimayo bhavet /
susrmgératasenaiva viharetparamétmani //12//
arr=r=r.'#r=r=¥1‘=1FiIQH¢iiI%1fiIsr'~11%qr
flE@fi am%||23|i
énandamayah sambhutvé airkyarh brahrnani sarhbhavel /
aharh brahmeli cadvailasamidhistena jéyate /r'137/
4 11ru=m-1 zéeril gar Vll, xv to XIX.

Lesson VII 159

12-13. Assuming Yoni Mudré and the role of his éakti, become one
with paramatma as with a beloved, Unity with Brahman is attained
by
being saturated with Ananda (bliss). In this way ensues Samédhi, in
which the individual realizes that he and Brahman are one and the
same.
iaafiaeafi |
terafizwiaautfla ii2¥ii
svakiyahrdaye dhyéyedistadevasvarfipakam /
cintayedbhaktiyogena paraméhlédapmrvakam //14//
ai1=r=¢rstga$=r5z:rrsr|a¢wrmfii
1wrt€t=1m%:e‘\=r twéw ‘lFfi=lFfill2'-tll
énandésrupulakena dasébhévah prajfiyate /
samédhih sarhbhavettena sarhbhavecca manonmani //15//
14-15. One should meditate on the form oi one’s tutelary Deity
within one‘s heart and contemplate with devotion and great joy;
with
tears of joys and thrills one gets exalted condition of mind
(astasétvika
Bhava) and there will ensue the state of Samadhi and Manonmani
too
will arise.
¥l=l’f*1fii‘tTIT|FlEt‘¥1'-‘I6lT\=l'F¥'11\Trla?[l
wwi° mm3um||tii|
manomiircchérh samasédya mana fitmani yojayet /
parétmanah saméyogétsamédhirh samavépnuyél //16//
16. Drawing the ordinary experience of manas. one should join
the manas with the Atman. Samédhi is attained by union with the
highest Sell.
5 gwew ma; I, lll to v. vii.
6 trri?mt=ill'rit1r|?[ vll.

160 Gheranqa Samhité

§fi%m©eaw |
t|enflwr=uml?.I=¥ur%$rar=?ralwru=rq|
B=l=fi'srm1Hwr@1§fiar|1=aama:r=7ii2e||
iti te kalhilarh canda samadhirmuktilaksanam /
rélaogah samédhih syédekétmanyeva sédhanam /
unmani sahajévasthé sarve caikétmavécakéh //17//
17. Thus have I told you, Canqla, Samadhi which signifies mukti.
The essence of Fléjayoga and Samédhi is becoming one wilh Arman.
(these two terms) as well as Unmani and Sahajavastha are all used as
synonyms.
fiafiU§:WIa : |
=F='|r=rm|ala§éf%ug=n€1%u§n11‘er=1q|i24||
jale Vjsnulji sthale Visnurvisnuh parvalamaslake /
jvélémalékule Visnuh sarvam Visnumayam jagal //18//
18. Visnu is in water, on land, on the peak of a mountain and in
the flames of fire. The whole universe is pervaded by Visn_u.
=1flTl=fie|tr:T.r|=fi°11|H=ilsfiasH'a=|
=mfifim=|
fiwifimfifiumiwwfiwmfiiizqri
lahucaralji khecaraécamr yavanlo jivajantavah /
vrksagulmalatévallilrnédyéh véri parvatéh /
sarvarh brahma vijéniyétsarvam paéyatl cétmani //19/r’
19. All the living creatures that walk on land or move in air, all
trees, shrubs, creepers, grass etc., and waler and mountains, know
all
these lo be Brahman. One should see all lhese in the Arman.
7 Qawraiamw; XVI.
s arefivn.

Lesson Vll 161

am mnfiwi
uzrl%Bi=Rit’mial1§tal1=ffiai1i=r¢1ii:>oii
atmaghatasthacaitanyamadvaitarii séévatarii param I
ghatadvibhinnato jfifitvé vitarégarii vivésanam //20//
2O_ The Atman is Caitanya residing in the body, It is without a
second Eternal and the highest. Knowing it to be separate from the
body one should be free from desires and passions.
Qifiilzm €fl'lRI: :l
w% mfigi
vfigfififiqwrwrfiwimqwiqiiqzii
evarh mithalji samédhih syatsarvasarhkalpavarjitah /
svadehe putradérédibandhavesu dhanadisu I
sarvesu nirmamo bhiih/5 samédhirh samavapnuyat //21//
21. Such a Sarnédhi is tree from all consciousness One should
attain it, becoming disinterested in everything, in his own body, in his
children, wile, relatives and in his wealth.
aw‘ “ii-ai=;a' wfiwi fiiataef fifiuifi "a i
fiui a‘a‘miiai=i $521? glfieeeivrq imii
tatvarh layémrtarh gopyarh éivoktarii vividhani ca I
tesérh sariiksepamédaya kathitarii muktilaksanam //22//
22. §iva has declared in various ways the secret Truth, the exalted
Laya. l have told you briefly about all of them which lead to Mukti.
9 Rina?‘ aw l, Ill to v, Vll.
10 em I, lll to v; em; vii, xv;iBu; xvi.
11 aurga‘ vi era‘ i, m to v, vii.

162 Gheranija Sarhhité

§fi?t"aif€|emvel1=t|f?1§Fi=ri=wz=|
daraaiwgwiwrermfisgiitwvefiiivm
iti te kathitam canqa samédhirdurlabhah parah I
yam jfiétvé na punarjanma jéyate bhfimimanqale //23//
23. ln this way, O Canqat I have explained to you the great
Samédhi which is so rare. Having experienced this, one is not born
again on this earth.
?rmfiviI1fi=rmwa=i|q%s1=m1r=z-i=||
iti érigherandasarhhitéyérh gheranijacandacandasarhvéde
ghatasihayogasédhane yogasya saptasére samédhiyoganéma
saptamopadeéah saméptah //
Thus ends the seventh lesson called Samfidhiyoga, one among
the seven essentials of yoga, in the accomplishment of
Qhatasthayoga
in the dialogue between Gheranqa and Cangla in Sri Gheranqa
Sarhhité.
Lesson Vll 163
NOTES
LESSON Vll
Verse VII-1 :Among other practices leading to Samadhi, the
importance
of service to the Guru, his blessings and one's fortune are also
recognised here.
Verse Vll-2 : éivananda Sarasvati, the author of Yogacintamani,
quotes
similar verse in modified form as belonging to H.P. Possibly it has
some common source.
Verse Vll-3, 4 : Describe the state of Samadhi and its result.
Verse Vll-5 :While enumerating first 4 types of Samadhis, the
sequence
of Bhramariand Khecari has been interchanged in all the manuscripts
except in Ms. IX. Sequentially considered Nadayoga Samadhi is
attained through Bhramari and Ftasénandayoga Samédhi through
Khecari. Due to the change in the sequence of words, one faces
a difficulty in explaining attainment oi Nadayoga Samadhi through
Khecari and Flasariandayoga Samadhi through Bhramari. Possibly
the interchange of the words was done to suit the metrical need. We
have preferred the reading of Ms. lX to suit the technical
requirements
of the practices.
Verse Vll-12, 13 : Layasiddhiyoga Samadhi attained through
Yonimudra
is also termed as Advaita Samadhi.
Verse Vll-17 1 Compare the synonyms of Samadhi given in H.P.
IV-3, 4.

APPENDIX
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‘V’ M “ h ‘ “ I \ 5“ _‘ K
4
2
2

azrlfi Taqagi Mudré (Verse m/so)

qrféfifi 3:1 Paéini Mudré (Verse m/65)

Qfiaafi Shaw (Verse v/es)

ms.

Arrangement of fingers for Prénéyéma

228

"VERY OFTEN PHILOSOPHICAL

GYMNASTICS IS MISTAKEN FOR
SPIRITUAL KNOWLEDGE. IT IS TO
BE REMEMBERED, HOWEVER,
THAT NO INTELLECTUAL
CONVICTIONS OR PHILOSOPHICAL
TRAINING WILL TAKE AN
INDIVIDUAL EVEN A WHIT NEARER
TO THE LORD. PRACTICAL
EXPERIENCES IN THE SUBLIME
REGIONS I OF ADHYATAMA ALONE
COUNT. THESE EXPERIENCES CAN
DEFINITELY BE MADE POSSIBLE
THROUGH THE PSYCHO-PHYSlO-
LOGICAL PROCESSES OF YOGA"
SWAMI KUVALAYANANDA
FOUNDER - KAIVALYADHAMA //vsnrur/o/vs