Gorakha Shtakam in English (1).pdf

Goraksha Shatakam
Goraksha Shatakam
Goraksha Shatakam
Goraksha Shatakam

Goraksha Shataka of Gorakhnath
(translated in English by Yoga Nath)
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o* gorak+aśatakaprārambha/ |
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śrīguru* paramānanda* vande svānandavigraham |
yasya sannidhyamātreMa cidānandāyate tanu/ || 1 ||
The beginning of the Hundred Verses of Goraksh Nath:
Verse 1: Praise to the Venerable Guru, the embodiment of the Supreme Bliss, who
grants the bliss of experiencing oneself as the Supreme Eternal Self, by mere nearness to
whom the body becomes transcended as pure and blissful mind.
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antarniścalitātmadīpakalikā svādhārabandhādibhi/ yo yogī
yugakalpakālakalanātattva* ca jegīyate |
jñānāmodamahodadhi/ samabhavad yatrādinātha/ svaya* vyaktāvyaktaguMādhika*
tamaniśa* śrīmīnanātha* bhaje || 2 ||

Verse 2: To that Yogi, who being steadily fixed inside the light of the flame of his soul
by the virtue of his yoga practice, also sing praises repeatedly the True Principle
causing the time of ages and eras. To that venerable Mīna Nātha, the Great Ocean of
knowledge and joy, surpassing the qualities of existence and non existence, where the
Foremost Lord, himself has merged in equability, [I] worship continuously.
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namaskƒtya guru* bhaktyā gorak+o jñānamuttamam|
abhī+„a* yoginā* brūte paramānandakārakam || 3 ||
gorak+a/ śataka* vakti yoginā* hitakāmyayā |
dhruva* yasyāvabodhena jāyate parama* padam || 4 ||
Verses 3,4 Having saluting to his Spiritual Preceptor devotionally, out of desire to
benefit the yoga practitioners, Gorak+ Nāth narrates the Supreme Knowledge desired
by yogis. By declaring “The Hundred verses of Gorak+a”, producing the experiencing
of the Supreme Bliss, by understanding and implementing of which with
determination, one goes to the Supreme State.
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etad vimuktisopānametat kālasya vañcanam |
yad vyāvƒtta* mano mohād āsakta* paramātmani || 5 ||

Verse 5: This is a ladder to liberation, this is deceiving of death, by which the mind
becomes turned away from the attachment to the worldly objectives and becomes
completely absorbed in the Supreme Soul.
The Tree of Yoga
The Tree of Yoga
The Tree of Yoga
The Tree of Yoga
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dvijasevitaśākhasya śrutikalpataro/ phalam |
śamana* bhavatāpasya yoga* bhajati sajjana/ || 6 ||
Verse 6: The most excellent ones are always engaged in the worship [of the tree] of
yoga, extinguishing the filling of constant burning, whose branches are serviced by the
double born, whose fruits are the knowledge of ancient lore and the tree fulfilling all
desires.
The Six Limbs of Yoga
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āsana* prāMasa*rodha/ pratyāhāraśca dhāraMā |
dhyāna* samādhiretāni yogāšgāni bhavanti +a„ || 7 ||

Verse 7: Fixed postures, the suppression of the vital air, withdrawal of the senses, the
directed attention, fixing mind on a single object, and being established in the state of
the True Self constitute the Six Limbs of Yoga.
The Fixed Postures
The Fixed Postures
The Fixed Postures
The Fixed Postures
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āsanāni tu tāvanti yāvatyo jīvajātaya/ |
ete+āmakhilān bhedān vijānāti maheśvara/ || 8 ||
Verse 8: Indeed, there are so many postures as many kinds of living beings; all their
definitions the Great Lord Shiva knows perfectly. Note: in accordance with the various
spiritual traditions of India there exist 8.4 million or 84 lakhs bodies of different forms
of life, therefore, in accordance with verse above, the number of all possible postures
would be 8.4 million or 84 lakhs.
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caturāśītilak+āMām ekamekamudāhƒtam |
tata/ śivena pī„hānā* +o£āśona* śata* kƒtam ||9 ||
Verse 9: The every single one out of eighty four hundred thousands has been named,
consequently, 84 (+o£āśa ūnam śatam, literally 100-16) important postures have been
selected (kƒtam, literally made) by the Lord Shiva.

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āsanebhya/ samastebhyo dvayameva viśi+yate |
eka* siddhāsana* prokta* dvitīya* kamalāsanam || 10 ||
Verse 10: And from all kinds of the postures, indeed, the two are most important. One is
called ‘the Posture of Siddha’ or ‘Perfect Posture’, the second is the Posture of the Lotus
Flower.
The Perfect Posture Siddha Asana
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yonisthānakamašghrimūlagha„ita* kƒtvā dƒƒha* vinyasen me£hre
pādamathaikameva niyata* kƒtvā sama* vigraham |
sthāMu/ sa*yamitendriyo'caladƒśā paśyan bhruvorantaram etan
mok+akavā„abhedajanaka* siddhāsana* procyate || 11 ||
HYP 1.35 Verse 11: After having made the region of the anus firmly closed (gha„itam,
literally shut) by placing the heel of foot, and then making the another foot connected
with the penis, with the body in one line, [the yoga practitioner should] remain
immovable, with the senses withdrawn from their objects, with eyes looking at the
region between the eyebrows. This is called the Perfect Posture, causing the breaking
open of the door of liberation.

Note: the similar verse of HYP (1.35), recommends to unite the above mentioned
technique with the Lock of Throat or Jālandhara Bandha; having other parts of the
version similar, instead of ‘niyata* kƒtvā sama* vigraham’, it says ‘hƒdaye kƒtvā
hanu* susthiram’.
The Postu
The Postu
The Postu
The Posture of the Lotus Flover
re of the Lotus Flover
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vāmorāpari dak+iMa* hi caraMa* sa*sthāpya vāma* tathā dak+orūpari paścimena
vidhinā dhƒtvā karābhyā* dƒ£ham |
ašgu+„hau hƒdaye nidhāya cibuka* nāsāgramālokayed etadvyādhivikārahāri yaminā*
padmāsana* procyate || 12 ||
Verse 12: After placing the right foot above the left thigh and in the same way the left on
the right thigh, firmly hold the two big toes with both palms properly arranged behind.
Having placed the chin at the region of the heart fixedly gaze at the tip of the nose. This
called the Posture of Lotus Flower, the destroyer of the diseases of the self-controlled.
The Knowledge of Body
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+a„cakra* +o£aśādhāra* trilak+a* vyomapañcakam |
svadehe ye na jānanti katha* sidhyanti yogina/ || 13 ||

Verse 13: How the Yogis who do not know the six energetic centers, the sixteen
supports of the body, the three kinds of the objects for concentration and the five forms
of visualization of emptiness in their own body can attain perfection ?
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ekastambha* navadvāra* gƒha* pañcādhidaivatam |
svadehe ye na jānanti katha* sidhyanti yogina/ || 14 ||
Verse 14: How the Yogis who do not know their own body as a single-columned house,
having nine doors and presided by the five divinities attain success in their practice?
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caturdala* syād ādhāra/ svādhi+„hāna* ca +a„dalam |
nābhau daśadala* padma* sūryasaškhyadala* hƒdi || 15 ||
Verse 15 The ādhāra cakra has with four petals, and of svādhi+„hāna is with six petals.
In the navel is the lotus with ten petals and in the heart with twelve petals (sūrya
saškhya dala*, literally is a lotus having as many petals as the number of the solar
months).
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kaš„he syāt +o£aśadala* bhrūmadhye dvidala* tathā |
sahasradalamākhyāta* brahmarandhre mahāpathe || 16 ||
Verse 16 At the throat situated [the lotus] with sixteen petals, while that which between
the eyebrows is with two petals. At the opening in the scull at the top of head
(brahmarandhra, ‘the door of Brahma’, ‘the tenth door’) is the lotus with thousand
petals also known as ‘the Great Path’.
Yoni
Yoni
Yoni
Yoni Sthana
Sthana
Sthana
Sthana
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ādhāra/ prathama* cakra* svādhi+„hāna* dvitīyakam |
yonisthāna* dvayormadhye kāmarūpa* nigadyate || 17 ||
Verse 17 The Mūlādhāra is the first energetic circle, the Svādhi+„hāna is the second;
between these two is the place of vagina, defined as the Seat of the Sensual Desires.
Note: These two chakras are mentioned here together because they have prominent
importance in rising of Kundalini (the Divine Power of yogic transformation).
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ādhārākhya* gudasthāna* paškaja* ca caturdalam|
tanmadhye procyate yoni/ kāmāk+ā siddhavanditā || 18 ||

Verse 18 And the lotus with four petals known as the support of the body is at the place
of the anus, in its center, it is said, is vagina, the eye of love, praised by the Siddhas.
Shiva Linga
Shiva Linga
Shiva Linga
Shiva Linga
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yonimadhye mahālišga* paścimābhimukha* sthitam |
mastake maMivad bimba* yo jānāti sa yogavit || 19 ||
Verse 19 In the middle of [that] vagina situated the great phallus of Shiva with the face
directed backwards. He who knows the shining disk, resembling jewel inside of own
head, he is an adept in the Yoga Practice.
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mastake maMivad bimba* yo jānāti sa yogavit || iti |
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taptacāmīkarābhāsa* ta£illekheva visphurat |
trikoMa* tatpura* vahneradhome£hrāt prati+„hitam || 20 ||
Verse 20 This flashing streak of lightning having appearance of molten gold, that
triangular city of fire is situated below penis.
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yatsamādhau para* jyotirananta* viśvato mukham |
tasmindƒ+„e mahāyoge yātāyāta* na vidyate || 21 ||
Verse 21 One who became absorbed in the Supreme Infinite Light, the image of the
world, from seeing that Great Union, he doesn’t knows going and coming. Note:
yātāyāta*, ‘going and coming’: he became liberated from the cyclical existence, from
taking births and consequently die, his soul is unconditionally free.
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svaśabdena bhavetprāMa/ svādhi+„hāna* tadāśraya/ |
svādhi+„hānāt padādasmāt me£hramevābhidhīyate || 22 ||
Verse 22 The nature of the Life Force is the sound sva, it resides at the abode of one’s
own self, the region of the penis, indeed, is considered to be this place where self
resides.

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tantunā maMivat proto yatra kanda/ su+umMayā |
tannābhimaM£ala* cakra* procyate maMipūrakam || 23 ||
Verse 23 Where the knot is strung on the Middle Channel, like a jewel on a thread, that
spiritual center in the region of the navel is called the Jewel of Fulfilling.
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dvādaśāremahācakre puMyapāpavivarjite |
tāvajjīvo bhramatyeva yāvattattva* na vindati || 24 ||
Verse 24 Indeed, the soul wanders only so long as it does not knows the great circle
with twelve petals, free from merit and demerit.
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ūrdhva* me£hrādadhonābhe/ kandayoni/ khagāM£avat |
tatranā£ya/ samutpannā/ sahasrāMā* dvisaptati/ || 25 ||
Verse 25 Above the penis and below the navel is the rounded female organ of
generation, resembling an egg of a bird. It is from there the seventy-two thousands
subtle energetic channels originate.

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te+u nā£isahasre+u dvisaptatirudāhƒtā/ |
pradhāna* prāMavāhinyo bhūyastāsu daśasmƒtā/ || 26 ||
Verse 26 Among these thousands of the subtle energetic channels seventy two have
been categorized. Moreover, amongst them the ten are recognized as the most
important carriers of the Life Force.
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i£ā ca pišgalā caiva su+umMā ca tƒtīyakā |
gāndhārī hastijihvā ca pū+ā caiva yaśasvinī || 27 ||
Verse 27 [They are] indeed i£ā and pišgalā, and su+umMā as the third, gāndhārī and
hastijihvā, pū+ā and yaśasvinī.
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alambu+ā kuhūścaiva śaškhinī daśamī smƒtā |
etannā£imaya* cakra* jñātavya* yogibhī sadā || 28 ||

Verse 28 There are alambu+ā and kuhūśa indeed, followed by śaškhinī, which is
recognized as tenth. This circle formed by the network of life force caring channels,
should be always known by the Yoga practitioners.
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i£ā vāme sthitā bhāge pišgalā dak+iMe tathā |
su+umMā madhyadeśe tu gāndhārī vāmacak+u+i || 29 ||
Verse 29 I£ā is located on the left side, and pišgalā is on the right, while Su+umMā is in
the middle region, and the gāndhārī is in the left eye.
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dak+iMe hastijihvā ca pū+ā karMe ca dak+iMe |
yaśasvinī vāmakarMe hyānane cāpyalambu+ā || 30 ||
Verse 30 Hastijihvā is in the right [eye], and pū+ā is in the right ear, yaśasvinī is in the
left ear and alambu+ā ocupy the mouth, indeed.
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kuhūśca lišgadeśe tu mūlasthāne ca śaškhinī |
eva* dvāra* samāśritya ti+„hanti daśanā£ikā/ || 31 ||

Verse 31 Kuhū is at the region of the penis and the śaškhinī at the place of the anus.
Thus the ten subtle energetic channels are situated at the doors of the body.
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i£āpišgalāsu+umMā ca tisro nā£ya udāhƒtā/ |
satata* prāMavāhinya/ somasūryāgnidevatā/ || 32 ||
Verse 32 I£ā, Pišgalā and Su+umMā, mentioned as the Three Channels, constantly
conducting the movement of the life force, presided by Deities of the Moon, the Sun and
Fire respectively. Note: I£ā, Pišgalā and Su+umMā are principle amongst all others
energetic channels, and often mentioned in the yoga scriptures as the Three Channels,
where I£ā is the Left Channel, Pišgalā is the Right Channel and Su+umMā is the Middle
Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel,
the Sun Channel and the Fire Channel respectively.
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prāMo'pāna/ samānaścodānavyānau ca vāyava/ |
nāga/ kūrmo'tha kƒkaro devadatto dhanañjaya/ || 33 ||
Verse 33 PrāMa, apāna, samāna, udāna, vyāna, nāga, kūrma, kƒkara, devadatta and
dhanañjaya are [the ten] vital airs [of the body].

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hƒdi prāMo vasennitya* apāno gudamaM£ale |
samāno nābhideśe syād udāna/ kaM„hamadhyaga/ || 34 ||
Verse 34 PrāMa always dwells in the heart, apāna is in the region of the anus, samāna is
at the region of the navel, and udāna is in the middle of the throat.
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vyāno vyāapī śarīretu pradhānam pañca vāyava/ |
prāMādyāścātra vikhyātā nāgādyā/ pañcavāyava/ || 35 ||
Verse 35 The vyana prevail the body, indeed. These five vital airs beginning with prana
(prāMa ādyā/ ca atra) are known as the most important; naga etc. are the five other vital
airs. Note: nāga ādyā/ the five vital airs beginning with nāga are mentioned in the yoga
literature as the secondary or less important airs.
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udgāre nāgākhyāta/ kūrma unmīlane smƒta/ |
kƒkara/ k+utakƒj jñeyo devadatto vijƒmbhaMe || 36 ||

Verse 36 Nāgā is known as presented in eructation, kūrma is recognized as responsible
for the blinking [of eyes], kƒkara is known as causing sneezing devadatta is present in
yawning.
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na jahāti mƒta* cāpi sarvavyāpi dhanañjaya/ |
ete sarvāsu nā£ī+u bhramante jīvarūpiMa/ || 37 ||
Verse 37 And dhanañjaya, pervading the whole body, does not depart even from dead
body; so the embodied soul wonders in all these subtle energetic channels.
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āk+ipto bhujadaM£ena yathoccalati kanduka/ |
prāMāpānasamāk+iptastathā jīvo na ti+„hati || 38 ||
Verse 38 In the same way as a ball strike by the rod moves, so the embodied soul being
sized by the upper vital air and lower vital air, does not rest.
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prāMāpānavaśo jīvo hyadhaścordhva* ca dhāvati |
vāmadak+iMamārgeMa cañcalatvānna dƒśyate || 39 ||

Verse 39 Being controlled by the upper and the lower vital airs, the embodied soul,
rushes up and down through the left and right paths, indeed, due being restless, [it]
doesn’t perceive [the Supreme Self or own true form svarupa] (na dƒśyate, literally
don’t sees).
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rajjubaddho yathā śyeno gato'pyākƒ+yate puna/ |
guMabaddhastathā jīva/ prāMāpānena kƒ+yate || 40 ||
Verse 40 In the same way as a hawk tied up with a string, although it goes away, is
drawn back, so the embodied soul, bound by the [three] modes of nature, is drawn by
the upper and lower vital airs.
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apāna/ kar+ati prāMa/ prāMo'pāna* ca kar+ati |
ūrdhvādha/ sa*sthitāvetau sa*yojayati yogavit || 41 ||
Verse 41 The lover vital air draws the upper vital air and the upper vital air draws the
lover vital air. One who unites these two [vital airs], situated above and bellow, is an
expert in the yoga practice. Note: These two main airs prāMa and apāna are situated
above and below diaphragm respectively, while with the upper air people are quite

familiar, the lower breathing (the air input through the anus) plays an important role in
the yoga practice and raising Kundalini.
Hamsa Mantra
Hamsa Mantra
Hamsa Mantra
Hamsa Mantra
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hakāreMa bahiryāti sakāreMa viśet puna/ |
ha*saha*setyamu* mantra* jīvo japati sarvadā || 42 ||
+a„śatānitvaho rātre sahasrāMyekavi*śati/ |
etatsaškhyānvita* mantra jīvo japati sarvadā || 43 ||
Verse 42 With the sound ‘Ha’ [the embodied soul in the form of vital air] goes out, with
the sound of ‘Sa’ [it] comes back again, and so the embodied soul always produces
(japati, literally chants) ha*sa ha*sa sounding.
Verse 43 The embodied soul indeed, always produces this sounding, accompanied by
twenty one thousand six hundred recitations (saškhya literally number) through the
day and night (aho-rātre twenty-four hours or thirty Muhūrtas). Note: This calculation
was made by the author on the basis of assumption that one round of inhalation and
exhalation takes 4 seconds. Therefore, it is happening 15 times in minute, 900 in one
hour, and 21600 in 24 hours.
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ajapā nāma gāyatrī yoginā* mok+adāyinī |
asyā/ saškalpamātreMa sarvapāpai/ pramucyate || 44 ||
Verse 44 This not pronounced verbally the Song Divine, the giver of liberation to Yogis;
by merely solemn vow to perform it continuously, one becomes liberated from all sins.
Note: ajapā literally can be translated as non pronounced mentally or verbally; the letter
‘A’ in front of the word japa implies meaning ‘without’, so a-japā can be translated as
‘without recitation’. Since it is already there, i.e. it is self existing, in order to make it
manifest one only has to turn own awareness to it with the utmost concentration ever
possible.
The I
The I
The I
The Importance of Hamsa Mantra
mportance of Hamsa Mantra
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anayā sadƒśī vidyā anayā sadƒśo japa/ |
anayā sadƒśa* jñāna* na bhūta* na bhavi+āyati || 45 ||
Verse 45 There is no other wisdom equal to this, there is no recitation equal to this, there
is no knowledge equal to this, neither in past, nor in future.
Kundalini
Kundalini
Kundalini
Kundalini
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kuM£alinyā/ samudbhūtā gāyatrī prāMadhāriMī |
prāMavidyā mahāvidyā yastā* vetti sa yogavit || 46 ||
Verse 46 He who knows this supporting the life force Song Divine, produced from the
Awakened Divine Power, the great wisdom of the knowledge of the Life Force; he is an
adept in the Yoga practice.
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kandordhva* kuM£alī śaktira+„adhā kuM£alākƒti |
brahmadvāramukha* nitya* mukhenāccādya ti+„hati || 47 ||
Verse 47 The Divine Power Kundalini constantly resides above the knot, in the form of
eight coils, with [her] face covering ‘the Door of Brahma’.
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yena dvāreMa gantavya* brahmasthānamanāmayam |
mukhenāccādya taddvāra* prasuptā parameśvarī || 48 ||
Verse 48 The Great Goddess sleeps, with her face covering that door, the door by which
the place of the Creator Brahma, unaffected by maya (anāmaya, literally free from
disease) is to be attained.

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prabuddhā vahniyogena manasā mārutā hatā | sūcīvad guMamādāya vrajatyūrdhva*
su+umMayā || 49 ||
Verse 49 Awakened by the Yogic fire, [produced from] the strike of the mind and the
vital air, [she] moves upwards through the Middle Channel as a thread sized by a
needle.
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prasphurad bhujagākārā padmatantunibhā śubhā |
prabuddhā vahniyogena vrajatyūrdhva* su+umMayā || 50 ||
Verse 50 Awakened by the Yogic fire, [she] raises upwards through the Middle Channel
in the form of the shining serpent, auspicious like a filament of a lotus.
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uddha„ayet kapāta* tu yathā kuñcikayā ha„hāt |
kuM£alinyā tathā yogī mok+advāra* prabhedayet || 51 ||
Verse 51 Indeed, in the same way as one forcibly unlock a door with a key, so the yogi
piercing the door of liberation by means of the KuM£alini.

The
The
The
The Method of Awakening
Method of Awakening
Method of Awakening
Method of Awakening
This verse of GS, describing the technique of the awakening Kundalini, is identical with
the verse 1.48 of HYP, describing Padma Asana in accordance with the view of
Matsendra Nath.
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kƒtvā sampu„itau karau dƒ£hatara* baddhvā tu padmāsana* gā£ha* vak+asi
sannidhāya cibuka* dhyātvā ca tatprek+itam |
vāra*vāramapānamūrdhvamanila* proccārayetpūrita* muñcanprāMamupaiti
bodhamatula* śaktiprabodhānnara/ || 52 ||
Verse 52 After making the hands to form the hemispherical bowl and accepting the
steadily posture of lotus, firmly place together the chin and the chest and look on that
attentively. Fill in and draw away the lower air and upper air, again and again. To the
man causing the vital air to move, comes, incomparable practical knowlege of the
radiant Divine Power.
More on Life Style
More on Life Style
More on Life Style
More on Life Style
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ašgānā* mardana* kuryācchramajātena vāriMā |

ka„vamlalavaMatyāgī k+īrabhojanamācaret || 53 ||
Verse 53 [The practicioner] should rub [his] limbs with the perspiration produced by
[this] effort. He should adopt the milk based diet and abstain from bitter, sour, and salty
[food].
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brahmacārī mitāhārī tyāgī yogaparāyaMa/ |
abdādūrdhva* bhavetsiddho nātra kāryā vicāraMā || 54 ||
Verse 54 The person dedicated to the Yoga practice, who is capable to sacrifice the
lower objectives and objects for the higher ideals, who always maintains the abstaining
form sex, who has balanced and regulated own diet, gains success within one year, one
should not doubt about this (na atra kāryā vicāraMā).
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susnigdha* madhurāhāra* caturthā*śavivarjitam |
bhujyate surasamprītyai mitāhāra/ sa ucyate || 55 ||
Verse 55 Eating smooth (susnigdha or oil reach), agreeable food, which is pleasing
Divine Beings, and leaving the one-fourth of the stomach empty (caturtha a*śa
vivarjita/, literally ‘leaving one forth of it’), this is called the wholesome diet.

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kandordhva* kuM£alī śaktira+„adhā kuM£alākƒti/ |
bandhanāya ca mū£hānā* yoginā* mok+adā smƒtā || 56 ||
Verse 56 Above Kanda sleeps the coiled Power, liberating yogis and causing boundage
to ignorant, he who knows that is perfect in the knowlege of Yoga.
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mahāmudrā* namomudrā* u££iyāna* jalandharam |
mūlabandha* ca yo vetti sa yogī muktibhājanam || 57 ||
Verse 57 The yogin who is acquainted with mahāmudrā, u££iyāna and jalandhara
along with mūlabandha, he is on the way to liberation.
Mahamudra
Mahamudra
Mahamudra
Mahamudra
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śodhana* nā£ijālasya cālana* candrasūryayo/ |
rasānā* śo+aMa* caiva mahāmudrābhidhīyate || 58 ||

Verse 58 The purification of the network of the subtle energetic channels, by the moving
the moon and the sun, and drying up the liquids of the body, is called the Great Seal,
indeed.
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vak+onyastahanu/ prapī£ya sucira* yoni* ca vāmāšghriMā hastābhyāmavadhārayet
prasarita* pāda* tathā dak+iMam |
āpūrya śvasanena kuk+iyugala* baddhvā śanairecayed e+ā vyādhivināśinī sumahatī
mudrā nƒMā* kathyate || 59 ||
Verse 59 Having rested the jaw on the breast, and pressing fixedly the left heel against
the perineum, and with both hands grasping the extended right foot, having filled with
the breathing in the both sides of the abdomen and having held it, one should expel it
slowly. This is said to be the very great mudra, the destroyer of the diseases of men.
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candrāšgena samabhyasya sūryāšgenābhyaset puna/ |
yāvattulyā bhavet saškhyā tato mudrā* visarjayet || 60 ||
Verse 60 And after practicing with the left (candra, literally moon) limb, one should
practice repeatedly, with the right (sūrya, literally sun) limb, until the number becomes
equal; then discontinue the ‘lock’.

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nahi pathyamapathya* vā rasā/ sarve'pi nīrasā/ |
api bhukta* vi+a* ghora* pīyū+amiva jīryate || 61 ||
k+ayaku+„ha gudāvarta gulmā jīrMapurogamā/ |
rogāstasya k+aya* yānti mahāmudrā* ca yo'bhyaset || 62 ||
Verse 61 Indeed, there is no wholesome or unwholesome [food], and all substances are
tasteless. Even, consuming the dreadful poison becomes digested as nectar.
Verse 62 Moreover, the diseases of one who practices the Great Mudra, as sickness,
leprosy, constipation, enlargement of the spleen preceded by indigestion, become
destroyed.
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kathiteya* mahāmudrā sarvasiddhikarī nƒMām |
gopanīyā prayatnena na deyā yasya kasyacit || 63 ||
Verse 63: It is said that one should try to keep concealed this Great Seal, producing the
great supernatural powers for men, it should not be given to anyone.
Khecar
Khecar
Khecar
Khecarī Mudrā
ī Mudrā
ī Mudrā
ī Mudrā

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kapālakuhare jihvā pravi+„ā viparītagā |
bhruvorantargatā dƒ+„irmudrā bhavati khecarī || 64 ||
Verse 64 [When after] going backward, the tongue enters the skull cavity, with the sight
focused in the middle of the eyebrows, it becomes the Khechari Mudra.
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na rogo maraMa* tandrā na nidrā na k+udhā tƒ+ā |
na ca mūrccā bhavettasya yo mudrā* vetti khecarīm ||65 ||
Verse 65 For that one who knows the Khecarī Mudrā, there is no disease, death,
tiredness, sleep, hunger, thirst and no fainting.
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pī£yate na sa rogeMa lipyate na ca karmaMā |
bādhyate na sa kālena yo mudrā* vetti khecarīm || 66 ||
Verse 66 He who knows Khecarī Mudrā is not affected by diseases and not bound by
the situation and own actions. He is not oppressed by the time.

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citta* carati khe yasmājjihvā carati khe gatā |
tenaiva khecarī mudrā sarvasiddhairnamaskƒtā || 67 ||
Verse 67 The Mind goes in Void because the tongue goes to be situated in the Void (khe
or ‘the region of sky’). Because of this, it is saluted by all Siddhas as Khecarī Mudrā.
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bindumūla* śarīra* tu śirāstatra prati+„hitā/ |
bhāvayanti śarīra* yā āpādatalamastakam || 68 ||
Verse 68 Indeed, the bindu is the root of the body, for this reason it should be
established in the head. This body comes into being [as the gross body], if it falls from
its place at the top of the head.
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khecaryā mudrita* yena vivara* lambikordhvata/ |
na tasya k+arate bindu/ kāminyālišgitasya ca || 69 ||
Verse 69 By whom the intermediate space above the soft palate has been sealed by the
Khecarī Mudrā, his bindu doesn’t fall even in the embrace of a desiring woman.

Nabho Mudra
Nabho Mudra
Nabho Mudra
Nabho Mudra
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yāvad bindu/ sthito dehe tāvanmƒtyubhaya* kuta/ |
yāvad baddhā nabhomudrā tāvad bindurna gaccati || 70 ||
Verse 70 As long as the Bindu is steady in the body, so long where is the fear of death?
As long as the Lock of Navel is maintained, so long the bindu does not depart.
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calito'pi yadā bindu/ samprāptaśca hutāśanam |
vrajatyūrdhva* hƒta/ śaktyā niruddho yonimudrayā || 71 ||
Verse 71 Even when the bindu has moved and fallen into the region of yoni, it returns
upward being carried by the bound of the power of Yoni Mudrā.
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sa punardvividho bindu/ paM£uro lohitastathā |
pāM£ura* śukramityāhurlohita* tu mahārāja/ || 72 ||

Verse 72 And again, this bindu is of two kinds: white and red. The semen is white, it is
said, while the red is the great menstrual blood, indeed.
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sindūradravasa*kāśa* ravisthāne sthita* raja/ |
śaśisthāne sthito bindustayoraikya* sudurlabham ||73 ||
Verse 73 The rajas, having appearance of the red liquid, is located at the place of the
Sun, the bindu is located at the place of the Moon, their oneness is extremely difficult to
attain.
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bindu/ śivo raja/ śaktirbindumindū rajo ravi/ |
ubhayo/ sašgamādeva prāpyate parama* padam || 74 ||
Verse 74 Bindu is Shiva, Rajas is Sakti; bindu is the Moon, rajas is the Sun; verily, by the
union of these two, one obtains the Supreme State.
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vāyunā śakticāreMa prerita* tu mahāraja/ |
bindunaiti sahaikatva* bhaved divya* vapustadā || 75 ||

Verse 75 Indeed, the Great Rajas, urged by the power of movement the air, having come
near the Bindu, becomes one with it. Then, the body becomes divine.
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śukra* candreMa sa*yukta* raja/ sūryeMa sa*yutam |
tayo/ samarasaikatva* yo jānāti sa yogavit || 76 ||
Verse 76 The semen is joined with the Moon; the rajas is joined with the Sun. One who
knows their oneness with the equal feeling, he is an adept of the Yoga practice.
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u££īna* kurute yasmādaviśrānta* mahākhaga/ |
u££īyāna* tadeva syāttava bandho'bhidhīyate || 77 ||
Verse 77 From which case the restless great bird performs flying up, indeed, under
those circumstances that is called U
U
U
U££īyāna Bandha
££īyāna Bandha
££īyāna Bandha
££īyāna Bandha.
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udarātpaścime bhāge hyadho nābhernigadyate |
u££īyanasya bandho'ya* tatra bandho vidhīyate || 78 ||

Verse 78 Being mentioned as below navel, in the backward section of abdomen, for this
reason, indeed this seal is known as the Lock of U££īyāna [Pī„ha].
Jalandara B
Jalandara B
Jalandara B
Jalandara Bandha
andha
andha
andha
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kaM„hamākuñcya hƒdaye sthāpayeccibuka* dƒ£ham |
bandho jālandharākhyo'ya* jarāmƒtyuvināśaka/ || HYP || 3 | 70 ||
HYP Verse 3.70 After bending the throat, firmly place the chin to the region of the heart,
this is called Jālandhara Bandha, destroying the old age and death.
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badhnāti hi sirājālamadhogāmiśirojalam |
tato jālandharo bandha/ kaM„hadu/khaughanāśana/ || 79 ||
Verse 79 Because it shuts the network of Chanels making the heavenly water to move
downwards, for that reason it is Jālandhara Bandha, destroying the multitude of the
throat problems.
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jālandhare kƒte bandhe kaM„hasaškocalak+aMe |
pīyū+a* na patatyagnau na ca vāyu/ prakupyati || 80 ||
Verse 80 When Jālandhara Bandha, characterized by the contraction of the throat, is
performed, the nectar does not falling in the fire, and the air does not agitated.
Mula Bandha
Mula Bandha
Mula Bandha
Mula Bandha
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pār+Mibhāgena sampī£ya yonimāku+cayed gudam |
apānamūrdhvamākƒ+ya mūlabandho'bhidhīyate || 81 ||
Verse 81 While pressing the premium with the area of the heel, draw apana air upwards
by contracting anus, is called the Lock of the Root.
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apānaprāMayoraikyāt k+ayo mūtrapurī+ayo/ |
yuvā bhavativƒddho'pi satata* mūlabandhanāt || 82 ||
Verse 82 The oneness of the apana and prana decreases the urine and excrement. Even
an aged person becomes young, from the constant Mūla Bandha.

Om Kara or Pra
Om Kara or Pra
Om Kara or Pra
Om Kara or PraMava
Mava
Mava
Mava
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padmāsana* samāruhya samakāyaśirodhara/ |
nāsāgradƒ+„irekānte japedoškāramavyayam || 83 ||
Verse 83 In a secluded place, after assuming the lotus posture, with the body and head
straight (sama dhara/ or ‘in one line’), with the sight fixed on the tip of the nose, one
should repeat the unchangeable Om sound.
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bhūrbhuva/ svarime lokā/ somasūryāgni devatā/ |
yasyā mātrāsu ti+„hanti tatpara* jyotiromiti || 84 ||
Verse 84 That Supreme Light, in which the Levels of Creation, Bhū/, Bhuva/ and Sva/,
the deities of Moon, Sun and Fire reside as letters, is Aum.
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traya/ kālāstrayo vedāstrayo lokāstraya/ svarā/ |
trayo devā/ sthitā yatra tatpara* jyotiromiti || 85 ||

Verse 85 That Supreme Light, where the three times [past, present and future], the three
Vedas, the Three Worlds [Bhū/, Bhuva/, Sva/], the three syllable [A-U-M and] the
three deities [Brahma, Vishnu, Rudra] are situated, is Om.
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kriyā cecchā tathā jñānā brāhmī raudrī ca vai+Mavī |
tridhā śakti/ sthitā yatra tatpara* jyotiromiti || 86 ||
Verse 86 That Supreme Light, where the threefold Creative Power resides, [as] action,
desire, and knowledge, [and as] Brāhmī, Raudrī and Vai+Mavī, is Om.
$ ] #h$ 7$ =aØA5g$( ।
=#ॐ 7ऽ( =¯# ऽ #Ý 5 à=# =7=# ॥ ™ ॥
ākārāśca tathokāromakāro bindusa*jñaka/ |
tisro mātrā/ sthitā yatra tatpara* jyotiromiti || 87 ||
Verse 87 That Supreme Light, where the three letters, the syllable A, the syllable U the
syllable M enjoined with bindu are situated, is Aum.
:FA #“;G?a2f5 :63— #ß7§A;# ?।
78A # ;=By5 #Ý 5 à=# =7=# ॥ ॥
vacasā tajjayed bīja* vapu+ā tatsamabhyaset |
tatsmarennitya* tatpara* jyotiromiti || 88 ||

Verse 88 That Supreme Light is Aum. One should always recite its seed syllable
verbally, practice it with the body, and remember it with the mind.
3=F:¿3=F:=6 f6;# ?ूE:5 AG ।
8 A =^¿#; 66;8 6Å6ऽ=7:'A ॥ ¢ ॥
śucirvāpyaśucirvāpi yo japet praMava* sadā |
na sa lipyate pāpena padmapatramivāmbhasā || 89 ||
Verse 89 The one who constantly reciting PraMava, whether he be pure or impure, he is
not besmeared by sins, in the same way as the leaf of lotus by water.
F^; :#; F^ =aØ=8]^; =8]^ c:;# ?।
2 ¯E3²7=# ## :35 =8 `;# ?॥ ¢० ॥
cale vāte calo bindurniścale niścalo bhavet |
yogī sthāMutvamāpnoti tato vāyu* nirodhayet || 90 ||
Verse 90 When the air moves, the bindu also moves; when it is immovable, [the bindu
also] becomes motionless, [and] the yoga practicioner obtains steadiness. For this
reason, one should restrain the air.
:G?:3( =¯# G;; #:“2: 8 73¼#; ।
7 E5 #@ =8=[¨# :35 =8 `;# ?॥ ¢१ ॥
yāvad vāyu/ sthito dehe tāvajjīvo na mucyate |

maraMa* tasya ni+krāntistato vāyu* nirodhayet || 91 ||
Verse 91 As long as the air stays in the body, so long it is called life; its departure is
death. For this reason, [one should] restrain the air.
:G?aª 74G?G;; :=÷{5 =8 $3^7 ?।
:G?³=|ॅ3:7C; #:^c5 $3#( ॥ ¢२ ॥
yāvad baddho marud dehe yāvaccitta* nirākulam |
yāvad dƒ+„irbhruvormadhye tāvatkālabhaya* kuta/ || 92 ||
Verse 92 As long as the air is restrained in the body, the mind is without movement, the
gaze is between the eyebrows, so long where is the fear of death?
Z#( $^cG?ॄÏ ूE76 E( ।
=8 738]·: ## :35 =8 `;# ?॥ ¢३ ॥
ata/ kālabhayād brahmā prāMāyāmaparāyaMa/ |
yogino munayaścaiva tato vāyu* nirodhayet || 93 ||
Verse 93 That is why, out of the fear of death, even the Lord of Creation Brahma is
engaged in the control of the vital air, as well as the yogis and sages. Therefore, one
should suppress the movement of the vital air.
—=5G–3^ 5A( ूE5 $34#; a=( ।
:7G=!E7ðE ##( ूE¹=c`2#; ॥ ¢४ ॥

+a„tri*śadašgulo ha*sa/ prayāMa* kurute bahi/ |
vāmadak+iMamārgeMa tata/ prāMo'bhidhīyate || 94 ||
Verse 94 The swan goes out at the distance of thirty six fingers through the left and
right paths. Therefore, it is considered to be the Life Force.
The Purification of the Energetic Channels
3=ª7;=# G A:ë 8¡2Fब5 7^$3^7 ?
।
#G·: f#; 2 ूEA E; !7(॥ ¢Ž॥
śuddhimeti yadā sarva* nā£īcakra* malākulam |
tadaiva jāyate yogī prāMasašgrahaMe k+ama/ || 95 ||
Verse 95 When the whole system of the disordered by impurities subtle energetic
channels, come into the state of purity, then only, the Yogī comes to the ability to
accumulate the life force.
Alternate Breathing: Anuloma
Alternate Breathing: Anuloma-
-
-
-Viloma
Viloma
Viloma
Viloma
aª6ÅA8 2 ूE5 F¸;E 6~ ;# ?।
` =² h=j c~( A~ðE ;F;# ?॥ ¢” ॥
baddhapadmāsano yogī prāMa* candreMa pūrayet |
dhārayitvā yathāśakti bhūya/ sūryeMa recayet || 96 ||

Gorakha Shtakam in English (1).pdf

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Gorakha Shtakam in English (1).pdf