Yoga-Taravali by Adi Sankaracharya.
Translated by Swami Narasimhananda,Ramakrishna Mission.
Heard about the stages of a yogi like manonmani , yoga nidra and all. This is the original document by AdiSankaracharya which explains it all.
Look forward to learn directly from Nochurji Remana Charna Thirtha Swamikal in October 2024 at SriSailam.
Vande gurunam charanaravinde sandarshita-svatma-sukhavabodhe.
Janasya ye Jangalikayamane samsara-halahala-mohashantyai. (1)
I salute the lotus-feet of my guru that have experienced the knowledge and bliss of Atman, and that serve as a doctor for removing the delusion of people caused by the poison of samsara.
Sada-shivoktani sapada-laksha-layavadhanani cha santi loke.
Nadanusandhana-samadhimekam manyamahe manyatamam layanam. (2)
In this world, there are numerous laya-yoga—the yoga of absorption in nature. Of these, I consider the samadhi brought about by the meditation on the anahata chakra sound to be the best.
Sarecha-purair-anilasya kumbhaih sarvasu nadisu vishodhitasu.
Anahatad-amburuhad-udeti svatma-avagamyah svayameva bodhah. (3)
When by the rechaka, exhalation; puraka, inhalation; and kumbhaka, retention of air, all the
nadis, channels for prana’s flow, are purified, then knowledge rises of its own from the lotus
of anahata chakra; this knowledge can only be known by oneself.
Nada-anusandhana namo’stu tubhyam tvam manmahe tattvapadam layanam.
Bhavat-prasadat-pavanena sakam viliyate vishnupade mano me. (4)
O’, meditation on the anahata sound, I salute you. I know that you are the ultimate goal among the laya-yogas. By your grace, my prana and mind get merged in the Lord’s feet or
the supreme state.
Jalandhara-auddyanaka-mulabandhan jalpanti kanthodara-payumule.
Bandha-traye’smin-parichiyamane bandhah kuto daruna-kalapashaih. (5)
The bandhakas, energy locks, of jalandhara, oddyana, and mula, have to be practised respectively, in the throat, stomach, and the base of the anus. If one knows and practises these three
energy locks well, how can the cruel noose of time bind one
Oddyana-jalandhara-mulabandhair-unnidritayam-uranga-anganayam.
Pratyang-mukhatvat-pravishan-sushumnam gama-agamau munchati gandhavahah. (6)
When the energy locks of oddyana, jalandhara, and mula awaken the coiled-up serpent-
woman, kundalini, then, the carrier of smell, air, moves downwards towards the sushumna
nadi, and gives up its going out and coming in.
Utthapita-adhara-hutashan-olkair-akunchanai shashvad-apanavayoh.
Santapitach-chandramasah sravantim piyushadharam pibatiha dhanyah. (7)
By the constant compression of apana, the outward-moving energy, a flame of fire comes
out of the muladhara chakra. This fire heats the moon of the sahasrara chakra and the other
moons or centres of nadi in the body. Blessed in this world is the sadhaka, who drinks the
nectar that flows from this heated moon.
Bandha-traya-abhyasa-vipaka-jatam vivarjitam rechaka-purakabhyam.
Vishoshayantim vishaya-pravaham vidyam bhaje kevala-kumbha-rupam. (8)
I do the one-pointed practice of kevala-kumbhaka that arises out of the practice of the three
energy locks mentioned earlier. This kevala-kumbhaka is devoid of rechaka and puraka, and
it removes the disturbance in the sense organs caused by their contact with sense objects.
Anahata chetasi savadhanair-abhyasa-shurair-anubhuyamana.
Sanstambhita-shvasamanah prachara sa jrimbhate kevalakumbhaka-shrih. (9)
When the mind is fixed on the anahata chakra, then the actions of breathing and the mind
are stopped. In this state, the splendour of kevala-kumbhaka is clearly seen. This splendour
can be experienced by the alert and adept sadhakas.
Sahasrashah santu hatheshu kumbhah sambhavyate kevala-kumbha eva.
Kumbhottame yatra tu rechapurau pranasya na prakrita-vainkritakhyau. (10)
Though thousands of kumbhakas are mentioned in the hatha yoga texts, only the kevala-
kumbhaka has been acknowledged as the greatest, because in this greatest kumbhaka, prana’s rechaka, also called prakrita; and prana’s puraka, also called vainkrita; do not exist.
Trikutanamni stimite’ntarange khe stambhite kevala-kumbhakena.
Prana-anilo bhanu-shashanka-nadyau vihaya sadyo valayam prayati. (11)
When the calm inner space called trikuta becomes still by kevala-kumbhaka, then prana leaves the solar nadi, pingala; and the lunar nadi, ida; and gets dissolved.
Pratyahritah kevala-kumbhakena prabuddha-kundaly-upabhukta-sheshah.
Pranah pratichina-pathena mandam viliyate vishnupada-antarale. (12)
The prana—which remains after it is consumed by the awakened kundalini—is controlled by
kevala-kumbhaka, and leaves by the downward path, and gradually gets merged in the feet
of the Lord or in the supreme state.
Nirankushanam shvasanodgamanam nirodhanaih kevala-kumbhakakhyaih.
Udeti sarvendriya-vritti-shunyo marullayah ko’pi mahamatinam. (13)
Various restraints of the unchecked upward-motion of the breath are caused by kevala-
kumbhaka. This causes a dissolution of air in some wise yogis. Such dissolution is free from
all disturbances of the senses.
Na drishti-lakshyani na chittabandho na deshakalau na cha vaturodhah.
Na dharana-dhyana-parishramo va samedhamane sati rajayoge. (14)
When raja yoga has properly developed, there is no need to focus upon goals; there is no
need to control the mind; there is no need to observe the time and number of breath; there
is no need to regulate the breath; and there is no need to put effort to attain concentration
or meditation.
Ashesha-drishyojjhita-dringmayanam-avasthitanam-iha rajayoge.
Na jagaro napi sushuptibhavo na jivitam no maranam vichitram. (15)
Those who are established in raja yoga, are completely discarded by this manifested universe,
and become one with Brahman. They have a strange state, without the states of waking and
deep sleep; neither are they living nor dead.
Aham-mamatvadi vihaya sarvam shri-rajayoge sthira-manasanam.
Na drashtrita nasti cha drishyabhavah sa jrimbhate kevalasamvid-eva. (16)
Those who have given up the ideas of ‘I’ and ‘mine’ and always have a calm mind and are established in the great raja yoga, they do not have the moods of the seer or the seen, and in
that state, consciousness alone is manifested.
Netre yayonmesha-nimesha-shunye vayur-yaya varjita-recha-purah.
Manashcha sankalpa-vikalpa-shunyam manonmani sa mayi sannidhattam. (17)
Let the evolved state of mind, manonmani, be present in me, in which state, there is no opening or closing of the eyes, the exhalation or inhalation of air stops, and the mind also becomes free of resolves and choices.
Chittendriyanam chira-nigrahena shvasa-prachare shamite yamindrah.
Nivata-dipa iva nishchalangah manonmanim-agnadhiyo bhavanti. (18)
The inhaling and exhaling of breath stops because of prolonged restraint of the mind and
the senses. In this state, the limbs of great yogis become immobile like the flame of a lamp in
a windless place. The intellects of such yogis gets merged in the evolved state of mind called
manonmani.
Unmany-avastha-adhigamaya vidvann-upayamam-ekam tava nirdishami.
Pashyann-udasina-drisha prapancham sankalpam-unmulaya savadhanah. (19)
O’ learned one! I tell you a method to attain the evolved state of mind, unmani: be indifferent to this universe and uproot all resolves with alertness. (19)
Prasahya sankalpa-paramparanam sanchhedane santata-savadhanam.
Alambanashad-apachiyamanam shanaih shanaih shantimupaiti chetah. (20)
The mind that is constantly alert to forcefully destroy the chain of resolves in the mind, becomes free of distractions and attachment to sense objects due to the destruction of the basis of all thoughts; and gradually attains peace.
Nishvasa-lopair-nirbhritaih sharirair-netrambujair-ardha-nimilitaishcha.
Avirbhavantim-amanaska-mudram-alokayamo munipungavanam. (21)
When there is a complete absence of breathing, immobility of the body, and the lotus of the
eyes are in a half-open state, we see the manifestation of amanaska-mudra, the mindless-pose, in great sages.
Ami yamindrah sahajamanaska dehe mamatve shithilayamane.
Mano’tigam maruta-vritti-shunyam gachchhanti bhavam gagana-avashesham. (22)
The great yogis, whose identification with the body has weakened because of spontaneously
attaining the state of amanaska, attain a state beyond the mind that has no disturbances of
the prana, and is infinite and limitless like the sky.
Nivartayantim nikhilendriyani pravartayantim paramatmayogam.
Samvinmayim tam sahajam-avastham kada gamishyami gatanyabhavah. (23)
When would I give up all the other states and attain that spontaneous state full of consciousness, which quietens all the senses and leads towards the union with the supreme Self?
Pratyag-vimarsha-atishayena pumsam prachina-sangeshu palayiteshu.
Pradurbhavet-kachid-ajadya-nidra prapancha-chintam parivarjayanti. (24)
Due to excellent reflection on the indwelling Self, the previous attachments of persons go
away and they attain a state of conscious sleep, yoga-nidra, which makes them give up all
thoughts of this universe.
Vichchhinna-sankalpa-vikalpa-mule nihshesha-nirmulita-karmajale.
Nirantara-abhyasa-nitanta-bhadra sa jrimbhate yogini yoganidra. (25)
By constant practice, the ever-benevolent yoga-nidra, appears in those yogis, whose resolves,
choices, and the effects of actions have been completely uprooted.
Vishrantim-asadya turiya-tattve vishvady-avastha-tritayoparisthe.
Samvinmayim kamapi sarvakalam nidram sakhe nirvisha nirvikalpam. (26)
O’ friend, getting convinced of and getting established in the state of turiya—which is beyond the three states of vishva, waking; taijasa, dreaming; and prajna, deep sleep—constantly experience the bliss of yoga-nidra that is full of consciousness, free from doubts, and inexplicable.
Prakashamane paramatma-bhanau nashyaty-avidya-timire samaste.
Aho budha nirmala-drishtayo’pi kinchinna pashyanti jagat-samagram. (27)
Alas! When the sun of the supreme Self rises and the darkness of ignorance is completely
dispelled, though the knowers of Self have a pure vision, they are unable to see anything in
this entire universe.
Siddhim tathavidha-manovilayam samadhau shrishaila-shringa-kuhareshu kadopalapsye.
Gatram yada mama latah pariveshtayanti karne yada virachayanti khagashcha nidam. (28)
Staying in the cave of the Shrishailam mountain [a jyotirlinga temple of Shiva in Andhra
Pradesh, India], when would I attain the perfection in samadhi that dissolves the mind, when creepers would entwine my body, and when birds would build their nests in my ears?
Brahma-randhra-gate vayau gireh prasravanam bhavet.
Shrinoti shravanatitam nadam muktirna sanshayah. (29)
When the prana becomes stable at the brahma-randhra, the anterior fontanelle, consciousness flows like the flow from the top of a mountain. One hears the anahata-sound, which is
beyond the range of hearing, and there is no doubt that one gets mukti.
OM SATH THATH
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