Dattatreya Yogashastram

<?Sfo*f*T: cTCTfefafa^facTm ^ R*T: M

I salute to lord Vishnu who appeared like Narasinha, but

in reality He is Chidatma ( knowledge itself) Anandamaya ( pleasure
itself) thus he is described through three words i.e. Sat-chit-and
Ananda.

** «rfrsn«i5f ^ftrawwTCcrare n

The Saint Sankriti, (having desire for salvation through

yoga, came to Naimisharanya (a forest which is called with this name)
wandering the whole world to get knowledge about yoga.

** TRT fgn: |
^ 5TTf^rfH: Hf^rT goq II

This forest, Naimisharanya was pure and decorated by trees

which have various fragrant flowers and sweet fruits, it was also
embellished with lakes and fountains.

^ H gfa-' **5lfarcR*ft!j: i
smm'H u
JnmtfrfqcTm sstt
c
i
5T)f*TcR It

The saint Sankriti roaming in this forest saw the great saint
Muni Dattatreya who was sitting on a raised platform (vedika) under
a mango tree. He was in posture of lotus that is called Padmasana,
is eyes were centred at his nose point and hands were posed on the
middle of thigh with palms upward.

^ i
 (21)

There lie (Sankriti) saluted the honourable great saint

Dattatreya, and sat down there in front of him with his pupils.

t*. q gfqqfare R gr: ftqqq 1

qTffa ^FTcT W II

At the same time the great saint broke his yogic concentra¬
tion and welcoming Sankriti lovingly, who was sitting in front of him,
he asked.

XV qf?>^ qf f^rncT: 1
XV ?fq q ntq qigfq^Tnq: 11

‘O Sankriti tell me for what purpose have you come here ?

After hearing the question from Guru Dattatreya, Sankriti

replied “Sir I came here to get knowledge of yoga from you".

*vs. qWt q?qq 'Fqmfq ^ 1

O my dear Sankriti, although the yoga is very vast, but 1

will teach it to you in detail.

q^qln) q I

TT5tq)*T5^r§q: qfqPTtgqq^g H: II

It (the yoga) has been divided in four parts i.e. Mantrayoga

Layayoga, Hathayoga and the fourth is Rajayoga which is superior
to others.

^o. 3TTTnt5? q*IT qftqq: : I

^fT^fc'TqT I
fq^rTt qfe sftgfq^fq II

The Rajayoga has its four stages and these are Arambha
(beginning) Ghata (effort) Parichaya (acquantance) and the Nishpatti
is the forth stage of it. Now I will define them in detail if you want
to hear it.

^3. ^ "WT I
if ^qqifafq^q Wiwffswta: *T II
 (22)

The Mantra Yoga

An intelligent man (Sadhaka), keeping the Matrikas in his

parts, utters the Mantra to achieve any kind of Siddhis (attainment)
this is called Mantra-yoga.

RV g7?5TT5t?3 I
sruN u

A man of tender nature is the appropriate person (Adhikari)

for it. He may achieve the knowledge and also Siddhis i.e. Anima
etc. through it by practising it at least for twelve years.

^ Stfacft *T: II

The Mantra yoga is practised only by him who has lack of

knowledge and is called Adhama sadhaka (practitioner of lowest
category). This Mantra yoga is generally called Adhama yoga.

3°* 3UF^T^T 5pfi)ftTcTT: II

Layayoga

The Laya-yoga is that where the mind stuff (chitta) is com¬

pletely absorbed. It is achieved through Sanketas (the places where
mind is concentrated). Adinatha taught eight crores of sanketas to
different pupils.

SANKRITI ASKED :

HffrfcT^T^ : —

Sir (Bhagavan) tell me, ! “Who is the Adinatha and how he

should be recognised ?”

o
 (23)

ffpvrcrart ^ n
fqftq^ fa*** gqRqg?t fatf i
f?qq^q>H%rT 5iqri': sn<? ^ <TH II

Dattatreya :—

Adinatha Shiva and Ishvara etc. also are the names of

Mahadeva. While wandering at Shreekantha Mountain doing his
leelas with his wife Gauri, he out of mercy taught one sanketa
to each the leaders of Pramathas, his ganas, at the Himaksha
mountains at chitrakuta peak, which was covered with forest of
bananas.

mfa sqffir 5tVftfa fq^RTcT I

U.

It is impossible to explain all of them (Sanketas) in detail,

Thus I will try to explain some of them which may be practised easily.

facsH 5T?m*<jfa5T*T |
fj? q%cT: wfacf: n

The first sanketa is the meditation of shoonya (or vacuity)

which may be called an transcendental meditation. This is the one
sanketa taught by Adinatha which can be practised every where,
while standing or walking, sleeping or eating.

f5TT:q5^T^ ^T*T**T q^*T ll

The next Sanketa is to meditate in front of his nostril point

looking it continously. The third one is to concentrate his mind at the
back portion of his head and by this practice a man can overcome the
death.

>*TTt:qqfc?qT3rTi qT: I
cx c _

Cx
 (24)

The next Sanketa is to concentrate the vision in between the

two eyebrows. The concentration of mind and vision at forehead or
near the eyebrows arc also most elevated sanketas.

V\3. foTfacft i

To concentrate his eyes and mind at the thumb of left or

right foot lying down at ground by posing his mouth to sky-ward like
a dead body, is also a good Sanketa. If a yogin practises it at a
lonely place keeping his body in loose position he must get Siddhi
(the Success).

^ B%cTR qratnWf? 5T*f>T: I

t»^ tprota: fmcT> qafaX cnr:*j*ut>3

In this way Bhagwan Sankara taught them numerous Samkctas,

By these or other Sanketas if one concentrates his mind it is called
Layayoga. Now I will teach you the Karma Yoga (Kriya-Yoga)
which is called Raja-Yoga also.

ipresr famrcita *kr ^ ^ cR: i

*3. q^t: i
KY. ctcT^§ SJTT^T sft^rTT HTR ||
XK. PHlfUTCHlT: sftWcT: I
^ tTOrerTOTCT) fa*: II
o

This Karma Yoga has eight parts in it. These are Yama,
Nivama, Asana (Posture) Pranayama (The Breathing exercise) Praty-
ahara (Full control ot sense-organs from their objects) Dharana
(Control of mind to a perticular place) Dhyana (Concentration of
mind) and the eighth one is Samadhi i.e. control of mind in which he
intends object and nothing more. This practice can give the fruits of
all the punyas (good works). The great saints like Yajnavalkya etc.
knew this Ashtanga-yoga (the eight fold yoga).
 (25)

%'S. q>fqrn«n*§ f5rrarT!R $q?aa> tpt T i

X*. asroT ^ * ii
u. cTcT: 5tf^?tn^FrT^T i
^o. am n
aar i
q^q ^ faSraa: n

The Maharshi Kapila and his disciples practised Hatba-yoga.

There are eight main Kriyas named Mahamudra, Mahabandha,
Khechari-Mudra, Jalandhara bandha, Uddiyana bandha, Moola
bandha, Viparitakarani (Sirsa-asana) and Vajroli. Vajroli has its three
parts named Vajroli, Amaroli, and Sahajoli. Now l will tell you the
laksana (definition) of them and the way to practise them,

^.3 am % a*sftaaT qtfafmaTaaftTfm i

gisat viafa an^: 1
v-
■\x- st?^at fqqitcl^T gtim aafa aiq^ n
There are ten Yamas, according to some Rishis who realised
the truth (Tattva), and the path ol salvation. The Laghu-Ahara
(Proper control on diet or taking meagre meal) is the main among
them and others are not so necessary. In the same way the Ahimsa
is the main among Niyamas and not others.

In eighty four lacs of Asanas (postures), according to

Adinatha, the Padma-Asana (posture of lotus) is the best one among
them. The detail of it is given below :

V90. mattr fmmte TTsrema^H ^ i

V9?. 3rt*q ast: 1
aqpfcq 1
qqi57Wcaa Wfc1**5* 1
•o'*. qqqtaa qfaa I
OX. aa %arfq tfoWT h
 (26)

To come in the posture which is called Padmn-asana Yogi

should sit first in the position so that the sole of one foot (right or left)
should be on the thigh of the next foot in upward position, then the
other foot should be placed on the next thigh taking upward position
of its sole, the heel of both feet should touch each other near the
navel, The back bone should be straight. The palms of hands should
be placed on the heels of the both legs infront to navel, Yogi should
look at nosepoint constantly, the tongue should be placed as such
that its point should touch to upper portion of upper front teeth. 1 he
chin should be placed on chest, taking body in this positon the
Sadhaka (the practitioner of yoga) should try to breath in taking as
much air as possible in stomach slowly. Then he should try to
stop it there, for as much time as possible, then he should breath
out slowly.

It is called Padma-asana (Posture of Lotus). Practice of this

Asana uproots all type of diseases. It is practiced only by the intcli-
gent sadhakas, and the perfection in it is obtained by them only.

u)m**m*m urn i
V3V9. wrtpJT UtfnRT flefcrcm: It

O Sankriti, listen it with attention the way of yoga practice

which I will tell you. Yogins try to practice it fully.

V95. m smferat *T src: i

vse. ut*t ssfarafact: n

The practitioner of yoga whether young, old or sick he shall

get siddhi (perfection) in yoga if he practises it attentively.

so. wit aftst i

s?. 3T srrcfa: gift: i
uPTPHmre?it fac*r n

The practitioner of yoga whether Brahmana or Samyasin,

Bauddha or Jaina, Kapalika or Charvaka (who does not believe in
god or rebirth), if lie practises yoga having faith in it, he will get
perfection, undoubtedly.
 (27)

5 3. fwgrKTO fafg: I

qv. * srifafcsfe: srimra I

gf^cft tour*' ut ut i

■nrnrw^fc 3Tfa wAmr: i

**• ?m:ftraw«iR'V ^t gi^TRf stt i
**• ®WI*MMJ«ft m UgScHSTOTfarUT I
fan$tita*T %T: *& fafgTraT'fUTcT II

The man who practises yoga must get success. But how is it
possible to get siddhis without practice. It is impossible to get success
only by reading books on yoga. A man who does not practises yoga
can not get siddhi. How can a man who has left all types of actions or
who is very cruel, can attain siddhis even if he is Mundita or Dandin
wears mud colour clothes or chants the name of Narayana, or Jatila
(does not cut his hair) or smears ashes on his body, utters regularly
“Namah Shivaya”, or is a Pujari (Preist) by profession, or devotee
of twelve places which are called jyotirlingas or speaks very sweet.

£o. 7T *>R«T 7j g cTtTOT I

$?. Setter 3 uffft ii

It must be known that it is impossible to get siddhis or perfec¬

tion in yoga only by bearing the signs of saints. The perfection comes
only by the mercy of Guru. This is a truth, the only truth,

There are some persons who do discourses on yoga or bear the

signs of yogin, without practising it, they are deceiving people, only
getting food and fulfilling their desires.

fSTHT: WTJ: I
$37: iforoTflun: II

There are expert deceivers, who are deceiving by talking on yoga

like high way and wants to show that they are great yogins although
they are only fools and live to satisfy their desires.
 (28)

wwraifawj wot iftwnrafWsKnH i

*s?fct airoiftor: n

He who never practises yoga but feels satisfied only by dis¬

courses and wears signs gradually be known and be discarded.

^ 1 *>n*mHS* i
qsfhrTFSrq^T, f35ft f’PTT II

This type of persons are only obstacle in practice of yoga, they

must be discarded any how. The way of siddhis or geting perfection,
in yoga, is thus : 7.

S°o. q s%*r*q i
W* HTHTO qqqt fTO: SI^c«T^ I
t°R. i' tT ii
rora qsqra: i
?oY. trq * gesr: *m\: 5%: n
\o^. fwrerreT STIc^T qsfteq%<T I
?°V stFimm CRT: II

O great saint Sankriti! when a person starts practice of yoga the

first stage is called Pravesha-Avastha, and there are so many hurdles,
the first of them is Alasya (sluggishness), second one is gossip among
deceiveres, third one is Mantra-japa, (the idea that every thing could
be get through Mantra-sadhana,) fourth is Dhatuvad, (it means that
Amritatva can be obtained through use of medicines made of metals
like gold or mercury,) the fifth hurdle is food and music etc. In this
way there are many things which make false ideas that they can pro¬
vide pleasure appears to a yogin in the very begining, but all those
must be left aside and Pranayama should be practised by sitting in
Padma-asana.

jqfcqsqjR q fgdfqq |
5*<5 faro qqmr qi JUTfrfcT: II
*T5Tv: qftnf gr sm?gcr 1
qqtqe? ^ffifitrcT: 1
qTffr?r * qi'Ug trfqflr qqjsnfifa: 11
 (29)

To do practice of pranayama, first of all, yogi should prepare or

select a cleister (matha). Door of this cleister should be small and germs
of any kind must not be there. It should be polished by cowdung or
lime carefully, so that it remains free from bugs, mosquitoes and
spiders. It should be swept with broom daily and be perfumed with
incense and incensed with resin (guggula).

.i

There must not be excreta etc. which are eighteen in numbers

and there should be a door to close it.

.. *** l

HX. BfmW § *TOT*!lfcr 3TTWi I

His (yogin) seat should be made either of cloth or skin of deer.

He should not sit on others seat. He should also avoid others and not
to be touched by others. In that cleister he should have a wide scat.

srr^rfet^ sphwt i

Sitting on that place in keeping his body straight, the wise man,
should salute his diety whom he likes the most with folded hands.
There after he should close his right nostril which is called Pingala
with the thumb of his right hand and should breath in slowly through
left nostil, which is called Ida. And then he should hold the air in
side the belly without any effort to the best of his ability. This is
called Kumbhaka Pranayama.
 (30)

Then he should throw-out the prana-vayu through his right-

nostril (pingala) slowly. Again without taking any rest he should fill-
in the prana (air) through Pingala (right nostril) and hold it there
again to the best of his ability. In this way he should breath in through
that nostril by which air was thrown out, and breath out through
other side without any rest. This is the way of Pranayama, it is called
Sahita Kumbhaka.

q* stia: i

With this the Yogin (the practitioner of yoga) should practise

Kumbhaka Pranayama by the above said way twenty times in the
morning, This Kumbhaka Pranayama is called Sahita Kumbhaka. The
man who practises this Sahita Kumbhaka becomes free from all the
grahas or troubles.

W. ^ htct sfaffa i

In the same way the above said Sahita kumbhaka should be

practised twenty times at mid day and again it should be practised in
the evening and at mid night.

Because this Kumbhaka Pranayama is performed daily with

Rcchaka (breathing out) and Pooraka (breathing in) thus it is called
Sahita Kumbhaka.

This Sahita Kumbhaka should be practised four times daily for

m. ^ efffa Wtfljmrtpm: ||
,
three months without any laziness, on doing this all vains will be
purified.
 (31)

When the purification of vains (Nadishuddhi) is occured these

signs appear in the body of yogin. I will tell you all of them.
These are :—

rT*T 3TT^tT II

By this way Lightness (want of weight) and brightness of body

appears, appetite increases and body becomes certainly lean and thin.

IVs, hst wnfa ufufasmETTfa g 1

mi ^T*rtg<wr ^ ^ erVnTO 1
seta fm^tr ^ i
U°. wfcrctar g ?RXTT^arT *t^u*TcT n

Now I will tell those things which create obstructions in the

practice of yoga and these things must be given up. These are—salt,
mustard or its oil etc., sour things, hot things, the things resulting
heat in the body, harsh and bitter things, taking food in large quantity,
company of women for enjoyment, use of fire, gossips with decei¬
vers also must be avoided.

^ swmfa fsm 1
W* tTct WtT ^ tl

I will tell you the means to get success in yoga quickly—Use of

Butter oil, milk, sweet food and less quantity of food recommended to
get success in yoga with-in no time.

cm: qT § 51%: 1

$vys. foehn 1

Following the above said rule a Yogabhyasin should practice

pranayama in four sittings and twenty times per sitting. By this he will
be efficiently able to retain the air (prana) in side as long as he desires.
1 hrough this kind of practice of pranayama the Kevala Kumbhaka
can be achcived.

foi t
* ^ fofacT fag \kufr 1
 (32)

There is nothing unachievable in the whole world for a ma

who has acheived the Kevala Kumbhaka with-out Rechaka (breathjin
out) and Pooraka (breathing in).

^ q>TT*cT I

U°‘ STTF^^T ^r: I

During the practice of Kevala Kumbhaka Pranayama the body

starts first sweating, there fore it should be rubbed and pressed
properly. Even then If the Yogabhyasin practises the Kumbhaka
further, he feels trembling in his body when he sits on his seat (asana).

W- cicftsfti^TTT^rme *\
zift
o
sm i
c >

W- i
qwi*Hl>%ft Tjcfa ii

By more and more practice of the Kumbhaka, the Darduri

vritti (jumping action like a frog) appears. In this stage the yogin
sitting in Padma-asana, can move or jump like a frog on the ground.

cTrftsfkr^cTTT^TTHT? |

W- fitTTtlRtsfq, fa* fff cTTT I

U's. ^q?q m ifaft * ^ w

There after doing more practice of Kumbhaka Pranayama, a

stage of rising up leaving the ground appears, the yogin stays up in
the air with out any support or help. In this stage super human
power appears there in, and yogin never feels any trouble or pain even
by eating too much food or by taking meagre meals.

fa*m> ffaqq HT^TT rfat: I

^°* irmfa ctto ?r *rrc?^ a?r: q^rN u

Due to perfection in the practice of Kumbhaka the yogin feels

lesser exertion and sleep. The worms and other exertion like saliva,
sweating or foul smell from mouth or body etc. does not take place in
his body.
\\\. cTHtsfa^TT**mTT* *T5TR I
\%R. ^ ^Tfafe: tots *ro?T<nf w* ero: i
TOTSTt gTOq) 3TO> 3T U^TOt TT^rf ^ 37 I
? V*. fafft m ^fn?n ?ta f%r^ £to?tis;ttct i
%V<- WWW mw* cT«TT cTTOffa II
IfejTV'Y ;■* * ’”'* t!-' '• K ' ; 1
There after, by way of further practice, the vigorous strength
take place by which Bhoochara Siddhi is attained so that yogin can
win over all the creatures of the earth. The tigers, sharbhas, elephants
and the wild bulls or the lions can be killed even by a slap of hand of
yogin. At this stage yogin acheives the personality like Kamadeva,
the god of love.

cTfTO*T>T% ifttfpl: TOTcSWRcT: I

?$\3. cTjq^jnm: 3ui: ?tto i
^c;. XTfW f**fTOTO fe^TTOfct I
angisnft f3?f3T5rre*rmTO ^ u
?V9o. cT^TTfrT TO>Tt *TO3*T II

At that time there may come a great interruption to yogin due

to his pramada (heedlessness). Ladies, being atracted to his beauty,
desire to come with him for intercourse. At this stage il he docs
intercourse with them, and looses his bindu (semen) he becomes
strengthless and death comes nearer to him. Therefore he should avoid
the company of ladies and should continue the practice ol yoga
having great regard to it.

gufro: TOra HcTcT i

\\3^. rTTOTTO^STCR^ ff? *tfn?TT I
rTrft swai I
ST^c^ffacTOTT ^ 3T5t£cT?* I
suns: n

If a yogin docs not loses his semen an odour comes out Irom
the body of him and thus he should try with all ellorts to get
the semen preserved. After achieving command over Kumbhaka
Pranayama, sitting in solitary in practice he should utter Pranava the
word Omkara, in a prolated way torgetting rid ol the sins result
of the former bad deeds. The utterance of Pranava mantra removes all
the obstacles and diminishes the evil.
 (34)

fqf3TR*qq*qqr t
$\sys. (Tcft q%q ?rdi«<WT 'T^rmnf^r: qqt it

By this practice yogin can acheive primary perfection for

Kevala-kumbhaka i.e. he acheives Arambha-avastha, the first stage of
Kevala-kumbhaka. There after if the yogin continues his yoga
practice (Tne Practice of Pranayama) then the second stage (Ghata-
avastha) take place,

smrrqrpft qqtaig vfteTenqrc*TT?*HY i

spqV^ifqrtqq rr^TT ^ft> qqj n
*qo- 5T^T Sffn^T q'tfqqf *qm II

When the unity of Prana and Apana, Manas and Prana and
Atman and Paramatman is attained and their distinctness (differences)
removed, this stage is called Ghatadvayavastha or Ghatavastha for
which a regular practice of restraining and sustaining of Prana
(breath) is essential. This stage is known by yogins only.

?e:?. qsqrfq qrrfqfqq n

When yogin reaches this stage some signs appear in the body of
yogm, these signs will be explained further.

\ *3* qT qfq qr TTqV qrqqrq qqvq%q |

qfnfqq ^qfq %qq|;rqq;q n

c r reaching this stage there is no need of afore-said practice

or our times ot Kumbhaka Pranayama, it should be left aside and
only to practise it once a day is enough either in the day or in night.
ut it is necessary to practise Keval Kumbhaka-Pranayama once daily
positively.

FTTqq qrqf*? qtfqq: i

^qqrotf%qroVqt q^emf^fer i
qtq) f^WTTfqrq q^n^T: q u
By this practice yogin acheives pratyahara in which peiformir
nhilr#a UJnt>^iaka ,yogin takes away his sense organs from the
* objects perfectly, it is called Pratyahara.
 (35)

ITOTOTlffT HTqfrt I
H*- TOfasT^fa qmr*m ?mtu<qfa ^mim i
H0* mflqfa qrahq i
?q^T cf^rfqrT^lH HTqrtcT I
su^feqrof f^ cTcqfsmqTg i
UV mqqiq srfaf<?q tfift „

In the practice ol Pratyahara, Yogin should feel that what ever

he looks, listens, smells tastes and touches through his sense organs
i.c. eyes, ears, nose, tongue or skin it is the Supreme only. In this
way yogin should lecl all the objects of sense organs in the Atman
only. Here Remaining well vigilant, the yogin should maintain this
felicity of sense organs by way ol practice Pratyahara three hours
daily.

H*. rTST wqq |

'ft *\
H*.
m.

n*. *TcT?rmnqqtfnq: II

By the practice of Pratyahara yogin gets miraculous (super

natural) power in himself. Due to it, he can hear or sec the things of
distance. Pic can reach any where within seconds. He can achivc the
distinct power ot speach. He can take any form, or can go every
where, where ever he likes. He can disappear at his will and the iron
can be converted into the gold by rubing or applying his ordure and
urine, the yogin gets the power to fly in sky by virtue of practice of
Pratyahara.

H£- rRT ff^TrTT qtsq q>f>TCT qVtfa^ |

^°°- ^ fas^T: gfaqra n

Yogin should remain judicious to attain the Mahasiddhi (the

perfection) in yoga and should not enjoy with these siddhis (achieve¬
ments), because these (siddhis) are obstacles in getting the
Mahasiddhi.
 (36)

3<>t. * I
^®q. ^mfmr sfterr ^HTOna m g^; n
^03. mu ntsff ct«tt gsf um ^Tett qg st i
qoY, ctm WH?T ?ft%f SmU^StT g^ tl

The yogin should not exhibit his power to any one and should
keep it secret. He may exhibit if pleased only to the person who is
devotee to him. Other-wise he should behave like a fool, mad or a
deaf so as to keep his power top secret.

R°'<. ?rW%acqr ff sqjst * H5HT: 1

ctc7M(tt<u|nnr: *m*UT*t fm*THt ?T%H II
c '
Ro\s, smn^t hh> s$th i

Otherwise, undoubtedly many persons will become his pupils.

The yogi will be busy in their work and will have no time for his
own practice. Without yoga-practice he will be a common man.

OTTOT*** iftfim: li

Keeping the advice of his teacher in the mind he should

continue regular practice day and night and by this he attains the
Ghatavastha.

^ 3R*m%?r tfhrei mn
C ?iWm
N * fastr% 1
R\t- cimr^Km^ uhi^t %
11

The attainment of this stage (Ghatavastha) is never possible by

unnecessary discussion. It needs regular practice of yoga. There¬
fore the yogin should keep practice with full devotion.

RIR> mt: qfwnqFn rnm?s*mutft»ra: I

mg: sssfaft 11
q?v. u)ufor^T gg»mm sfmfrefarhra: 1
W. mgm ^ g nmqm? i

The stage of parichayavasthu comes there after if the yog!

continues his yoga practice. The Prana (the air), acqueoted with
 (37)

internal fire, awakens the Kundalini (the Serpentine) and enters with¬
out obstacle into the Sushumna Nadi, the mind (Chitta) also enters
in-to the great path (Sushumna-nadi) with the Prana (air).

q^t h u

The Mahapatha Shmashana and Sushumna are one and the

same thing. There different names are used in different cults, but
the result is the same.
viiT
ttctto snfq i

q*q fan qqqq gg*qt u

The yogin, whose chitta (mind) enters into Sushumna with the
air (prana) percieves the present, future and past at the same time.

^0. Hrsmnqrfa ?r fq^m iftift i

qs^tn aTT^i qnjfa m

Due to this achievement yogin should try to know with all

efforts by sitting in lonely place, what is going to be in future and
then he should practise for live type of Dharana to attain control over
five Bhootas (the five main elements of the world, namely earth,
water, fire, air and ether).

w- trr^T qrfq%*q! wq^r t

trfeqff: q^ tmh?r u
1 i !v *. , \ *-
gsqtaH’Jt rre wmq^ \
q grgqffiiqV 11 ) ’< m tub

Now I will say the method of practice of Prithivi-Dharana by

which the fear of the danger through earth (Prithivi) can be avoided.
For Prithivi-Dharana Yogin should retain his prana (air) under the
navel and above to the anus (Guda) for five ghatis i.e. two hour. This
practise is called Prithivi-dharana, because the place between navel
and anus is called the place of earth in the body. This Prithivid
Dharana removes all the dangers which may come through earthly
objects and it saves the yogin from the death which may come
through earthly objects.
 (38)

^V ?TtT> 3TJT UTT^cT qs^ qtfaqq: I

m\ 5tht? qq qifcr smqeg q qlfnq: it

If yogi retains his Prana Vayu for five ghat is i.e. two hours near
the navel it is called the Jala-Dharana. Then there is no danger from
water. The practitioner never dies due to water.

;n?^n'nr% qm tnT^cf q*q qifwT; i

anAuHKUH ^7 q g?g*q*q qfgprr If

The retaining of Prana for five ghatis in the upper side

of navel is called Agneya-dharana. After achieving Agncya-dharana
the yogin would never burn or die due to fire.

^o. HTF fafqqqm*q qlfqql 3fiq^ w*nt l

^3$. * srfft q sifsrcft q% n

Due to the Agneya-dharna yogin achieves miraculous super

natural power undoubtedly. His body does not bum even if it would
be dropped in the Agni kunda (collection of fire).

qiftmqV % § qtqqqqg% \
inT^fq^W qfeqn: qm f$ qiqq) i
qrTJTFq 5 qrtftf§ qtfqqt fj* qq q^T I

The retaining of prana for five ghatis between the navel and
middle of the eye-brows at three main places i.c. Anahatachakra
near to heart, Vishuddha-chakri near to neck and Ajna-ehakm
between the two eyebrows, is called Vayu-dharana or Vayavi-dharuna.
Due to perfection in Vayavi-dharana the possiblity o f danger from
Vavu
m is removed.

qrasqtfqfTOra qr^neq^q qrftqiT: i

qtq qlsq> qq?%q ftuqi»nmRqt I

The retaining the Prana with effort for two hours above the
middle of the eyebrows (Ajna chakra) is called Akasha-dharana.

WWWTBTTqt fqq |
qq qq qtfq n
 (39)

The Yogin, who practises Akasha-dharana conqucis the

death permanently through it. He enjoys every where extremely and
gets eternal pleasure.

^ ^ qR*TT: q^q jqfarVft fqqstnr: |

^Yo. q fq^ (|
W. q^xr^qrqf tnw m qqvqqq i
^YR. q^jor: Stqq qtfq ^c^fT^q q fq?n) n

In this way the yogin, if he is a wise man, should practise five

Dharanas, after that his body becomes very hard and he over
comes the death, even in the Brahma-pralaya, when the whole world
gets its end he will not die.

T*}. ^mq qfeq;T: qfcs*tq q |

^YV. qm o
^ifqcjnnfa^^ ||

(Afeter achieving the perfection in Dharana) The yogin should

practise for Dhyana (Meditation) for 24 hours retaining his prana
(air) at the place afore said remembering his tutelary deity.

qgqeqrq^q *qrefqqifqgqqqq i
T*V fqqui *qfaq qtamr? qqg?) u

This type of Dhyana (meditation) is called Saguna-dhyana

(Qualitative meditation) which provides the powers like Aniraa,
Mahima, Laghima, Garima, Prapti, Prakamya, Ishitva and Vashitva
siddhis. If yogi meditate at nirguna Brahma (The ultimate reality
which is beyond the qualities), i.e. the supreme God like Akasha (ether)
(not as a giver of the worldly things, having no desire of any worldly
affair) he may reach to the path of Mukti the salvation.

vyu. fq*T<ntqTqqr*q?q: q qq>:nqn)q i

SY*. fqqgi??i$qq qqrfa qqqtt^qrq h
qm fare** Srqrq') 3t)q?ijqq) u qq i
Vio. rmtfti: qqqrq^qt *jftqrmq7m?qq>: n

There after the yogin, who meditates at Nirguna Brahma, The

supreme God, having no epithet, should practise to achieve Samadhi,
the last stage of yoga. The Samadhi can be attained by Inin within