योगतारावली
Yogatārāvalī
An Array of the Stars of Yoga
Yogatārāvalī (Yoga Taravali) or “An Array of the Stars of Yoga” is a hymn (stotram) attributed to Adi Shankara. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Sanskrit Text, English Transliteration and English Translation
वन्दे गुरूणां चरणारविन्दे
सन्दर्शितस्वात्मसुखावबोधे ।
जनस्य ये जाङ्गलिकायमाने
संसारहालाहलमोहशान्त्यै ॥१॥
vande gurūṇāṃ caraṇāravinde
sandarśitasvātmasukhāvabodhe |
janasya ye jāṅgalikāyamāne
saṃsārahālāhalamohaśāntyai ||1||
1. I bow down to the guru’s lotus feet, which have shown one’s own inherent bliss, and provide the antidote for the abatement of the affliction caused by the poison of transmigratory existence.
सदाशिवोक्तानि सपादलक्ष-
लयावधानानि वसन्ति लोके ।
नादानुसन्धानसमाधिमेकं मन्यामहे
मान्यतमं लयानाम् ॥२॥
sadāśivoktāni sapādalakṣa-
layāvadhānāni vasanti loke |
nādānusandhānasamādhimekaṃ manyāmahe
mānyatamaṃ layānām ||2||
2. In this world, there are 125,000 laya avadhanas* that were taught by Lord Shiva. Among these layas**, we consider nadanusandhana samadhi*** alone as the most respected.
* foci for absorption
** condition of absorptive dissolution, or trance
*** state of meditative absorption in the inner sound (heard within the body)
सरेचपुरैरनिलस्य कुम्भैः
सर्वासु नाडीषु विशोधितासु ।
अनाहताख्यो बहुभिः प्रकारै-
रन्तः प्रवर्तेत सदा निनादः ॥३॥
sarecapurairanilasya kumbhaiḥ
sarvāsu nāḍīṣu viśodhitāsu |
anāhatākhyo bahubhiḥ prakārai-
rantaḥ pravarteta sadā ninādaḥ ||3||
3. When all the nadis* have been purified through various methods of inhalation, exhalation and holding of air (breath), a constantly ringing sound called anahata** emanates within.
* pathways in the human body through which life force (prana) travels. There 72,000 primary nadis in the human body.
** literally means “not produced by beating”, an unstruck sound. It is the cosmic reverberation that is present in all beings, and those with sufficient practice can hear it within themselves at the anahata chakra or heart plexus. The sounds can be of different types, such as surging, thundering, kettledrum beats or jingling (during the intial stages of practice) or sounds of conch, mridanga or bells (during the intermediate stages) or sounds of tinklets, flute, vina, humming of bees (in the advanced stages).
नादानुसन्धान नमोऽस्तु तुभ्यं
त्वां साधनं तत्त्वपदस्य जाने ।
भवत्प्रसादात्पवनेन साकं
विलीयते विष्णुपदे मनो मे ॥४॥
nādānusandhāna namo’stu tubhyaṃ
tvāṃ sādhanaṃ tattvapadasya jāne |
bhavatprasādātpavanena sākaṃ
vilīyate viṣṇupade mano me ||4||
4. O nadanusandhana,* my salutations to you. You are the means for knowing the Ultimate Reality. Due to your grace, my mind - along with the breath - dissolves at the feet of of Lord Vishnu**
* meditative absorption in the inner sound (heard within the body).
** i.e., merges with the Ultimate Reality.
जालन्धरोड्याणनमूलबन्धा-
ञ्जल्पन्ति कण्ठोदरपायुमूलान् ।
बन्धत्रयेऽस्मिन्परिचीयमाने
बन्धः कुतो दारुणकालपाशात् ॥५॥
jālandharoḍyāṇanamūlabandhā-
jalpanti kaṇṭhodarapāyumūlān |
bandhatraye’sminparicīyamāne
bandhaḥ kuto dāruṇakālapāśāt ||5||
5. They* talk about jalandhara, uddyana and mula bandhas (locks**) that are based at the throat, abdomen and anus. When there is familiarity with this triad of bandhas, where is the bondage of the agonizing noose of death?***
* the practitioners
** A bandha or a "body lock” is a hatha yogic practice for locking the vital energy in the body. Maha bandha ("the great lock") is the simultateous practise of the three bandhas – (1) Jalandhara bandha, tucking the chin close to the chest, thereby blocking the breath at the upper end (2) Mula bandha, contraction of the perineum, thereby blocking the breath at the lower end, and (3) Uddiyana bandha, contraction of the abdomen into the rib cage, thereby directing the breath into the kundalini (a divine energy that is coiled up at the base of the spine).
*** this does not mean one will not die. It means that one will realize the true nature of the self, which is unborn and eternal.
ओड्याणजालन्धरमूलबन्धै-
रुन्निद्रितायामुरगाङ्गनायाम् ।
प्रत्यङ्मुखत्वात्प्रविशन्सुषुम्नां
गमागमौ मुञ्चति गन्धवाहः ॥६॥
oḍyāṇajālandharamūlabandhai-
runnidritāyāmuragāṅganāyām |
pratyaṅmukhatvātpraviśansuṣumnāṃ
gamāgamau muñcati gandhavāhaḥ ||6||
6. When the snake-woman (kundalini) is awakened through the uddyana, jalandara and mula bandhas*, the breath is directed downwards and enters the sushumna nadi** and ceases its normal movements.
* refer to footnotes of verse 5
** The sushumna nadi or the central channel is the most important nadi. It connects the base chakra (muladhara) to the crown chakra (sahasrara).
उत्थापिताधारहुताशनोल्कै-
राकुञ्चनैः शश्वदपानवायोः ।
सन्तापिताच्चन्द्रमसः पतन्तीं
पीयूषधारां पिबतीह धन्यः ॥७॥
utthāpitādhārahutāśanolkai-
rākuñcanaiḥ śaśvadapānavāyoḥ |
santāpitāccandramasaḥ patantīṃ
pīyūṣadhārāṃ pibatīha dhanyaḥ ||7||
7. Fortunate is he, who drinks the stream of nectar* that is falling from the moon (sahasrara) due to the heat of the fire that is kindled by the activation of the muladhara through the constant compression of the apana air.
* When the kundalini energy is awakened and enters the sushumna nadi, it travels upwards all the way from the lowermost chakra (muladhara) to the topmost chakra (sahasrara) and activates the sahasrara chakra. This is said to release the nectar of immortality (amrita, also called bindu) which then falls down into the digestive fire.
बन्धत्रयाभ्यासविपाकजातां
विवर्जितां रेचकपूरकाभ्याम् ।
विशोषयन्तीं विषयप्रवाहं
विद्यां भजे केवलकुम्भरूपाम् ॥८॥
bandhatrayābhyāsavipākajātāṃ
vivarjitāṃ recakapūrakābhyām |
viśoṣayantīṃ viṣayapravāhaṃ
vidyāṃ bhaje kevalakumbharūpām ||8||
8. I worship the knowledge in the form of the kevala kumbhaka* which is without inhalation and exhalation, which dries up the flow of sensations, and which is born from the perfection of the three bandhas through practice.
* kevala kumbhaka, or pure breath retention, is a type of breath retention that does not require inhalation or exhalation. The practitioner can retain his breath as long as he likes through this kumbhaka. It is not simply holding the breath between an inhale and an exhale. It is an unprompted stop of breath that occurs in a samadhi state that is attained through pranayama.
अनाहते चेतसि सावधानै-
रभ्यासशूरैरनुभूयमाना ।
संस्तम्भितश्वासमन:प्रचारा
सा जृम्भते केवलकुम्भक श्रीः ॥९॥
anāhate cetasi sāvadhānai-
rabhyāsaśūrairanubhūyamānā |
saṃstambhitaśvāsamana:pracārā
sā jṛmbhate kevalakumbhaka śrīḥ ||9||
9. That kevala kumbhaka - which is experienced by those who are skilled in the practice of concentrating the mind on the anahata; which tends to still the breath and the mind - awakens
सहस्रशः सन्तु हठेषु कुम्भाः
सम्भाव्यते केवलकुम्भ एव ।
कुम्भोत्तमे यत्र तु रेचपूरौ
प्राणस्य न प्राकृतवैकृताख्यौ ॥१०॥
sahasraśaḥ santu haṭheṣu kumbhāḥ
sambhāvyate kevalakumbha eva |
kumbhottame yatra tu recapūrau
prāṇasya na prākṛtavaikṛtākhyau ||10||
10. There may be thousands of kumbhas* in the hatas (i.e., in hata yoga traditions), but with regard to the best kumbha - where inhalation and exhalation, which are called prakruta and vaikruta, are absent - kevala kumbha alone is considered.
* kumbha is the same as kumbhaka
त्रिकूटनाम्नि स्तिमितेऽन्तरङ्गे
स्तम्भिते केवलकुम्भकेन ।
प्राणानिलो भानुशशाङ्कनाड्यौ
विहाय सद्यो विलयं प्रयाति ॥११॥
trikūṭanāmni stimite’ntaraṅge
stambhite kevalakumbhakena |
prāṇānilo bhānuśaśāṅkanāḍyau
vihāya sadyo vilayaṃ prayāti ||11||
11. When the inner area called trikuta* is closed through kevala kumbhaka, the vital air (prana) is blocked, and immediately leaves the surya nadi** and chandra nadi*** and disappears.
* Trikuta refers to the ajna chakra (at the center of the forehead, between the eyebrows) where the ida, pingala and sushumna nadis meet.
** The surya nadi, also called the pingala nadi, is the right channel.
*** The chandra nadi, also called the ida nadi, is the left channel.
प्रत्याहृतः केवलकुम्भकेन
प्रबुद्धकुण्डल्युपभुक्तशेषः ।
प्राणः प्रतीचीनपथेन मन्दं
विलीयते विष्णुपदान्तराले ॥१२॥
pratyāhṛtaḥ kevalakumbhakena
prabuddhakuṇḍalyupabhuktaśeṣaḥ |
prāṇaḥ pratīcīnapathena mandaṃ
vilīyate viṣṇupadāntarāle ||12||
12. Of the breath that is restrained through kevala kumbhaka, whatever remains after awakening the kundalini, goes through the return path and slowly dissolves at the feet of Lord Vishnu*.
* Feet of Lord Vishnu = akasha (sky). Can also refer to the merger of the prana with the supreme state of utlitmate reality.
निरङकुशानां श्वसनोद्गमानां
निरोधनैः केवलकुम्भकाख्यैः ।
उदेति सर्वेन्द्रियवृत्तिशून्यो
मरुल्लयः कोऽपि महामतीनाम् ॥१३॥
niraṅakuśānāṃ śvasanodgamānāṃ
nirodhanaiḥ kevalakumbhakākhyaiḥ |
udeti sarvendriyavṛttiśūnyo
marullayaḥ ko’pi mahāmatīnām ||13||
13. Through the restriction of the unrestrained rising breath through kevala kumbhaka, the stilling of all sense organs and dissolution of breath arises in a some noble perons.
न दृष्टिलक्ष्याणि न चित्तबन्धो
न देशकालौ न च वायुरोधः ।
न धारणाध्यानपरिश्रमो वा
समेधमाने सति राजयोगे ॥१४॥
na dṛṣṭilakṣyāṇi na cittabandho
na deśakālau na ca vāyurodhaḥ |
na dhāraṇādhyānapariśramo vā
samedhamāne sati rājayoge ||14||
14. When one becomes proficient in raja yoga*, there is no (need for) target objects (for focusing in meditation), nor for control of the mind, nor for (adherence to particular) space and time (for yogic practice), nor for blocking of the breath, nor for the exertion of dhyana (focus) and dharana (retention).
* Raja yoga or the royal yoga focuses on the the practice of meditation for self-realization. It leads to samadhi, or the ultimate state of consciousness. Hatha yoga which focuses on controlling the prana to awaken the kundalini, is considered as a preparatory process that leads to raja yoga.
अशेषदृश्योज्झितदृङ्मयाना-
मवस्थितानामिह राजयोगे ।
न जागरो नापि सुषुप्तिभावो
न जीवितं नो मरणं विचित्रम् ॥१५॥
aśeṣadṛśyojjhitadṛṅmayānā-
mavasthitānāmiha rājayoge |
na jāgaro nāpi suṣuptibhāvo
na jīvitaṃ no maraṇaṃ vicitram ||15||
15. Strange! For those here who are in raja yoga - those who in a state of unity of the seen and the seer - there is neither waking state nor sleeping state, neither living nor death.
अहम्ममत्वाद्यपहाय सर्वं
श्रीराजयोगे स्थिरमानसानाम् ।
न द्रष्टृता नास्ति च दृश्यभावः
सा जृम्भते केवलसंविदेव ॥१६॥
ahammamatvādyapahāya sarvaṃ
śrīrājayoge sthiramānasānām |
na draṣṭṛtā nāsti ca dṛśyabhāvaḥ
sā jṛmbhate kevalasaṃvideva ||16||
16. For those who are firmly established in raja yoga, having given up all notions of “I” and “mine”, there is no seer and no seen. There is only pure awareness.
नेत्रे ययोन्मेषनिमेषशून्ये
वायुर्यया वर्जितरेचपूरः ।
मनश्च सङ्कल्पविकल्पशून्यं
मनोन्मनी सा मयि सन्निधत्ताम् ॥१७॥
netre yayonmeṣanimeṣaśūnye
vāyuryayā varjitarecapūraḥ |
manaśca saṅkalpavikalpaśūnyaṃ
manonmanī sā mayi sannidhattām ||17||
17. May that manonmani* (state) arise in me, in which (state) there is no blinking of the eyes, no inhalation and exhalation of air, and no desire and doubt in the mind.
* Manonmani, also called unmani, which literally means “no mind”, is a state of meditative absoption in which the mind dissolves into its source and there are no thoughts.
चित्तेन्द्रियाणां चिरनिग्रहेण
श्वासप्रचारे शमिते यमीन्द्राः ।
निवातदीपा इव निश्चलाङ्गाः
मनोन्मनीमग्नधियो भवन्ति ॥१८॥
cittendriyāṇāṃ ciranigraheṇa
śvāsapracāre śamite yamīndrāḥ |
nivātadīpā iva niścalāṅgāḥ
manonmanīmagnadhiyo bhavanti ||18||
18. The masters in self-control, whose limbs are steady like a flame in still air, by controlling their minds and sense organs through prolonged restraint; when they calm the flow of breath, they become immersed in manonmani.
उन्मन्यवस्थाधिगमाय विद्वन्
उपायमेकं तव निर्दिशामः ।
पश्यन्नुदासीनतया प्रपञ्चं
सङ्कल्पमुन्मूलय सावधानः ॥१९॥
unmanyavasthādhigamāya vidvan
upāyamekaṃ tava nirdiśāmaḥ |
paśyannudāsīnatayā prapañcaṃ
saṅkalpamunmūlaya sāvadhānaḥ ||19||
19. O wise one! Let us show you a means for attaining the unmani* state. Looking at the world with indifference, carefully uproot desire.
* unmani is the same as manonmani (refer footnote to verse 17)
प्रसह्य सङ्कल्पपरम्पराणां
सम्भेदने सन्ततसावधानम् ।
आलम्बनाशादपचीयमानं
शनैः शनै: शान्तिमुपैति चेतः ॥२०॥
prasahya saṅkalpaparamparāṇāṃ
sambhedane santatasāvadhānam |
ālambanāśādapacīyamānaṃ
śanaiḥ śanai: śāntimupaiti cetaḥ ||20||
20. When the sequence of desires is dissolved forcefully through constant carefulness, (then) due to the loss of support (i.e., desire), the mind wanes and gradually attains peace.
निश्वासलोपैर्निभृतैः शरीरै-
र्नेत्राम्बुजैरर्धनिमीलितैश्च ।
आविर्भवन्तीममनस्कमुद्रा-
मालोकयामो मुनिपुङ्गवानाम् ॥२१॥
niśvāsalopairnibhṛtaiḥ śarīrai-
netrāmbujairardhanimīlitaiśca |
āvirbhavantīmamanaskamudrā-
mālokayāmo munipuṅgavānām ||21||
21. We see the amanaska mudra* manifesting in the best of sages, whose breath has disappeared, whose bodies are still, and whose eye-lotuses are half-open.
* amanska is the same as unmani, i.e., a state of meditative absorption where the mind ceases it functioning and there are no thoughts. In this case, the mudra is not an external or physical posture, but an internal/mental one.
अमी यमीन्द्राः सहजामनस्का-
दहंममत्वे शिथिलायमाने ।
मनोऽतिगं मारुतवृत्तिशून्यं
गच्छन्ति भावं गगनावशेषम्॥२२॥
amī yamīndrāḥ sahajāmanaskā-
dahamamatve śithilāyamāne | manotigaṃ mārutavṛttiśūnyaṃ
gacchanti bhāvaṃ gaganāvaśeṣam||22||
22. Those masters of self-control, becoming unbound from (notions of) “I” and “mine” through sahaja amanaska*, transcend the mind and merge into the space where there is no movement of air.
* sahaja amanska is same as amanska. It could also be interpreted as the state of spontaneous or effortless amanska, achieved through constant practice of amanska yoga.
निवर्तयन्तीं निखिलेन्द्रियाणि
प्रवर्तयन्तीं परमात्मयोगम् ।
संविन्मयीं तां सहजामनस्कां
कदा गमिष्यामि गतान्यभावः ॥२३॥
nivartayantīṃ nikhilendriyāṇi
pravartayantīṃ paramātmayogam |
saṃvinmayīṃ tāṃ sahajāmanaskāṃ
kadā gamiṣyāmi gatānyabhāvaḥ ||23||
23. With all other feelings having disappeared, when will I attain that sahaja amanaska that causes cessation of the sense organs, and promotes union with the Supreme Self whose nature is awareness?
प्रत्यग्विमर्शातिशयेन पुंसां
प्राचीनगन्धेषु पलायितेषु ।
प्रादुर्भवेत्काचिदजाड्यनिद्रा
प्रपञ्चचिन्तां परिवर्जयन्ती ॥२४॥
pratyagvimarśātiśayena puṃsāṃ
prācīnagandheṣu palāyiteṣu |
prādurbhavetkācidajāḍyanidrā
prapañcacintāṃ parivarjayantī ||24||
24. When the inherent tendencies* (vasanas) have been chased away through abundant inner enquiry, a sort of non-inert (conscious) sleep occurs, that removes worldly thoughts in men.
* According to the theory of karma and samsara (transmigratory existence), there are certain strong impressions (such as intense desires and aversions) that are carried forward from the previous birth(s) to the current birth. This phenomenon can be easily identified in extreme cases which manifest as various “manias” and “phobias”.
विच्छिन्नसङ्कल्पविकल्पमूले
निःशेषनिर्मूलितकर्मजाले ।
निरन्तराभ्यासनितान्तभद्रा
सा जृम्भते योगिनि योगनिद्रा ॥२५॥
vicchinnasaṅkalpavikalpamūle
niḥśeṣanirmūlitakarmajāle |
nirantarābhyāsanitāntabhadrā
sā jṛmbhate yogini yoganidrā ||25||
25. When the root of desire and doubt is destroyed, when the entire entanglement of karma is uprooted, the yogini called yoga nidra* – the eternal auspiciousness obtained through uninterrupted practice – awakens.
* In hatha yoga, yoga nidra is a synonym for the deep meditative state of samadhi. This is not to be confused with “yogic sleep” of modern usage - a state of consciousness between waking and sleeping, induced by a guided meditation.
विश्रान्तिमासाद्य तुरीय तल्पे
विश्वाद्यवस्थात्रितयोपरिस्थे ।
संविन्मयीं कामपि सर्वकालं
निद्रां सखे निर्विश निर्विकल्पाम् ॥२६॥
viśrāntimāsādya turīyatalpe
viśvādyavasthātritayoparisthe |
saṃvinmayīṃ kāmapi sarvakālaṃ
nidrāṃ sakhe nirviśa nirvikalpām ||26||
26. O friend! Having rested on the bed of thuriya - which is situated above the three states of vishva, etc.* - may you enter whatever may be that state of undifferentiated sleep** - whose nature is consciousness - at all times.
* The three states are (1) waking state (jagrat avastha), (2) dream state (svapna avastha) and (3) deep sleep state (sushupti avasta). When consciousness identifies with these three states, it is called Vishva, Taijasa and Prajna, respectively. The thuriya, which literally means the fourth, does not refer to a fourth state, but to the reality which is beyond the three states of jagrat, svapna and sushupti.
** yoga nidra
प्रकाशमाने परमात्मभानौ
नश्यत्यविद्यातिमिरे समस्ते ।
अहो बुधा निर्मलदृष्टयोऽपि
किञ्चिन्न पश्यन्ति जगत्समग्रम् ॥२७॥
prakāśamāne paramātmabhānau
naśyatyavidyātimire samaste |
aho budhā nirmaladṛṣṭayo’pi
kiñcinna paśyanti jagatsamagram ||27||
27. When the sun of the supreme self shines, the darkness of ignorance is completely destroyed. Alas! (When this happens,) the wise people, even though they have unimpaired eyesight, do not see anything of this entire world.
सिद्धिं तथाविधमनोविलयां समाधौ
श्रीशैलशृङ्गकुहरेषु कदोपलप्स्ये ।
गात्रं यदा मम लताः परिवेष्टयन्ति
कर्णे यदा विरचयन्ति खगाश्च नीडान् ॥२८॥
siddhiṃ tathāvidhamanovilayāṃ samādhau
śrīśailaśṛṅgakuhareṣu kadopalapsye |
gātraṃ yadā mama latāḥ pariveṣṭayanti
karṇe yadā viracayanti khagāśca nīḍān ||28||
28. When in samadhi* in the caves of the Srisaila** mountain peaks, when will I attain such kind of manovilaya***, when creepers wrap around my throat and crows build nests in my ears?
* samadhi is a state of oneness with the object of meditation.
** Srisailam is a town in Nandyal district in the state of Andhra Pradesh in India.
** manovilaya is a state were the mind is dissolved (same as amanaska, unmani or manonmani).
विचरतु मतिरेषा निर्विकल्पे समाधौ
कुचकलशयुगे वा कृष्णसारेक्षणानाम् ।
चरतु जडमते वा सज्जनानां मते वा
मतिकृतगुणदोषा मां विभुं न स्पृशन्ति ॥२९॥
vicaratu matireṣā nirvikalpe samādhau
kucakalaśayuge vā kṛṣṇasārekṣaṇānām |
caratu jaḍamate vā sajjanānāṃ mate vā
matikṛtaguṇadoṣā māṃ vibhuṃ na spṛśanti ||29||
29. May this mind wander in nirvikalpa samadhi*, or on the jar-like breasts of the antelope-eyed (i.e., beautiful women). May it move among the dull-minded, or among the virtuous-minded people. The virtues and sins committed by the mind do not taint me, the all-pervading.
* nirvikalpa samadhi refers to samādhi without the support of an object of meditation
Yogatārāvalī (Yoga Taravali) or “An Array of the Stars of Yoga” is a hymn (stotram) attributed Adi Shankara, consisting of 29 verses (ślokas) that highlight some of the key practices of hatha yoga and raja yoga. While this hymn has been attributed to Adi Shankara, there are conflicting views as to whether this was actually composed by Adi Shankara. The title is derived from a combination of two words, yoga and taravali, both of which are briefly explained below.
Yoga
Indian philosophy consists of many different schools of thought (called darshanas), each with its own set of theories and practices. According to the yoga school of philosophy (yoga darshana), as codified by sage Patanjali, the goal of yoga is “to still the changing states (fluctuations) of the mind” (yogaś-citta-vr̥tti-nirodhaḥ:), so that the “seer abides in his own true nature” (draṣṭuḥ svarūpe-'vasthānam), through the practice of yoga. Thus when the seer abides in his own true nature, he attains supreme liberation (kaivalya).
Within the school of yoga, there are four major types, namely, Mantra yoga, Laya yoga, Hatha yoga, and Raja yoga. This hymn mainly focuses upon hatha yoga and raja yoga.
Hatha yoga (literally meaning “forceful yoga”) refers to the practise of asana (physical postures), pranayama (breath regulation) and mudras and bandhas (internal postures and body locks associated with breath control).
The primary focus of hatha yoga is to awaken the coiled up energy at the base of the spine (kundalini shakti), and make it enter the central energy channel (sushumna nadi), and to raise it up to the crown of the skull (sahasraha chakra), thus releasing the vital energy (amruta or bindu). Hatha yoga practice is considered as a preparatory step that leads towards raja yoga.
Raja yoga (literally meaning “royal yoga”) focuses on the practice of meditation for self-realization. It leads to samadhi, or the ultimate state of consciousness.
Taravali
Taravali (tara avali) literally means “row of stars”, or an “array of stars”. As per Vedic astronomy, the zodiac is divided into 27 constellations called nakshatras or stars (this is in addition to the usual division into 12 constellations called rashis). The 27 stars of Vedic astronomy thus represent the most important stars amongst the millions of stars in the night sky. Similarly, this hymn (Yoga taravali) focuses on the important aspects of yoga, limited to around 27 verses. Though the hymn that is discussed in this article actually contains 29 verses, the last two verses are composed in a different metre (compared to the first 27 verses). Further the style of composition of the last two verses, which mention specific locations and appear to be more “dramatic” (such as wishing for birds to build nests in one’s ear, etc.) is also distinct from the first 27 verses. Perhaps the initial composition consisted of 27 verses, and the last two verses were added later.
The first verse, is a mangala shloka (an auspicious introductory verse) in which the author of the hymn pays tributes to the guru.
The initial part of the hymn (from verse 2 up to verse 13) is about hatha yoga, whereas the latter part of the hymn (from verse 13 up to verse 29) is about raja yoga.
Verses 2 to 5 are about nadanusandhana, a meditative absorption in the inner sound that is heard within the body. When the energy channels within the human body have been purified, the anahata sound is said to be heard. Anahata literally means “not produced by beating” or an unstruck sound. It is the cosmic reverberation that is present in all beings. With sufficient practice, this sound can be heard at the anahata chakra or heart plexus. The following excerpt from a translation of the Nadabindu Upanishad describes nadanusandhana in greater detail:
“The Yogin … should always hear the internal sound. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and waterfalls; in the middle stage, like those proceeding from Mardala (a musical instrument), bell and horn. At the last stage, like those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds - more and more subtle. The mind having at first concentrated itself on any one sound fixes firmly to that, and is absorbed in it. Just as the bee drinking the honey alone does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects. The sound exists till there is the conception of space. Beyond this, is the Asabda - the soundless Para-Brahman, which is Paramatman. The mind exists so long as there is sound, but with cessation of sound there is the state called Unmani of Manas (viz., the state of being above the mind). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat. Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is liberated.”
Verse 5 is about the mahabanda. A bandha or a "body lock” is a hatha yogic practice for locking the vital energy in the body. Maha bandha ("the great lock") is the simultaneous practise of the three bandhas – (1) Jalandhara bandha, tucking the chin close to the chest, thereby blocking the breath at the upper end (2) Mula bandha, contraction of the perineum, thereby blocking the breath at the lower end, and (3) Uddyana bandha, contraction of the abdomen into the rib cage, thereby directing the breath into the kundalini (a divine energy that is coiled up at the base of the spine).
Verses 6 and 7 describe the awakening of the kundalini. The sushumna nadi or the central channel connects the base chakra (muladhara) to the crown chakra (sahasrara). When the kundalini energy is awakened and enters the sushumna nadi, it travels upwards all the way from the lower-most chakra (muladhara) to the top-most chakra (sahasrara) and activates the sahasrara chakra. This is said to release the nectar of immortality (amrita, also known as bindu).
Verses 8 to 13 are about kevala kumbhaka, or pure breath retention. It is a type of breath retention that does not require inhalation or exhalation. The practitioner can retain his breath as long as he likes through this kumbhaka. It is not simply holding the breath between an inhale and an exhale. It is an unprompted stop of breath that occurs within a samadhi state that is attained through pranayama.
From verse 14 onwards the hymn switches over to raja yoga. Raja yoga or the royal yoga focuses on the practice of meditation for self-realization. It leads to samadhi, or the ultimate state of consciousness.
Hatha yoga which focuses on controlling the prana to awaken the kundalini, is considered as a preparatory process that leads to raja yoga.
The hymn uses many synonyms for raja yoga, such as unmani, manonmani, amanaska, sahaja manaska, yoga nidra, samadhi, manovilaya, nirvikalpa samadhi, etc. According to the Hatha Yoga Pradipika (chapter 4, verse 4) “Raja Yoga, Samâdhi, Unmani, manonmanî, Amarativa, Laya, Tatwa, Sûnya, Aśûnya, Parama Pada, Amanaska, Adwaitama, Nirãlamba, Nirañjana, Jîwana mukti, Sahajâ, Turyâ, are all synonymous”.
The hymn discusses the process through which the samadhi is obtained as follows (in verses 20 to 23):
“Looking at the world with indifference, carefully uproot desire. When the sequence of desires is dissolved forcefully through constant carefulness, then due to the loss of support (i.e., due to absence of desire), the mind wanes and gradually attains peace. Those masters of self-control, becoming unbound from (notions of) “I” and “mine”, transcend the mind and merge into the space where there is no movement of air.”
The hymn also describes yoga nidra (in verses 24 to 26). In hatha yoga, yoga nidra is a synonym for the deep meditative state of samadhi. This is not to be confused with “yogic sleep” of modern usage - a state of consciousness between waking and sleeping, induced by a guided meditation.
“When the inherent tendencies (vasanas) have been chased away through abundant inner enquiry, a sort of non-inert (conscious) sleep occurs, that removes worldly thoughts in men. When the root of desire and doubt is destroyed, when the entire entanglement of karma is uprooted, the yogini called yoga nidra awakens.”
The last verse, somewhat constrastingly, describes the purity and all-pervasiveness of the true self, and how the true self is different from the mind. It seems to be even flippant about nivikalpaka samadhi, thus giving the impression that all the yogic states are mithya (i.e., a state of empirical reality, but not absolute reality), just like the samsara is mithya. In this sense, it seems to reflect the viewpoint of advaita vedanta (Philoshopy of Non-dualism), rather than yoga.
“May this mind wander in nirvikalpa samadhi, or on the breasts of beautiful women. The virtues and sins committed by the mind do not taint me, the all-pervading.”
Now this should not be surprising, considering that Adi Shankara (to whom this hymn is attributed) is perhaps the foremost exponent of Advaita Vedanta. However, it does seem to be strange way to end the hymn, at a total dissonance with the first 27 verses!
Note on Yoga vs. Vedanta
The practice of yoga, especially the ashtanga yoga (eight limbed yoga) of Patanjali – such as asana, pranayama, dhyana, etc. - is widely accepted by other darshanas, including Vedanta. However the student of Vedanta must know that at the soteriological level, there are fundamental differences between Yoga and Vedanta. Some of the main differences are:
* Yoga considers both consciousness (Purusha) and matter (Prakriti) to be of the same order of reality, i.e., the intelligent cause and material cause are different. Vedanta considers consciousness to be the absolute reality (paramartika satyam) and matter to be of a lower order of reality (vyavarika satyam or empirical reality), i.e., the intelligent cause and material cause are the same (abhinna-nimitta-updhana-karanam).
* According to Yoga there are numerous eternal individual selves (Purushas), whereas Vedanta considers that there is ultimately only one unitary Conscousness (Brahman).
* Yoga considers that attaining the state of samadhi brings liberation, but Vedanta considers samadhi as just an experience. The true self is merely the witness of all experiences. As all experiences are limited in time and space, even the experience of samadhi is limited. Thus the state of samadhi is different from the inherent and eternal bliss (ananda) that is realized through removal of the primordial ignorance (Maya or Mulavidhya).
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
वन्दे गुरूणां चरण-अरविन्दे
सन्दर्शित-स्वात्म-सुख-अवबोधे ।
जनस्य ये जाङ्गलिकायमाने
संसार-हालाहल-मोह-शान्त्यै ॥१॥
सन्दर्शित-स्वात्म-सुख-अवबोधे जनस्य संसार-हालाहल-मोह-शान्त्यै ये जाङ्गलिकायमाने, गुरूणां चरण-अरविन्दे, वन्दे ॥
सन्दर्शित-स्वात्म-सुख-अवबोधे those which have shown one’s own inherent bliss जनस्य of the person संसार-हालाहल-मोह-शान्त्यै for the abatement of the affiliction caused by the poison of transmigratory existence ये those (two) which जाङ्गलिकायमाने which are the snake charmer (the provider of anti-venom antidote) गुरूणां the guru’s चरण-अरविन्दे lotus feet वन्दे salutations (I bow down to)
Verse-2
सदाशिव-उक्तानि सपादलक्ष-
लय-अवधानानि वसन्ति लोके ।
नाद-अनुसन्धान-समाधिम्-एकं मन्यामहे
मान्यतमं लयानाम् ॥२॥
लोके सदाशिव-उक्तानि सपादलक्ष-लय-अवधानानि वसन्ति ।
नाद-अनुसन्धान-समाधिम् एकं लयानाम् मान्यतमं मन्यामहे ॥
लोके in the world सदाशिव-उक्तानि said (taught) by Lord Shiva सपादलक्ष-लय-अवधानानि 125,000 laya avadhanas ( वसन्ति are dwelling (are present) नाद-अनुसन्धान-समाधिम् Nadanusandhana Samadhi (state of meditative absorption in the inner sound) एकं alone लयानाम् among the layas (states of dissolution) मान्यतमं the most respected मन्यामहे we consider
Verse-3
सरेच-पुरैः-अनिलस्य कुम्भैः
सर्वासु नाडीषु विशोधितासु ।
अनाहत-आख्यः बहुभिः प्रकारैः
अन्तः प्रवर्तेत सदा निनादः ॥३॥
अनिलस्य सरेच-पुरैः कुम्भैः सर्वासु नाडीषु विशोधितासु ।
बहुभिः प्रकारैः अनाहत-आख्यः सदा निनादः अन्तः प्रवर्तेत ॥
अनिलस्य of the air सरेच-पुरैः with inhalation, exhalation कुम्भैः and holding सर्वासु नाडीषु in all the energy channels विशोधितासु in the purified बहुभिः प्रकारैः through multiple methods अनाहत-आख्यः called Anahata (i.e., not produced by beating) सदा निनादः constantly ringing sound अन्तः inside प्रवर्तेत emanates
Verse-4
नाद-अनुसन्धान नमः-अस्तु तुभ्यं
त्वां साधनं तत्त्व-पदस्य जाने ।
भवत्-प्रसादात्-पवनेन साकं
विलीयते विष्णु-पदे मनः मे ॥४॥
नाद-अनुसन्धान तुभ्यं नमः अस्तु । तत्त्व-पदस्य जाने त्वां साधनं । मे मनः पवनेन साकं भवत्-प्रसादात् विष्णु-पदे विलीयते ॥
नाद-अनुसन्धान absorption in the inner sound तुभ्यं to you नमः अस्तु salutations तत्त्व-पदस्य जाने to know the Ultimate Reality त्वां साधनं you are the means मे मनः my mind पवनेन साकं together with air (breath) भवत्-प्रसादात् through your grace विष्णु-पदे in the feet of Lord Vishnu (i.e., in the Ultimate Reality) विलीयते dissolves (i.e., merges with)
Verse-5
जालन्धर-उड्याणन-मूल-बन्धान्
जल्पन्ति कण्ठ-उदर-पायु-मूलान् ।
बन्ध-त्रये-अस्मिन्-परिचीयमाने
बन्धः कुतः दारुण-काल-पाशात् ॥५॥
कण्ठ-उदर-पायु-मूलान् जालन्धर-उड्याणन-मूल-बन्धान् जल्पन्ति । अस्मिन् बन्ध-त्रये परिचीयमाने दारुण-काल-पाशात् बन्धः कुतः ॥
कण्ठ-उदर-पायु-मूलान् having their roots at (i.e., orginating at) the throat, stomach and anus जालन्धर-उड्याणन-मूल-बन्धान् the bandhas (locks) of Jalandhara, Uddyana and Mula जल्पन्ति they (the practitioners) speak of अस्मिन् in बन्ध-त्रये this triad of bandhas (locks) परिचीयमाने when one is well-versed दारुण-काल-पाशात् from the agonizing noose of death बन्धः कुतः where is the bondage?
Verse-6
ओड्याण-जालन्धर-मूल-बन्धैः
उन्निद्रितायाम्-उरग-अङ्गनायाम् ।
प्रत्यक्-मुखत्वात्-प्रविशन्-सुषुम्नां
गम-आगमौ मुञ्चति गन्ध-वाहः ॥६॥
गन्ध-वाहः ओड्याण-जालन्धर-मूल-बन्धैः उन्निद्रितायाम् उरग-अङ्गनायाम् (सति) प्रत्यक्-मुखत्वात् सुषुम्नां प्रविशन् गम-आगमौ मुञ्चति ॥
गन्ध-वाहः the carrier of smell (i.e., air or breath) ओड्याण-जालन्धर-मूल-बन्धैः by the Uddyana, Jalandara and Mula bandhas उन्निद्रितायाम् awakened उरग-अङ्गनायाम् the snake woman (i.e, in the Kundalini) (सति) when प्रत्यक्-मुखत्वात् due to being downward-directed सुषुम्नां into the the Sushumna nadi प्रविशन् entering गम-आगमौ the going and coming मुञ्चति gives up
Verse-7
उत्थापित-आधार-हुत-अशन्-उल्कैः
आकुञ्चनैः शश्वत्-अपान-वायोः ।
सन्तापितात्-चन्द्रमसः पतन्तीं
पीयूष-धारां पिबति-इह धन्यः ॥७॥
धन्यः इह अपान-वायोः शश्वत् आकुञ्चनैः उत्थापित-आधार-हुत-अशन-उल्कैः सन्तापितात् चन्द्रमसः पतन्तीं पीयूष-धारां पिबति ॥
धन्यः fortunate person इह here अपान-वायोः of the Apana air शश्वत् repeatedly आकुञ्चनैः due to the compressions उत्थापित-आधार-हुत-अशन-उल्कैः* by the fire kindled by the feeding (activation) of the muladhara सन्तापितात् from becoming heated चन्द्रमसः from the moon (Sahasrara chakra) पतन्तीं falling पीयूष-धारां the stream of nectar पिबति drinks
(* should be उल्काभिः since उल्का is feminine)
Verse-8
बन्ध-त्रय-अभ्यास-विपाक-जातां
विवर्जितां रेचक-पूरकाभ्याम् ।
विशोषयन्तीं विषय-प्रवाहं
विद्यां भजे केवल-कुम्भ-रूपाम् ॥८॥
बन्ध-त्रय-अभ्यास-विपाक-जातां, विषय-प्रवाहं विशोषयन्तीं, रेचक-पूरकाभ्याम् विवर्जितां, केवल-कुम्भ-रूपाम् विद्यां भजे ॥
बन्ध-त्रय-अभ्यास-विपाक-जातां of those who have proficiency through the practice of the three bandhas विषय-प्रवाहं the flow of sensations (i.e., functioning of the sense organs) विशोषयन्तीं drying up (arrests) रेचक-पूरकाभ्याम् of inhalation and exhalation विवर्जितां free from केवल-कुम्भ-रूपाम् in the form of kevala kumbhaka विद्यां knowledge भजे I worship
Verse-9
अनाहते चेतसि सावधानैः
अभ्यास-शूरैः-अनुभूयमाना ।
संस्तम्भित-श्वास-मन:-प्रचारा
सा जृम्भते केवल-कुम्भक श्रीः ॥९॥
अनाहते चेतसि सावधानैः अभ्यास-शूरैः अनुभूयमाना, संस्तम्भित-श्वास-मन:-प्रचारा, सा केवल-कुम्भक श्रीः जृम्भते ॥
अनाहते in the anahata चेतसि in the mind सावधानैः with careful attention अभ्यास-शूरैः by those proficient through practise अनुभूयमाना experienced संस्तम्भित-श्वास-मन:-प्रचारा whose tendency is to still the breath and mind सा she केवल-कुम्भक श्रीः kevala kumbhaka जृम्भते blossoms
Verse-10
सहस्रशः सन्तु हठेषु कुम्भाः
सम्भाव्यते केवल-कुम्भ एव ।
कुम्भ-उत्तमे यत्र तु रेच-पूरौ
प्राणस्य न प्राकृत-वैकृत-आख्यौ ॥१०॥
हठेषु सहस्रशः कुम्भाः सन्तु । कुम्भ-उत्तमे तु, यत्र प्राकृत-वैकृत-आख्यौ प्राणस्य रेच-पूरौ न, केवल-कुम्भ एव सम्भाव्यते ॥
हठेषु in Hata (yoga) सहस्रशः thousands कुम्भाः kumbhas सन्तु may be there कुम्भ-उत्तमे तु but with regard the best kumbha यत्र where प्राकृत-वैकृत-आख्यौ प्राणस्य रेच-पूरौ न inhalation and exhalation - which are called prakruta and vaikruta - are absent केवल-कुम्भ Kevala kumbha एव alone सम्भाव्यते is considered
Verse-11
त्रिकूट-नाम्नि स्तिमिते-अन्तरङ्गे
स्तम्भिते केवल-कुम्भकेन ।
प्राण-अनिलः भानु-शशाङ्क-नाड्यौ
विहाय सद्यः विलयं प्रयाति ॥११॥
केवल-कुम्भकेन त्रिकूट-नाम्नि स्तिमिते अन्तरङ्गे स्तम्भिते (सति) प्राण-अनिलः भानु-शशाङ्क-नाड्यौ विहाय सद्यः विलयं प्रयाति ॥
केवल-कुम्भकेन through kevala kumbhaka त्रिकूट-नाम्नि स्तिमिते अन्तरङ्गे स्तम्भिते (सति) when confined steadily in the inner area known as Trikuta प्राण-अनिलः the vital air भानु-शशाङ्क-नाड्यौ the Surya Nadi and Chandra Nadi विहाय leaving सद्यः immediately विलयं प्रयाति reaches dissolution
Verse-12
प्रत्याहृतः केवल-कुम्भकेन
प्रबुद्ध-कुण्डलि-उपभुक्त-शेषः ।
प्राणः प्रतीचीन-पथेन मन्दं
विलीयते विष्णु-पद-अन्तराले ॥१२॥
केवल-कुम्भकेन प्रत्याहृतः प्रबुद्ध-कुण्डलि-उपभुक्त-शेषः प्राणः प्रतीचीन-पथेन मन्दं विष्णु-पद-अन्तराले विलीयते ॥
केवल-कुम्भकेन through kevala kumbhaka प्रत्याहृतः restrained प्रबुद्ध-कुण्डलि-उपभुक्त-शेषः remainder after that used for awakening kundalini प्राणः breath प्रतीचीन-पथेन through the return path मन्दं slowly विष्णु-पद-अन्तराले in the space of Lord Vishnu’s feet विलीयते attains dissolution
Verse-13
निरङकुशानां श्वसन-उद्गमानां
निरोधनैः केवल-कुम्भक-आख्यैः ।
उदेति सर्व-इन्द्रिय-वृत्ति-शून्यः
मरुत्-लयः कः-अपि महा-मतीनाम् ॥१३॥
निरङकुशानां श्वसन-उद्गमानां केवल-कुम्भक-आख्यैः निरोधनैः सर्व-इन्द्रिय-वृत्ति-शून्यः मरुत्-लयः कः अपि महा-मतीनाम् उदेति ॥
निरङकुशानां of the unrestrained श्वसन-उद्गमानां of the rising breath केवल-कुम्भक-आख्यैः through kevala kumbhaka निरोधनैः by restricting सर्व-इन्द्रिय-वृत्ति-शून्यः absence of all sensations मरुत्-लयः dissolution of breath कः अपि महा-मतीनाम् उदेति arises in a some great-minded (noble) persons
Verse-14
न दृष्टि-लक्ष्याणि न चित्त-बन्धः
न देश-कालौ न च वायु-रोधः ।
न धारणा-ध्यान-परिश्रमः वा
समेधमाने सति राजयोगे ॥१४॥
राजयोगे समेधमाने सति न दृष्टि-लक्ष्याणि, न चित्त-बन्धः, न देश-कालौ, न वायु-रोधः च, न वा धारणा-ध्यान-परिश्रमः (अस्ति) ॥
राजयोगे in raja yoga समेधमाने सति when one becomes proficient न दृष्टि-लक्ष्याणि there are no objects of sight (i.e., no targets for concentration meditation) न चित्त-बन्धः no control of the mind न देश-कालौ no space and time न वायु-रोधः च and no blocking of breath न वा धारणा-ध्यान-परिश्रमः (अस्ति) neither the exertion of dhyana (focus) and dharana (retention)
Verse-15
अशेष-दृश्-योज्झित-दृक्-मयानाम्
अवस्थितानाम्-इह राजयोगे ।
न जागरः न-अपि सुषुप्ति-भावः
न जीवितं नो मरणं विचित्रम् ॥१५॥
विचित्रम्! इह राजयोगे अवस्थितानाम्, अशेष-दृश्-योज्झित-दृक्-मयानाम्, न जागरः न अपि सुषुप्ति भावः, न जीवितं नो मरणं (अस्ति) ॥
विचित्रम्! Strange! इह here राजयोगे in Raja Yoga अवस्थितानाम् of those situated in अशेष-दृश्-योज्झित-दृक्-मयानाम् of those who are in a state of unity (merger) of seen and seer न जागरः there is no waking state न अपि सुषुप्ति भावः and no deep sleep state also न जीवितं no living नो मरणं (अस्ति) no death
Verse-16
अहम्-ममत्वात्-अपहाय सर्वं
श्रीराजयोगे स्थिर-मानसानाम् ।
न द्रष्टृता न-अस्ति च दृश्य-भावः
सा जृम्भते केवल-संवित्-एव ॥१६॥
श्रीराजयोगे स्थिर-मानसानाम् सर्वं अहम्-ममत्वात् अपहाय, न द्रष्टृता अस्ति, न च दृश्य-भावः । सा केवल-संविद् एव जृम्भते ॥
श्रीराजयोगे in raja yoga स्थिर-मानसानाम् of the firm-minded सर्वं everything अहम्-ममत्वात् अपहाय having given up all notions of I and mine न द्रष्टृता अस्ति there is no seer न च दृश्य-भावः and no seen सा केवल-संविद् only she, the pure awareness एव alone जृम्भते stretches (is present)
Verse-17
नेत्रे यया-उन्मेष-निमेष-शून्ये
वायुः-यया वर्जित-रेच-पूरः ।
मनः-च सङ्कल्प-विकल्प-शून्यं
मनोन्मनी सा मयि सन्निधत्ताम् ॥१७॥
यया उन्मेष-निमेष-शून्ये नेत्रे, यया रेच-पूरः वर्जित वायुः, सङ्कल्प-विकल्प-शून्यं मनः च, सा मनोन्मनी मयि सन्निधत्ताम् ॥
यया through which उन्मेष-निमेष-शून्ये नेत्रे the eyes without opening and closing (i.e., unblinking eyes) यया through whom रेच-पूरः वर्जित वायुः air that is free from inhalation and exhalation सङ्कल्प-विकल्प-शून्यं मनः च and mind that is free from resoluteness and undecidedness सा मनोन्मनी that Manonmani (state) मयि in me सन्निधत्ताम् may it be (present)
Verse-18
चित्त-इन्द्रियाणां चिर-निग्रहेण
श्वास-प्रचारे शमिते यमि-इन्द्राः ।
निवात-दीपा इव निश्चल-अङ्गाः
मनोन्मनी-मग्न-धियः भवन्ति ॥१८॥
निवात-दीपा इव निश्चल-अङ्गाः यमि-इन्द्राः चित्त-इन्द्रियाणां चिर-निग्रहेण श्वास-प्रचारे शमिते (सति) मनोन्मनी-मग्न-धियः भवन्ति ॥
निवात-दीपा इव like lamps in still air निश्चल-अङ्गाः persons with steady limbs यमि-इन्द्राः those who have mastered self control चित्त-इन्द्रियाणां of the mind and sense organs चिर-निग्रहेण through prolonged restraint श्वास-प्रचारे flow of breath शमिते (सति) when it is calmed मनोन्मनी-मग्न-धियः people immersed in Manonmani भवन्ति become
Verse-19
उन्मनि-अवस्था-अधिगमाय विद्वन्
उपायम्-एकं तव निर्दिशामः ।
पश्यन्-उदासीनतया प्रपञ्चं
सङ्कल्पम्-उन्मूलय सावधानः ॥१९॥
विद्वन्, तव उन्मनि अवस्था अधिगमाय उपायम् एकं निर्दिशामः । उदासीनतया प्रपञ्चं पश्यन् सावधानः सङ्कल्पम्-उन्मूलय ॥
विद्वन् O wise one तव your उन्मनि अवस्था Unmani state अधिगमाय for obtaining उपायम् एकं a means निर्दिशामः we will point out उदासीनतया with indifference प्रपञ्चं the world पश्यन् seeing सावधानः carefully सङ्कल्पम्-उन्मूलय uproot (destroy) desire
Verse-20
प्रसह्य सङ्कल्प-परम्पराणां
सम्भेदने सन्तत-सावधानम् ।
आलम्ब-नाशात्-अपचीयमानं
शनैः शनै: शान्तिम्-उपैति चेतः ॥२०॥
सन्तत सावधानम् सङ्कल्प-परम्पराणां प्रसह्य सम्भेदने (सति) आलम्ब-नाशात् अपचीयमानं चेतः शनैः शनैः शान्तिम् उपैति ॥
सन्तत सावधानम् with eternal (constant) carefulness सङ्कल्प-परम्पराणां the sequence of desires प्रसह्य forcefully सम्भेदने (सति) when dissolved आलम्ब-नाशात् due to destruction of the support अपचीयमानं चेतः diminishiing mind शनैः शनैः gradually शान्तिम् peace उपैति attains
Verse-21
निश्वास-लोपैः-निभृतैः शरीरैः
नेत्र-अम्बुजैः-अर्ध-निमीलितैः-च ।
आविर्भवन्तीम्-अमनस्क-मुद्राम्
आलोकयामः मुनि-पुङ्गवानाम् ॥२१॥
निश्वास-लोपैः निभृतैः शरीरैः अर्ध-निमीलितैः नेत्र-अम्बुजैः च आविर्भवन्तीम् मुनि-पुङ्गवानाम् अमनस्क-मुद्राम् आलोकयामः ॥
निश्वास-लोपैः by those without breathing निभृतैः शरीरैः by those with still bodies अर्ध-निमीलितैः नेत्र-अम्बुजैः च and by those with half-open eye-lotuses आविर्भवन्तीम् manifesting मुनि-पुङ्गवानाम् in the best of sages अमनस्क-मुद्राम् the amanaska mudra आलोकयामः we see
Verse-22
अमी यमि-इन्द्राः सहज-अमनस्कात्
अहं-ममत्वे शिथिलायमाने ।
मनः-अतिगं मारुत-वृत्ति-शून्यं
गच्छन्ति भावं गगन-अवशेषम्॥२२॥
अमी सहज-अमनस्कात् अहं-ममत्वे शिथिलायमाने यमि-इन्द्राः मनः-अतिगं मारुत-वृत्ति-शून्यं गगन-अवशेषं भावं गच्छन्ति ॥
अमी those सहज-अमनस्कात् from the sahaja amansaka अहं-ममत्वे in I and mine शिथिलायमाने being unfastened यमि-इन्द्राः those who have mastered self-control मनः-अतिगं transcending the mind मारुत-वृत्ति-शून्यं without any flow of air गगन-अवशेषं भावं गच्छन्ति become one with space
Verse-23
निवर्तयन्तीं निखिल-इन्द्रियाणि
प्रवर्तयन्तीं परम-आत्म-योगम् ।
संविन्मयीं तां सहज-अमनस्कां
कदा गमिष्यामि गत-अन्य-भावः ॥२३॥
गत-अन्य-भावः निखिल-इन्द्रियाणि निवर्तयन्तीं परम-आत्म-योगम् प्रवर्तयन्तीं संविन्मयीं तां सहज-अमनस्कां कदा गमिष्यामि ॥
गत-अन्य-भावः with other feeling having disappeared निखिल-इन्द्रियाणि all the sense organs निवर्तयन्तीं ceasing परम-आत्म-योगम् union with the Supreme Self प्रवर्तयन्तीं promoting संविन्मयीं of the nature of awareness तां सहज-अमनस्कां that sahaja amanaska कदा when गमिष्यामि will I reach
Verse-24
प्रत्यक्-विमर्श-अतिशयेन पुंसां
प्राचीन-गन्धेषु पलायितेषु ।
प्रादुर्भवेत्-काचित्-अजाड्य-निद्रा
प्रपञ्च-चिन्तां परिवर्जयन्ती ॥२४॥
प्रत्यक्-विमर्श-अतिशयेन प्राचीन-गन्धेषु पलायितेषु (सति) पुंसां प्रपञ्च-चिन्तां परिवर्जयन्ती काचित् अजाड्य-निद्रा प्रादुर्भवेत् ॥
प्रत्यक्-विमर्श-अतिशयेन through abundant inner enquiry प्राचीन-गन्धेषु पलायितेषु (सति) when the ancient vasanas (inherent tendencies) have fled पुंसां प्रपञ्च-चिन्तां worldly thoughts of men परिवर्जयन्ती eradicating काचित् some अजाड्य-निद्रा non-inert sleep प्रादुर्भवेत् appears (occurs)
Verse-25
विच्छिन्न-सङ्कल्प-विकल्प-मूले
निःशेष-निर्मूलित-कर्म-जाले ।
निरन्तर-अभ्यास-नितान्त-भद्रा
सा जृम्भते योगिनि योग-निद्रा ॥२५॥
विच्छिन्न-सङ्कल्प-विकल्प-मूले (सति) निःशेष-निर्मूलित-कर्म-जाले (सति) निरन्तर-अभ्यास-नितान्त-भद्रा सा योगिनि योग-निद्रा जृम्भते ॥
विच्छिन्न-सङ्कल्प-विकल्प-मूले (सति) when the root of resoluteness and undecidedness is destroyed निःशेष-निर्मूलित-कर्म-जाले (सति) when the entire net (trap) of karma is uprooted निरन्तर-अभ्यास-नितान्त-भद्रा eternal auspiciousness obtained through uninterrupted practice सा योगिनि that yogini योग-निद्रा yoga nidra जृम्भते awakens
Verse-26
विश्रान्तिम्-आसाद्य तुरीय- तल्पे
विश्व-आदि-अवस्था-त्रितय-उपरिस्थे ।
संविन्मयीं काम्-अपि सर्व-कालं
निद्रां सखे निर्विश निर्विकल्पाम् ॥२६॥
सखे! विश्व-आदि-अवस्था-त्रितय-उपरिस्थे तुरीय- तल्पे विश्रान्तिम् आसाद्य संविन्मयीं निर्विकल्पाम् निद्रां काम्-अपि सर्व-कालं निर्विश
सखे! O friend विश्व-आदि-अवस्था-त्रितय-उपरिस्थे in that which stands above (i.e, situated beyond) the three states of Vishva, etc. तुरीय- तल्पे on the bed of Thuriya विश्रान्तिम् आसाद्य having obtained rest (i.e. having rested) संविन्मयीं of the nature of consciousness निर्विकल्पाम् undifferentiated निद्रां sleep काम्-अपि whatever it be सर्व-कालं at all times निर्विश you enter
Verse-27
प्रकाशमाने परम-आत्म-भानौ
नश्यति-अविद्या-तिमिरे समस्ते ।
अहो बुधाः निर्मल-दृष्टयः-अपि
किञ्चित्-न पश्यन्ति जगत्-समग्रम् ॥२७॥
नश्यति-अविद्या-तिमिरे समस्ते (सति) परम-आत्म-भानौ प्रकाशमाने (सति) । अहो! बुधाः निर्मल-दृष्टयः अपि जगत्-समग्रम् न किञ्चित् पश्यन्ति ॥
नश्यति-अविद्या-तिमिरे समस्ते (सति) when the darkness of ignorance is entirely destroyed परम-आत्म-भानौ प्रकाशमाने (सति) when the sun of Supreme self is shining अहो! alas! बुधाः the wise people निर्मल-दृष्टयः अपि even those with unimpaired eyesight जगत्-समग्रम् the entire world न किञ्चित् पश्यन्ति do not see anything
Verse-28
सिद्धिं तथा-विध-मनोविलयां समाधौ
श्रीशैल-शृङ्ग-कुहरेषु कदा-ऊपलप्स्ये ।
गात्रं यदा मम लताः परिवेष्टयन्ति
कर्णे यदा विरचयन्ति खगाः-च नीडान् ॥२८॥
श्रीशैल-शृङ्ग-कुहरेषु समाधौ, यदा लताः मम गात्रं परिवेष्टयन्ति, यदा खगाः कर्णे नीडान् विरचयन्ति च, तथा-विध-मनोविलयां कदा सिद्धिं ऊपलप्स्ये ॥
श्रीशैल-शृङ्ग-कुहरेषु in the caves in the peaks of Srisaila (mountains) समाधौ in Samadhi यदा when लताः creepers मम my गात्रं throat परिवेष्टयन्ति wrap around यदा when खगाः crows कर्णे in my ears नीडान् nests विरचयन्ति construct च and तथा-विध-मनोविलयां such kind of manovilaya कदा when सिद्धिं ऊपलप्स्ये may I attain
Verse-29
विचरतु मतिः-एषा निर्विकल्पे समाधौ
कुच-कलश-युगे वा कृष्णसार-ईक्षणानाम् ।
चरतु जड-मते वा सज्जनानां मते वा
मति-कृत-गुण-दोषाः मां विभुं न स्पृशन्ति ॥२९॥
एषा मतिः निर्विकल्पे समाधौ वा कृष्णसार-ईक्षणानाम् कुच-कलश-युगे विचरतु । जड-मते वा सज्जनानां मते वा चरतु । मति-कृत-गुण-दोषाः विभुं मां न स्पृशन्ति ॥
एषा this मतिः mind निर्विकल्पे समाधौ in nirvikalpa samadhi वा or कृष्णसार-ईक्षणानाम् those with eyes like that of the spotted antelope कुच-कलश-युगे in the pair of jar-like breasts विचरतु may it wander जड-मते among dull-minded वा or सज्जनानां मते among the virtuous-minded people वा or चरतु may it move मति-कृत-गुण-दोषाः the virtues and sins committed by the mind विभुं मां me the all-pervading न स्पृशन्ति do not touch (taint)
Prosody (Chandas)
The first 27 verses of the Yogatārāvalī are composed in the Indravajrā chandaḥ (metre), which consists of 11 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--U --U U-U --
The pause (yati) is after the 5th and 11th syllable of each pāda
The last two verses in are composed in the Vasantatilakam chandaḥ (metre), which consists of 14 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--U -UU U-U U-U --
The pause (yati) is after the 8th and 14th syllable of each pāda
Notation:
- denotes guru (heavy) syllable
U denotes laghu (light) syllable
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