AMAN Gorakh Nath

1 śrī Gorakṣanātha’s Amanaska Yoga
AMANASKA YOGA
Unparalleled treatise on śrī Gorakṣanātha put together by the yogins of the Nātha Sampradāya.
COMMENTARY BY śRī YOGANāTHA SWāMI
Translated by Natasha Nandini from the 1967 edition.

Any corrections or queries please forward to natasha@gandharvayoga.com
Ackowledgements
The Sanskrit text, known as Amanaska Yoga, is attributed to the great Nātha yogin called
Gorakṣanātha. This particular version has a Hindi commentary by Yoganātha Swami of the same
Nātha Sampradāya (tradition). Most of my translation has been based on this Hindi commentary,
except for when further light was needed, and then the Sanskrit verse was examined. The Hindi
used, both in the commentary and the two essays contained, is not the standard speaking Hindi.
This made the task an uphill endeavour, for very few of my friends who are native speakers, were
inclined to assist. Many sentences stretching out as long as paragraphs would also frequently
contain words absent from the trusted McGregor’s Hindi Dictionary and any Sanskrit equivalent.
Having said this there were some who, undoubtedly spurred by a faint interest in the subject, did
assist in the outcome of this work. The initial stages were made less troublesome by my dear
friend Mrs. Sonia Mishra who dedicated her time in helping me gain some momentum. Prof. Ritwik
Sanyal, of Benares Hindu University offered much illumination on the multiple internal Tantric
meanings which lie hidden behind so many of the words. I am also grateful to him (as my Guru of
Dhrupad) for subsequently applying the guidance he gave me on this text to my music lessons with
him. By doing so he presented me with a sophisticated insight into the mystical philosophy of
sound within a framework of this profound tradition. My thanks are extended to Master Sailesh
Bhatt who spent many hours with me in the sanctuary of the Nepali Temple in Benares unravelling
the final part of the text. I thank Pandit Rajan and Pandit Sajan Mishra (also my Gurus) who have
continuously supported me and taught me as if I was a family member.
All words within brackets and marked with ‘ * ’ or ‘ ** ’ are mine, my understanding or lack of,
unless stated otherwise, such as footnotes from the original text. If there are mistakes, or you have
answers to some of my questions, which I have also placed within these brackets, I would
welcome hearing from you.
In the next edition of this work I hope to offer a full translation of the essay offered by Dr.
Nāgendranātha Upadyāya which sheds more light on the life and work of Gorakṣanātha. I have
currently also omitted the Gorakṣamṛtyuñjayā at this point in time for lack of understanding which is
further increased by a typing error in the Sanskrit.
This translation is primarily for those who have, and are engaged in, a regular personal yoga
practise (as opposed to those of an academic ilk whom will, no doubt, cringe at the way I have
negotiated footnotes and extra information). I hope it gives you as much as it has given me.
Natasha Nandini January 2016

www.gandharvayoga.com

How To Read This Translation

Sanskrit and Hindi, by extension, are phonetic languages by nature, and so each character is
pronounced as it is read (unlike English, for example, in which one has to know the word in order
to pronounce it correctly). There are, therefore, more characters than in the roman script. In order
to read them correctly diacritical marks are used which are combined with roman letters to
represent the extra sounds. There are long and short vowels. An unmarked ‘ a ‘ at the end of a
word should not have much emphasis. Below are the most common used.
a = as ‘a’ in ‘another’
ā = as ‘a’ in ‘car’
i = as ‘i’ in ‘interest’
ī = as ‘ee’ in ‘meet’
u = as ‘oo’ in ‘woollen’
ū = as ‘oo’ in ‘choose’
ṛ = as ‘ri’ in ‘river’
The first 25 consonants are set out in a way which expresses the economical and systematic
nature of the language.

The above diagram shows the placement of the tongue for the first 25 consonants. By using the
tongue and placing it at the points in the diagram you will find that the sounds will automatically
come out correctly. Starting on the far right labelled ‘throat’ and moving left step by step (towards
the lips) the first sound is ‘ka’. This is actually ‘k’ + ‘a’ = ‘ka’. It is written in this way as the
consonant by itself only gives the point of attack, but for it to resonate it needs a vowel. Therefore
all consonants, in their full format, have an inherent ‘a’ (unless they are removed and expressed as
such). After ‘ka’ is the aspirated version of the same consonant: ‘kha’. The best way to describe
how to artculate an aspirated consonant is to push the sound out with a : ‘ha’. Here is a list of the
first 25 consonants, reading:
1st 2nd 3rd 4th 5th

Throat: ka kha ga gha ṅa
Palate: ca cha ja jha ña
Roof: ṭa ṭha ḍa ḍha ṇa
Teeth: ta tha da dha na
Lips: pa pha ba bha ma
Note that ‘ca’ is pronounced as in the English word ‘children’ and ‘cha’, its aspirated counterpart, is
like the English ‘watch house’ (said with speed).
Three types of ’S’. The same rules apply for placement.

‘ś’ = at the palate as in ‘shake’
‘ṣ’ = at the roof as in ‘shell’
’s’ = at the teeth as in ‘smile’
It has been stated that each consonant has an inherent ‘a’ for resonance. This ‘a’ can be replaced
by any of the other vowels. Sometimes consonants are joined into compounds whereby the
inherent ‘a’ is removed and 2 or more consonants are articulated together. For example ‘ka’ + ‘la =
as in ‘kalar’ (colour) without the ‘a’ is written as ‘kl’ as in ‘klīn’ (clean).
Finally the nasals (listed in the 5th column) will always have the same point of attack, as the
following consonant. A perfect example, thanks to its current popularity in the English language is
the word ‘Sanskrit’. With diacritically it is splelt like so: ’Saṃskṛta’. Another good example would be
‘Shankara’ spelt ‘śaṅkara’ with the diacritics.
This explanation is by no means exhaustive but I hope it is useful enough for you to read the
translation with the correct pronunciation and therefore a deeper understanding of the text.
Note: The above account does not cover the whole alphabet but merely addresses common
difficulties.

Contents
Page
Incantation 6
Editor’s note 7
Introduction by Dr. Gopinātha Kavirāja 8 -12
Vandanā (prayer) 13
Yogirāja Gorakṣanātha by Dr. Nāgendranātha Upadyāya (abridged) 14 - 15
Amanaska Yoga 16 - 40

Incantation
य योितरज ं य म लोके विहतम् ।

yatra jyotirajastraṃ yasmiṃlloke svahitam ।
ति मन् मां धेिह पवमानामृते लोके अि ते ।।

tasmin māṃ dhehi pavamānāmṛte loke akṣite ।।
य ान दा मोदा मुद: परमुद आसते ।

yattānandāśca modāśca muda: paramuda āsate ।
काम य स ा ा: कामा त ममामृतं कृ िध ।।

kāmasya satrāptā: kāmāstatra mamāmṛtaṃ kṛdhi ।।
ऋ वेद - ९/११३
ṛgveda - 9/113
Oh Lord, who makes all things sacred, keep me in your world, that divine state where light and light
alone exists; where moving in towards light does not come from darkness but, instead from
complete and perfect light alone; where moving towards joy is not from sorrow but, instead is a
movement towards complete bliss and bliss alone, where movement towards immortality is not
from death but from actual immortality itself. (Keep me in) that existence where the highest goal is
always realised.
Translated from śrī Yoganātha Swāmi’s explanation of the Sanskrit verses ṛgveda - 9/113.

Editor’s Note
Founder of the Nātha Sampradāya (religious system of the Nātha yogins), Mahāyogi śrī
Gorakṣanātha Jī produced several well known treatises in Sanskrit which deserve mentioning.
Amanaska, Amaroghaśāsanam, Siddha Siddhānta Paddhati, Gorakṣa Siddhānta-Saṅgraha,

Siddha Siddhānta-Saṅgraha, Mahārtha Maṃjari, Viveka Mārtaṇḍa, Yogamārtaṇḍa, Gorakṣa
Paddhati, Gorakṣa Saṃhita, Yoga Bīja etc.
In addition, there are also large and small treatises like Yogacintāmaṇi, Haṭha Yoga Saṃhita, śrī
Nāthasutra, Yogaśāstra, Catuśśītsyāsana, Gorakṣacikitsā, Gorakṣapaṅcāya, Gorakṣa Gītā,
Gorakṣa Kaumudī, Gorakṣa Kalpa, etc.
Some scholars consider the Avadhūta Gītā, Prāṇasaṅkali, Yoga Tārāvalī, (or yoga Sārāvalī) to also
be works of śrī Gorakṣanātha.
The real author of the Avadhūta Gītā is Bhagwāna śrī Dattātreya who gave, spiritual instruction*
(orally)to śrī Kārtikaswāmī (Subrahmaṇyam or ṣaṇmukham).
* saṃvīta updeśa implies instruction which is hidden, coded or covered over.
In the first copy of the book at the end of each section there is a chapter where states that “śrī
Dattātreya has composed this hidden, coded lesson”. In some copies, by looking at the first 40-50
pages one will find that in some of the early ślokas (verses) śrī Gorakṣanātha’s name is given. But
it is clearly evident in the language, metre and creation of those ślokas, and in those of the
Avadhūta Gītā, one can clearly make out that some have been separated and some scholars have
attached some of the early ślokas to the ślokas of the Nātha sampradāya. A pointless endeavour
to attempt to prove it. ( 1. Avadhūta Gītā has obtained some transformed ślokas from some books
of the Nātha Sampradāya)… I believe that a critical assessment on this subject is irrelevant.

INTRODUCTION
This small book called Amanaska is a very well known work amongst the yoga śāstras. Many
years earlier an edition of this work was published. I saw one of these which was printed in Bengali
but now it has become very difficult to obtain.
Like the majority of books on Tantra, this book was written in a Q&A format of speaker and listener.
In this work the listener is the Muṇī Vāmadeva and the speaker is Kailāśa resident, the great Lord
śaṅkara.
Some are of the opinion that this book was made by Gorakṣanātha but it is difficult to say up to
what point this is true. This book is divided into two parts. In the first half there are 98 ślokas and in
these a detailed account of Tārakayoga is given. In the second half there are 113 ślokas in which
an exceptional account on Amanaska yoga is given.
According to the compiler, Amanaska yoga is the only pathway to obtain release from future births.
There are two types of yoga: pūrva yoga which is the preliminary one and is followed by uttara
yoga (these words literally mean ‘first’, pūrva and ‘following’, uttara).
In pūrva yoga, also known as Tārakayoga, “manas” remains, but in uttara yoga, also known as
Amanaska yoga, “manas” does not remain at all. Uttara yoga alone is the supreme yoga. By
inspection into Patañjali yoga it can be seen that two expositions of two types of yoga have been
joined together. The same thing has been done here.
According to Bhagwāna Patañjalī, yoga is of 2 types: samprajñāta and asamprajñāta, (with

knowledge and without knowledge, respectively, a better word than knowledge would perhaps be
mind activity). Asamprajñāta is the only supreme yoga. Only in this does mind activity fully cease.
This does not mean that asamprajñāta yoga is without ascertainment of the knowledge of
existence, which is well known as prakṛtilaya. This is the means by which it is ascertained. The
word “means” should be taken to denote intelligence or wisdom. The rise of wisdom comes from
faith, courage, memory and samādhi. By stopping this knowledge, by preventing this knowledge is
the means to ascertain asamprajñāta yoga samādhi. It is THIS which is the subject of the yoga
spoken of here.
In samprajñāta samādhi, the state of one pointedness within is acheived by stopping the collection
and throwing away of thoughts, and by preventing stupefaction. This is also an inferior yoga to
speak of because here pure knowledge rises and ignorance is suspended. From a supreme view
this is not the complete yoga. When one pointed attention is obtained within and the stopping of
pure knowledge takes place, then and only then is it the beginning of the full appearance of
‘cittavritinirodhaha’. A rough investigation into Patañjalī’s existing work shows that his methods are
the same in every way.

Like samprajñāta, manas stays within, just like in pūrva yoga or in Tārakayoga, manas stays.
Conversley, in asamprajñāta yoga manas does not remain, and in the same manner, in uttar yoga
or Amanaska yoga also, manas does not remain.
Yoga does not take place by being free of manas alone, because in the state of prakṛtilaya the
absorption of manas takes place. Thus that is not yoga. There is no doubt that the absorption of
manas should happen but the rising of satyajñāna must also happen. It is this exact subject matter
which is Amanaska yoga because in Amanaska it is the meeting of the soul which takes place.
(The word used for meeting is sākṣātkāra; kāra makes it active and sākṣāt means before the eyes,
so a fuller meaning is: that which causes the soul to come before the eyes; or to meet the soul face
to face, so to speak).
In the context of laya (the ultimate goal, which is final dissolution; absorption into the Abslotue), the
connection between prāṇa and manas deserve consideration. The Haṭha yogins say that with the
absorption of prāṇa there is the absorption of manas. They also believe that with the absorption of
manas there is the absorption of prāṇa. There is an interchangeable relationship between the two
of them. The vocation of those of the Haṭha Yoga Sampradāya has been to arrive at laya, of both
prāṇa and manas. They understand that the absorption/dissolution of prāṇa is a related action.
The kriyās of the body, the senses, the manas etc. are reciprocally bound together. On stopping
the body, and prāṇa, the cessation of manas is possible. The Haṭha Yogins, with their efforts,
endeavour to stop these by means of Haṭha kriyās. This is the cessation of layātmaka. In Tāraka
yoga it is indicated that the fruits of laya come in different measures and are of different types. This
is a detailed account of the evolving differences of laya. Just as on blocking prāṇa for a short time
siddhis (super human powers) begin to arise, in the same way, on stopping the prāṇa for a
lengthened period, the most advanced siddhis can be attained. What this means is that the extent
to which different siddhis can arise is dependent on the guide and the governing era.
It is up to this point that on stopping the prāṇa, it is possible to lengthen the power of the Supreme
Spirit as much as 24 years. The laya of prāṇa is equivalent to the laya of manas. The laya of
prāṇa happens in the same place (sthāna) in which the laya of manas happens. This is why in the
topic of acquiring siddhis the laya of manas is also involved in the laya of prāṇa. They are
connected. But worthy of thought is that even though the laya of prāṇa and manas can occur
together this cannot lead to full enlightenment (antim bhūmi which means last world and therefore,
last life). It is a true fact that in the laya of prāṇa there is laya of manas but this is a lower
accomplishment. This achievement will still create a new ocurrence. The absorption of manas can
be called genuine laya only when the recurrence of manas does not happen.
In the Baghavad Gītā it is said: Yadgatva na nivartante taddham paramam - 15.6.

"That supreme abode of Mine is not illumined by the Sun or Moon”. "Those who reach it never
return to this material world”.
This affair of laya cannot be just a fragment of the Supreme Spirit. This is what is known as
Brahmatattva or ātmatattva (Jaideva Singh translates tattva as: thatness; the very being of a thing;

principle. Brahmatattva, ātmatattva or Paramatattva is beyond anything in the material existence).

This is the laya of manas which should be done. With the effect of this, manas will be extinguished
forever, its occurrence will never happen. This is the goal of Amanaska yoga.
The laya of prāṇa only goes as far as śakti. This corresponds to the laya of prakṛti (which is the
source of objectivity from Buddhi down to earth) but the laya of manas goes to the point of Brahma.
This is the genuine yoga. In pūrva yoga the situation only goes as far as śakti. In uttarayoga full
merging into Brahma takes place and the recurrence of manas will not happen.
The innate state (sahaja) is the direct means of the conclusion of manas. Without the only true
Guru (sad Guru) this rise of sahajāvasthā will not happen. With the laya of manas having taken
place, the infinite types of traps of doubt and ambiguity are automatically eradicated. Prāṇa
becomes pacified (or extinguished, the word is the same for both) and the senses are stilled.
The creator of Amanaska (ie. the one who reaches this point through his/her sādhana) is in
accordance with Rāja yoga whose preliminary yoga (pūrva yoga) is that which is called Prāṇa yoga
or Haṭha yoga.
Here arises a problem. Even though this is a serious topic worthy of investigation, to give it its
desirable consideration here, at this time, is difficult. It is known that even though there was a very
close connection between both Matsyendranātha and Gorakṣanātha, there were distinctions to a
degree. Matsyendranātha who is also well known by the name fish (matsya), the account of which
is given by the ācārya Abhināvagupta in his Tantraloka, is accepted as the founder of the śakti
doctrines. The original founder of the śakti doctrine was the pre eminent ṛṣi Durvasa but in this
present era it was Matsyendranātha who caused its revival.
With concern of the Haṭha yoga treatises it is understood that Matsyendranātha, by means of
Bhairavī (particular form of Durgā and also the name given to a female adept of Tantra),
independently came across these sacred texts. It is upon these śakta literary works that
Matsyendranātha’s distinctive influence is found. It is understood within this persuasion that the
offering of a female envoy was a special requirement. This is in accordance with the distinct path of
śakti dharma but in the text of Amanaska, amongst the Guru tattva, this topic of thought was not
seen as noteworthy and was therefore overlooked. That is to say that the Guru of the śakta mārga
(path) cannot be the genuine Guru. This is its scope. The old Haṭha mārga which was founded by
ṛṣi Mārkandeya has now become obsolete but due to the promotion of Haṭha yoga by Matsyendra,
at this time, it is now in use. This Haṭha mārga gives instruction on the restriction of prāṇa. Its
immediate goal is dependent on śakti (dependent here is used as a transitive verb giving the
meaning of the goal physically doing the depending on śakti) but the consensus of Amanaska is
that the purpose of the Rāja mārga is the control and restriction of manas. Not only restriction and
control but rather the endless (lit. once and for all) laya of manas, that which is possible only in
Brahmatattva not in the level of śakti, śaktitattva. It is evident that Gorakṣanātha follows the
qualities of śivabhāva. This is why the Amanaska is of one mind that the Guru, with his own power
of self freedom, helps the disciple’s ātmā regarding the matter of manolaya (dissolution of manas).

On the laya of manas occurring the laya of prāṇa happens by itself. It is therefore not necessary to
make a special effort regarding this. (It is worthwhile noting that the word ‘Amanaska’ literally
means no mind: A= the negation of; manas = mind but is extended to heart and they are both
considered the same. The ka makes it ‘the one who practises the yoga of no mind’.)
One should also bear in mind that Tāraka yoga is remarkable because of Patañjalīs knowledge
and specifications of the tāraka (it is good to note that tāraka also means swimmer and therefore
seeker, as in the swimmer who is trying to cross the Ocean of Existence). Patañjalī has said that
this Tārakajñāna (wisdom of tāraka) is akramajñāna. It is the same as knowledge of discernment
(vivekajñāna). Manas kriyā is dependent on a step by step method no matter which era the task is
undertaken.
There is no doubt that Amanaska is undivided with continuous unmana (highest light of
consciousness). But the distinctive features which have been demonstrated as being in the unmani
of āgamokta (liberation according to the āgamic Tantric doctrines) have not been pointed to here.
Even though this is the case, it is acknowledged that the features of both are totally undivided
because the āgamic description of unmani sthiti is the full and continuous expansion of praṇava
(primordial sound), surpassing śabda (śabdātīta) and is the Supreme sthiti (state; condition).
A U M, bindu, ardhamātrā (half measure or beat), nirodhikā, nāda, nādānta, vyāpinī (all pervasive),
samanā, unmanā —- all of these are parts of praṇava. In these, one should understand that there
is a covering (veil/protection) up to samanā. Bindu is worthy of acceptance by half a measure
(ardhamātrā). Hereafter, the mātrā of time in each sthiti keeps diminishing. In this manner, it is in
samanā bhūmi (plane/ state of samanā) that the ultimate reduction of mātrā takes place. (The
sentence uses sambandha of mātrā giving the sense of a relationship between the amount of
reduction of time being calculated with the position of samanā in the sequence of events.) This
mātrā is divided into 256 parts or as in some other systems the opinion is that it is divided into 512
parts. After this the delivering, or offering of the portions of manas takes place. Then samanā
bhūmi is complete. But going beyond samanā bhūmi, in other words, even after going beyond
samanā bhūmi, which is to say, even after attaining the siddhi of completely being released of
manas, the rise of unmani does not take place. The ultimate rise of the uncontaminated ātmā
(ātmāśuddhi) is the complete, non existence of manas which is to say that the resorption of manas
has been completed. Those of the Amanaska say that this is completion but the āgama opinion is
that it is not, because their view is that the ātmā has 3 types of existent covers, shields, or
obstructions:
1) the cover of the guṇas of prakṛti
2) in the nirguṇa (formless) cover is the shield of māyā
3) even in māyātīta āvasthā (beyond the state of māyā), there is the layer of śuddha māyā, or
mahāmāyā which some have even called the shield of baindava (no translation but could be the
mark made on the forehead). On reaching the secret abode of samanā all the obstructions, shields
no longer exist. Until there is full cessation of the excretion of all atomic particles, the roots of all
the shields/covers will not be eradicated. This is the well known position of the Supreme Kaivalya.
ātmā, in the form of supreme, pure, unity of spirit is here bright and radiant. This is the abode of
nirvāṇa, this is the abode of parinirvāṇa (complete extinction?), it is also satya (truth). But this is

also not fully complete because here there still exist shadows and appearances of atomic particles
of the roots of the whole shield or covering. This is why here the rise of śivattva (AKA śiva tattva)
will not happen. Despite the release from ignorance and the release from suffering having
happened, and even having gone beyond the siddha āvasthās, nevertheless this is not completion
because in this there is no expansion or blooming of unmanī śakti. Even for those, on their being
completely released from manas, the opening of unmanī śakti does not take place. For those
whom this expansion does not happen, entry into the supreme abode consisting solely of śiva
(śivamaya) is impossible. The only way to gain access into unmanī śakti is by the direct indication
of śrī Bhagwan’s favour and kindness (in other words God’s grace). But according to the āgama
even after having entered into unmanī, this is not the final place because unmanī is the innermost
internal parts. The parts of unmanī are still parts. Unmanī sthiti is called triṣula pada (the abode, or
mark of the triṣula) above which Kāṣī lies, existent in perpetual brilliant splendour. (Kāṣī is the city
of light; present day Benaras, Lord śiva’s home; it also means sun.) It is because of this that, in the
end, there is even the release from unmanī. It is this which is the pure, Supreme abode. Here it can
be said that in the present age, that in the applied science of śrī Aurobindo in place of “supermind”
is the matter of “overmind.” In this manner, this is also a distinctive feature of unmanī. In addition to
“śānta, śivam advayam” (peace and ultimate Truth) after the release from unmana there is nothing
else. The aim of Amanaska will be this but the practitioners of Amanaska have only concentrated
on the release from manas. On gaining release from manas the ultimate goal of the Guru’s grace is
realised.
This treatise is uncommon. Within it śāmbhavī dhārāyantra (holder of śāmbhavī) beginning with
techniques in matters with distinctive features and unusual topics and discussions have been
adopted which will be useful for the wandering traveller of the yoga mārga. In the book, in the
interpretation and in the printing in places there are errors notable errors. I hope that at the time of
publishing these will be rectified.
2.E, Sigrā, Vārāṇasī,

6th December 1967
Gopīnātha Kavirāja

Vandanā  
(salutation)
गोर मालं गु िश यपालम्, 

gorakṣamālaṃ Guruśiṣyapālam,
 
शेषािहमालं शिशख डभालम् । 
śeṣāhimālaṃ śaśikhaṇḍabhālam ।
काल य कालं िजतज मजालम्, 

kālasya kālaṃ jitajanmajālam,
व दे जटालं जगद जनालम् ।।

vande jaṭālaṃ jagadabjanālam ।।
The One who guards the great Bull, with the light and lustre of Lord śaṅkara himself. The almighty
protector who grants all to the sādhaka is known as Gorakṣanātha. His radiant light produced by
yoga is bestowed to all yogins. By his collected merits and absolute, emanating light he protects
both Guru and disciple. Protector of the unbroken thread of the Guru - śiṣya tradition, he prevents
their Supreme Spirit from disturbance and guards them both. Upholder of the garland of śeṣa Nāga
He supports the crescent moon on His head. In the form of the Destroyer, Lord śiva Himself, who
has already overcome the uninterrupted cycle of birth, life and death; that is to say The Eternal
One, who is the foundation and supporter of all that springs forth from the lotus navel, the Lord with
dreadlocks, I bow to you.

Yogarāja Gorakṣanātha
 
Yoga is the only way in which to gain a highly cultivated or well prepared (literally ‘fully cooked’)
body. Nātha yogins consider Haṭha yoga to be the principal yoga. The siddhis of Rāja yoga are
attainable through Haṭha yoga. Haṭha yoga consists predominantly of prāṇāyāma. Prāṇāyāma and
Haṭha yoga also supplement the practises of Mantra yoga, Laya yoga, and even Rāja yoga. Prāṇa
is an elemental substance. So, with this view prāṇāyāma, or Haṭha yoga is a sādhana of the
physical world (pertaining to matter).
An accomplished dhyāna yogin can naturally become weak, emaciated, have a short life and catch
disease but he cannot renounce his body at will. A highly cultivated body, with siddhis, is attainable
through Haṭha yoga. For manas sādhana to obtain spiritual success, this type of body is the most
appropriate and Haṭha yoga is the most fitting medium. With this the yogin is able to choose the
time of his death at will. Pre-eminent Gorakṣanātha did not acknowledge Haṭha yoga or even the
siddhis attainable with this aim. It is clearly stated in the Haṭha Yoga Pradīpikā that to be firm in
Rāja yoga, study of Haṭha yoga and its practises should be performed.
To begin this yoga practise the students of the Nātha tradition used the methods of restraint and
abstinence. Both Gheraṇḍa Saṃhita and Haṭha Yoga Pradīpikā state that to benefit from the
practise of Haṭha yoga abstinence from certain foods, and observances of wholesome
foods are adhered to from the start. In the detailed description of the restrictions of Haṭha yoga
practise, food, effort, reading lectures, understanding, rules on night eating, bathing rules, general
confluence and an unsteady state (fickle mind) are attended to.
The following 6 points are worthy of account in yoga sādhana: enthusiasm, courage, persistence,
patience, knowledge of the real nature of things and certainty in renunciation of the world. It is said
that there is restraint in food intake and in the rules of ahiṃsā. In these particular ślokas (verses)
there is a resemblance to theTantric treatise "śāradātilaka".
A variety of explanations can be found for the word Haṭha yoga:

Ha + ṭha + yoga = sūrya + candra + yoga (Sun + Moon)
Ha + ṭha + yoga = prāṇa + apāna + yoga
Ha + ṭha + yoga = dakṣiṇa + vāma + yoga (right + left)
Ha + ṭha + yoga = yāmuna + gangā + yoga
Ha + ṭha + yoga = piṅgala + iḍā + yoga
Ha + ṭha + yoga = rajas + retas + yoga (menstrual excretion + male seed/ hot + cold/ dark + white)
Gorakṣanātha's yoga is of six limbs. In other words, in this, Patañjali’s six limbs after āsana are
acknowledged. The yamas and niyamas are universal and inescapable and so are left out.
After becoming steady in āsana there is the method of prāṇāyāma. This prāṇāyāma is very closely
linked to nāḍiśodhana. According to the Siddha Siddhānta Paddhati, prāṇāyāma is the stabilising
of prāṇa. The four noteworthy objectives (lakṣya) are recaka (emptying the lungs), pūraka (filling

the lungs), kumbhaka (stopping the breath) and saṅgati karana (according to Pāṇini this is a
‘drawing near and apporoaching together in space). It is said that from practising prāṇāyāma: if, in
space, wind is motivated into action then the primordial (original) sound (vādyādika: literally the
very first instrumental music) of bells or chimes are produced and the attainment of siddhis
becomes possible. Having preceded with this method of prāṇāyāma practise its connection with
the siddha of nādanusandhāna becomes apparent (available). By fully practising and
accomplishing this method of both āsana and prāṇāyāma the act of dhārana takes place. In the
Gorakṣa Saṃhita, Yoga Bīja and other treatises it is described that mudra, bandha, bedha
(practise of piercing on the retention) are also tied together with prāṇāyāma. Nevertheless it is
known that compared to prāṇāyāma nothing is given greater importance. Connected to prāṇāyāma
is also the Oṃkāra sādhanā. Oṃkāra sādhanā and ajapājapa are both internally embedded within
prāṇāyāma. The inner meaning of Oṃkāra is explained within the treatises of Gorakṣanātha.
Gorakṣanātha and other spiritual teachers recognise this praṇava (primordial sound) to be the
essence of the sacred knowledge. This is also called śiva - śakti sādhana and Oṃkāra is called
the sound of the Beginning of Time. It is anāhata (unmanifest) and unbroken. Its investigation is
called nādanusandhāna whose essence is made solely of the essence of Brahma. They call this
nādabrahma and the investigation of which is called Brahmānusandhāna.
Nāgendranātha Upādhyāya

Svayambodha Amanaska
(Self Realising; The One Who goes Beyond Mind) 
Also known as Amanaska Yoga śāstra.
Preceeding Chapter
1
The most excellent Muṇī Vāmadeva was sitting at the top of Mount Kailāśa. After greeting the
Omniscient Lord śiva most respectfully, he asked him:
2
Vāmadeva said:
Oh Mahādeva, Supreme Lord who shows kindness and support to all! Bestower of freedom from
this life please guide me to achieve this freedom.
3&4
Lord Mahādeva said:
Dear Child, Great Mind,
Listen to the discourse on how to cross the Ocean of Existence. The solution is the essence of all
the Vedas, it is concealed in the āgamas. Seeing your incomparable fervent desire i will tell you
because your devotion is unconditional*.
* Vāmadeva’s wish is granted because he does not have an ulterior motive for the knowledge.
Other texts explain it as delight. This attitude which accompanies the act of worship leads to the
prayers being answered instantaneously (śāraṅgadeva’s Saṅgīta Ratnākara is an example).
5
In all the yogas, the supreme one is “Tāraka yoga” which is of two types. These are called “pūrva”
and “apara” (beginning; preliminary and following with implication of beyond; unreachable/
unfathomable)।
6
In these yogas the one which is named “pūrva” is Tāraka yoga and the one named “apara” is
Amanaska yoga. First I will give a summary of what is incorporated in “pūrva” yoga, that is to say
Tāraka yoga.
7
To reach the state of sarvamūrtimaya*, the indriyas must be engaged correctly by the guṇas. Two
forms of yoga have been established for this. The yoga which is with manas is called ‘Tāraka’ and
that which is beyond manas (without mind), its essence is called ‘Amanaska’.
*sarvamūrtimaya: broken down literally means everything consisting of the idol or god (mūrti also
means body) but it is refferring to all the gods and goddesses as they reside within the human
body separately, a process of union within the body, which is then to become śiva, the one energy,

to enter the unmanifest state. The same idea is spoken of in the Khecarī Vidyā of ādinātha in
which the word ‘melaka’ is used (see I:IV). This word translates as ‘assembly’ or ‘gathering’ which
may imply the same meaning as sarvamūrtimaya, in our present text. Furthermore, compare the
story of Dakṣa’s Sacrifice, in which Dakṣa invites everyone except Lord śiva, his son inlaw. This,
on one level, could be referring to the same: sarvamūrtimaya and ‘melaka’.
8
Once you feel the light in the pupil of the eye then raise the eyebrows. The path of pūrva yoga in
the flash of a moment gives rise to unmanī bhāva (an elevated feeling just like the flame which
rises upwards).
9
I have established the two sections of pūrva yoga and apara yoga for the well being and success
of mankind (in the general sense ie. whether it is yoga with or without mind). This should not be
given to the unworthy or without thinking.
10
Some are engaged in Mantra yoga, some fall into the delusion of dhyāna, some are struggling
(internally) with Japa yoga. None of these people can ever understand Tāraka yoga.
11
Some are deluded by means of sacred texts (āgama-samudāya), or the mass of Vedic literature
(nigamarāśī), others by reasoning and logic. All these do not know Tāraka yoga.
12
In this Tāraka yoga the Guru and disciple both cross* the Ocean of Existence. This is called
“Tāraka” because the adept (the one crossing) in a flash becomes enlightened**. For the purpose
of yukta this is called “Tāraka”.
*The verb also means ‘enable to cross’ so also has the meaning of assisting the other to cross.
** A footnote explains: the śakti, awakened, is called either citta-śakti or kuṇḍalinī śakti.
13
The Muṇī cannot typically acquire Tāraka yoga through profound thought or investigation, neither
through Nyāya (a school of philosophical debate, nor Logic or Jyotiśa, neither Vedas, Vedānta,
śāstras, nor from grammar, poetry or rhetoric. It is said that the single only way for its distinct
acquirement is from the special, true, knowledge that comes from the mouth of your Guru.
14
The one who can make his dṛṣṭi steady without an object to view and make his vāyu stable
effortlessly and can make the mind steady with no support for it, he alone is a yogin and (only then
is) suitable of being a Guru. He is the one who should be followed and shown devotion.

15
According to the teachings of this type of Guru you have to free yourself of all thoughts, sitting in a
beautiful place one should accurately practice only yoga.
16
Freeing yourself from all types of mind activity, in a solitary place on even and solid ground (ie. not
on a mattress) sit absolutely straight. During this time, with a happy disposition take your gaze to
one arm’s length and practise the yoga.
17
By continuing to practise yoga in this manner, step by step, after some time the mind will by itself
become properly stable, and thus, the vāyu, vāṇī (speech), body, will become stable even in dṛṣṭa.
18
The one who is doing (accruing) Amanaska yoga and the one who is free from all types of
attachments/afflictions becomes soft* and light from the inside.
* The word used for soft is mṛdutva which also means rhythmic.
19
Wearing an orange robe (garb of a sādhu), holding a begging bowl, making your hair in
dreadlocks, pretending to be a yogin, wearing ash and rudrākṣa, fasting, not wearing clothes,
preaching do’s and dont’s (boasting your beliefs) at public gatherings or to participate in and speak
your views at a gathering of story telling will only satisfy your beliefs of being a sādhu. It will not
make you a yogin. By reading also, one cannot attain self realisation.
20
Spitefulness, driving people away with magic, sorcery (using spiritual power for negative/ulterior
motives), killing, preaching, all this creates misdeeds and brings conflict and confusion. Also just
practising āsana daily is ignorance. Only focusing on the nāḍis and cakras of the body will give you
a confused citta (wandering citta). Everything is an illusion so give up all that is mind and focus /
devote yourself to Amanaska (no mind).
21
All the substances in the universe and all varieties of matter (from the atom onwards) put together
cannot equal the Paramatattva (Supreme Reality). In padartha (elemental world of substance) you
can find traces of the Paramatattva but it is not the same as nor equal to it because between the
worldly padarthas and the Paramatattva there is a vast difference. Both has its own peculiraities
but one must always sing in praise of the Paramatattva because millions of “jagatik
padarthas” (worldly substances/matter) can never equal it. The Paramatattva can never be
understood through any millions of worldly padarthas.
22
To overcome emotion through knowledge the Paramatattva must be understood. That which is
pure and free of all negativity or complications is called the Paramatattva. Padartha reality is

always stained, (hence the word for emotion is the same root as colour) as opposed to the
ultimate reality (which is pure, untainted).
23
That from which all things arise, that in which all things remain and that into which all things
dissolve is called the Paramatattva.
24
Truth, non-truth, truth:non-truth and non-truth:non-truth* to get away from or beyond the origin and
dissolution (cycles), of these four, that which is beyond all kalpanas (imagination) is called
Paramatattva.
* ie. 1) positive; 2) postive and negative; 3) positive and negative together; 4) negative and
negative.
25
Paramatattva is formless, unbroken, beyond life and death, that is to say transcendental, beyond
mind and speech, immobile, indestructable; it is beyond labelling, free from all teachings and
devoid of all desire.
26 & 27
The first is called prithivitattva, the second is called jalatattva, the third tejasatattva, the fourth
vāyutattva, the fifth ākaśatattva* and the sixth is called manasatattva. The seventh is the
Paramatattva the one who knows this tattva has attained mokṣa.
* essence of: earth, water, fire, air, ether, respectively.
28
It is said that the Paramatattva is the destroyer of bondage to the cycle of birth and rebirth. I will
now say how to do this practise which is the process of absorption or dissolution (laya. Dr. R.K.
Shringy describes laya as “indicative of the loss of distinction of individuality”).
29
In a solitary and sacred place, sit in samāsana (AKA padmāsana), upright on even, solid ground
with a straight back, that is to say sittting with a happy disposition. Focusing the gaze at one arm’s
breadth, keep the body completely still and devoid of thought. Focus only on the Paramatattva.
30
Sitting in sukhāsana one should practise, feel (or become familiar with) the energy of the
Paramatattva. The sādhaka wants that by means of continuous, regular practise he can bring forth
the light* of the Paramatattva.
* prakāśa, to make visible; cause to appear.

31
The whole cosmos is based on the five elements and the body is also quintelemental. You will
come to know this by renouncing them all and keeping in your mind that “this is not” or “this is not
there”*.
* The seeker negates identification with all things of the elemental world in order to reach to what
lies beyond it. Known as “neti-neti” it is a keynote of Vedic enquiry.
32
The yogī who is able to be completely rid of all types of worries from the manas, in every way, will
be in the presence of that Tattva* and experience its vibration from inside and outside of himself.
* ‘that Tattva’ must be the Paramatattva.
33
On facing the Tattva it becomes Amanaska yoga. Having thoroughly obtained Amanaska yoga
citta etc. dissolves.
34
On the dissolution (vilaya: also means merging) of citta etc. the dissolution of pavana (wind; air;
prāṇa) is brought about. On the dissolution of both manas and pavana the sādhaka renounces the
meaning of the indriyas (the word used is indriyārtha = indriya + meaning, perhaps this means
perception of?) (form, colour, sound, smell, taste,touch). Accepting the meaning of the indriyas as
defined here should happen and renunciation from them will take place.
35
Once the sādhaka has become completely free from the (meaning/perception of the) indriyas
(form, word, smell etc.) then there will be no knowledge of the external (bahari jñāna). On the utter
destruction of bahari jñāna he becomes “sarvasam”* that is, free from all discord.
* Sarvasam: technical word not found but broken down would be: merging of everything into a final
point; see following.
36
On the sādhaka becoming sarvasam that is, fully equal to the Paramatattva, there is freedom from
(devoid of) activity, then it is said that the yogin has accomplished and completed the merging into
Parabrahman.
37
The one who is engaged in continuous practise of the Paramatattva gets into the state of superior
laya, his citta is liberated and renounced (mukta). I will define this further in later verses.
38
Having attained (the state of) laya, the yogin does not know pleasure or pain, he does not
acknowledge even cold or heat, and he does not react or give any consideration to the indriyas,
form/colour, taste, smell etc.

39
That individual who is neither alive nor dead, does not open his eyes or blink and is comparable to
a deadwood (lifeless wood), has reached the state of laya.
40
Like a flame which does not move where there is no wind the yogin who has attained the state of
laya is motionless and released from all worldly activity.
41
Exactly like the ocean which, deprived of wind (without tide) looks motionless and pure, the yogin,
deprived of the sense objects, beginning with sound etc., in the state of laya appears unmoving.
42
Just like a lump of salt which, put into water, slowly dissolves, in the same way the manas, through
the practise of yoga becomes dissolved into Brahmana.
43
In the same way that salt mixed with water takes on the form of water does the manas, coming into
contact with Brahma, take the form of, and becomes Brahma.
44
Just like the identity of salt and its saltiness in water becomes water, does the manas in the same
way get the higher state of being (nirvāṇa) and dissolve into the form of Brahmajñāna.
45
Like in the process of making ghee there is separation but the taste of ghee is in every particle
without being different, in the same way the yogī who is immersed within the identity of the tattva
does not understand the state of separateness, ie. he does not know any division from the tattva.
46
One nimeṣa (the blink of an eye), breath, moment, ghaḍī (24mins), pahar (3hrs), day, month and
year, the yogin who has reached the state of laya for any of these moments achieves Tattva in that
time (then transcends time as Tattva is beyond time).
47
The time it takes to breathe in and out is called “prāṇa”. Six prāṇas are called one “pala”, moment,
and sixty palas are called one ghaḍī (24 minutes).
48
The yogin who is in a state of laya for even just one nimeṣa (the smallest unit of time) will most
certainly attain a touch of the Paramatattva and will again and again rise to attain it.

49
With six nimeṣa of being in a state of laya the yogin whose conduct is all internal, gets internal
śānti* and again and again sleep and swooning will arise.
* the word used is tapaśānti, so śānti from tapasya perhaps?
50
By residing in laya for even one breath, prāṇa and all the vāyus on being connected with the
current of breath, will each flow in their own space.
51
For the one who stays in the state of laya for even two breaths, the vāyus and sub vāyus all stop
and on having reached the process whereby the vāyus mix into dhātus the dhātus aqcuire
nourishment.
52
Up to just four breaths in the state of laya the essence of the seven dhātus (phlegm, bile, rasa,
blood, bone marrow, semen) become inherent* and the essence of the dhātus get nourishment.
* The word used is samavāyu which is an equal mix so that there is no difference in vāyus, as
opposed to samayoga which is a compound mix whereby they can be separately identified.
53
In just one pala (moment) in the state of laya, no matter how much time is spent sitting in āsana,
the yogin does not know tiredness. Then his in and out breath become less and also his blinking
(nimeṣa - unmeṣa) is much reduced.
54
Spending just two palas in the state of laya the hridaya nāḍī is awakened and he starts to feel
(know) the anāhata. It is there the yogin must put his manas.
55
Spending four palas in the state of laya there is perception (anubhāva). Suddenly in the ear a
beautiful melodious sound is heard.
56
Spending eight palas in the state of laya his passion for love is stopped. He will never feel the
rising of passion even from the embrace of a loving woman.
57
From being in the state of laya even for one quarter of a ghaḍī (24 minuntes) the prānas and vāyus
go into the suṣumnā. At the opening of the suṣumnā, by means of circulation, all the vāyus
become purified.

58
From being in the state of laya for even half a ghaḍī, by means of the stopping of manas and vāyu
the kuṇḍalīni śakti which is located in the mulādhāra, wakes up.
59
To be in the state of laya for just one ghaḍī, on the stopping of the vāyu, by means of the paścima
mārg (left hand way), the path of suṣumnā becomes upward facing (ūrdhvamukhī) and begins to
move.
60
Up to two ghaḍīs in the state of laya and by means of the movement (sancalana) of the śakti,
within one instant gives rise to trembling/shaking in the manas of the yogin.
61
Spending four ghaḍīs within the state of laya the yogin’s state of sleep is stopped and starts to see
spotted sparks in the heart.
62
In just a quarter of a day in the state of laya the yogin’s food and drink is greatly reduced, his urine
and refuse (excrement) also becomes minimal and the body becomes light and shiny.
63
In half a day in the state of laya the light of the ātmā (ātmājyoti) is revealed. Like the sun which
stays illuminated by the rays, in that same way the yogin having become illuminated brings light to
the world.
64
Up to a full day in the state of laya the ātmātattva is illuminated, becomes evident and the
knowledge of the indriyas expand as far as the Brahmāṇḍa (cosmos).
65
To be in the state of laya for up to even a full day and night, the yogin, immovable in his āsana, by
means of citta vritti nirodha (cessation of mind activity), even from far away knows the sense of
smell.
66
Just by being in the state of laya for up to two days and nights the laya-producing yogin, swooning
with bliss, and who is devoid of intention (saṅkalpa) knows the sense of taste even from far away.
67
By being in the state of laya throughout for three days and nights the innate nature of the inward
facing yogin acquires the knowledge of far sightedness.

68
By his power of staying in the state of laya for four days and nights throughout, the king of yogins,
even from far away knows the sense of touch, in this there is no doubt.
69
By staying in the state of laya for five days and nights throughout, this yogirāja (king of yogins)
without fail, surprisingly begets the ability to hear what is in the heart of others from afar.
70
By this the yogirāja, having concentrated knowledge of the Self, realises the pervading cosmos
(Brahmāṇḍa), the knowledge of the senses as well as the affairs (status) of the whole world.
71
Six full days and nights in the state of laya gives rise to great wisdom (mahābuddhi) by which
comes knowledge of all the actions of the world, as well as that of just before the creation of the
universe and just after its dissolution.
72
Even by seven full days and nights in the state of laya the yogin, immersed in the Paramatattva,
gets all knowledge of the world which he wants, to the point of Brahma as well as that eternal,
orally transmitted sacred knowledge called śrutijñāna.
73
By being eight full days in the state of laya, the yogin who perceives the unqualified Absolute in his
heart, meaning the one who is immersed in the Paramatattva (sahajāvasthā), becomes free of
disease and does not encounter hunger or thirst.
74
By being in laya for nine full days and nights the ātmā is no longer invisible to him, he becomes
ātmajñāna, he acquires the siddhi of the ultimate way, vairāgya, and obtains the vākasiddhi
whereby whether he curses or gives blessings they will certainly come true.
75
By being ten days and nights in the state of laya the self obeying king of yogins gets to see various
kinds of hidden divine secrets.
76
Up to eleven days and nights in the state of laya, the immovable king of yogins (yogindra), can with
his mind alone take his outer form anywhere (instantaneously, the body moves at the speed of his
mind).
77
By twelve days in the state of laya the king of yogins (yogirāja) gets the state of moving around the
earth at will, in half a blink of an eye he roams all four corners, in this there is no doubt

78
Immediately thereafter, by being in the state of laya for thirteen days the yogirāja acquires the
astonishing khecarī siddhis* just by his thought.
*The super human power to wander in space.
79
If the yogin stays fixed in the state of laya continuously for up to fourteen days then he obtains* the
siddhi called “aṇimana” (the super human power of invisibility and/or making oneself
infinitessimally small).
* The word for obtain is also to realise suggesting change in mind set.
80
If the yogin, remains dissolved in the ātmā, of his own accord, by himself, continuously for up to
sixteen days, then he acquires the siddhi called “mahiman”, (the power of grandeur) by which he
maintains a great and powerful form.
81
If the yogin remains continuously fixed in the state of laya for up to eighteen days then he obtains
the siddhi called “gariman” by which, on demand, he takes on the form of earth-like heaviness that
is to say he can become as heavy as he wants.
82
The yogin who stays dissolved in the Paramatattva, continuously for twenty days and nights
acquires the siddhi called “laghiman” in which he holds the form and swiftness of the most
miniscule particle. (While the text does not say swiftness, laghiman contains that meaning within it
as well as most miniscule particle).
83
If the yogin is merged into the Paramatattva for up to twenty two days* and with this being his only
goal in the existent world, dissolution (vilaya) takes place and he obtains the siddhi called
“prāpti” (fulfillment/attainment) by which can control circumstances in the universe.
* From here the days increase in incerements of even numbers only.
84
If the yogin is merged into the Paramatattva continuously for up to twenty four days then he
acquires the siddhi called “prākāmya”* by which he certainly obtains anything worldy which his
heart desires.
* The actual siddhi of prākāmya states that the yogin can change his form into any (worldly) thing
he so desires: young/old/ugly/handsome etc.
85
The one whose consciousness is merged into the heavenly abode of the Paramatattva for up to
twenty six days continuously he obtains, in this world, the siddhi called “īśitvā” (divine, super
natural) by which he is viśvaGuru, that is to say, divinity in human form

86
The steady, unmoving king of yogins who rests in the Tattva, merged continuously for up to twenty
eight days, aqcuires the siddhi called “vaśitva” by which with his own power, he may enchant or
subjugate the whole world.
87
It has been mentioned that all siddhis are annihilated for any great individual who wants to be
immersed in the abode of the Parabrahman. This is why this type of person should not be drawn in
the direction of the siddhis.
88
The yogin who, for up to one month continuously, without break stays in the state of laya, that
yogirāja will not awaken until he has achieved mokṣa.
89
Up to nine months in the state of laya the yogirāja makes profit of the prithivi (earth) tattva. On
attaining the siddhi of prithivi tattva the body is comparable to a thunderbolt, that is to say, his
body, becomes siddhi.
90
Up to one and a half years continuoulsy immersed in the Paramatattva the yogin obtains the siddhi
of jala (water) tattva by which the yogin is made of (consists of) the jalatattva.
91
The yogin immersed in laya for up to three years continuously acquires the siddhi of teja (fire)
tattva by which he becomes made up of tejastattva.
92
If the yogi stays fixed in the state of Paramatattvalaya (immersed within the Supreme Reality), in
this manner, without break for up to six years then he gains the siddhi of vāyu (wind) tattva. By
means of the siddhi of vayutattva the yogin becomes vāyutattvamaya*.
* Made up completely of vāyutattva.
93
In this manner the yogin immersed in laya continuously for up to twelve years gains the siddhi of
ākāśa (ether) tattva by which he becomes omnipresent (ākāśatattva, all pervading).
94
For up to twenty four years in the state of laya, continuously, the yogin obtains the siddhi of
śaktitattva by which he becomes omnipotent, and attains the energy of the whole universe.

95
Immediately thereafter the yogirāja can shape his body into any form he so wishes, that is to say,
having made himself into any form he desires he then can see the whole universe like a pearl in
the palm of his hand.
96
The yogin who has made his body immovable, appears in the world to carry out daily observances
and practises, because in order to transform the śaktitattva he must, without fail, carry out these
daily practises. (The implication is he needs the body to transform the śaktitattva).
97
By this manner of gradual progress the yogin gains success, and by his repeated practise in laya,
he becomes the same as the revered sages, Bhuṣuṇḍi* etc. and experiences, the Supreme Bliss;
paramānand.
* The Crow, exempt from Māyā, who tells the story of Rāma to Lord śiva.
98
On merging into Brahma, Viṣṇu and Mahādeva, destruction and downfall do not happen to the
yogins, who in a state of laya, are residing in the Mahātattva*.
* Synonymous to Paramatattva.
Succeeding Part
1
śrī Vāmadeva said:
Lord, Oh God, above all Gods, please kindly speak again on the subject you spoke of earlier
describing the way of Supreme Bliss.
2
Revered Mahādeva said:
O Muṇī, as mentioned before, there are two yogas. Pūrva yoga, meaning Tāraka yoga, which is
achieved by external mudras, (bāhmayoga), that is to say it is only external yoga (literally consists
of external yoga). The other yoga, meaning Amanaska is called antarmudra (internal), therefore
this is the true yoga.
3
O most eminent of Muṇīs, this is called king of yogas because it is the king of all yogas, that is why
it is called Rājayoga.

4
That yoga which allows the incarnated beings, shining radiantly like the king, to reach the
indestructable Parabrahman is called Rājayoga.
5
Oh Chief of Muṇīs, which great soul can know the reality of Rājayoga? By his wisdom he will obtain
deliverance and wisdom which comes from the Guru.
6
The one who essentially knows the external and internal yogas (that Tattva) mentioned earlier is
praiseworthy of my and also your praise. It does not need to be said that it is also worthy of other
people’s praise (could be implying the beneficial nature for all of mankind).
7
Citta, buddhi, ahaṅkāra, ṛtvika (the priest who sings the mantras) and the fifth, soma, in the
jyotirmaṇḍala, these perform the fire sacrifice to the ten indriyas and prāṇas.
Footnote explains: In the body there are ten tattvas - citta, buddhi, ahaṅkāra, ṛtvika (self making
karma), and soma (amṛta, manas). These five are the offerings, oblations. The ten indriyas are the
implements of the homa (the sacrificial ladle) and the jyotirmaṇḍala* is the homa pit.
* Jyotirmaṇḍala in Sanskrit means the stellar sphere. I wonder if this word can also refer to the
aura of light around the deity and by extention to the four arms attributed to the them?
8
The luminosity of the jyotirmaṇḍala* can be caught sight of and heard in everything. It is rooted in
the smallest food particle and extends to the utmost limit of existence. The yogins should always
meditate on this for this is the giver of all the siddhis.
* Pure Consciousness(?).
9
Vedas, śāstras and Purāṇas are comparable to a prostitute; they are available to all and they
merely reach to a finite point. Only the wisdom of the śāmbhavi mudra, is like a noble woman,
concealed and protected.
10
By nimeṣa and unmeṣa, this śāmbhavi mudra which is internal aim and external sight is śūnya
(void). That is to say that in śāmbhavi mudra, on gaining external sight internal aim happens and in
dṛṣṭi, nimeṣa and unmeṣa do not happen. This has all been hidden in the śāstras, it is protected.
11
This śāmbhavi mudra, which is in the form of the primordial śakti, Umā (form of Durgā) arose from
me first, now, according to your janma sanskāra* you have obtained this (śāmbhavi mudra).
* Because of his birth dependent on previous lifetimes.

12
This wisdom is hidden even more so than the most hidden (it is very secret). This should not be
given to anyone. The place where (the body in which) this wisdom lives is a meritorious and
virtuous one, that person is pious and auspicious.
13
From having contact with or darśana of this person, along with his twenty one descendents he
obtains deliverance from this world. There is no need to even discuss the inhabitants of those
around such a person, or his followers!*
* Meaning that their fate is certainly to also get mukti.
14
In this yoga ūrdhvakuṇḍalī or adhakuṇḍalinī (adha = downward) is not a secret. Neither unmaṇī or
even manonmaṇī have a due method or procedure. The only way this yoga grants a siddhi is by
anusandhāna* alone.
* investigation, enquiry
Footnote explains: There are three types of classifications of yoga in the śāstras - 1) āṇavayoga
(from the word atom) 2) śaktiyoga 3) śāmbhavayoga. In āṇavayoga sādhana is done with the body,
the prāna, manas, and buddhi. By means of āsana comes victory over the body, by means of
mudra, bandha and prāṇāyāma comes victory over prāna and by means of dhyāna comes victory
over manas etc. When kuṇḍalinī is awakened then śaktiyoga (śaktianusandhāna) takes place. This
means that śakti has reached the sahasrāra but it is not yet śivabodha because the recourse by
which to get bodha is śāmbhavayoga (essential properties of anusandhāna, svarūpa
anusandhāna) which is anusandhātmaka (śivoham).
15
Upward direction, a fist (or handful, or punch, muṣṭi), downward direction is driṣṭi, upwards*
piercing, penetrating (bheda) and in the downward direction putting the head (in śirṣāsana?), by
the laws of Lord śeṣa (as the earth supporter; dharayantra) the sādhaka will get jīvanmukta.
*Upwards: the way it is written can also mean ”on top of”; additionally; on the surface.
16
Dear Muṇī, there are many Gurus attached to the tradition of the Kaula mārga, but amongst them,
it is not easy to find even one who is a real Guru.
17
The fruit breaks out of the flower but the fruit is the destroyer of the flower. This is like the Tattva. It
appears through the body but is the destroyer of that body.
18
The flower is the fruit’s illuminator, the fruit is the flower’s destroyer. The body gives light to the
Tattva, the Tattva is the body’s destroyer.

19
Like the ignorant shepherd who, even though his goats are next to him, foolishly peeps at them
through a well. In the same way the foolish man, unaware that theTattva is within him is deluded by
the śāstras. That is to say he wonders in vein, in the śāstras.
20
Respectful namaskār to the Guru who is Spontaneous Bliss, whose words, which are like immortal
nectar (amṛta), destroy the afflictions and obstructions of the delusive world.
21
This Amanaska knowledge which illuminates immortality, is indestructible and in many ways
removes all negativity. This provider of bliss, supernatural transcendental, supreme art is the best
of all and because of this it is praiseworthy for everyone.
22
When prāṇa vāyu breathes in and out eight times in which there is no grasp by the senses, in
which there is no movement of hands, feet etc. or impulse of the limbs, that is to say free of any
movement and in which there is no type of initiating action, meaning accommplished inactivity, this
is the only real bliss of the yogin.
23
Those who are in the amazing state of laya, in which every type of saṅkalpa (intention) has already
been broken into pieces, every impulse (or intention) has completely vanished, which is knowable
only by personal experience. Their speech is not perceptible. It cannot be seen, their experience
cannot be described by words.
24
Wise men and scholars only talk about the Parabrahma with words, but it is very difficult to find one
on this earth who has the skillful art of kindling this perfect wisdom through speech. On the earth it
is rare to find an expert to give counsil in any of the arts of wisdom.
25
Those who know the essential nature of Vedānta and Upaniṣads do not have experience of the
Tattva, their experience is not real. They give council but they have not experienced it themselves.
26
This Amanaska (which gives knowledge of the ātmā) has been created by various Gurus who have
thoroughly studied the essence of the different yoga śāstras. It is instantly the provider of jñāna.
(jñāna: consciousness; understanding of identity of self with the Ultimate Brahmana).
27
Abandon all that which is with mind (sāmanaska), and all its parts (prāṇa etc which are joined in
parts) and perishable, transient, and attend and serve that which is nirmanask (Amanaska) without
parts and without effort.

Footnote: “Imperishable”: on acknowledging and believing, in this way, that the sacred texts are
imperishable, this will become reality (“यह अर्थ होगा”).
28
Manas and vāyu are mutually interchangable like milk and water. When mixed together they
become like one. Up until manas remains, the existence of vāyu will also remain, and up until vāyu
remains, the occurence of manas will also remain (Haṭhayogapradīpikā 212).
29
The destruction of one of these two leads to the destruction of the other and the production or
engagement of one gives rise to the tendency of the other. The movement of these two increases
the strength of the indriyas (the attraction towards form, sound, smell, taste, touch etc. increases)
and deliverence is attained on their destruction.
30
Among these two, the destruction of vāyu is easily attainable by skillful devotion to ṣadanga yoga
(six limbs) and the destruction of manas, well, this is easily attainable, within an instant, with the
grace of the Gurudeva (respectful address to Guru).
31
This is why the one whose manas has already been destroyed has obtained Amanaska yoga.
Before the destruction of manas the destruction of vāyu takes place. By means of the destruction
of vāyu and manas, and because of the destruction of buddhi, indriyas and the body, the
Amanaska yogī (the yogī who is in the state of sahajatattva) becomes advaita buddhi (realisation of
non duality).
32
Having obtained victory over vāyu through different efforts and overcoming the struggles of the
various sādhanas, then with full effort having set in motion all the nāḍis of his body undoubtedly he
will then obtain the siddhi parakaypraveśa (entering other people’s bodies) which is unworthy of
respect (untrustworthy). But the sādhaka who believes he is getting bliss out of his addiction to the
sacred knowledge (or sciences knowledge; vijñāna), that is to say, has acquired the sacred
knowledge through diligence and excessive hard work does not obtain the siddhi of that Tattva
(śiva tattva).
33
Some of those of the Aghora sect drink their own urine, some eat their stool, some cover their body
in ash. The difficult practise of reaching climax and the secret branch of practise with a young girl
and pulling the ovum or sperm upwards, some various methods involve focusing on the dhātus
(rasa etc) and some are accomplished by getting the vāyus which have been joined together to
move in the nāḍis. But these practioners have not obtained the kāryasiddhi (knowledge of
Paramatattva). Apart from Rājayoga the Amanaska of kāryasiddhi (whereby one’s manas has
dissolved) there is no other sādhana.

34
The unfeeling (or violent, rough) person, intellectuals who get confused by different concepts or
Logic, with their dense ego (ahaṅkāra) remain puffed up and arrogant and others, due to their
caste, endowed with pride, meditate (ie. do practises of dhyāna etc.) yet remain distracted.
Generally, on the earth, all animate beings are foolish (have a distorted brain) and are endowed
with a variety of distortions and impairments. There is not a single undefected person, who is
enjoying and taking in the Spontaneous Bliss.
35 & 36
Some carry a stick, some carry the tridaṇḍī (3 long bamboo sticks tied together), some wear
dreadlocks, while others smear their whole bodies with ash. Some shave their heads, some roam
naked and others wear saffron cloth. Some are frenzied, others devour inedible food or drink,
undrinkable substances and others are distorted with hypocrisy. In conclusion, taking on these
various distinguishing marks is just for show.
Footnote: śaṅkarācāryā also states this in his work “Carapathapaṃjarikā Stotram”.
37
Those who have already attained knowledge of the Supreme Spirit (āmajñāna), those who are
detached or indifferent to everything, and always engrossed in practise (presumably practise of
Amanaska) do not employ any of the above mentioned distingushing marks like holding a stick or 3
sticks etc.
38
Constantly being engaged in special observations of the gaze, that is to say, different types of
endless focal practises (tratak etc), the practise of various types of āsana, and feeling of the inner
faculty (practise of concentration; ekagratā), all these are not useful for the yogin. (This sentence
seems to have the implication that after a certain point these are no longer needed).
39
Those who have attained knowledge of the various śāstras are consumed with arrogance and
abundent with pride. Even by studying the hundreds of books they do not know how to give
spiritual instruction.
40
Those confused minded people who, even though they really strive to know, through the
discussions based on saṅkalpa and dhyāna which fill the śāstras do not know how to get to their
desired destination (ie. śivattva, śiva Consciousness).
41
The only way to obtain Cintāmaṇirūpa* is through the grace of the Guru. It is not possible to
acquire this through listening to the Vedāntina discourses of the great speakers, neither through
the narratives of logic or reason, nor through studying and aquiring knowledge of the different

methods of dhyāna and prime sādhanas of the various āgamic techniques. Through none of these
is it possible to obtain the desired destination.
* Brahmarūpa.
42
Therefore it is certain that all these subjects are a bind and are obliterated by the pure
adhyātmayoga (the yoga of identifying with the Supreme Spirit). Through ātmayoga alone is there
the destruction of vāyu, after which comes the annihilation of manas and through the destruction of
manas comes mokṣa. If knowledge of the ātmatattva has been gained, through sahaja
(spontaneous/natural awakening), nirmala (pure), nirvikāra (stainless) and nirīha (indifference or
without motive) then, oh you skillful being, first and foremost apply yourself with effort in connection
with Amanaska.
43
Many problems arise for the one who does extremely difficult āsanas and hundreds of
prāṇāyāmas. What is the profit in doing all these practises and countless sādhanas till the end of
time? The one in whom the powerful vāyu is under his control in an instant needs only to worship
the Guru to obtain Amanaska, sahaja svabhāvabhuta (the natural state of non existence).
44
Guru is Brahma, Guru is Viṣṇu, Guru is Devādhideva Mahādeva. There is no one higher than
Gurudeva. For this reason worship and adoration to him should always be done.
45
The one who, without closing the eyelids (nimeṣa) can keep a steady dṛṣṭi, whose vāyu is steady
without even stopping it, without any support (or accessory) has steady citta, he, and he alone is a
yogin, he alone is a Guru, and he should be worshipped (one should be devoted to that person).
46
The one who transfers this Amanaska to his good disciples, removes the pleasures born out of the
indriyas, has stopped everything, he is a praiseworthy Guru. Any other Guru is fake.
47
When the Guru is to transfer the knowledge of the Amansk yoga to his disciple, the disciple should
immediately get in harmony with himself and should within that moment feel himself liberated. This
type of student will surely get mukti, of this there is no doubt.
48
Like when purified mercury touches copper it turns to gold, in the same way after hearing
teachings from the Guru the student becomes Tattvamaya (consisting only of that Tattva).

49
This is why by thoroughly serving, (attending or sitting by the side of) the Guru that sahaja Tattva
(Amanaska) is easily attained, from the Him. Having attained this, the student should continuoulsy
practise (ātmābhyāsa) what he has been given (ātmā here could relate to essence.)
50 & 51
In a pure, silent and pleasant place, sitting in padmāsana with a straight back* having all the limbs
in the right place, easily, having steady citta and unmoving, practise placing the dṛṣṭi at one arm’s
length in front.
* Footnotes expand: See verse in Gītā: 6:13 and Patañjalī’s “sthirsukhamāsanam”.
52 & 53
Taking hold of the toenail up to the first part of (agrabhāga? of) the śikhā (tuft), making all limbs
relaxed, the yogin, having renounced all movement and considerations (thoughts), both internally
and externally, when he becomes detached (and has gone inside) then Amanaska Tattva gets
illuminated in him (prakāśa is Self revelation). When this Tattva becomes revealed (prakāśa) of its
own accord (svayam), ātmānanda is immediately attained.
54
Having become content by this bliss, one should always remain engrossed in sādhana. On the
arrival of and maintaining the stillness of this sādhana, there is no further system and no further
step.
55
The yogin who has absolutley no thought activity is absorbed in (also means totally devoted to)
detachment. Only by not making mind activity does Self Revelation appear (tattva svayam
prakāśa).
Footnote: Practise should be done with no thought process; look at Gītā verse: 6:25.
56
When the Tattva becomes Self realised, then immediately the yogin becomes that Tattva
(tattvamaya, ie. consisting of that Tattva). Not even the Guru can give this kind of description
(meaning it is higher than the teaching of the Guru).
57
The agitation of speech, mind, and body should be abandoned industriously (with zeal) and the
sādhaka should always endeavour to keep agitation of speech, mind and body from coming forth.
Then one should keep the body completely unmoving and as still as a rock.
58
While there is still even a little bit of effort, there will be saṅkalpa- kāmnā, aham; if you and I are
separate, then where is the Tattva?

59
When the yogin increases the detachment (audāsīnarūpī within himself so that it becomes
continuous, from the flow of amṛta from within him, the root cause of this whole world* will be dug
up, and the tree-like unreal existence will fall.
* The unreal world he is talking of is “manrūpa” or “manasūpa”.
60
The only definite mukti is when the yogin, who stays without in breath and out breath is, always in
waking state, like dreaming.
61
Worldly people who are in this existence are people who have waking state and dreaming state.
This is to say they sleep and are awake. But the yogin who is endowed with the Tattva is neither in
dream nor wakefulness.
62
In the dream state there is not a drop of citta and in wakefulness citta grasps many subjects. This
is why the wise say that this Tattva is beyond wakefulness and dream state. And that is why that
which is beyond Tattva is wakefulness and dream.
63
The wise who know the Tattva, they say that it is beyond both existence and non existence (bhāva
and abhāva), it is beyond wakeful state and dream state and it is beyond life and death.
64
That existence which the yogin perceives at the beginning of sleep and at the end of the wakeful
state is most definitely mukta.
Footnote: at the end of the wakeful state when viṣayajñāna becomes concealed and in the
beginning of sleep when ignorance rises, between these two states, for just a moment, the state
which springs forth is the one and only pure Caitanya. This is called “sāyaṃsaṃdhyā”. After the
adjournment of sleep and with the rising of viṣayajñāna, preceding the appropriate manner of the
saṃdhi state, pure Caitanya rises which they call “prātahsandhyā” ( prāta is early morning; sāyah
relates to end or evening and therefore, evening twilight).
65
Like the one who, after sleeping has woken up and uses the five senses, in the same manner at
the time of yoganīdrā the yogin stays awake, this is why he is a yogin.
Footnote: Tripurā Rahasya verses: 9:94 & 9:95: a normal person from the state of sleep, having
woken up perceives the senses, in the same way the yogin, even during yoganīdrā stays awake
and perceives the world of senses. That is to say from with what is visible in this world it is
apparent that the normal man … is awake but in reality he is only situated in yoginīdrā.

66
When the dṛṣṭi has spread in all four directions, slowly, slowly having withdrawn (pratyāhrit) and it
then returns (to a single point), then the sādhaka is shown automatically the Paramatattva in
himself.
Footnote: to make the dṛṣṭi pratyāhrit is to do antarmukhi (awareness of God internally).
67
Wherever the dṛṣṭi first comes out and lands, keep focusing on that point and slowly, slowly it will
become absorbed.*
* The verb used means destroyed but the footnote clarifies that it ‘becomes absorbed’.
68
In the destruction of the saṅkalpa- paramparā and by the diminishing of the support (which
becomes weaker) the continuously alert dṛṣṭi slowly, slowly becomes peaceful.
69
By constant, repetitive practice the manas becomes motionless and by the same means stillness
comes to the vāyus, to speech and into the body.
70
The one who looks at beautiful scenery and hears beautiful things, takes in nice things through the
senses of smell, touch, taste, speaks good words, keeps good thoughts in the heart, and who has
attained advaita pada Tattva, the thoughts and deeds of this type of good yogin are comparable to
an immovable flame.
71
Now, when the manas becomes still, in whichever manner and on whatever it does so, then in that
same way you must let it stay there. On no account should you move it from there.
72
Wherever the manas goes from there you should not move it. The manas that has not been
stopped or shifted will decline but if it has been forbidden then it increases.
73
Just like an uncontrolled elephant goes wherever it wants and then returns, in the same way, the
manas which has not been halted does its will then becomes still of its own accord.
74
The manas which has been strongly kept under control will not be controlled. Instead, that manas,
in the same way as forcefully trying to still the vāyu, will not be kept still even for a moment.

75
While the wandering manas is difficult to control, the attainment of (that Supreme) Tattva will not
happen. When the Paramatattva has been attained then manas becomes still like the crow sitting
steadily on the mast of a boat on the ocean.
76
The one who, by means of continuous practise, can easily make the mind still in same manner that
the shopkeeper makes the stills the moving scales, then his mind will always rest in the ātmā.
77
The man whose manas has already been deprived of all experiences, immediately, his ātmā
becomes of the natural state, ātmaniṣṭhā. On fulfilling all the necessary practices, the hands and
feet etc., the group of indriyas of this man of natural state* are motionless and limp, all deviations
from the natural state disperse (vikāra), for the vāyu whose roots have been removed shows itself
to be like lifeless wood and motionless like the flame in a windless place.
* this man of natural state can be called a sahajavāna.
78
Like when you throw gold into the fire to remove any impurities, it becomes pure, and like in a
windless place the waves of the water are still and clean, in the same way, after acquiring the
Amanaska state all parts, without a doubt, having renounced this visible world, become pure, and
stainless of the natural state.
79
It is manas only which is the cause for binding man or liberating him. The mind which is attached to
subjects, is the cause for bondage and that mind which is detached from subjects is the cause for
mukti (see also Gītā 6:2).
80
All living and non living things in this world are only apparent when there is mind (manas). On the
arrival of unmanī bhāva (dissolution), it (the apparent world) becomes advaita bhāva (non dual).
81
The one in whom Amanaska is rising and who stays detached from all subjects from each
direction, and who has become completely still, this yogin’s body becomes soft and most excellent.
82
On the rising of the state of Amanaska, in an instant, bondages of desires etc. lose their power, the
group of the indriyas crumble and the house like body becomes limp.
83
On throwing away the thorn-like manas, through this natural (sahaja) Amanaska, the body
becomes loose and relaxed like an umbrella without its central pillar.

84
The Amanaska yogin becomes happy when he removes the antahkaraṇa (manas) as if with a
pickax removing a splinter.
85
Like the (branches of a) banana tree, if the man in whom all the senses and manas are spread is
given the fruits of the Amanaska, mahāmaya, the great illusion will be destroyed forever for him.
86
The bird like manas (which flies here and there) is joined to the indriyas and supported senses, by
the two wings, the in breath and out breath. On the loosening of this, in the correct manner, its
authority and existence become still and is destroyed.
87
As the fish who breaks out of the net which is made of hundreds of threads, and many holes
becomes free, in the same way the yogin who is bound by the breath and the influence of the
indriyas, having destroyed the manas becomes happy (sukha).
88
The yogin whose completely silent indriyas are his marching army, whose intellect alone is his
power and his vāyu alone is his vehicle, this type of yogin destroys his enemy, the mind, and
becomes happy.
89
The māyā which is made of sattva, rajas and tamas binds the ātmā like a strong rope, the yogin
who cuts this rope with his Amanaska dagger gets mokṣa.
90
Like when the sun sets and the net of rays disperse, in the same way when the yogin gets
Amanaska everything dissovles.
91
Just as bathing in a lake of pure water, airless and free of dangerous animals such as crocodiles,
brings blissful pleasure, in the same manner, being free of the influence of the indriyas and prāṇa
and apāna etc., void of action, on immersing fully in the Amanaska state Supreme peace is begot.
92
For the enlightenment of the students the Lord śaiva himself explained the Amanaska yoga: this
eternal, ever new endless, undying, unworldly, is not speakable. It can only be known by self
experience.
93
On the arousal of the mind (full of thoughts) the world appears, and on the mind being still mokṣa
arises. Therefore one should be detached, looking inwards (unmoving) and make the mind still.

94
You should know that the state of mind of intelectual beings are of 4 types: 1) viśliṣṭāvasthā, 2)
gatāgatāvasthā, 3) suśliṣṭāvasthā, 4) sulīnāvasthā.
95
It is said that viśliṣṭāvasthā is with tāmas, gatāgatāvasthā is with rājas, suśliṣṭāvasthā is sāttvika,
and sulīnāvasthā is without qualities (nirguṇa).
96
In viśliṣṭa and gatāgatāvasthā there is the grasp of distinctions of perception (vikalpa) and subjects.
In suśliṣṭ and sulīnāvasthā the distinct perceivable subjects are destroyed.
97
After that, by continually doing this abhyāsa if the yogin can become self existent (nirālambā,
without support) then his ātmā, having already attained the natural state, sahajāvasthā, becomes
nothing other than Paramānanda (Supreme Bliss).
98 & 99
The manas of the practising yogin is called viśliṣṭa when it keeps moving then, on it becoming a
little still it is called sānanda (with bliss), and on becoming completely still it is called sulīna (well
merged).
100
The actions done by the sādhu become destroyed; they do not stick to him because his sins and
fruits of all actions have already been destroyed (and this continuously keeps happening).
101
The yogin who is engrossed always in practise is an elevated, blissful person in the natural state.
By liberating himself from all his saṃkalpa and vikalpa means that this wise person would have
entirely surrendered all karma in the proper fashion.
102
However, those people who read knowledgable books and speak of worldly and scholarly things
for making money, they do not know the ātmā, like someone who only sees cooked food cannot
know its taste.
103
Those who are bound to worldly activities and proudly say “I am a Brahmajñānī” are corrupt both
from the worldly and higher activities. You should give up these kind of people.
104
Those who go to the pujāri (priest who makes the pujā) and pointlessly worship and do sacrifices
to the gods and tell people, “I believe, I follow this ‘(hipocritical)’ paṇḍita” know absolutely nothing.

105
The yogin must not reep the fruits of his actions, because by annihilation, the root intention of the
action automatically frees the action.
106
Whenever the saṅkalpa is destroyed, then the yogin is free of the action.
107
Having already attained victory over the indriyas, and always keeping the will (icchā) of mokṣa
alive, one should reveal this śāstra to the true and faithful students.
108
The one who desires release should follow and uphold this śāstra with vigour, by which the śāstra
will become illuminated by itself.
109
The yogin should not be awake during the day and neither should he rest in the night. The yogin
should continuosly, night and day, rest in the sahaja Tattva.
110
The words night and day do not apply for the still one who is in the Amanaska, like sahaja Tattva,
because sleep and wakefulness do not exist for him (have been stopped) he remains still, within
the bliss of Brahman (cinmātrānanda).
111
Due to the division of Oṃkāra etc. the joining/controlling of the prāṇa: 1) the illumined mind
(jyotiścintan) in the lotus heart; 2) the support of the great void-like sky/ ether (ākāśa), in other
words the unsupported* citta; 3) all these are causes of roaming manas. Finally, the jñānī should
leave all these other things and just be devoted to the indescribable** Amanaska (this is exactly
how it is written).
* self existent.
** literally unspeakable.
112
From having done the abhyāsa in previous lifetimes, the Tattva can be revealed. Like the man who
was asleep wakes up and even without early morning spiritual instruction knows everything.
113
By continuous devotion ot the Guru, the one whose practise is pure, this peaceful man, with the
wish of the Guru in this life gets the revelation of the Tattvajñāna.
Thus, the second dialogue of the yoga śāstra of śhrī īshwara Vāmadeva dissolves.


AMAN Gorakh Nath

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1 śrī Gorakṣanātha’s Amanaska Yoga

COMMENTARY BY śRī YOGANāTHA SWāMI

Translated by Natasha Nandini from the 1967 edition.

Natasha Nandini January 2016

Translated by Natasha Nandini from the 1967 edition.

How To Read This Translation

Translated by Natasha Nandini from the 1967 edition.

1st 2nd 3rd 4th 5th

Three types of ’S’. The same rules apply for placement.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

य योितरज ं य म लोके विहतम् ।

ति मन् मां धेिह पवमानामृते लोके अि ते ।।

य ान दा मोदा मुद: परमुद आसते ।

काम य स ा ा: कामा त ममामृतं कृ िध ।।

Translated by Natasha Nandini from the 1967 edition.

Amanaska, Amaroghaśāsanam, Siddha Siddhānta Paddhati, Gorakṣa Siddhānta-Saṅgraha,

Translated by Natasha Nandini from the 1967 edition.

According to Bhagwāna Patañjalī, yoga is of 2 types: samprajñāta and asamprajñāta, (with

Translated by Natasha Nandini from the 1967 edition.

In the Baghavad Gītā it is said: Yadgatva na nivartante taddham paramam - 15.6.

Translated by Natasha Nandini from the 1967 edition.

principle. Brahmatattva, ātmatattva or Paramatattva is beyond anything in the material existence).

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

2.E, Sigrā, Vārāṇasī,

Translated by Natasha Nandini from the 1967 edition.

गोर मालं गु िश यपालम्,

काल य कालं िजतज मजालम्,

व दे जटालं जगद जनालम् ।।

Translated by Natasha Nandini from the 1967 edition.

A variety of explanations can be found for the word Haṭha yoga:

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

Translated by Natasha Nandini from the 1967 edition.

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गोर मालं गु िश यपालम्, 

काल य कालं िजतज मजालम्, 