योगेन चित्तस्य पदेन वाचां ।
मलं शरीरस्य च वैद्यकेन ॥
योऽपाकरोत्तमं प्रवरं मुनीनां ।
पतञ्जलिं प्राञ्जलिरानतोऽस्मि ॥
Yogena Cittasya Padena Vaacaam |
Malam Shariirasya Ca Vaidyakena ||
Yo[a-A]paakaro[a-U]ttamam Pravaram Muniinaam |
Patan.jalim Praan.jalir-Aanato[a-A]smi ||
ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥
Om Saha Nau-Avatu |
Saha Nau Bhunaktu |
Saha Viiryam Karavaavahai |
Tejasvi Nau-Adhiitam-Astu Maa Vidvissaavahai |
Om Shaantih Shaantih Shaantih ||
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥ yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥
Through practice of these limbs of yoga, impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved. ||28||
यम नियमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥ yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ॥29॥
The limbs of the eight-fold path are as follows: respect for others (yama) and yourself (niyama); harmony with your body (asana), your energy (pranayama), your thoughts (dharana), and your emotions (pratyahara); contemplation (dhyana); ecstasy (samadhi). ||29||
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥
Respect for others (yama) is based on non-violence (ahimsa); truthfulness (satya); not stealing (asteya); non-covetousness (aparigraha); and acting with an awareness of higher ideals (brahma-charya). ||30||
अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥ ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥
Once a condition of durable non-violence (ahimsa) has been established, all enmity will be abandoned in your environs. ||35||
सत्यप्रतिष्थायं क्रियाफलाअश्रयत्वम् ॥३६॥ satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥
Once a state of truth (satya) has been permanently established, each statement will form the basis for a truthful result. ||36||
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥ asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥
Once non-stealing has been permanently established, all riches will be available. ||37||
ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥ brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥
Performing each action with an awareness of a higher ideal (brahma-charya) engenders tremendous strength. ||38||
अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥ aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥
The permanent reign of non-covetousness (aparigraha) engenders knowledge concerning the goal of earthly life. ||39||
शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥ śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥
Cleanliness (shaucha), contentment (santosha), self-discipline (tapas), learning from yourself (svadhyaya) and accepting your fate (iishvara-pranidhana) automatically translate into the practice of respect (niyama). ||32||
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥ śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥
Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. ||40||
सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयाअत्मदर्शन योग्यत्वानि च ॥४१॥ sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥
Also the capacity for clarity, cleanliness, cheerfulness and intentness, as well as mastery over the senses, ultimately give rise to self realization. ||41||
संतोषातनुत्तमस्सुखलाभः ॥४२॥ saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥
An attitude of contentment (santosha) gives rise to unexcelled happiness, mental comfort, joy, and satisfaction. ||42||
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥ kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥
Through self discipline (tapas), mental impurities are destroyed and the body and senses take on supernatural powers. ||43||
स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥ svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥
Self-study and reflection on yourself (svadhyaya) brings you into contact with the desired ideal. ||44||
समाधि सिद्धिःईश्वरप्रणिधानात् ॥४५॥ samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥
By accepting your fate (ishvarapranidhana), you achieve self knowledge (samadhi) and supernatural power (siddhi). ||45||
स्थिरसुखमासनम् ॥४६॥ sthira-sukham-āsanam ॥46॥
Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana). ||46||
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥ prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥
The key to success in this regard is practice with effort, which becomes progressively easier, combined with deep contemplation (samapatti). ||47||
ततो द्वङ्द्वानभिघातः ॥४८॥ tato dvaṅdva-an-abhighātaḥ ॥48॥
This results in a victory over the duality of life. ||48||
तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥ tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥
Once harmony with the physical body has been achieved, through interruption of the movement engendered by inhaling and exhaling you attempt to harmonize your energy (pranayama). ||49||
बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥ bāhya-ābhyantara-sthambha vr̥ttiḥ deśa-kāla-sankhyābhiḥ paridr̥ṣṭo dīrgha-sūkṣmaḥ ॥50॥
Exhalation, inhalation, retention, technique, time and number must be very precisely regulated over a lengthy period. ||50||
बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥
The fourth pranayama technique ultimately transcends breath retention after exhaling or inhaling. ||51||
ततः क्षीयते प्रकाशाअवरणम् ॥५२॥ tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥
The veil covering the light of the true self then vanishes.
स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥ svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥
Harmony with the emotions (pratyahara) is achieved when the senses cease to be engaged with external objects and thus that which is mutable in human beings (chitta) becomes similar to true nature. ||54||
धारणासु च योग्यता मनसः ॥५३॥ dhāraṇāsu ca yogyatā manasaḥ ॥53॥
And the mind develops the capacity for harmony with thoughts (dharana). ||53||
देशबन्धः चित्तस्य धारणा ॥१॥ deśa-bandhaḥ cittasya dhāraṇā ॥1॥
Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable aspects of humankind with a specific subject. ||1||
तत्र प्रत्ययैकतानता ध्यानम् ॥२॥ tatra pratyaya-ikatānatā dhyānam ॥2॥
Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2||
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥ tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥
Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any being affected by the person in question. ||3||
कट्वाम्ल-तीक्ष्ह्ण-लवणोष्ह्ण-हरीत-शाक- सौवीर-तैल-तिल-सर्ष्हप-मद्य-मत्स्यान | आजादि-मांस-दधि-तक्र-कुलत्थकोल- पिण्याक-हिङ्गु-लशुनाद्यमपथ्यमाहुः || ६१ || kaṭvāmla-tīkṣhṇa-lavaṇoṣhṇa-harīta-śāka- sauvīra-taila-tila-sarṣhapa-madya-matsyān | ājādi-māṃsa-dadhi-takra-kulatthakola- piṇyāka-hingghu-laśunādyamapathyamāhuḥ || 61 || Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hînga), garlic, onion, etc., should not be eaten.61. भोजनमहितं विद्यात्पुनरस्योष्ह्णी-कॄतं रूक्ष्हम | अतिलवणमम्ल-युक्तं कदशन-शाकोत्कं वर्ज्यम || ६२ || bhojanamahitaṃ vidyātpunarasyoṣhṇī-kṝtaṃ rūkṣham | atilavaṇamamla-yuktaṃ kadaśana-śākotkaṃ varjyam || 62 || Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten, Fire, women, travelling, etc., should be avoided.
पुष्ह्टं सुमधुरं सनिग्धं गव्यं धातु-परपोष्हणम | मनोभिलष्हितं योग्यं योगी भोजनमाछरेत || ६६ || puṣhṭaṃ sumadhuraṃ snighdhaṃ ghavyaṃ dhātu-prapoṣhaṇam | manobhilaṣhitaṃ yoghyaṃ yoghī bhojanamācharet || 66 || Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga. युवो वॄद्धो|अतिवॄद्धो वा वयाधितो दुर्बलो|अपि वा | अभ्यासात्सिद्धिमाप्नोति सर्व-योगेष्ह्वतन्द्रितः || ६७ || yuvo vṝddho|ativṝddho vā vyādhito durbalo|api vā | abhyāsātsiddhimāpnoti sarva-yogheṣhvatandritaḥ || 67 || Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success
In the yogic culture, Shiva is not known as a God, but as the first Guru or the Adi Guru. He is the Adi Yogi or the first Yogi. Adi Yogi is the originator of yoga. He was the one who first put this seed into the human mind. According to the yogic lore, over 15,000 years ago, Adi Yogi attained to his full enlightenment and abandoned himself in an intense ecstatic dance upon the Himalayas. When his ecstasy allowed him some movement, he danced wildly. When it became beyond movement, he became utterly still.
People saw that he was experiencing something that nobody had known before, something that they were unable to fathom. Interest developed and people came wanting to know what this was. They came, they waited and they left because the man was oblivious to other people's presence. He was either in intense dance or absolute stillness, completely uncaring of what was happening around him. Soon, everyone left, except for seven men.
These seven people were insistent that they must learn what this man had in him, but Adi Yogi ignored them. They pleaded and begged him, "Please, we want to know what you know." Adi Yogi dismissed them and said, "You fools. The way you are, you are not going to know in a million years. There is a tremendous amount of preparation needed for this. This is not entertainment."
So they started preparing. Day after day, week after week, month after month, year after year, they prepared. Adi Yogi just chose to ignore them. On a full moon day, after eighty-four years of sadhana, when the solstice had shifted from the summer solstice to the winter solstice – which is known as Dakshinayana –Adi Yogi looked at these seven people and saw that they had become shining receptacles of knowing. They were absolutely ripe to receive. He could not ignore them anymore. They grabbed his attention.
He watched them closely for the next few days and when the next full moon rose, he decided to become a Guru. The Adi Yogi transformed himself into the Adi Guru. The first Guru was born on that day which is today known as Guru Pournami . On the banks of Kanti Sarovar, a lake that lies a few kilometers above Kedarnath, he turned south to shed his grace upon these seven people and shared the yogic science. The yogic science is not about a yoga class that you go through about how to bend your body – which every new-born infant knows – or how to hold your breath – which every unborn infant knows. This is the science of understanding the mechanics of the entire human system.
After many years, when the transmission was complete, it produced seven fully enlightened beings – the seven celebrated sages who are today known as the Saptarishis. Adi Yogi shared different aspects of yoga with each of these seven people, and these aspects became the seven basic forms of yoga. Even today, yoga has maintained these seven distinct forms.
The Saptarishis were sent in seven different directions to different parts of the world to carry this yoga with which a human being can evolve beyond his present limitations and compulsions. One went to Central Asia. Another went to North Africa and the Middle East, where certain schools exist even today.
One stayed right there with Adiyogi. Another one came to the lower regions of the Himalayas and started what is known as Kashmiri Shaivism. Another one went south into the Indian Peninsula. This one is very important for us because he is Agastya Muni. Of the seven Sapta Rishis, Agastya Muni has been the most effective in terms of bringing the spiritual process into practical life, not as a teaching, philosophy or a practice, but as life itself they became the limbs of Adi Yogi, taking the knowing and technology of yogic sciences to the world. Time has ravaged many things, but when the cultures of those lands are carefully looked at, small strands of these people's work can be seen, still alive. It has taken on various colors and forms, and has changed its complexion in a million different ways, but these strands can still be seen.
Adi Yogi brought this possibility that a human being need not be contained in the defined limitations of our species. There is a way to be contained in physicality, but not to belong to it. There is a way to inhabit the body, but never become the body. There is a way to use your mind in the highest possible way, but still never know the miseries of the mind. Whatever dimension of existence you are in right now, you can go beyond that – there is another way to live.
You can evolve beyond your present limitations if you do the necessary work upon yourself. That is the significance of Adi Yogi.