1Now I shall describe the mode of practising the great Yoga, which absolves a man of all sin and grants him emancipations, and creature-comforts in this life. This (narration), listened to in a devout spirit, serves to extinguish all sin.
2The sense of “me” and “mine” are the root of all misery. This sense of Egoism does not cease to exist. This is what the holy Dattatreya narrated to Alarka.
3This tree, which sprouts up from the feeling of Egoism as its seed, has the sense of “me” and “mine” as its principle trunk, of which one’s house and field are the branches, and sons and daughters are the leaves.
4Riches and paddy (food-grains) are the principle leaves of this tree, virtue and vice are its· flowers, and happiness and misery are its fruits.
5The great tree of non-knowledge exists for the relief and comfort of mortals. Those, who tired with the fatigue of life’s journey, repose under the shade of this mighty tree, labour under the delusion of ignorance. By hewing down this tree with the axe of knowledge, mortals merged in the supreme Brahma.
6By drinking the sinless and soothing juice I of Brahma, men become endued with the perfect knowledge; clamours of contending passions are silenced in their breasts, and perfect happiness results from perfection of knowledge. O king, neither our forms, dimensions, and organs constitute our real selves.
7Neither the Tanmatras (essential matter nor speech and intellection constitute our true Selves. 0 thou king of kings, whom do you find to be the principal one in ourselves?
8Does this self-conscious being, composed of the qualities, take birth again? O thou king, the self-conscious ego and the self, though virtually one, appear, and are thought as two different entities.
9It is knowledge that dispels this notion of duality or separateness. The Yogins, on the extinction of this sense of separateness, through Yoga, realise their oneness with the supreme Brahma and their difference from the hosts of qualities or attributes. Realization of this oneness is called Mukti or Emancipation.
10That is house in which one lives, that is food which sustains life, that is knowledge which leads to Mukti (emancipation). Any other kind of knowledge is ignorance or delusion.
11O king, by enjoying the fruits of virtue and vice in this world, and by discharging all duties which are obligatory on him, a man may exhaust and extinguish his Karma and annihilate his desires in consequence.
12Cessation of all killing propensities, truth-fulness, non-stealing, continence, and nonacceptance of gifts are the five Yamas or Niyamas (rules of self-control). There are two kinds of purity or cleanliness such as, the external or bodily and internal or mental.
13-14aContentment, bilss won by practising Tapas, and worship of the god Vasudeva are called Damas. The different seats or postures in Yoga are called Padmaka, etc, while Pranyama consists in checking or controlling the wind breath. An act of Pranayama consists of three parts such as Purakam (taking in of breath), Kumbhakam (arresting the process of breating) and Recaka (letting out of the breath).
14b-15A light (laghu) Pyama consists of ten Matras; one of intermediate form, of twenty and a full Pranayama, of thity Matras. A pregnant of Sagarbha Pral)ayama is that in which the votary meditates upon any definite subject at the time of practising it, while the contrary is called Agarbha.
16At the first stage of the practice the practiser shall conquer the soporific tendency, shivering during its second or middle, and the augmented heat during its third stage! which is brought forth through the aggravation of the bodily Vayu. Hence, these defects should be conquered in the order of their enumeration.
17With the effulgent image of the Pranava Mantra in his heart, and its mind fully concentrated thereon, a Yogin shall practise Yogam, sitting in a posture so as to press his genitals with his legs.
18One conversant with the practice of Yoga shall suppress the Tamasa attributes of his mind with the Rajasika ones, and the latter with the Sattvika attributes of his mind, finally bringing. about a state of mind in which it lies serene, unruffed and devoid of all thoughts and impressions:
19-20By withdrawing the mind, consciousness and sense organs from their respective objects of perception and the external world, and by keeping their functions thus in abeyance, a Yogin shall practise the art of mental abstraction (Pratyahara) and control his breath in Pranayama to the extent of ten or eight Matras. These are called the two kinds of Dharana in the parlance of Yoga.
21A Yogin shall concentrate his whole self either in the region of his umbilicus, or in his mouth, or withing his heart, or in. the region of his throat, or at the tip of his nose, or in his eyes, or at a point between the eye brows.
22These are the ten places of Dharana or points on which a Yogin shall concentrate his whole Self, by practising which he will suffer no decay.
23-25As fire is cast in the first, so by merging his Self in that of the supreme Brahma, a Yogin shall mentally recite the Omkara Mantra, which is sacred of the all sacred Mantras and is symbolical of the Self of Brahma. The term Om is composed of three letters, Akara (A), Okara (O), and Makara (M), and is the great exponent of the universal Self (Brahma).
26I am Brahma, the supreme light, devoid of a gross, material body. I am Brahma, the supreme light, devoid of death and decay.
27I am Brahma, the supreme light, divested of the principle of earth-matter. I am Brahma, the supreme light, divested of the principles of air and ether.
28I am Brahma, the supreme light, devoid of a subtle body. I am Brahma the supreme light which is neither bound by space or non-space (non-extension).
29the Tanmatra of sight. I am Brahma, the supreme light, devoid of the Tanmatra of sound. I am Brahma the supreme light, devoid of speech and hands. I am Brahma, the supreme light, devoid of ears and skin.
30I am Brahma, the Supreme light, devoid of tongue and nose. I am Brahma, the Supreme light, devoid of the currents of upcoursing and down coursing vital Vayus.
31I Brahma, the supreme light, devoid of the vital Vayus of Vyana and Udana. I am Brahma, the supreme light, void of all Nescience.
32I am Brahma, the supreme light, the receptacle of supreme bliss; my self is my own wife, and devoid of mind intellect, life, Egoism and cognitive organs.
33I am Brahma, the Supreme light, pure intellect, infinite reality and without a second. I am the supreme Brahma, the embodiment of perfect knowledge, an emancipated self.
34-25Suta said: -O Saunaka, thus I have described unto you the Science of Yoga with its eight essential appendages, and a knowledge of this Yoga brings about the emancipation of one’s Self. Those, who attain to (meet their annihilation in) the Nityam and Naimittikam dissolution, are not liberated from the fetters of Nature (physical laws), and are subjected to the necessity of being born again and again in this world, but not so are those who merge themselves in the Supreme Self.
36They are emancipated; and thus emanci-pated, they no longer die, or suffer from disease or affection as they used to do under; the influence of Nescience before their liberation. Thus, sin affected not an emancipated Yogin and ceases to exist for him for all eternity.
37He is not bound by the chain of necessary rebirths and is not consigned to suffer the pangs of inter-uterine existence. He is one with the unchanging, undecaying Narayana.
38By dint of such an unswerving faith and devotion, one may attain the god Hari, the grantor of emancipation and creature comforts. The purification of the heart is affected by means of meditation, worship, mental recitations of Mantras, and psalms, and by practicing vows of charity and continence, and by celebrating religious sacrifices, and from the purification of heart proceeds knowledge.
39Twice: -born ones, by reciting the Pranava Mantra, have become emancipated selves. Dhruva by devoutly worshipping Vishnu, attained the region of highest bliss, as well as the god Vishnu. Pracetas, the creators of worlds, Kandiu and others, by worshipping the lord of lords, became pure in spirit and obtained liberation. In the same way, and by the same means, Uddhava attained the region of highest bliss. Holy sages such as Narada etc., the celestials such as Indra etc., the Gandhravas and the Apsarsas, attained the region ofh ighest bliss. by worshipping Vishnu.
40The gods attained their godhead; the sages, their status of Munis; the Gandharvas, the status of Gandharvas; and the kings, their kindoms through the merit of worshipping the eternal Vishnu. All these attained the celestial kingdom by worshipping the god Janardana.