Shiva Purana (Books 1 & 7)

मात्राक्रमेण विज्ञेयाश्चोद्वातक्रमयोगतः नाडीविशुद्धिपूर्वं तु प्राणायामं समाचरेत्

The measures should be understood in sequence, and by the method of upward movement; after purification of the channels, one should properly practice prāṇāyāma.

अगर्भश्च सगर्भश्च प्राणायामो द्विधा स्मृतः जपं ध्यानं विनागर्भः सगर्भस्तत्समन्वयात्

Prāṇāyāma is remembered as twofold: with seed and without seed; without seed is without recitation or meditation, with seed is accompanied by them.

अगर्भाद्गर्भसंयुक्तः प्राणायामःशताधिकः तस्मात्सगर्भं कुर्वन्ति योगिनः प्राणसंयमम्

Prāṇāyāma with seed is more than a hundred times greater than without seed; therefore, yogins practice control of breath with seed.

प्राणो ऽपानः समानश्च ह्युदानो व्यान एव च

Prāṇa, apāna, samāna, udāna, and vyāna are indeed the five.

नागः कूर्मश्च कृकलो देवदत्तो धनंजयः प्रयाणं कुरुते यस्मात्तस्मात्प्राणो ऽभिधीयते

Nāga, kūrma, kṛkala, devadatta, and dhanaṃjaya—because they cause movement, prāṇa is so named.

अवाङ्नयत्यपानाख्यो यदाहारादि भुज्यते व्यानो व्यानशयत्यंगान्यशेषाणि विवर्धयन्

When food and the like are consumed, apāna, so called, moves downward; vyāna spreads through all the limbs, increasing them.

उद्वेजयति मर्माणीत्युदानो वायुरीरितः समं नयति सर्वांगं समानस्तेन गीयते

Udāna is the wind that agitates the vital points; samāna brings balance to the whole body, thus it is so named.

उद्गारे नाग आख्यातः कूर्म उन्मीलने स्थितः कृकलः क्षवथौ ज्ञेयो देवदत्तो विजृंभणे

Nāga is known in belching; kūrma is present in opening the eyes; kṛkala is recognized in sneezing; devadatta in yawning.

न जहाति मृतं चापि सर्वव्यापी धनंजयः क्रमेणाभ्यस्यमानोयं प्राणायामप्रमाणवान्

Dhanaṃjaya does not depart even from the dead and pervades all; practiced in sequence, this prāṇāyāma is immeasurable.

निर्दहत्यखिलं दोषं कर्तुर्देहं च रक्षति प्राणे तु विजिते सम्यक् तच्चिह्नान्युपलक्षयेत्

It burns away all faults and protects the body of the practitioner; when the breath is truly mastered, one should observe its marks.

विण्मूत्रश्लेष्मणां तावदल्पभावः प्रजायते बहुभोजनसामर्थ्यं चिरादुच्छ्वासनं तथा

Then there arises a reduction in feces, urine, and phlegm, the capacity to eat much, and the ability to exhale for a long time.

लघुत्वं शीघ्रगामित्वमुत्साहः स्वरसौष्ठवम् सर्वरोगक्षयश्चैव बलं तेजः सुरूपता

Lightness, swiftness, enthusiasm, excellence of voice, destruction of all diseases, strength, brilliance, and beauty arise.

धृतिर्मेधा युवत्वं च स्थिरता च प्रसन्नता तपांसि पापक्षयता यज्ञदानव्रतादयः

Steadfastness, intelligence, youthfulness, stability, clarity, the destruction of sins through austerities, and the performance of sacrifices, gifts, and vows.

प्राणायामस्य तस्यैते कलां नार्हन्ति षोडशीम् इन्द्रियाणि प्रसक्तानि यथास्वं विषयेष्विह

All these do not equal even a sixteenth part of that prāṇāyāma; just as the senses, absorbed in their objects here, do not.

आहत्य यन्निगृह्णाति स प्रत्याहार उच्यते नमःपूर्वाणींद्रियाणि स्वर्गं नरकमेव च

When one restrains the senses together from their objects, that is called pratyāhāra; the senses, by their previous actions, lead to heaven or hell.

निगृहीतनिसृष्टानि स्वर्गाय नरकाय च तस्मात्सुखार्थी मतिमाञ्ज्ञानवैराग्यमास्थितः

When restrained or released, they lead to heaven or hell; therefore, one who seeks happiness, endowed with wisdom and detachment, should control them.

इंद्रियाश्वान्निगृह्याशु स्वात्मनात्मानमुद्धरेत् धारणा नाम चित्तस्य स्थानबन्धस्समासतः

Quickly restraining the horses of the senses, one should uplift oneself by oneself; briefly, dhāraṇā is the fixing of the mind in a place.

स्थानं च शिव एवैको नान्यद्दोषत्रयं यतः कालं कंचावधीकृत्य स्थाने ऽवस्थापितं मनः

And that place is only Śiva, nothing else, for the three faults arise from elsewhere; fixing the mind in that place for a certain time.

न तु प्रच्यवते लक्ष्याद्धारणा स्यान्न चान्यथा मनसः प्रथमं स्थैर्यं धारणातः प्रजायते

If the mind does not waver from the object, that is dhāraṇā, not otherwise; from dhāraṇā, stability of mind first arises.

तस्माद्धीरं मनः कुर्याद्धारणाभ्यासयोगतः ध्यै चिंतायां स्मृतो धातुः शिवचिंता मुहुर्मुहुः

Therefore, one should make the mind steady through the practice of dhāraṇā; in meditation, the support is repeatedly remembering Śiva.

अव्याक्षिप्तेन मनसा ध्यानं नाम तदुच्यते ध्येयावस्थितचित्तस्य सदृशः प्रत्ययश्च यः

That is called meditation when the mind is undistracted; and the cognition that matches the state of the object of meditation.

प्रत्ययान्तरनिर्मुक्तः प्रवाहो ध्यानमुच्यते सर्वमन्यत्परित्यज्य शिव एव शिवंकरः

The uninterrupted flow, free from other cognitions, is called meditation; abandoning everything else, Śiva alone is the bestower of auspiciousness.

परो ध्येयो ऽधिदेवेशः समाप्ताथर्वणी श्रुतिः तथा शिवा परा ध्येया सर्वभूतगतौ शिवौ

The supreme to be meditated upon is the Lord above the gods, as declared in the Atharvaṇa revelation; likewise, the supreme Śivā is to be meditated upon, both Śiva and Śivā, who pervade all beings.

तौ श्रुतौ स्मृतिशास्त्रेभ्यः सर्वगौ सर्वदोदितौ सर्वज्ञौ सततं ध्येयौ नानारूपविभेदतः

These two, as taught in the revealed and remembered scriptures, are all-pervading, always proclaimed, omniscient, and always to be meditated upon, though manifesting in various forms.

विमुक्तिः प्रत्ययः पूर्वः प्रत्ययश्चाणिमादिकम् इत्येतद्द्विविधं ज्ञेयं ध्यानस्यास्य प्रयोजनम्

Liberation is the first result, and the other is attainment of powers such as aṇimā; these twofold results of this meditation should be known.

ध्याता ध्यानं तथा ध्येयं यच्च ध्यानप्रयोजनम् एतच्चतुष्टयं ज्ञात्वा योगं युञ्जीत योगवित्

Knowing these four—meditator, meditation, object of meditation, and the purpose of meditation—the knower of yoga should practice yoga.

ज्ञानवैराग्यसंपन्नः श्रद्दधानः क्षमान्वितः निर्ममश्च सदोत्साही ध्यातेत्थं पुरुषः स्मृतः

Endowed with knowledge and detachment, faithful, patient, free from possessiveness, and always enthusiastic—such a person is said to meditate in this way.

जपाच्छ्रांतः पुनर्ध्यायेद्ध्यानाच्छ्रांतः पुनर्जपेत् जपध्यनाभियुक्तस्य क्षिप्रं योगः प्रसिद्ध्यति

When exhausted from recitation, one should meditate again; when fatigued from meditation, one should recite again. For one engaged in both recitation and meditation, yoga is quickly accomplished.

धारणा द्वादशायामा ध्यानं द्वादशधारणम् ध्यानद्वादशकं यावत्समाधिरभिधीयते

Concentration lasts for twelve breaths; meditation is twelve times concentration. Until meditation reaches twelvefold, it is called samadhi.