Vayu Purana

विषस्य तु फलं पीत्वा विशल्यां धारयेत्ततः । सर्वतः सनगां पृथ्वीं कृत्वा मनसि धारयेत् ।। ११.

After drinking the fruit of poison, retain the antidote; having made the earth with mountains everywhere, hold it in the mind.

हृदि कृत्वा समुद्रांश्च तथा सर्वाश्च देवताः । सहस्रेण घटानाञ्च युक्तः स्नायीत योगवित् ।। ११.

Having placed the oceans and all the deities in the heart, the knower of yoga, joined with a thousand pots, should bathe.

उदके कण्ठमात्रे तु धारणां मूध्नि धारयेत्। प्रतिस्रोतोविषाविष्टो धारयेत् सर्वगात्रिकीम् ।। ११.

In water up to the throat, retain the retention at the crown; when affected by poison against the current, retain it throughout the whole body.

शीर्णोऽर्कपत्रपुटकैः पिबेद्वल्मीकमृत्तिकाम् । चिकित्सितविधिर्ह्येष विश्रुतो योगनिर्मितः ।। ११.

Having crushed with the coverings of arka leaves, one should drink the earth from an anthill; this is the renowned method of treatment established by yoga.

व्याख्यातस्तु समासेन योगदृष्टेन हेतुना। ब्रुवतो लक्षणं विद्धि विप्रस्य कथयेत् व्कचित् ।। ११.

Thus it has been explained in brief, with the reason seen by yoga; know the characteristics as spoken, and let the brahmin teach them at times.

अथापि कथयेन्मोहात्तद्विज्ञानं प्रलीयते। तस्मात् प्रवृत्तिर्य्योगस्य न वक्तव्या कथञ्चन ।। ११.

Even if one speaks of it out of delusion, that knowledge is lost; therefore, the practice of yoga should never be spoken of in any way.

सत्त्वं तथारोग्यमलोलुपत्वं वर्णप्रभा सुस्वरसौम्यता च। गन्धः शुभो मूत्रपुरीष मल्पं योगप्रवृत्तिः प्रथमा शरीरे ।। ११.

Purity, health, lack of greed, radiant complexion, pleasant voice and gentleness, auspicious fragrance, little urine and feces—these are the first signs of yoga's activity in the body.

आत्मानं पृथिवीञ्चैव ज्वलन्तीं यदि पश्यति। कृत्वान्यं विशते चैव विद्यात् सिद्धिमुपस्थिताम् । ११.

If one sees oneself and the earth as blazing, having performed the practice and entered another state, one should know that perfection has arrived.

अत ऊर्द्ध्वं प्रवक्ष्यामि उपसर्गा यथा तथा । प्रादुर्भवन्ति ये दोषा दृष्टतत्त्वस्य देहिनः ।। १२.

Now I will explain further, as they occur, the obstacles that arise for one who has perceived the truth.

मानुष्यान् विविधान् कामान् कामयेत ऋतुं स्त्रियः। विद्यादानफलञ्चैव उपसृष्टस्तु योगवित् ।। १२.

He desires various human pleasures and women in their season; and the fruit of knowledge—such is the yogi affected by obstacles.

अग्निहोत्रं हविर्यज्ञमेतत् प्रायतनं तथा। मायाकर्म धनं स्वर्गमुपसृष्टस्तु कांक्षति ।। १२.

He longs for the fire ritual, offerings, sacred places, magical acts, wealth, and heaven—such is the yogi affected by obstacles.

एष कर्मसु युक्तस्तु सोऽविद्यावशमागतः। उपसृष्टन्तु जानीयाद्वुद्ध्या चैव विसर्ज्जयेत्। नित्यं ब्रह्मपरो युक्त उपसर्गात् प्रमुच्यते ।। १२.

Engaged in actions, he comes under the sway of ignorance; knowing the obstacle, he should abandon it with discernment. Always devoted to Brahman, engaged, he is freed from obstacles.

जितप्रत्युपसर्गस्य जितश्वासस्य देहिनः। उपसर्गाः प्रवर्त्तन्ते सात्त्वराजसतामसाः ।। १२.

For one who has conquered the obstacles and breath, the obstacles arise in the forms of sattva, rajas, and tamas.

प्रतिभाश्रवणे चैव न देवानाञ्चैव दर्शनम्। भ्रमावर्तश्च इत्येते सिद्धिलक्षणसंज्ञिताः ।। १२.

In intuition and hearing, there is no vision of the gods; confusion and whirling—these are known as signs of perfection.

विद्या काव्यं तथा शिल्पं सर्वं वाचावृतानि तु। विद्यार्थाश्चोपतिष्ठन्ति प्रभावस्यैव लक्षणम् ।। १२.

Knowledge, poetry, and arts—all are enveloped in speech; those seeking knowledge approach, which is a mark of power.

श्रृणोति शब्दान् श्रोतव्यान् योजनानां शतादपि। सर्वज्ञश्च विधिज्ञश्च योगी चोन्मत्तवद्भवेत् ।। १२.

He hears sounds to be heard, even from hundreds of combinations; the yogi becomes all-knowing, expert in rules, and appears as if mad.

यक्षराक्षसगन्धर्व्वान् वीक्षते दिव्यमानुषान्। वेत्ति तांश्च महायोगी उपसर्गस्य लक्षणम् ।। १२.

He sees yakshas, rakshasas, gandharvas, divine and human beings; the great yogi knows them—this is a mark of obstacles.

देवदानवगन्धर्वान् ऋषींश्चापि तथा पितॄन्। प्रेक्षते सर्वतश्चैव उन्मत्तं तं विनिर्द्दिशेत् ।। १२.

He sees gods, demons, gandharvas, sages, and ancestors everywhere; such a one should be regarded as mad.

भ्रमेण भ्राम्यते योगी चोद्यमानोऽन्तरात्मना। भ्रमेण भ्रान्तबुद्धेस्तु ज्ञानं सर्वं प्रणश्यति ।। १२.

Driven by confusion, the yogi wanders, impelled by his inner self; for one whose intellect is confused by delusion, all knowledge is destroyed.

वार्त्ता नाशयते चित्तं चोद्यमानोऽन्तरात्मना। वर्त्तनाक्रान्तबुद्धेस्तु सर्वं ज्ञानं प्रणश्यति ।। १२.

News destroys the mind, impelled by the inner self; for one whose intellect is overcome by distraction, all knowledge is destroyed.

आवृत्य मनसा शुक्लं पटं वा कम्बलं तथा। ततस्तु परमं ब्रह्म क्षिप्रमेवानुचिन्तयेत् ।। १२.

Covering with the mind a white cloth or a blanket, then one should quickly contemplate the supreme Brahman.

तस्माच्चैवात्मनो दोषांस्तूपसर्गानुपस्थितान् । परित त्यजेत मेधावी यदीच्छेत् सिद्धिमात्मनः ।। १२.

Therefore, the wise should completely abandon the faults and obstacles of the self, if he desires perfection for himself.

ऋषयो देवगन्धर्वा यक्षोरगमहासुराः। उपसर्गेषु संयुक्ता आवर्त्तन्ते पुनः पुनः ।। १२.

Sages, divine gandharvas, yakshas, serpents, and great demons—when joined with obstacles, they revolve again and again.

तस्माद्युक्तः सदा योगी लघ्वाहारी जितेन्द्रियः। तथा सुप्तः सुसूक्ष्मेषु धारणां मूर्ध्नि धारयेत् ।। १२.

Therefore, the yogin should always be disciplined, moderate in food, self-controlled; thus, lying down in a very subtle state, he should fix his concentration at the crown of the head.

ततस्तु योगयुक्तस्य जितनिद्रस्य योगिनः। उपसर्गाः पुनश्चान्ते जायन्ते प्राणसंज्ञकाः ।। १२.

Then, for the yogin who is united with yoga and has conquered sleep, obstacles called 'prāṇa' arise again at the end.

पृथिवीं धारयेत्सर्वां ततश्चापो ह्यनन्तरम्। ततोऽग्निञ्चैव सर्वेषामाकाशं मन एव च ।। १२.

He should hold the entire earth, then immediately water, then fire, and for all, ether and mind as well.

ततः परां पुनर्बुद्धिं धारयेद्यत्नतो यती। किद्धीनाञ्चैव लिङ्गानि दृष्ट्वा दृष्ट्वा परित्यजेत् ।। १२.

Then, the ascetic should diligently hold the supreme intellect; seeing again and again the marks of the intellect, he should let them go.

पृथ्वीं धारयमाणस्य मही सूक्ष्मा प्रवर्तते। अपो धारयमाणस्य आपः सूक्ष्मा भवन्ति हि। शीता रसाः प्रवर्त्तन्ते सूक्ष्मा ह्यमृतसन्निभाः ।। १२.

For one holding the earth, a subtle earth arises; for one holding water, subtle waters indeed appear; cool essences arise, subtle and resembling nectar.

तेजो धारयमाणस्य तेजः सूक्ष्मा प्रवर्त्तते। आत्मानं मन्यते तेजस्तद्भावमनुपश्यति ।। १२.

For one holding fire, subtle fire arises; he perceives himself as fire and sees that state.