That yogi is ready for release who know mahamudra, nabhomudra, uddiyana, jalandhara and mulabandha. That these new techniques have the power to bring release is supported by the text in other verses. By reading the text we can confirm that the techniques are designed to physically contain and pump divine energies and life fluids in the subtle body leading to release. It is a self-contained universe of techniques and goals mutually giving meaning to each other. The Goraksa-sataka in other words defines a Sakti centred liberation doctrine, which is basically independent of former ascetic-meditative liberation discourses. It provides an autonomous eco-system of signs within an overall discourse of release. We might here have a glimpse of a version of hatha before it became a yoga.
So why does the author in the beginning mention a six-limb yoga of meditation techniques culminating in samadhi? The answer is probably that the text was already a compiled collective text with many inserts. The introduction is then an insert including the hatha signs into a high caste yoga discourse. The text asks elite society to be taken seriously, as it positions itself with its introduction as a Patanjali-like yoga discourse. A century later or so Svatmarama in his HYP continues this process of inclusiveness of the hatha discourse – this time in Saivism – by further compiling the Gorksa-sataka with other texts.
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