Gorakhnath - Siddha Siddhanta Paddhati (gharote And Pai Edition)

SiddhasiddhantapaddhatiJ:i ~og; ~og; I o-C1 qog; fag a treatise on the Natha philosophy -

by

Gorak:sanatha . Editors Dr. M. L. Gharote

Dr. G.K. Pai

2016 The Lonavla Yoga Institute (India) Lonavla

First Edition, 2005. Second Impression, 2010. Third Impression, 2016. © The Lonavla Yoga Institute (India). All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise without the written permission of the publisher.

Printed by : XL Images, S.No.411/1 , PlotNo.11, Jc. Satish Agarwal Path, Dapodi, Pune - 411 012, (INDIA). Published by : Dr. Manmath M. Gharote ' (India), The Lonavla Yoga Institute B-17, Rachana Gardens, Bhangarwadi, Lonavla, Pune. INDIA- 410 401.

ISBN 81-901617-1-7

Rs. 400/-

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•

©ecficated witIi profound respect to

Sitftmi 1(uvafayananda tlie Source of our Inspiration for Literary ~searcli in rr-oga

Dr. M. L. Gharote (21.05.1931- 17.01.2005)

~~N ~ trcfil~TWT \IPFfg ~ ~ mtf~T~ ~ {14111+:m :Manusmµ:i-II.20

India has been the land of great masters who lived exemplary life of high moral and ethical order.

Acknowledgement We sincerely express our thanks to our staff members Dt. Parimal Devnath and Dr. Vijaykant Iha for

their valuable contribution in finalizing this critical edition of Siddha-siddhii.nta-paddhati without which the work could not be completed.

Editors Dr. M. L. Gharote & Dr. G. K . Pai

Contents

Subject Publisher's Note (First Edition) Publisher's Note (Second Impression) Abbreviation Scheme of Transliteration Introduction Text, transliteration, translation, notes, footnotes

Page No. 1

ii iii

iv-v vi-xxxix 1-151

Appendix

152-185

Glossary

186-199

Word Index

200-203

Bibliography

204-205

(]lu6{is/ier 1s !Note ('First P.tfition) We are very happy to present to our esteemed readers the eighth research publication of Siddha-siddhanta-paddhati critically edited and translated in English which is a very important treatise of the philosophical doctrines of the nathas. We are also happy to receive encouraging appreciation and support from the scholars, teachers and students of Yoga from all over the world. We promise to our readers that we shall continue to bring out critically edited significant texts of Yoga which we hope will consequently guide the Yoga enthusiasts towards the true knowledge of the tradition of Yoga. We express our heartfelt thanks to our scholars who sincerely work hard to produce quality work to the service of Yoga. We hope that the readers will also appreciate their good efforts. We express our sincere gratefulness to Dr. Alicia Souto, Director, Centro de Eutonia y Yogaterapia, Buenos Aires, Argentina, who has meticulously gone through the press copy of SSP and suggested valuable modifications. We also thank our good friends who contributed generously towards the publication of this book but prefer to remain anonymous. Despite sad demise of my revered father Dr. M. L. Gharote, founder of The Lonavla Yoga Institute (India), with his blessings we humbly rededicate ourselves to continue the work chalked out by him. -- Dr. Manmath M. Gharote


Siddba-siddhinta-paddhati is perhaps the only work which exclusively deals in the philosophical stand-point of the Natha Yogis. An

exposure to this rare wisdom equips one with extraordinary confidence and self-reliance. The first critical edition of Siddha-siddhanta-paddhati has been well received by the students of Yoga. The content of this work obviously is a demanding one since it is an indepth enquiry. Now we ~e ready with its Second Impression . We hope that the votaries of Y oga will derive suitable benefits from this work. May the Siddba Yogis bless The Lonavla Yoga Institute (India) to successfully carry out their task! __ Dr. Manmath M . Gharote

tPu6fisfier's !NOte ('Tfii'rti repnnt) Many critiques intensely criticize Yoga system on the basis tha t it is ~ot worth the while to spend away valuable time in delving into somethmg which is physical and therefore impermanent. Life is invaluable. Therefo~~· .it s~ould be spent in searching and finding out the eternal. Such cnttcism is not substantiated by right information and know ledge · Yoga system does not ignore the grossQ. neither does it undervalue the transc.endental. Yoga flourishes on the solid bedrock of a balanced worldview back~d by.a great ph~osophical discourse. This aspect of Yoga i.s finely descnbed Ill the present text. There is remarkable substance in this book. ~eople are convinced that Yoga is not mere physical gimmicks. The ~ri­ tiq~es cannot be blamed. Classical texts of Yoga had not been accessible to mtere~ted people because these texts, saving just a few , h ad bee n in manuscnpt form and therefore did not see the light of the day till t~e recent year~ . The Lonavla Yoga Institute (India) has been working consistently to bnng out the rare and unpublished traditional texts for generating true interest in the readers in addition to preserving this valuable heritage of India.

This humble effort has been successful. This is evident from the fact that we are flooded with steady demand for these books from all over the globe. We are happy to bring out the third reprint of the present book named Siddha Siddhanta Paddhati. _ We are grateful to Peter Greis and Rosemarie Stein from Germany for offering financial assistance for the printing of the present text. May Yoga enrich human life with subtle knowledge .... !!! -- Dr. Manmath Manohar Gharote

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~---- --

-

-- - - -

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}f.66reviation AP-

Amaraughaprabodha

GhS- Gherai::ic;Ia sarµhita GP-

Gorak~apaddhati

GS--

Gorak~asataka

HP -

Harhapradipika ( 10 chapters), Lonavla Yoga Institute (India)

HR -

Hatharatnavali

HSC- Hathasatiketacandrika(ms.) Ms.- Manuscript PYS- Patafijala Yogasutra SCN-

~a~cakraniriipai::ia

SS-

~a!lcarmasa1pgraha

SSP- Siddhasiddhantapaddhati YB-

Yuktabhavadeva by Bhavadeva Mishra

YM -

Yogamartai::ic;la

Y.M.- Yogam1m3.Ipsa

(iv)

Sclieme of
'

~

l,

Letters, their sounds and description of these sounds Simple Vowels$1 om like 13{ a ,, .3JT a ,,

a a

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Dipthongs~ e ~ ai

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k kh g gh n

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ca ,, church like the sound in Churchill

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Gutturalsk kb g gh n

ifi' 'G'

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Palatalsc ~' ch 'IJ iTT J jh lT ~T fi Cerebrals?'

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home but far pin feel fulsome wool German

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fate aisle (but not drawled out) over ounce but not drawled out) kill ink-horn girl longhouse king or ink

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UT

th c;i c_ih

th db db n

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pot-house dog mad-house splinter or and

Dentals-0 tT ~

t.T ;.y

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,, dental 't' as in ' thin' or like the French 'T' th in thunder " th then " " ,, th ,, this ,, n no "

Labials-q 'qj

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b

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bh m

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p ph

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bh m

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paw top-heavy or gh in long balm

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hob-house mat

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Semi-vowels'l.T

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Spirants-~T

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ashes sh a strong lingual with rounded lips sun s " r

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Aspirate--

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(saipyama) visarga- - - - - - - - - - - -

nasalised

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home hum

Introduction Siddha-siddhanta-paddhati (SSP) of Gorak~anatha is the most important treatise of the nathayogis. It deals with topics such as the philosophy of the nathayogis, the nature of the Absolute, the cosmology according to the natha system of thought and the characteristics of an av_adhiltayogi. It caters to the palate of the advanced strata of the yogis and appeals to a mature intellect. The text of SSP has been printed several times . Yet, no English translation of the same has come to our notice so far. The present effort is to fulfill this long felt need for the sake of scholars and practitioners of yoga alike. We have utilized five manuscripts and four printed tex~s to arrive at proper readings of the text, though we have accepted the ~uscript J 1 which was the most legible among them as the basis. All the texts are in general agreement with regard to the extent of the work and its division into six chapters.

Texts consulted : ManuscriptsJ1 -. Ms No 7773 Fol 26. Paper. Script Devanagari. Source: RaJasthan Oriental Research Institute, Jodhpur. I2 -~s No. 16605. Fol. 24. Paper. Script Devanagari. Source: RaJasthan Oriental Research Institute, Jodhpur. (Listed as- avadhiitayogi-la/c§aIJam). B1 .-Ms No: 5663 . Fol. 26. Paper Script D e vanagari. Source: Onental Institute, Barodara. B2 - Ms. No.8449 .Fol. 77. Paper Script Devanagari. Source: Oriental Institute, Barodara. W -L. No. 6/4/ 399. fol.19 . Paper Script Devanaragri. Source: Prajna Pathasala, Wai (Maharasthra). We have also consulted the manuscript of Chambers (ch674), Germany, titled as Pii;u;Javiclira Siddhantap addhati. This manuscript contains only the second chapter of Siddha-siddhiintapaddhati with some variant readings. The colophon of this manuscript reads - iti parvatiputra-srinemanatha-siddha-

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viracitayarp siddhantapaddhatau piIJ<;Jotpattiviciiro niima dvitiya upadesal) , riimasrame.IJ.a likhital) . It is obvious that the author of this text is one Nemanatha. It is possible that Nemanatha was another name of Gorak$anfitha. We have marked this manuscript as-N.

Printed Texts P 1 -Siddha-siddhanta-paddhati and other works of the natha yogis by Smt. Kalyani Mallik, M .A; B.T; Ph.D. Pub. Poona Oriental Book House. First Impression- Poona 1954. P 2 -Siddh asiddhanta-paddhati with Skt. Commentary of Pt. Dravyes h Jha Shastri and bh fi$8 flkli of Pt. Yogi Brahmanathji. Pub . Boharadhipati Yogindra Sri 108 Sri Pumanathji . Y ogasram Sanskrit College, Mayapur, Haridwar. Vi. Sam. 1996. P3 -Siddhasiddhanta-paddhatiEds. Mahadev Damodar Bhat and Sakharam Raghunath Agharkar. Pub. Joshi Brothers, Pune - 2. 1979. P 4 - Siddhasiddhanta-paddhati with Nlithanirvana. vyakhya. Ed. Kadava Sambhusanna. Tr. by Yogi Naraharinatha Sastri. Gorakshagranthamala No. 84. Pub. Pir Chandranatha Yogi. Raja Yogisvaramath. Vittal. S.K. (Mysore state). The Sailslqta Commentaries of Kadava Shambhusharma and Dravyesh Jha have been quite useful in the proper understanding of the argument on the abstruse tenets of the natha philosophy contained in the te xt. 'The philosophy of Gorak~ anatha ' by Akshay Kumar Banerjee is another work which we have leaned heavily upon in the preparation of English translation and Introduction to the text. Other titles which we have referred to are mentioned in the Bibliography. We are grateful to the Raj asthan Oriental Research Institute, Jodhpur, Oriental Institute, Barodara and the Prajna Pathasala, Wai (Maharastra) for supplying us the copies of their valuable manuscripts mentioned above.

Introduction The Origin and Home of natha yogis

/

The sect of nathayogis composed of worshippers of Siva originate during the beginning of second millennium AD and was widely scattered and flourished in the Punjab, Haryana, Rajasthan, Gujarat, Maharastra, Madhya Pradesh, Bengal (including Jharkhanda), Orissa, Uttar Pradesh (including Uttaranchal) and neighbouring country like Nepal - They worshipped Natha (Siva) and were adepts in yoga which in course of practice led them to master supernatural powers (SSP.V.32-40). They are known by different names such as gorak$anathi with reference to their founder Gorak$anatha, dasami- a name derived from the ear-rings which form the distinctive mark and kii.nphata froms their practice of splitting the cartilage of the ears. The distinguishing characteristics and accessories of a k~p~ata yogi are a pair of huge ear-rings (mudra) wom by sphttmg the cartilages of the ears, a begging bowl (kharpara) made of coconutshelloragourd,aconch, a whistle (sirphanada), a second up~er garment, external garment, a blanket' sandals' a cane, water Jar, a wallet, fire-tongs, a staff and a crutch. . .The Gorak$a-siddhlinta-sarpgraha edited by Gopinath KavrraJ (Pub. Sarasvati Bhavan Texts Benares) names the f~llowing nine nathas, popularly known~ navanathas: Adinatha (Siva), Matsyendra, Udayanatha, Dandanatha, Santo$anatha, Kilrmanatha, Bhavanarji and Goraksa~itha Although Adinatha ~ay ~ave b~en /~yogi preceding ~atsyendranatha, he is n?w identified with Siva, the greatest of the yogis. Current tradition makes Matsyendranatha, the teacher of Gorak$anatha. Matsyendranatha and Gorak$anatha have been the best known nathayogis throughout India for their marvelous performance of miracles. Indian literature in Sarislqta and the regional languages is full of legends regarding their supernatural powers. Kabir and other saint poets acknowledge their indebtedness to the nathayogls. Goraksanatha was a yogi par excellence and was regarded as g;eater than his guru,

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Matsyendranatha whom according to legend, he delivers from the sixteen hundred women of kadali. Traditions and legends concerning Gorak$anatha are extensive and wide-spread. He is looked upon as superhuman teacher who appeared on the earth in different yugas (ages). He is regarded as a tutelary deity in Nepal. Nepalese hold that he came to Nepal from Punjab and to have lived near the temple of Pasupatinatha in Kathmandu. The monks of Gorakhpur believe that he came to that part from Punjab. The yogis at Nashik hold that he went from Nepal to Punjab and thereafter to other parts of India. As a powerful organizer he established mutts all over India. He is said to have visited Afghanistan and Baluchistan. Both the Bengal and Nepal tradition points to the East as his birth place. The Bengal tradition holds that both Matsyendranatha and Gorak$anatha hailed from East Bengal and as such, profoundly influenced the religious life of the people of Bengal in the medieval period. Matsyendraniitha, also known as Minaniitha is considered to be the first verse-writer in Bengali. Similarly, Gorak$anatha is considered to be the first prose-writer in Hindi.

Spiritual Lineage and date of Gorak~aniitha In Jiiiinesvari, the poet Jiiiinesvara gives a list of his spiritual predecessors as Adiniitha, Minaniitha, Gorak$anatha, Gahininatha and Nivrttiniitha (Jfianesvari-18, Ed. 1915. cf. also V . L. Bhave, Maharastra Sarasvat, first ed., p.39). Another list found in Behinabai (Trans. By Abbot, p.1) traces the line of transmission of a mantra as Adinatha, Matsyendraniitha , Gorak$anatha, Gahininatha, Nivrttinatha and Jiianadeva. Using tradition based on Niimadeva, L . R . Pangarkar in his Jfianesvaramaharaja Caritra (Poona, 1912) states that Gorak$aniitha visited the home of Govindapanta, the grandfather of Jnanadeva and that Gahininiitha was the guru of Vi.t.thala, the father of Jiianadeva. Bhave holds that there was an old connection between Gorak$anfitha and Jiiii.nadeva 's grandfather Govindapanta. He repeats the tradition of Govindapanta 's father

Introduction (who worked under Jaitrapal ofBira in 1207) had his mind tuned to religion by guru Gorak$anatha (Bhave, Maharastra Sarasvat, vol. I, p.30). Depending upon the literary reference to Gorak$anatha in the Jiiiinesvari, Briggs places Gorak$anatha as early as 1100 AD. According to Bhave it is 10th or 11th century AD. Another cycle of legends, relating to Gopicand, Rani Pingala and Bhartrhari . ' which is current in East Bengal, western India and Punjab also points to the same date for Gorak$anatha. Prof. Prabodha Chandra Bagchi dates Matsyendrana~a to 10th century AD on the basis of Tibetan tradition which identifies him with ~uipa. The lineage of spiritual teachers available from Tibetan sources lists Matsyendranatha as contemporary to Tilopa. Tilopa was contemporary to king Mahipal of Bengal who ruled from 978 to 103 8 AD· Hence Matsyendranatha must have flourished in the beginning of 10th century (Bagchi, Kaulajiiananin:iaya, Introduction, p.28, Matsyendra Samhita, Part I, ed. Devavrata Sensharma, Pub. Asiati~ Society, Calcutta, 1994, Introduction pp .21-22) · Pro~ B~gchi seeks corroboration of his hypothesis from the varpsaval! (lineage) of Caula kings where the name of Siddha Carpap, cont~mpor~ of Matsyendra occurs. Carpati. was con tern porary to king Sahlla who lived in the 10th ce~tury AD. Bagchi concludes that Luipa Matsyendranatha must have flourished in the first half of the 1Qth century AD as he was contemporary to Siddha-nagarjuna and Carpaµ, both living in the beginning of 10th century (KaulajiiananirQaya, Introduction, p .32 of Devavrata Sensbarma, op. cit.). From the above data it can be concluded that Gorak$aniitha, the disciple of Matsyendranlitha must have flourished not later than 11th AD

Works of Gorak$aniitha There is a considerable literary output ascribed to Gorak$aniitha. Hajari Prasad Dvivedi (Natha Sampradaya, p.98)

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gives a long list of works attributed to Gorak$anatha, most of them dealing with yoga. Briggs (pp .251-257) also gives a long list of yoga and tantra texts which Gorak$anatha use including a number of texts ascribed to Gorak$a. A-w6'rk on chemistry and another on astrology are ascribed to him. Also the Amaranathasarp.vada in Marathi is ascribed to him (GS-p.10). The most important of his published works in Sarpslqta are Gorak$apaddhati (GP), Yogamartm:u;Ja, Gorak$a§ataka (GS), Amaraughaprabodha (AP) and Siddha-siddhiinta-paddhati (SSP).

Goralqapaddhati (GP) GP is a work in Sarp.slqta and of200 verses in extent. It was published by the Laxmi Venkateshvar Press, Bombay in Saka 1855 and was utilized by Briggs in his study "Gorak~anath and the Kanphata Yogis" ( 1938) cf. p .257 . Briggs came to the conclusion that the first hundred verses of GP formed the Gorak$a§ataka whereas the second series consisting of the remaining one hundred verses being a secondary or supplementary document. Pandit Hajari Prasad Dvivedi taking his cue from Briggs also states that the first hundred verses of GP form the GS. Swami Kuvalayananda and Dr. S . A. Shukla after having consulted and studied many manuscripts collected from different parts of India bought out the critical edition of Gorak$a§ataka published by the Kaivalyadhama SMYM Samiti, Lonavla in 1958. They found that all the manuscripts they studied contained the following verse which is numbered 7 of the first hundred group of verses: ~ q~'{tqg q~~ tn"{UT1' I

ttiR

~offer m11i~ ~ ~

11

(The six aspects of yoga are asana, praIJayama, pratyahara, dhara~1a, dhyana and samadhl). As the subject-matter defined in the verse is spread over the two hundred verses of the GP, they have rightly come to the conclusion that there is absolutely no justification in splitting up

Introduction the text into two. Further, as the first hundred treats only a smaller aspect of the subject and the major part consisting prfu}iiyiima, pratyahara, dharai;ia, dhyiina and samiidhi, is dealt with in the second hundred, the first hundred does not constitute the original text of GS. Briggs himself did not take pains to ascertain whether the first half which he calls Goraksasataka treats all the six topics mentioned in the enunciating v~rse. Thus the text which he printed under the title Gorak~asataka (Briggs pp. 284-304) does not constitute the real Goraksasakata. By a careful selecti~n of the verses that deal with the topics mentioned in the enunciating verse of the GP, Swami Kuvalayananda and S .A. Shukla ascertained the probable original text of GS comprised of only one hundred vers~s. Fortunately for them, they could identify one manuscript (Sarpslqtams.Keith5765-I-0.1664B Goraksasataka) from the India Office Ms. Library, London 'which ·corroborated the constituted text as the original Goraksa§ataka of only one hundred verses and also dealing with the six ~gas of yoga. As a corollary they have also rightly concluded that the GP is nothing but an inflation of the original Gorak~asatakam. Apart from the subject matter related to the six fold yoga of ?orak$a8ataka, the Gorak$apaddhati deals with important topics concerning yoga such as- (') t vayus and their . (") i en 1oca~10ns, u ~e aj~pii gliyatri and its importance, (iii) kw:u;l~ and its awakerung, (1v) mahlimudra and khecari mudrii with thetr results, (v) concept of bindu and sukra, (vi) results of m[i}abandha, (vii) na<jisodhana, (viii) quantitative definition of dhiiraJJ.ii, dhyana and samadhi, (ix) results of performing praniiyama, (x) concept of pratylihiira quite different from the c~ncept presented in Gorak~asataka. These topics constitute important material for yoga studies. Gorak~a§ataka (GS)

A critical edition of Goraksasa taka by Swami Kuvalayananda and S. A. Shukla ha~ been published by

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Kaivalyadhama SMYM Samiti, Lonavla in 1958 . it consists of one hundred verses. It describes six aiJgas of yoga, viz., asana, pral)ayama , pratyahara , dharalJa, dhyana and sarpadhi. It introduces the system of cakras, nagis, vayus, mudras and bandhas in the context of pral)ayama. Explaining the purpose of pral)ayama it states that when the breath is unsteady, mind is also unsteady, when the breath is still, mind also becomes still and the yogi achieves the state of samadhi. Hence the breath must be controlled. Pratyahfira is defined quite differently from that defined by Pataiijali. It is withholding the nectar flowing from moon situated at the palate from being consumed by the sun situated at the navel region. It is known as viparitakaral)i or topsy-turvypose. The five dhliral)as of the five elements, viz., earth, water, fire, air and ether performed in different regions in the body holding the steady mind and the pral)a there become stambhini (solidifying), dravil)i (liquefying), dahani (inflaming), bhramil)l (whirling) and SO!}il)i (absorbing) . Dhyana is mind fixed on atman and the object of dhyana is Atman alone. It could be sagu~1a (qualified) or nirgwJa (absolute). Samadhi is characterized as that state of union (samarasaikatva) of two entities when the pr8J}a gets dissolved and manas gets merged. The process of dhliral)a-dhyana-samadhi is based on a quantitative change. Thus dhlira.1)8 is for 2 hours, dhyana for 24 hours and samadhi for 12 hours . Yogamartal).<)a (YM) The entire text of Gorak!Japaddhati has also been printed under the title Yogamartal)<;ia in the 'Siddha-siddhanta-paddhati and other works of Natha Yogis' by Smt Kalyani Mallik, pub. Poona Oriental Book House, Poona, 1954. It is also called Vivekamartal)<;ia attributed to Visvarilpadeva edited by

Introduction K. Sambasiva Shastri. It is identical with the entire text, published as Gorak$apaddhatibytheLaxmi Venkateshvar Press, Bombay. In some catalogues Vivekama.rtai;u;la has been noted as a work on yoga by Gorak~anatha.

Amaraughaprabodha (AP) Amaraugbaprabodha is brought out and included by Kalyani Mallik in the 'Siddha-siddhanta-paddhati and other works of Natha Yogis' (pub. Poona Oriental Book House, Poona, 1954) on the basis of a single available manuscript. It is a small treatise of 74 verses . The name of the author Gora.k$aniitha is revealed not only by the colophon but also by other verses. By the term amaraugha is meant only rajayoga. Hence the title Amaraghauprabodha means instruction on riijayoga. Four types of yoga are named and explained: constant ~erger ~f citta in the Supreme is Iayayoga, that which conce~s ~tself with the regulations of vayu is hafhayoga , that wh~ch ~volves mantra and mfirti (image) is mantrayoga, and that w~ch is absolutely devoid of mental functions is rajayoga . The first three are only the means to rajayoga. _ Riij~yoga is again divided into two , viz., o~adhya (herbal ?r Ayurvedic) an? adhyatmi.ka (spirituai). Hafha also is divided mto two dependmg upon its being devoted to vayu or bindu. When the vayu is channelised through the middle path i. e. SU$Umna, the mind achieves stability. This process is regarded as amaroli and vajroli (verse-9). Bindu and nada are the two great medicinal herbs that exist in every being. There are four types of sadhakas, viz. , mrdu, madhya, adhimatra and adhimatratara, each succeeding one being superior to the preceding one. The four yogas mentioned above are respectively prescribed for the four types of sadhakas. · Contemplating upon Siva in the heart and repeating the PraIJava-OM- a hundred thousand times accompanied by as many as 1110 the number of oblations, is mantrayoga.

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Meditating upon Siva in the form of liilga situated in the kamarupa in one's body is Jayayoga. Under ha.thayoga various practices like mahlimudrii, mahabandha, mahavedha, mulabandha and jalandhara band.ha have been prescribed. The terms liilga, sakti and dhyana have been defined. That in which the entire world is dissolved is called liilga. Sakti is that by whose inscrutable and impervious nature the three worlds manifest. Dhyana is that in which the mind is absolutely free from all substance, object and activity . The yogi who is filled with bliss gains effulgence of Siva. This is Ama.raughasiddhi. When a yogi strikes an equilibrium of citta, it is the state of jivanmukti which transcends all duality. The text emphasizes on the practice of rajayoga and experience oneself the results thereof. In none of the above mentioned texts by Gorak$anatha there is a systematic and detailed description of the topics dealt with. There is only a passing reference to various subjects. This is a drawback in all these texts. It does not give the satisfaction to the readers who are keen in knowing the details.

Siddha-siddhli.nta-paddhati (SSP) SSP is the only text by Gorak$anatha which provides elaborate description of the topics presented in a systematic order. Because of this characteristic feature along with other specialties it has attained a unique position in the natha literature. The text is a mixture of prose and verse form and is of approximately 350 verses in extent divided into six upadesas or chapters.

Literary merits of SSP For clear understanding of any text, its mode of presentation , style and the use of language have a great contribution. Specially for all-round grasping of the secret philosophical doctrines , simplicity oflanguage is desirable, which

Introduction is rarely seen in the philosophical treatises . Gorak~aniitha has used both prose and poetry for the elucidation of the topic. T~e contents of the text are divided in six chapters in a systema~c order. The language used is fairly simple when the subjec~ 18 technical and mystical. The language does not become a bamer in understanding the hidden meaning of the text. In order that every important technical term related to the natha doctrine is ingrained on the minds of the practitioners, these doctrines have been classified into the groups of five and are presented in the form of alliteration (repetition of similar letters and syllables) which we find profusely in the first chapter. For example-. i. nityata, niranjanata, ni$pandatii, niriibhiisata, mrutth~ata-: iti paiicaguIJa nijasakti. _ . . - u. ast1ta, aprameyatii, abhinnata, anantatii, avyaktataiti pancaguIJa parasaktih.

...

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.-

'ti

_ rn._ sphu:_a~, sphu.tata, sphiirata, sphotatii, sphilrtlta- J pancagw:ia apara-saktil) etc. .

. The verses have a great quality of retaining the contents m mmd. Therefore, the text is cast in the style of verses although the first chap~r is predominantly in prose order. While presen~g the contents 1Il verses the metres like anustup and sardulavikrJ<;fita have been profusely used with gracefui words. Thus we find that the secret doctrines have been presented with literary grace. The text of SSP has quoted the following authorities/ texts such as-

Lalitasvacchan-da-tant:a, Pratyabhijiiii, JViruttara-tm;~a, Varulaka-tantra, Tattva-s8.Iphita, Tattvasiira, Adiniitha and Siva. Summary The text is a mixture of siitra and verse form and is of approximately 350 verses in extent divided into six upadesas, lessons or chapters.

(xvii)

First chapter The treatise begins with a salutation to Adiniitha (Siva). Although the nathas do not believe in the process of creation, nor in the origination of the aJJ,<;la (macrocosm) and pil)<;la (microcosm). The matter is broadly divided into six topics as origin of the pir:i<;la, deliberation on piJ:iga, insight into body, sustainer of the universe, union of the pir:iga and the pada or Absolute Reality and distinguishing characteristics of an avadhiita.

In the beginning, when the creator who was the cause, did not exist, there existed the One unmanifest Absolute Spirit called anama (the Nameless), one without a beginning or end and the self-existent who is well··known in the natha philosophy. By himself, he has no power of creation. His will alone which is his own co-existent-nija-sakti i .e. inherent power through its progressive self-unfoldment into nija, parii, aparii, siik$ma and kundalini is at the basis of the entire creation. Whereas aniimii is the noumenal aspect of the transcendental spirit, sakti is the phenomenal aspect of world activity. Anal!lii, known as Paramapada remains forever complete, pilnJa or infinite. Anii.lpii through its inherent power evolves itself in six stages viz. parii, aniidya, iidya, mahiisakiira, prak[ti and garbhapir:iga, each of the pir:i<)as having twenty-five qualities which are enumerated. The garbhapiJ:i<)a as the physical body is the last stage in the progressive stages of evolution. The formation and development of the embryo in the mother's womb are described. The antai)kar8J)apaiicaka as the fivefold internal faculties, the kulapaiicaka viz. sattva, rajas, tamas, kiila and jiva, the vyaktasaktipaiicaka each having their five individual properties are all described. This is followed by the mention of the five kar8J)as viz. kanna, kiima, candra, silrya and agni. The five properties each of kanna and kii.ma, the sixteen kaliis of candra (seventeenth being his am.rtakalii), thirteen kaliis of the sun and eleven kaliis of agni are named.

Introduction Siva, the mahasakiirapil)cja is from whom successive forms emerge viz. Bhairava, Srikal)!ha, Sadasiva , lsvara, Rudra, Visnu and Brahma. These are thus the eight forms of m~asakiirapil)ga. Under the supervision of the last aspect of Siva viz. Brahma,jiva is born from the union of the male and the female. Thusjiva takes shape from Siva through successive stages. Jiva can attain liberation from the cycle of birth and death if he so desires and can also be in union with Siva by a steady process of self-perfection. This in brief is the philosophy of the nathas. The first chapter also mentions the ten nli.<;fis in the body with their ten apertures, the ten vital breaths ( vayu) and their functions and the constituents which together form the body· Second chapter The second chapter is a discussion on the bod Y. The nine cakras (padmas or lotuses), sixteen adharas (receptacles or container), three lak$yas (points of concentration) viz. antarlak$ya, bahirlak$ya and madhyalak$ya, the vyomapaiicaka (the five sheaths or firmaments), the knowledge of which ,is essential for a yogi are described. Their locations and the specific parts of the body are indicated. The methods of contemplations are suggested. This is followed by an account of the a$ta.rigayoga o~ the eight ~s~ects of yoga. The points of difference, if any, w~th the 8$fangayoga of Pataiijali are indicated in the appendix. The chapter concludes with the characteristic of samadhi, the last aspect of a$.tli.rigayoga. Third chapter The third chapter concerns itself with pilJcjasarp vitti i.e. an insight or true knowledge of the body. A yogi who has a clear and true insight into the body is called the knower of pil).c;la. The chapter explains the nature of microcosm or body and elaborates the natha doctrine that whatever exists in the macrocosm does exist but in a tiny or subtle form in the microcosm. Cf. yatha brahmaIJge tatha piIJcje. Thus the legendary tortoise which supports the entire world on its back is

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said to inhibit the soles of the feet; the seven nether worlds presided over by the deity Rudra and the twenty-one braluniiJ;u;Jas correspond to different regions of the body. Similarly, the seven continents and seven oceans encircling them, the nine divisions, the kulaparvatas (mountains), rivers, demons, various types of demigods such as yak$aS, siddhas, kinnaras, apsariis, the luminaries, trees, shrubs and creepers and in fact every matter or creation that exists in the universe in every plane of existence has a corresponding existence in a tiny form in the body. The yogi who realizes this identity of the soul with the cosmic soul, and the identity of the body with the cosmic body, experiences unity with Siva which brings peace and salvation.

Fourth chapter The fourth chapter deals with piI}<;lii.dhiira i.e. support, substratum or sustainer of the body as well as universe, which is Sakti. Sakti is ineffable and all-pervading. She is described in her different aspects. She is both kula and akula. Kula is her revealed or manifest form (kiirya) and akula is her unrevealed (kiir81Ja) or unrnanifest form. By the elimination of the distinction of the body (kiirya), the five elements (kiir81Jas) and the caitanya (kartii.), she assumes the nature of the doer and is hence called the iidharasakti i.e. support or sustainer of all pilJ<;las (pil)<;/a and brahmfil)<;/a). When she is in her unruffled or unperturbed state (niruthanadasaJ she is Siva or Akula cf. saiva saktiryadaniruthanadasayaip vartate, tadii siva.J.i saiva bhavati. In her revealed (kula) form, Sakti is fivefold viz para, sattii, ahantii., sphurata (bhasa) and kala each of which is duly explained. Akula is unique and unparalleled in as much as it unfolds kula and with his numerous saktis manifests in different universal forms. But Siva without Sakti is incapable of creation. When associated with his own Sakti, he becomes capable of creating all manifestations (SSP-IV.13). At the time of final dissolution , Sakti merges into Siva who in his turn merges into the kriyasakti. The kriyli and icchii aspects of Sakti merge into jnanasakti. In this state when the Pa.rasiva alone remains, the world ceases to

Introduction exist. What remains is only the avyakta (unmanifest) Paraip Brahma, anama who is nameless (SSP-I .4) . ,,. Anamahas no karanabhava (instrumentality) in it. Siva who is akula has the karanabhava (instrumentality) as his integral factor. Thus it can manif~st itself as kula. The Lalitasvacchandatantra states that kula and akula are essentially one. After manifestation, the kula merges into the akula and Siva takes recourse to his integral form (SSP-IV.12). Sakti which is the substratum of all manifestations is known as kw)¢ilini. It is of parapara (mix of matter and caitanya~ form. The two forms of kundaliniviz sthilla (gross) and s~§ma (subtle) are included in the §~paiicaka or the five saktis whic~ give rise to the parapi.r;u;ta Siva. Tue five saktis are (i) nijas~ which is ineffable (ii) parasakti, of the nature of cit, (iii) apara which is of the form of kula and akula, (iv) sii.k§mfi and ( v) sthfila {kw;i¢ilini). The two different phases of kuIJ<;lalini are prabuddha (awakened) and aprabuddha (asleep or resting). The latter, known to be of crooked nature, exists in every piIJ<;Ja. The yogis wh~ aim at the perfection of the body awaken this kuIJl;/alini which then tends to rise upwards (ilrdhvagamini-SSP-V .14) . . ~ough the primal Sakti (kui:iqalini) is one, she becomes manifest m the different cakras viz milllidhara, h[daya (an aha ta) and sah.asrara and is known as adhaJ;i, madhya and urdhvasaktis respectively. The adhal)sakti is the cause of attachment to the outer world. The second or madhyasakti is two-fold: (i) the lower or gross (ii) higher or subtle. The third viz. udrhvasakti is the one which leads the aspirant to the Paramapada. On account of... the upward pull effected by the miiladharabandha, the Sakti rises upward. The creation and absorption of the universe results from the extension and contraction of this Supreme Sakti. Hence she is called the miilam or root cause (SSP-IV.19). As the Supreme Goal is situated above all tattvas, it is known as firdhva. Its power of manifesting various forms by its Self revelation is called firdhviiSakti. By manipulating its descent, the yogis transcend the distinction of you and I. Further it gives

(:xxi)

rise to the realization of the unitary character (individuality) of the soul; that it is one and the same spark of consciousness that shines forth in every creation; that it is the same consciousness that manifests in its supreme glory in every element. This consciousness of the nature of experience that exists in different forms in all creation, is the substratum of all.

Fifth chapter The fifth chapter describes the methodology by which the pi.Jp;fa or body strikes samarasa (equipoise) with the pada or Absolute Spirit. But the inscrutable nature of the Supreme Reality is such that words cannot adequately describe, intellect or mind cannot discern , philosophers cannot grasp, no ray of light can penetrate and no amount of dialect can possibly arrive at. It can only be experienced by intuition through the practice of yoga. The guru (teacher or preceptor) is the one who guides the yogi on this path. By the grace of gum, the yogis in their unperturbed state of consciousness, experience equipoise with the Parama-pada. In an instant flash of miraculous light, the yogi realizes the dual-non-dual nature of the entire universe and also gets a clear view of the Parama-pada which by means of its caitanya illumines all the manifestations in the universe. The repeated experience of this identification and union of the self with the Parama-pada leads to the yogi's victory over svapiIJga. There is a particular attire prescribed for an aspirant such as the wearing of a sailkha (conch) and mudra (ear-rings), growing hair, solitude, loin-cloth and sandals; ailgavastra (a second upper garment), external garment, a blanket, umbrella, a cane, water jar etc. But these are mere symbols with no great importance. The yogi who has acquired piIJgasiddhi, identifies himself with the Paramapada and thereby realizes one's true nature through gradual stages of sahaja (self-knowledge), sarp.yama (self-control), sopaya (quietude of self) and advaita i .e. the non-duality of Parama pada. The yogi conquers old age

Introduction and death and acquires all siddhis (perfections). But all this becomes possible only by the grace of a perfect guru. Hence there is nothing greater than the guru- it has been so dec~eed by Siva himself. The grace of the guru leads the yogi to instant realization and the yogi enjoys merger with Siva.

Sixth chapter Although.the major point of discussion in the final chapter (sixth) is Avadhiitayogilak$ai;ia i .e. characteristics of an avadhiitayogi, as the title would suggest, the chapter covers much more material on allied topics as well. The chapter starts with the definition of the term a vadhfita derived from the root' dbiiii kampane 'meaning to ' shake off' or 'shrug off or 'move'. A vadhiita is one who having taken hold of mind which comes in contact with the worldly objects, withdraws it from them and merges it with the glory of one's real abode i.e. Parama pada. By such act he stands aloof from the world (i.e. to him the world is non-existent) and is devoid of any beginning, interval, end and mortality. The esoteric significance of the symbols that distinguish an avadhiita is explained. His characteristic observances and conduct are also explained. An ava~hiita has intuitively experienced self-realization and has the furn conviction that all creation is only the manifestation of the Supreme. He in his pursuit of self-realization, has harmonized in himself the seemingly divergent doctrines of the different sects. Hence he alone is the perfect teacher. He has complete control over the senses. The significance of the four asramas, ekadaIJc;Ja and trid81Jc;Ja etc. is explained in the particular manner which concerns an avadhiita. Similarly, the terms Suddha§aiva, T~pasa, Pasupata, KaJ.amukha, Virasaiva, Kapiilika, Mahavrata, Sakta, Vai$IJava, Kaulajflana, Bhaga vata, Pancaratra, Sattvikaetc. are defined to mean what they oug ht to be in contrast to what they actually represent. Thus he defines sikta (VI-50) as one to whom mada (arrogance) itself

(xxiii)

is madya (liquor), mati (desire) is mudrii, miiyii (fish) and milrchana (stupor) itself is maithuna (intercourse) indicating thereby that the sect he founded does not indulge in the gross paiicamakiiras- a characteristic feature of the viimiiciira tiintrika sect. An avadhilta who has harmonized and assimilated the good points of the seemingly divergent philosophical doctrines, alone could be a perfect teacher. The chapter also includes Gorak$a 's strong refutation of all the rival paths and systems of philosophy, the adherents to which miss the supreme goal of nirutthiina. Cosmology in SSP The eternal supreme transcendent alone existed as the Nameless One when there was no active doer, no process of causation, no distinction into his dynamic and static phases and no manifestation into his finite and diversified phenomenal forms. He is of the nature of absolute consciousness and as such is also designated as para saipvit. As no world order has separate existence from him, the question of his origination does not arise. He is without origin, self-existent and Infinite. He is endowed with his unique power (Sakti) of the nature of pure will. This Absolute Reality or Supreme Spirit endowed with his inherent power (nija sakt1) which is essentially non-different from him is called as siva in the natha doctrine. The nijii sakti is the eternal dynamic aspect of the Supreme Spirit, his other aspect being the eternal transcendent aspect. The gradual self-unfoldment of the nijii sakti leads step-by-step to the manifestation of the magnificent cosmic body of Siva and the individual bodies in it as follows. From nijli sakti emerges the para sakti which leads to the emergence of aparli sakti; from apaTa sakti evolves the Silk$mli sakti which in its tum leads to the emergence of kw:u;ialinI sakti. The five characteristics each of the five saktis viz nijii, para, aparli, silk$mli and kw:icfalinl together give rise to the parapi.IJcfa (Supreme body) Siva, anlidi,

Introduction ii.di (five gross elements), mahasakara, Pralqti and garbhapiJJcjas in gradually and progressively evolving stages. Garbhapir;u;la or the physical body is the last stage in evolution. Parapil)~a

The birth of parapil)ga (see Chart No.I and 2 ) means the self-manifestation of the Absolute Spirit as the Supreme Individual with full consciousness of his powers and attributes. Thus ~e universe is the self-embodiment of the anamli (for a graphic understanding of anama and its evolutes, see the Chart No.1) 0 ~ the Supreme Reality through the Self-unfoldment of his nijli §akti. The five forms of spiritual consciousness of the parapir:u;fa (Chart No.1 and2) are aparampara,paramapada, sunya, niraii}ana and paramiitma.

The parapil)ga is also called the anadyapii:u;Ja (Chart N?1)-meaning thereby that it is without any origination and without any higher source of existence, and also as adyapil}<;la (Chart No3)-implying thereby that it is the source of all other pil}<jas. The aniidipi{I_¢i is of the five following characteristics: paramananda, Pia_~a, cidudaya, prakasa and sohambhava. Thus the Absolute Spmt through the self-unfoldment of his own nijasakti in the transcendental plane reveals himself as a self-conscious, omnipotent and omniscient personality embodied with an ideal universe.

Mahasa.karapir;u}a (Chart No. 4 ) . From,.the ~dyapirJga Siva through further self-unfoldment of his own Sakti, evolve the five basic elements in stages of mahakasa, mahavayu, mahatejas,mahasalila and mahaprth vi which together bring forth the physical cosmic body of Siva called as the mahlisiikiirapll;icja. This physical cosmic body of Siva is the grossest of the self-manifestations of the Absolute Spirit. Siva becomes immanent in all the diversities of the physical order. The eight principal fo~s in which the S~preme Spirit reveals to this cosmic order are viz Siva, Bhairava, Srik81J!ha, Sadasiva, lsvara, Rudra, Vi$IJU and Brahma (called as the a$tamurtis, Chart No. 4).

r--------------------------------------1 aniima (the nameless origin) Chart No. 1 I

I

1

nij:_sakti ___.

para-sakti ___. apara-sakti ___. siik$mii-sakti ___. kur:u;Ialini-sakti

nityatii

I astitii Isphuratii I(existence) I(flashing Iaprameyatii Iconsciousness) I (inscrutability) Isphu.tatii I abhinnatii I(emanation)

•

(eternity)

niraiijanatii

-.. fl.I ...... ....u ......

-

(purity)

~

ni!jpandatii

•

•

;::3

(motionlessness) :(indivisibility) : sphiiratii nirabhiisatii Ianantatii I(expansion) f ll a:s (imperceptibility) I(infinity) Isphofatii r::i:::s nirutthanatii I avyaktatii I(bursting) ~ (undisturbed state I(unmanifest) Isphilltitii of consciousness) I I(creative I l.Ipulsation) +. da parap11J.. C"'

•

•

lniraipsatii

piin)atii

I(indivisibility)

(completeness)

lnirantaratii

pratibimbatii

I(extensiveness) Iniscalatii

(reflectiveness)

:(stillness)

(mightiness)

mscayatii 1

proccalatii

!(firmness)

1nirvikalpatii

prabalatii

!(non-distinction) pratymimukhatii (interiorization)

/-· sunya

. J niran1ana

paramiitmii

sphurata

bhiivanii

sattii

siik$iitkiira

paramatma

•

•

I

+

• da paramapa

•

~

-.;:...

(upward motion)

aparampara

•

1

•

L--------------------------------------~

---------~

r • - - - - - - - -·- - - - - - - -· ! I I I· I I' Ii I·

I· I, '·

I

+

:E

!o

>!:.

•

sunya 11linatii'

(spotlessness)

I (partlessness) I aJJUtaratva

11(absorption)! l(divine truth) IpiinJatii lsahajatva

(incomparability)' I, (minuteness) (limitlessness)

~

amiirttatva

:

§·

(formlessness)

I I I

bO

anudayatva

(unborn)

I acalatveJ.

1

1(completeness)l(naturalstate) 11 unmani Isamarasatva

: (immobility) / (supramental :·(identity of I asaipkhyatva I state) consciousness) 1 I (innumerability) JoJara savadhanatva 1 1 I aniidhiiratva ·I (fickleness) !(all-pervading

I (without I substratum)

I miirccham I (swooning)

-

,

+

,

I

Chart No. 21

paramiitma Iak$ayyatva

,

l{imperishable)

labhedyatv.a l'(mm-differentiating)

I,acchedyatva·

I I I I' I It I S1

a

: (indivisibility)

Q.

adahyatva

1attention)

l(indestructible)

isarvagatva

I

c:: tt.

(')

: (non-combustible) Iavinasitva

J(all-pervasiveness)J

J

Il

i. niranjana Isatyatva

paramapada I ni$kalatva

'; . apiiratva_

- ·- - - - - -·- - -

parapi.p{Ja

apararp.para akalalikatva

';;;' : anupamatva 1

,

- - - - - - - - - - - -

I

. da ana-dyap1IJ..

I L-----------------~~~------------------~

g

r--------------------------------------1

I

Chart No .3 I

anadyap4Jt;fa

"°

paramananda

-~

:.;

& ';'

~-

SSo

I

prabodha

i

cidudaya

I udaya I (arising) I ullasa

+

prakasa

I sadbhava nirvikaratva (creative I (awakening (changelessness) pulsation) I of conscious- ni$kalailkatva har$a : (delight) I ness) (stainlessness) (thrill) I avabhiisa I vicara nirvikalpatva utsaha I (splendour) I (existence) (absence (vivacity) I vikasa : karq:tva of ideation) ni$panda I (expansion) I (activity) samata (quietude) I prabhli I jiiat{tva (equanimity) nityasukhatva I (illumination) I (knowing) vibhranti (eternal I svatantratva (disillusionment) ecstasy) I (independence) spanda

,_

i

+

iidyapi1;u;la

+

I

so' -sambhava

:

I ahanta (feeling I ofl-ness) I akhaIJc;laisvarya I (unlimited I prosperity) I svlitmata (feeling of

I I I I I I I

: the Self-atmli)

I visvlinubhava I siimarthya I (ability to feel I universal I consciousness) I sarvajiiatva I (omniscience) I

:

I I I I I I I I

L--------------------------------------~

~....

-.::::.:

Ir---d-~~---i yap1nua ----------------------------, ' .. Chart No. 4 I ... . I maha.kasa -+ mahavayu -+ mahiitejas-+ mahiisalila -+ mahiip[l:hvi I - + + + ++ I avakasa I saiiciira f dahakatva fpravaha I sthiilatii I -;,;- (void} I (mobility) I (burning) I ~flo~) I (~o~s~ess! I .~ acchidratva I saiiciilana Ipiicakatva I apyayana I naniikarata I ;.:= (blemishlessness) !(causing !(ripening) !(satiation) I (varied forms) I ; aspr§atva I movement) I U$.{latva : m:iv~ . : ka.thinya I !:'.I (non-touchability) I spar§ana I(heat) I (liqwdity) I (hardness)

I I I

§· ~

nilavanJ.atva (blue colour)

sabdavatva

I I I

(soundness)

I I : IJ

:p~a§atva

Irasa I gandha I(light) I(taste) I (smell) Irakta-vaqiatva Isvet~-v~atva I pita-vaqiatva

: (touch) .so$aIJa 1 I (drying)

I dhiimrav~atva I(red colour) I(white colour) I (yellow color) I(smoky colour)

mahisakira-pi1)9a

miirtty~1ala (eight forms) _+

/-

+

i.

/*

+

+

+

Ls1va -+ bharrava -+ srikal)tiJa-+ sadas1va -+ isvara-+ rudra -+ vi$1,1U -+ brahma -+ prakrti-pinda

----------------------------------~-~~~

t;4

a Q.

c: ~

~.

g

,--------------------------------------, Chart No.5 I

brahmadeva

+

I

pralqti-pi:r;u;fa

:

+

I

bhiitas

...

-........ ~

Q)

~

~

::I

O"' .._,, foll

('d

t:l·

:::s

bl)

+

J

bhiimi (earth)

apas (water)

asthi

llala

lk$udha

(bone)

I(saliva)

mamsa

lmutra

(flesh) tva.ri (skin)

I(urine)

na<;lI

ISO.Qlta

(channels)

l(blood)

roma (hair)

vayu (air)

akasa (ether)

I (hunger) I trsa I (durst) I m·dr.-a

I dhiivana I (speed) I plavana I (hopping) I prasiiraIJa

: (sleep)

: (extension)

sveda

I kanti I (lustre) I alasyam

1Csweat)

/(languor)

I akuiicana I (contraction) I nirodhana I (restraint)

I raga I (attachment) I dvesa I (aversion) I bhaya I (fear) I lajja I (shame) I moha I (infatuation)

lsukra

:~se~en) 1

te as (fire)

I

I

L--------------------------------------~

I

~ N•

-t!.

Introduction Origin of Body or garbhapiI;uja _ . From the gaze or Will of Brahma, the last of the 8$.tamilrtls (eight forms, see Chart No.5), takes shape the prak,-tipiIJ<Ja ~r the male-female form, constituted of the five elements with therr twenty-five characteristics/qualities. The praJq-tipiIJ<Ja is equipped with its an~ara.Qa-paiicaka(CbartNo. 6) or five-fold internal faculties,kulapancaka(ChartNo. 7), (sattva, rajas , tamas, kala and jiva), vyaktasakti-paiicaka (Chart No. 8) (iccha, kriya, maya, pralqti and vale), pratyak$akar81Ja-paii.caka (Chart No. 9) or five-fold abnormal faculties of personal experience (kmma, klima, candra, siirya and agru), the network of na<;lis and the ten vital breaths. The union of male and female at proper season gives rise to the garbhapiIJ{fa or the mass of embryo of the individual body. Thus the universe is conceived by Gorak$anatha as one Organism or sam8$!ipil)ga consisting of innumerable orders of vya$!ipiIJ{/as or organisms. Nitba Philosophy As the individual has thus evolved from the anamii. or the ~~eless O~e- Siva (although, through the self-unfoldment of his 1?herent Sakt1) , the nlithas believe that the individual can attai? Siva-hood and be one with the Absolute Spirit by gradual se~-Im_P~ovemen~ and spiritual upliftment. The only means to this spmtu~l upliftment is the path of yoga followed by the esteemed s1ddhas. There is no path superior to that of yoga. A yogi is the on~ who practices yoga. The distinguishing characteristics of a yogi, the rules pertaining to his dress and appearance and the observances that mark his conduct are described. Merely assuming the garb of a yogi does not make one a real yogi. It is clearly stated that a yogi who has no proper understanding of the nine cakras, sixteen adharas, three Jak~yas and five sheaths or firmaments is a yogi only by name (SSP-

II.31).

r--------------------------------------1 I anta,Pkaraq.a-paiicaka I I

Chart No. 6

(fivefold internal cognitive faculties)

manas (mind) buddhi (intellect) ahailkara (ego) citta (seat of consciousness) caitanya (consciousness) (resolution)

~ vikalpa

I viveka I abhimana I (discrimination) (pride) I vairagya madiya

;§

(wavering)

: (indifference)

sailkalpa

~ milrccha

~

(swooning)

;. ·a<;fata

~ (sloth) manana (reflection)

I santi I (tranquility) I santo$a I (contentment) I k$ama I (forgiveness)

(the feeling of mine)

mama sukha

I mati I (intellect) I dh[ti I (fortitude) I sII1[1:i

l (memory)

I tyliga I (renunciation) mama duJ:ikha I svikara (my sorrow) I (acceptance)

(my happiness)

I vimarsa I(deliberation) Isilana I(repeated Ipractice) : dhairya I (courage)

I cintana I (thinking) 1nil:isprhatva

I(indifference)

mamedam (this is mine)

I I

L--------------------------------------J '\.___

~

~

--------------, r-------- - - - - - - - --------kulapaiicaka Chart No. 7 I

1

(the set of the five kulas)

~

sattva

+

+

+

,

tamas

+

dayii (compassion)

-;;-

~anna

I diina I (charity) I bhoga

Ikal~a

.£

(nght

: (enjoyment)

:(strife)

I Spigiira .

1soka

~ co~duct) g.

";'

I

§·

kriyii (religious

I

bO

practices) bhaktJ..

I I

+

rajas

(devotion)

I (sensuality)

lvi.vada I(dispute)

cgnef)

1

'!' .

kala (tune)

+

I kalan~ I (graspmg) I kalpai:ii I (fonrung) I bhriinti. : (confusion)

·-

:+

.

11va (embodied soul)

._+

l1agra~ !(waking) Isvapna

.

:(dream) 1sll§upti

csieep)

1

I vastugrahar;ia Ibandha I{•p_Propriation) l(b~ndage) Isv~aIvanc~a

I pramada I (negligence)

Ituriya

f anartha

IsangrahaIJa I(selfishness)

I (misfortune)

1of consciousness) \tuzyiitita \(beyond the !fourth \state of \consciousness)

I(deceit)

l(fourth

s~ate

I I ~ I I I I I I ~ I i::t

I

a I o· I

I I I

I : (faith) I I I I I L------ - - - - - - - - - - - - - - - - - - -·----------·---_)I sraddha

~ to

r---------------------------------------1 vyaktaSakti pancaka (five manifested powers) Chart No. 8 I I I + + I I I

•

I iccha (will) I + I ~nmada

kriya (action) mayii (illusory principle) pralqti (natural disposition) vak(speech)(energy)

+

I smaraIJa (intense I (remembrance) -;;- passion) I udyoga :E vasanii I (effort) ] (impression I kiirya

._ of the action) : (activity) ~ viiiichii I niscaya §· (longing) I (resolution) cintli

(anxiety) ce$.t li

I svakuliiciira

+

Imada I(arrogance) Imatsaiya : (jealousy) I dambha I(hypocrisy) Jqtpmatva 1 I (artifice)

I asatya

. I (adherence to the I(untruth) I conduct of one's

+

Iasa I(hope) I t[$IJii I(craving) Isprha

•

Ipara lpasyanti lmadhyama jvaikhari

1maq"ka

: (covetousness) I akalik$a I(ambition)

Imithyii I(falsehood)

(endeavour) I kula)

L---------------------------------------~

~........

~

r - - - - - - - - - - - - -pratyif~S-FaraI)a-paiicliks -

-

- - - - - -

------, Chart No. 9

(five means of direct perception)

k+ anna (conduct)

i (desire) kama

•

...

Irati I (sexual

subha

-;;;- (auspicious)

.~ asubha ~ (inauspicious) ;. ' yasas

I pleasure)

lprlti I (affection)

(defamation) lkiimanii adr$.ta-phala-siidhana I(lust) (result of destiny) Iatura~ I(longmg)

-

-

-

-

-

-

-

-

-

-

-

- ·-

I kallolinI

grasika

lrajika

I (surging) I uccalanti

(seizing) ugra (fierce)

l(resplendent) Vrvalani (blazing)

akuiicini (contracting) SO$llJi

I vi$phuliligini

: (intoxicating)

I taraligini I~wa.v~)

ISO$~ . I(des1ccatmg) Ialampata I(chaste! Iprav{ttl -

-

+

agm+. (fire) !(kindling)

I(spripging) I (amorous play) I unmiidini

: I I I L-

+

+ (sun) siirya

I ullola I tapini I (violently moving) (heating)

:Jatcja

:;;: {reputation) ~. apakirtti

~

.

+ (moon) canara

(desicca~n~)

prabodhi_m

(awakenmg) smara

Idipika ~

~

~ :::-. (')

g

:(sparkling) pracaJJ<ja

:(~ous) pacika

1

I(cooking) Iraudri

(remembering) !(violent)

akar$ir)i Idahika .llP.ro~nsit_y} _ - - uattracti_!!gL _ _JQ_nflamin.fil _ ._ -

_J

r--------------------------------------1 I lahari I tu$.tivardhini I ragil}I

I !

I (billow)

I (satisfying)

I I

I Jola : (oscilating)

I ilrmirekha I sikhavati I (row of wave) I (flaming)

Ielihana

.

I

1

I (darting out) Iprasaranti I (spreading)

kiraJJavati

: (radiant)

I (colouring) I jyotis 11th

I (light)

I prabhavati I (luminous)

I pravaha

1

I (flowing) I saumya I (gentle)

svaprakasika

I 13th I (self-luminosity)

I prasanna I (pleasing) I plavanti : (leaping) I nivrtti 16th I (inactivity! ambrosia) L--------------------------------------~

_

_ _ _ _/F --~'·

\

"E' ~

Introduction The idea is that the yogi by constant and proper practice of yoga awakens the kur;u;Jalini sleeping like a coiled serpent in the miiladhara and raises it to the higher and higher planes of spiritual consciousness by breaking through the cakras, brings the kw;lgalini down to mfiladhara, repeats the practice and finally makes it ascend to the highest cakra for the experience of a blissful union of Siva and Sakti or for the experience of merger of the individual consciousness with the universal consciousness. By this self-realization, the yogi experiences the entire cosmic system (macrocosm) in his own body (microcosm). The hui;ian bo~y is realized as an epitome of the entire cosmic body of Siva. ~s realization that whatever of mind or matter that exists in the cosnnc body i.e. macrocosm (universe) exists in a corresponding manner in the body i.e. microcosm, which is one of the fundamental n~tha doctrines. This insight into the body is called as PII)gasarpvitti, which forms the title of the third chapter. After having acquired true knowledge beginning from ~crocosm and ending with microcosm, the siddhayogI should s1:ive to realize samarasya or equipoise in the Supreme goal or Siva.Inseparable from his Sakti, he (Siva) manifests in universal f_?rm~. a?d yet remains in his own unitary form. Siva without S~t:J 1.s i~cap.able of doing anything. But when he is associated with.his Sakti he becomes capable of creating all manifestations· The msc~table nature of Paramapada Siva cannot be described. Acco~dmg to Gorak$anatha, Paramapada can only be expenenced by intuition. Siimarasya or equipoise with the macrocosm can be accomplished only by the grace of guru. Guru alone is the means to liberation. Hence there is nothing greater than guru-so Siva has decreed. By the realization of Paramapada one comes to realize every object in the uni verse as manifestation of the Absolute. At this juncture all the mystic powers come to the yogi of their own accord. As soon as the guru showers his grace upon the disciple, it brings into effect cittavisriinti or mental quietude or equipoise. When the mind is at rest, there is the experience of pure bliss of the Infinite. The

(xxxvii)

soul is as if awakened from slumber. There is instant disappearance of duality and sudden dawn of the undifferentiated unity. The serene unbounded light of this unity awakens the universal consciousness of the aspirant and also imparts to him perfect knowledge of his own body which results in kayasiddhi or perfection/stabilization of the body. The body becomes immune to old age and death. This isjivanmukti. When the aspirant experiences the immanence of the Transcendental Reality in the physical phenomena of the universe, the difference/distinction between what is fonnless and what has form disappears for ever. There is the realization of the universe in the Atma and there is the Supreme Integral Vision which is the stage of nirutthana. It is the vision of the Eternal Infinite One in its infinite varieties which are but expression of the Supreme One and the One reveals itself in every point of the infinite. This is para mukti.

Special Features of SSP (i) SSP is the only treatise which gives us a glimpse of the philosophy of the niithas. Speaking of the nature of the Absolute Reality, it states that He is of the nature of Absolute Consciousness. He is without origin, self-existent, infinite, eternal and the Supreme transcendent. This Supreme Reality or Siva is endowed with his inherent power viz. nijiisakti which is essentially non-different from him and is his eternal dynamic spirit. (ii) SSP for the first time gives us the account of cosmology according to the niitha view. The Absolute Spirit, viz. Siva through gradual and progressive self-unfoldment of his own nijiisakti brings forth the physical cosmic body of Siva called as mahiisiikarapii;u;fa. Siva becomes immanent in all the diversities of the physical order. From the gaze of Brahma, the last of the eight mfirtis (forms) in which the Supreme Spirit reveals himself in this cosmic order, the pralqti-pirJ9a or the male-female form takes shape, the union thereof gives rise to the mass of

I

Introduction embryo. Thus the universe is conceived by Gorak$anatha as one organism or samCJ$tfpiI)<;la consisting of innumerable orde~s of VJCJ$!ipiI,J<;ias or organisms (for details see ' Cosmology m SSP'). (iii) The SSP names maJadhii.ra, firdaya (aniihata) and sahasraraorthe three cak:raswherein kundalinlmanifests itself and is known as adhal)-madhya and ilrdb~a saktis re spectively, the last mentioned being the one which leads the aspirant to the paramapada. (iv) Besides the seven netherworlds, SSP names the twenty-one lokas in brahmm;u;la and their presiding deiti~s. ~ conformity with their doctrine 'yatha brahmai:u;le tathii p11J<j~. SSP tries to explain that every matter or creation that exists m

the universe in every plane of existence has a c01Tesponding existe~ce though in a tiny form in the body. This insight into 1:11e ~~Y 18 essential for a yogi in order to experience unity with Siva. Thus it may be said that Goraksanatha has s uccessfully tried to synthesize the traditional concepts of genesis in his work of SSP. (v) The four stages through which a yogi gradually passes through on the path of self-realization are named by SSP as sahaja (self-knowled~e), sarpyama (self-control), sopaya (quietude of self) and a~vaita (non-duality of paramapada). . . (_vi~ SSP is the only text which describes the d1stmgmshing characteristics, of character and conduct, of an avadhiitaY_?gI, who is held in high esteem-by the nathayogis. . (vu) By explaining the real import of the paiicamakaras viz. madya, matsya, miilpsa, mudra and maithuna in the context of the conduct of an avadhata yogi, SSP makes it clear that neither Gorak~aniitha nor his immediate disciples indulged in the gross forms of the paiicamakaras. (viii) That a yogi who does not have a proper understanding oftbe nine cakras, sixteen adharas, three lak$yas and five vyomas is not a true yogi, is the original view of SSP.

(xxxix)

The mention of nine cakras instead of traditionally accepted six cakra is special aspect of SSP. The names of the nine cakras mentioned in the SSP vary with those mentioned in other traditional texts. In this context the corresponding pi,thas of the cakras are also mentioned which is not generally found in any other text. Similarly , the conception of sixteen adharas is a special feature of SSP. (ix) The concept of ~.tli.Jigayogadiffers in many respects from that of Pataiijali. For example, description of yamas and niyamas. (see a~_tangayoga in Appendix). (x) A sana according to SSP is fixation of the mind in cinmatra after adopting one of the three body postures mentioned viz. svastika, padma or siddha. (xi) The SSP names saiJ.gha,tfakaraIJ.a prfu}ayama as the fourth type of pra~1ayama, the other three being recaka, piiraka and kumbhaka (see praIJayama in Appendix). (xii) The concept of dhm·aIJ.li according to SSP is much wider copmpared to the view of Patanjali 's (see dhii.raIJ.li-dhyanasamadhi in Appendix). (xiii) Dhyana according to SSP is essentially a mental attitude of non-duality and equanimity in all beings (see dhliraIJ.lidhyana-samadhi in Appendix). (xiv) Samadhi according to SSP is the state of equilibrium of the mind which results from the realization of the unity of all orders of existence. There is also an absence of all efforts and exertion which is the essential nature of the self (see dhliraIJlidhyana-samadhi in Appendix). (xv) Denial of the importance of all the practices of hathayoga no matter how valued they may look like. This is to make one aware of the practices done mechanically and also the supremacy of the niitha guru and the tradition that he represents . In conclusion we would like to state that almost all the ha.thayog ic texts come from the natha tradition. The ha!hayogic

Introduction texts successfully synthesize the two philosophically divergent thoughts of dualism (dvaita) and monism (avdaita). Probably the message these texts want to convey is that thoug h apparently different, in these two streams of thoughts , in actuality , especially for a genuine seeker, there exists hardly any difference. In this regard, this text of SSP very systematically and convincingly puts forth the basic tenets of natba philosophy of duality, which quintessentially is non-dual. This makes this text a very significant on~ to understand the very standpoint of this very school on which the hat}la tradition of practical yoga is firmly based.

--Editors --Dr. M. L. Gharote --Dr. G. K. Pai

1 21st May 2016

***

~~~~OT fl:t ;gfl:t ;:aH't 4;gfa g

Siddhasiddhiintapaddhati.Q '9"~'11 q&~n

First Chapter ·.g?i a 1o~ snr~r arafll 1

11

srigaIJesaya namaJ:i 11

Salutations to Sri-gaIJ.esa 2 3ilf'&'11Q ~~ ~ffi ~:I~ I er~ 1ll~lfAT~S~ f~FiiffiOAl"'tl4\iiRl'l. II ~ II lidinlithaf!l namasJcrtya saktiyuktaip jagadgurum I vak$ye gorak$anlitho 'h8f!1 siddha-siddhlinta-paddhatimll l 11 Tr. After having paid obeisance to Adinatha (Siva) united with Sakti, the preceptor of the Universe, I, Gorak$anatha

expound the Siddha-siddhanta-paddhati. I . Note. According to the philosophic al doctrines of the niithas, Adinatha (Siva) is the highest principle (Parama-pada) who has Sakti (Energy) as his integral part. She is inherent in him and is also called nijiisakti. Without Sakti he is incapable of doing anything. Cf. sivo 'pi saktirahitaf:i saktaf:i karturp. na ki11cana I - Vamakesvara-tantra q. by SSP.IV.13 . The opening verse of Anandalah ari attributed to Salikaraciirya, expounds the same thought . Cf. sival) saktyii y ukto yadi bhavati saktaJ:i prabhavitum I na cedevaf!1 devo na khalu kusalal} spanditumapi II i .e. S i va is able to create only when he is united with Sakti, otherwise he is not able to stir. 1.

;:nfuJ ft~~:q1'(s~~~ 3 u5~05tflg I o-qyfq ffi~~tf er~ trffi"P:lGTtrn8 11 ~ 11 niis ti satya-viciire '-sminn-utpattis-cli1J<ja-pi1J(Jayol,1 I tathiipi loka-vrttyarthaf!l vak$ye sat-sampradiiyatal,111 2 II

1. Begin with .9fRT~ 3. ~~- 12.

';j'lfg- J

I

J2.

2. "1'1('{&:11

B 2. W.

j

Chapter I

2

Tr. Although in this deliberation on Reality there is no origination of the aJ).ga (Cosmic Egg or Macrocosm) or the piJJ.<Ja (body- Microcosm), for .popular understanding I describe it according to the tradition of the siddhas. 2. Note: In Gorak$anatha 's philosophical conceptic:>n of the eternal spiritual Reality or Ultimate Reality, there is no question of origination of the Cosmic order as an entity separate from the Ultimate Reality. The same applies to the existence of the plurality of souls. Yet ' Goraksanatha states that he would . expound it in the light of the experience of the siddhas. 2.

m ~~
f°e~'1d ~iCICfi:. ll~ II ~~& fttos~i41(& ~u~~H·i~g fqusy~rn 0 ftt '54cHt'1<ei11C48 llf\f.:t~ftios1 1 c;r~~ ~ 11 ~ II sa pi1;u,fotpatyadil) siddhamate samyak prasiddha I . pil)c;lotpattil) piQcja-vicaral} pil;u;Ja-sarpvitti]J piIJfliidhiiral,l pu;ic;Ja-pada-samarasa-bhavaJ;i srinitya-pirp;fii.vadhiita iti II 3 II The (concept of) origin of the pLQ<;la , e tc. is wellknown m the doctrine of the siddhas.

!r.

.

Pi.IJc;lotpatti (origin of the piQ<;la), pi1p;Javiciira

(~eliberati~n on pi1;u;la), pil)<jasaip.vitti (real knowledge of the

pu;i<;la), P 1 ~c;ladhara (the basis of piJJ<;la) , piJJ<;lapadasamarasabhava(the state of the unity of the microcosm with the macro~osm) and nityapiI}.gavadhiita (the characteristics of an avadhuta) (are the six topics). 3 .

~ ~ ~ ~ ~ ~ i§eflli§~ \3f CZf(f)5q

I q-{ 'ir~ i3RJ1:n' ~ OG:T II ~ 11 2

yadii niisti ·svayarp kartta kiiranam na kuliikulam I avyaktanca paraip brahma ana~~ vidyate tada 11 4 11

Tr. ,,When the creator himself, the cause, kula (Sakti) and akula (Siva) did not exist, then the Unmanifest, Supreme Brahma- the Nameless One existed. 4. 1. JJflPft'C'llC:fE(ij8-P2 • mcJ& B,, i31Cl4'ffilti ~~-W .

f.'ttql1:1ug1c;itt_o&- W.

2.

~ ~ qf -

Siddhasiddhantapaddhati

3

Note: Gorak$aniitha describes herein the true nature of the Ultimate Reality or Absolute Truth. There was not even the active doer nor any process of causation (kiiraIJa); there was also no distinction into kula (Power or energy-the dynamic aspect of the Supreme Reality) and akula (spirit or Siva-the static aspect of the Supreme Reality). The Supreme Brahmathe Nameless One alone existed. 4.

&;.ni:.l ftr

~c.Jr-Ji:.J;.nfa:ft;J;ai:.1..

~q;i:.r c.TT;.TTfC(.~TtT;.i

fu;aft;J;aJ~q ft;J~~ I

~~tffefuft 1 ~ m~rn 2 q~ II. l\ II anameti svayam-aniidi-siddham nidhanaf!J siddha-siddhiinta-prasiddhaf!l I tasyecchii-miitra-dharmadharmil)I prasiddha 11 5 II

ekam-eviinadinijii

saktiJ;i.

Tr. The nameless origin is self-existent. The only One without a beginning or end is well-known (as Siva) in the philosophy of the siddhas. Its Will is known as nijasakti which is of the nature of dharma and adharma . 5. Note: The Nameless One is eternally self-existent. He is without birth or death i.e. without any modification. He as such is well-known in the philosophy of the siddhas. His Power/ Energy alone which is eternally inherent in Him and one with Him, is of the nature of Pure Will. This Power is known as nijasakti. Thus the Absolute Spirit or the Transcendent Spirit is eternally united or endowed with his own Sakti. 5. 3

"ffflIT ~ -0l"ll:l 01 qu~1RM'f'~

I

~g 4 W~'1'11~ 01 arcrn~lfih(Pf'~ II ~'
efe

1. qifufflf0r- J 2 , B2 . 2. ~mffig - B 2 , W. 3. ~'!1-J 1 ,J 2 ,P 2 . 4 · ~-J 1,J2,P 2 .

Chapter I

4

Note: Goraksaniitha describes the five gradual and progressive stages of ~elf-manifestation of the Divine Power (nijii sakti). The first stage is of her original form of Pure Will in which she is eternally present in the Absolute Spirit as wholly undistinguishable form the nature of the Absolute Spirit. In the second stage, a subtle pulsation or tendency activates her dynamic character and gives rise to para sakti. The next, i.e. the th~d stage is characterized by its vibration from which emerges apara sakti. 6.

mfts~tf~ 1 ~~ ~2 t>N"""11 I mfl c)~~ <§Ua~'1l ~IRfit>~Tffil II 19 11 tato'-hantartha-matrel)a Siilf$mii saktir- utpannii I tato vedanasilii kul)<}alini saktirudgatii 11 7 11 . Tr. Thereafter, the siiksmasakti originated from d_iffe~entiating nature of aparasakti. Thence emerged the kuIJ<;JalinI Sakt1 of the nature of sentient life force. 7 . Note: This verse deals with the fourth and fifth stages ~f pr~gressive unfoldment of the nija sakti in which the silk$mii Sak~J and kul)galini arise. Kundalini is of the nature of knowing, feeling and willing. 7 . ··

~ Pt <517F1err Ptliq•~rn r3 P.n 1iuea1 ~~ l"1a1 ~

~urr ~ ~g II ~ 11 .. 1tJ

_ nityata niraiijanata ni$pandata nirabhiisatii nirutthanatii pancagul)a nija sakti.JJ II 8 II

ifa' . Tr. T~e !!_iia-sc:_Jctih~s the,five qualities such as

nityata

l~t~rn1~y), _n~an1anata. (~~nty), .D.ispandata (motionlessness), gvabhasatii ,~~perceptibility) and nirutthanata (undisturbed state of consciouki¢ss). 8. c '11"", '• \jf-n~tti...;...·a-1 i3fllif trer ~ di ""I "'fl a 1s ararmm ~ ~UJT qumffig II ~II .

astita apramlylii~ abhinnata anantata avyaktatii iti paficagwJii pariisakti]J 11 9 11 _ 'f"

l. ITTllStl;>ijltfifr~o1-B 2 ,W,P 1 ,P3 • 2. ~~ - P 1 ,P 2 ,P 3 ,W. 3 . Pl~"Gdl 11 J2,P1 ,P3. 4. ~- B2 ,W. 5. '3i'10ijB2,W ,Pt ,P 3 · • •.

Siddhasiddhii.ntapaddhati

5

Tr. The parii-sakti has the following five qualities like astitii (existence) , aprameyatii (inscrutability), abhinnatii (indivisibility), anantatii(infinity) and avyaktatii(unmanifest). 9.

~'CTtl ~Gm Bf>IH11 mGm ~ftfffi ~ ~UJT ~~ffeng II 9 o II s phuratli sph utata spharata spho.tata sph ilrtita iti paiicagw:ia apara5akti~1 11 10 11

Tr. Sphurata (flashing consciousness), sph u.tatii (emanation) , spharata (expansion) , spho.tata (bursting) and sph flrtita (creative pulsation) are the five qualities of aparli-

fakti . 10. ~~TITT PiFff(ctl I Pi'~tiefictl Pi'~"tl"Q'ffi ~~ ~ ~urr 'fl~2 ~ffeng 11 9 9 II nira1?J5a ta nirantarata niscalata niscayata nirvikalpata iti paiicagul}ii silk?mii sakti~1 II 11 II

Tr. The s ak~mii-sakti has the five qualities of nirmp.sata (indivisibility) , nirantaratii (extensiveness) , niscalatii (stillness), niscayatii (firmness) and nirvikalpata (non-distinction). 11 .

~ufffi qfa~l+:
Tr. The kuIJqalini sakti is of the five qualities such as pil11Jatli (completeness), pratibimbata (reflectiveness), prabalata (mightiness), proccalata (upward motion) and pratyarimukhata (interiorization) . 12.

~ct -~11ft:>afil OIXIUIXIE!JOlaldll cf u~fU0;$1C'Q~gC)~ eva rp parapil){Jotpatti~1 II

saktitattve 13 II

pMica-paiica-gui:ia-yogat

Tr. Thus by the combination of these five qualities of each of the five saktis, the parapiIJ.<Ja is evolved. 13 . 1 . Pt <>:N1 •1a1 W . 2. ~IR - W.

3. ~uffi"l:lll'ffi\-W.

Chapter I

6

Note. These verses (5-13) deal with the emergence of the five saktis and their distinct qualities. The twenty-five qualities (five each of the five saktis) unite to form the parapi1.uja Siva, which is the result of the five progressive stages of selfmanifestation of the Divine Power. 13. tdtb'ffl uktaiica

It is also stated

~ 'tffiSW ~!RT ~ost%t•''<'41tl 1 ~m I ~lfffii1~ 2~uft(f;l) 3 ~g

fqu-gg "Cf{g fucfg

11 ~ '?! 11

nija para'para si1k$mli kwp;Jalinyasu paiicadha I sakti-cakra-krame1;10ttho jata}J pi.JJ<jai) paraf:i sivaf:J II 14 II Tr. Thus, from the five qualities of the five saktis suc_h as nija,para, aparii, siik§mii and kUIJQalini the parapil}<;/a siva IS evolved. 14.

Note: Parapir.uja signifies the Supreme personality of the Absolute Reality along with his inherent Sakti. 14.

i3t4
Pt<5'11;f

qp11(+1I ~ II

apararppararp paramapadarp

sunyarp

niraiijanarp

paramatma iti 11 Tr. Aparampara (union of inert and conscious agents), paramapada (absolute abode), silnya (void), nirafijana (pure) and paramatma (the Supreme Self) (are the forms of parapiIJ<}a Siva). '314(Af0d. ~l:di"ll::r5 !J:~ I apararpparat sphuratii-matram-utpannarp 4

I

Tr. From aparampara sphurata (flashing consciousness) was evolved. q(f'f4Gi( "llCl'11"fl:f !1~ I 6

paramapadat bhavana-matram-utpannam I Tr. Fromparamapada bhavana(creative contempletion) was generated. 1. C§O$tiftt11§ B,W,P1 ,P3 • 2. ~-B 1 • 3. 0'1oi't«11-B 2 ,P 1 ,P3 • 4. tR-B 1• 5. ~
31tR

Siddhasiddhiintapaddhati

7

~~ m=flt~~I siinyat sattamatram-utpannam I

Tr. From siinya satta (existence) emerged.

P=t <5'11 '11 tl trr~2~~ I niraiijanat siik$iitkiiram-utpannam I

Tr. From niraiijana sak$fitkara (intuitive experience) was born; q <'11 ('JM g q <'1H"'ll N"18 3 11 CJ ~ II p aramatmanaf:i paramiitmotpannaiJ II 15 II

Tr. --and from Parainatma Paramatman was evolved. 15. '3f"cn'l"i q;~c.ri:.r'"J. qi:.nc.ri:.r 4 ~nnc.ri:.ri:.i_~f ~c.r 5 i:.r;.J. ~t.nc.r~rftr ~01J1qp•q('l

II

CJ & II

aka/arikatvam-anupamatvam-aparatvam-amiirttatvamanudayatvam -iti paficagw:iam-aparaJ!lparam II 16 II

Tr. Aparampara is of the five qualities like aka/arikatva (spotlessness), anupamatva (incomparability), apiiratva (limitlessness) , amiirtatva (formlessness) and anudayatva (unborn). 16. ~Jl!iC6~HEJl-JUJ. ffHC.Jl-T'Ef'l"HcJ•HT "tstHC.Jf.J;.TTtTTHC.T~Tftr 6

~ui 7 q{J1qc~'l8 II <J\9 II 11 i $ka I atvam -al} u tara tvam-acalatvam-a saI?Jkhyatvamaniidhiiratvam-iti paficagul}af!l paramapadam II 17 II

Tr. Paramapada is of the five qualities like ni$kalatva (partlessness) , al)utaratva (minuteness), aca/atva (immobility), asarpkhyatva (innumerability) and anii.dharatva (without substratum). 17. cr~'1al 9 ~ufm \3""'t;:f\ IO ~~II C)l

l . ~~1

fflffifl ,_:cdm Uff

~vi

II

B I ' ~"lmlffi­ B 2 , W ,P, ,P 2,P3. 3. qp11~rni ~g-B 1 • 4. '3f::J>q11~· -B 1 omits. fel"ffffi-

BI,

'fGT"ffffi- B 2 . 2 . ~~Fi 'fCIBTlffi-

5. ~ffi'Cf-W. 6."«(§Q(Cl'1q1<&.oifl:tfa B 1,B 2 ,P 1,P3 • 7. ~vft-B 1 • 8. qtrj ~- B 2 ,P 1 ,P 3 • J 1_J 2 .w. 9. ~-P 1 ,P 3 • 10 . ~-J 2 •

8

Chapter I

linatii piinJatii unmani lolata m fircch atli i ti p a ficagUI.J8IJ1 sfinyam 11 18 11 Tr. Lina ta (absorption), pi.in} ata (completeness), unmani (supramental state), lolata (fickleness) and milrcchata (swooning) are the five qualities of siinya (void). 18.

tlttt~i tl&\Tltci t1'1
1

satyatvarp sahajatvarp samarasa t varp savadh anatvarp sarvagatvam-iti paii.cagul}aip niraii.janam 11 19 11 Tr. Satyatva (divine truth), sahajatva (natu r al state) , samarasatva (identity of consciousness), savadhiinatva (allpervading attention) and sarvagatva (all-pervasiveness) are the five qualities of niraiijana. 19.

\3J~ltt.HC.f 2lT'f.l '~HC.TlT'ES U('C.TJ.lGT~H·C.JJ:.J~T;:.TT~HC.Jf).Jftr ~Vfg q('1tt411

II ~o II

ak~ayya tvam -abhedyatvam-acchedyatva m- a diihyatvam­

avinasitvam-iti paiicaguIJa.lJ paramatma 11 20 11 Tr. Paramiitma is of the five qualities like ak$ayya tva (imperishable), abhedyatva (non-differentiating) , acch e d yatva (indivisibility), adahyatva (non-combustible) and avinasitva

(indestructible). 20.

~ :11011t1~~ UdddrtJ1 4 a'*4fast1R1~01n iti aniidya-piIJ<;iasya paii.catattva-paiicavirpsati-guIJiifJ II

These are the five tattvas (saktis) and their twenty-five qualities of aniidyapi{l9a . tdtb\S'tl uktafica

It is further stated

1. flcf•1cttc1~Rl-B 1 ,P2 ,P4 . 2. ~-J I ' J 2 ' B 2'p 2· 3 . ~f4"'11Rfq- p 2 ' p 4• 4. q'*'a'fq·-w,P2 •

Siddhasiddhantapaddhati

9

atq(+:q( q(41q& ~~ 1 f.:l(S:iFfq("ti~l;f\ 2

q~f\i{ftg ~df('1itUfqUsg 3 ~~g II ~ '3 II

aparamparaip paramapadarp siinyarp niraiijana-paramatmiinau II paiica bhir-etai}J saguIJairanadyapiIJ<;/al]. samutpannal]. II 21 11 Tr. From these five principles viz . aparampara, paramapada, silnya, niraiijana and Paramatmahaving qualities, the anadyapil}ga was evolved. 21. \3HiiU1~('11"'f"G8 I q('11'1"Gld> ~oqg I ~iil~$&lfg I ""'R:l-$-&lf-l~d> 1fC6T~g I qqrr~m{. mstMii€18 II ~ ~ II anadyat-paramanandai) I paramanandat prabodhaJ:i I prabodhac-cidudayal]. I cidudayat prakasal;i I prakasat so'hambhaval;i 11 22 11

Tr. From anadyapil}ga Supreme Bliss, from Supreme Bliss awakening, from awakening consciousness, from consciousness illumination and from illumination the state of 'I-am-That' emerged. 22. Note: Anadyapi.IJ<;/a unfolds itself into these five selfrevelations . 22.

~ ~ \3ffirn1 ~tsq~l 4 ~<Sl(i:4~Rt ~urg 4<'11'1"Gg II ~~ II

5

spando har$a utsiiho ni$pando nityasukhatvam-iti paiicaguIJaiJ paramanandalJ II 23 II Tr. Spanda (creative pulsation), har$a (thrill), utsaha (vivacity), ni$panda (quietude) and nitya-sukhatva (eternal ecstasy) are the five qualities of paramananda(Supreme Bliss). 23. \3G<:r \3 ~I I ffl SEJmfil 6

fet Cf> Ifl g7

q 'm8 ~ ~'U'fg

q'al) tfg II ~ ~ II 1. ~-1 2 • 2. qp11~1'1 8 B 1,P 1 ,P3 , i31"11~1J$g - B 1 ,W. 4 . ~-1 1 , \ffiimf& ~& '3fCfl1IB&-

4<'11Wts - J 1,J2 ,B 2 , ~-W.3. J2 ,B 2 ,P 1,P3 • 5. ~-J 1 • 6. ~ W. 7. ~~g - B 2 • 8 . 'IJ''ffif8- W.

Chapter I

10

udaya ullaso'vabha;o vikasa}J prabhii iti paiicagw;ial) prabodhal) II 24 II

_

Tr. Udaya (arising), ullasa (delight), avabhasa (splendour), vikiisa (expansion) and prabha (illumination) are the five qualities of prabodha (awakening) . 24.

~irrcrr ~g Cfi{tei 1 ~~Gtl& II ~~ II

mq_~

~•a ;-;t ~• fl:t fir ..

sadbhavo vicliralJ karqtvaf!J jiiatrtvaf!1 sva tantratvam-1t1 paiicagur;ias-cidudayalJ II 25 11

Tr. Cidudaya (awakening of consciousness) is of five qualities such as sadbhiiva (existence), vicara (reflection), karqrva (activity),jfia~a (knowing) and svatantratva (independence)· 25 ·

r.tPcfcnt <«i Pt&6\ii «i 2 PtPcf tr
26 11

Tr. Praka§a (illumination) is of the following five qu~ities, namely, nirvikaratva (changelessness), ni$kalarikatv~ (stamlessness), nirvikalpatva (absence of ideation), samata (equanimity) and vibhriinti (disillusionment). 26.

~s~~

~1("1flr

~~~ 4 m-qa;f

w.{'2'!$f~='f}iHTfttHr ~'018 ms~g II ~\9 II

ahanta'-khar;i~laisvaryam svatmata

viSvanubhavasiimarthyarp sarvajflatvam-iti paflcagur;ial;i 80 'ham - bhava}J 112711 Tr. Sobambbava (the state of 'I-am-That') is of the five qualities such as ahanta (feeling of I-ness), akhaJJ<}aisvarya (unlimited prosperity) , svatmatii (feeling of the Self-Atma),

visvii.nubhava-siimarthya (ability to feel universal consciousness) and sarvajfiatva (omniscience). 27.

1. ~ ~-J 1 ,J 2 • 2. Pt&tl\i1tii B 1 ,B 2 ,P 1,P 2 ,P 3 ,P 4 • 3. ~~1f.:a~Rf -J 1 ,J2 ,B 1 ,B 2 ,W,P 1 ,P3 ,P4 • 4 . ~~'ITI"Cf-W.

Siddhasiddhantapaddhati ~C'l!AIEl~OCS~ Uattcttd

11

U'5tlfast1Pctcno1d{1•

ityadyapi1;u;fasya paiica-tattvaJ!l paiicaviJ!lsati-guIJam II

Thus (end) the five principles of adyapir;uja with its twenty-five qualities. Ci3 tb .:n::l 2

uktaiica

It is stated further q(''fl"1~& q~~G'J 3 ~Cfil~g ms~ ~tci"ft 4 -31-1-El-=~-os....:l..n •nm't"fC:PJ~urn 5 ~f>c;e:rng II~ l II p aramanandal} prabodhas-cidudayas-citprakafal} so 'hambhava ityanta adyapirpjo mahatattva-gul}ayuktal) samutthitalJ II 28 II

Tr. Paramii.nanda (Supreme Bliss), prabodha (awakening), cidudaya (emergence of consciousness), citprakasa (illumination of consciousness) and the last being so'hmpbhii.va (the state of 'I-am-That') - from these five the iidyapi1,19a emerged along with the qualities of mahii.tattvas. 28 . -311 El I """I$ I Chim

'1 ~I Chi !#II .-it$ I COi IYJi:f $1 c:.lltn i:f

m\Tll

~\Tfffi '1liH1ftttri '1lil~~t"llri1&1'10e:c:fi II ~~ II adyan-mahakafo mahakasan-mahavayur-mahavayormahatejo mahatejaso mahasali18J!l mahasalilan-mahaprthvi 112911

Tr. From ii.dya(-piQ9a) the mahii.kiisa (the space), from mahii.kii.sa mahiiviiyu (the air), from mahiiviiyu mahii.tejas (the fire), from mahatejas mahasalila (the water) and from mahasalila mahaprthvI(theearth) (are evolved) . 29. Note: Siva as adyapiIJqa through further gradual selfunfoldment of His Sakti , becomes the physical universe which is the cosmic body or mahasakarapil)qa. The evolution of the five great elements is a stage in that direction. The cosmic body is constituted of these five elements. 29. L ~ - B, , ~ - B 2 ,W,P 1 ,P2 ,P3 • 2. ~ - P3 omits. 3. ~ W omits, fuwqrr~g ~~g B 2 • 4. °ffis8PtfcNn - J 1 ,J 2 ,B 1 ,B 2 ,P4 , ms~a -W. 5. 'f~~jo1-J ,J , 'f lllt1~9)ffi3 - P ,P • 1 2 2 4

Chapter I

12

" f~. ~ICSC::~ 3~ ~~g '31R=.8if~JlI 1 "f1{mef 2 "11~1COIO l+tm ~uft ~~g

4

II ~o II

avaka8al) acchidratvam-asprsatval!J nilavarr:iatvarp sabdatvam-iti paiicagui;w mabakii5al) II 30 II . Tr. Mabakiisa is of the following five qualities which are avakasa (void), accbidratva (blemishnlessness), asprsatva (non-touchability), nilavarI)atva (blue colour) and sabdatva (soundness). 30.

~s tt'*-41('145 ~~ ~ q13C1of~~Rt q'*'f!!0 IT 't~IC41Y)8 II ~ '3 II

6

saiicaral) sancalan a1p sparsanal!J so?ar:iarp dhiimravan:iatvam-iti paikagui;10 mahiivayu}J. II 31 II Tr. Mabavayu is of the following five qualities such as saiicara (mobility), saficalana (causing movement), spar5ana (touch)• So$aIJa (drying) and (ihiimravan:iatva (smoky colour). 31.

~I $C6tcf q I €4 Ctitei 7

~ui lflffl\ifs II ~ ~ 11

i3 cw I ~f s

qq;r~~ «ncruf~I~ fcr

dahakatvaI!J pacakatvaI!J u~i;ia tva:rp prakiisatval!J raktavan:iatvam-iti paiicagui;iacp mahatejalJ 11 32 II Tr. Mabiitejas is of the following five qualities viz. dahak:tva (b~ming), piicakatva (ripening), U$I,Jatva (heat), prakiisatva((light) and raktavan:iatva (red colour). 32. s;~g '311 till q ;:f ~ e;ft TIU ~'ff'EI1Jf ~I~ fa q &cPJ,uf 9 "f 8 lff fti efl'\ 11 ~ ~ II

pravaba]J iipyiiyanacp dravo rasah sveta-varr:iatvam-iti paii.caguIJarp mahiisalilam II 33 11 · Tr. Pra viih a (flow), apyiiyana (satiation), drava (liquidity), rasa (taste) and svetav8.11Jatva (white colour) are the five qualities of mahasalila (water). 33. 1. ~-B1,B2. 2 · '3ffl~-P4. 3. ~-J 1)2,B1.B2,P4 . 4 · ~ ~-P2 . 5. ~-J 1 ~2 .W,P4 , ~--B , .B 2 . 6 . q;sq3011 P 3 •

7.

qr~-B 1 •

8.

~-J ,)2 •

9.

~ ~-B 2 ,P 2 •

13

Siddhasiddhiintapaddhati

~ffifl "11'11Cbl

Tr. Mahaprthvi is of the following five qualities: sthiilata (grossness), niiniikiiratii (varied forms), kiiJhinya (hardness), gandha (smell) and pitavaIIJatva (yellow color). 34. ~ o=Jl5TC!l"Tidi I ell fb O 6ot~ Q ~-clcrc=u'f u~1Fbi~1RicnoicR:.3 11 i ti mahiisiikara-piIJ<Jasya paiicatattvalp paiica vilpsatiguJJam II

These are the five elements of mahasiikiirapi.J;l{ia and its twenty-five qualities. tr ~ f)!cfg

1

~

~rcrn, ~~~g,

itrcrr,

if
~~~g, ('~lfAtiiJJPefwn'~ 11~~11

sa eva sivalJ I si vad bhairavo, bhairavac-chrikaJJ!hai}, srikaJJ_ th at sadasivai) , sadasiviid-Isvaral;l, Isvariid-rudral} , rudradvi$JJUr-vi$IJOr-brahma II 35 II

Tr. He Himself is Siva. From Siva Bhairava, from Bhairava Srikantha . . ' from Srikantha .. Sadasiva, from Sadlisiva Isvara , from fsvara Rudra, from Rudra Vi$QU and from Vi$QU Brahma (emerged). 35.

~ tt161 1 Gl'11dilellfCOtSCit?l' lJit"d£md{ II iti mahiisiikiira-piJJ9asya murttya$!akam II

These are mahasiikarapi:{J. cja .

the

eight

forms

of

~s~~g trCbl~~6crmcno1";£ "'H'1il\~qg q~Rffqosg 7 ~~8 ~ q:s:qq:s:q1(¥1cb ~ II ~~ II

l . ~-B 1 ,W. 2. ~-B 1 ,P4 • 3. ~~ - B 1 ,W ,P 1 ,P 2 ,P 3 •

4. ~~ ~ lf"ITT-W . 5. ITT'JG,-P 1,P3 , mr- P4 • 6. ~mG-B 1 , mq;J!ffi- W . 7 . "'1<'11llM. 1J"i_~-B 1 ,W . Sr.' ~~- B 1 ,W, fqus i3""~g -P 4 .

Chapter I

14

tad-brahmanah sakiisiid-avalokanen a nara-nari-rilpai) prakrti-pil)gaJ:i s~m-utpannas-tacca paiica-paiiclitmakaIJl

sariram II 36 II Tr. From the conscious Will of Brah1nli the physical body in the male-female form with the twenty- five qualities is originated. 36. Note. The male-female body (pralqti-piIJ<;ia) was born from the Conscious Will of Brahma , the eighth form of the mahasakiira-pil)ga . 36.

~~~ 1 '11uflfa 2 q&cPJOTT3 1I.fqg II ~\9 II asthi-miirpsa-tvan-nii{ii-romiil}iti paficagu!Jli bhilmil) 113711

Tr. Bone, flesh, skin, channels and hair-these are the five qualities of bhiimi (earth) . 37.

~ -

\=i' ~

~ ~ ~ q:s:q 1 urr ~g 4 ll~ll~

laia miitraI]J sukram sonitam sveda iti pafica-gul}a · · ·

apaf.i II 38 II

.. Tr. Saliva, urine, semen, blood and sweat are the five qualities of apas (water). 38.

~~ ~lill ~T ~5 (ieflf£4~fa k$udha

q&cPJuT ff\j=rg 11 ~~II fnia nidra klintir-iilasyam-iti paiica-gunam tejai} 1139ll

Tr. ~.unger, thirst, sleep, lustre and langu~r ~e the five guµas (qualities) of tejas (fire). 39 . ~g

~ ~6 'q''{fl(111'11<§~ ~~:p1~1R1

qat:PJuTI

II 'to 11

dhiivanam plavanacp . . . ·_ mrodhanam-1t1 pancaguIJo vayu}J 11

m. prasaraIJam - akuncana 40

11

Tr. Speed, hopping, extension, contraction and restraint are the five gw;ias (qualities) of vayu (air). 40.

JI ,J 2,w. 4. T'PJN& - B,. 5. r~-P.,P3 • 6. ~-J 1 ,J 2 , ~1c:i01'1c:i'1 B 1 ,W ,

1. ('CICf('l
'IlJUT- P2.

4'*l!!0118 -

Siddhasiddhantapaddhati

wTI

15

~I 'J:J<::i ~ ~ ~ 4~!101 '3ITC5T~g 2 11~~11

riigo dve$O bhayaip lajj ii moha iti paiicagul)a akiiSal} 114111

Tr. Attachment, aversion, fear, shame and infatuation are the five guIJas (qualities) of aka§a (ether). 41.

~ u~ta5'1Rl~o1101i

9Jl.C1101i SJCflRl~osg 3 11

iti paiica-viip.fati-gul}iiniiip bhfitiinii!p pralqti-pir:u;lal} II

Thus the five elements with their twenty-five qualities constitute the pralqtipiJ;uja (physical body).

lAT

~~~~ :fl-~ 5 ~('£1~8 6 Cf)(Olq5qCf)'{ l~~I

ma no

buddhir-aharikiiras-cittarp

caitanya m-

ityanta~1kara1Ja-paflcakam II 42 II

Tr. Manas (mind), buddhi (intellect), ahailkiira (ego), citta (seat of consciousness) and caitanya (consciousness) form the antai)karaIJa-paiicaka (the fivefold internal cognitive

faculties). 42.

(iCf)(fql Pc!Cb(fql

~ \TISffi 'iTi~~Rt

q;sq1oi

'RS 11~~11

sarikal po vikalpo miircchii j a9a ta mananam-iti p aiicagul)af!1 manab II 43 II Tr. Sailkalpa (resolution), vikalpa (wavering), miircchii (swooning),ja<;fa ta (sloth) and

manana (reflection) are the five

qualities of manas (mind). 43.

~ ~ ~

ij"'d"ICSl8

~ q;sq1°11 ~ 11~~11

viveko vairiigyaip siin ti}J. sanl0$8i}. k$ameti paficagul}.ii buddhiiJ II 44 II

Tr. Viveka (discrimination) , vairligya (indifference),

§anti (tranquility), santo$a (contentment) and k$amli. (forgiveness) are the five qualities of buddhi (intellect) . 44.

II

~4.

31~11147 ~ 1R II

wsi

~ ~s\Sf 11qcd~Rt

q3t11onstcl>m

1. ~"llf)~~-1 2 • 2. ~11JlITTfil~8-B 1 • 3. ~ - B 1 , t@Ai ~8P2. 4. ~-W . 5. ~~-B 1 • 6. ~ - W. 7. ~ - P4 •

Chapter I

16

abhimanarp madiya.cp mama sukharp m a m a du]Jkharp mamedam-iti pancagm;io '-hari.kara]J 11 45 11 Tr. Abhimana (pride), (the feeling of) mine, my

happiness, my sorrow and this is mine are the five qualities of ahailkara (ego). 45 . ~ftfg ~@wrn ~'>ICbl( ~ q~~uj ~'fl"( II )f& II matir-dhrtil) smrtis-tyagaJ:i svikiira iti paiicagw;arp cittam II 46 II Tr. Mati (intellect), dh[ti (fortitude), smrti (memory), tyaga (renunciation) and svikiira (acceptance ) are the five qualities of citta. 46.

~ts ~ 1

~~ll'll'\911

it'lf l):f"*'~· f~nr~~2~ qa€PJuT 3

vimarsal) silanarp dhairyarp cintanarp ni]Jsprhatvam-iti

paiicagur;uup caitanyam II 47 II Tr. Vimarsa (deliberation), silana (repeated practice), dhairya (courage), cintana (thinking) and nil}sprhatva (indifference) are the five qualities of caitanya (consciousness) . 4 7 . ot CR O'cn di~ o I C!1 o 118 11

e

evam-antal)karaT:ia-guJJlil;l

11

These (above said) 25 qualities are of anta..Qkar~a (internal cognitive faculty).

~ <'11ffi'i8 ~ '1fter ~ '§iftq&qct>"(

11 'if

c.

11

sattvarp. rajas-tamal} kalo jiva iti kula-paiicakam II 48 II Tr. Sattva,rajas,_tamas, kiila (time) andjiva (embodied soul) form the kulapaiicaka (the set of the five kulas). 48.

G7.fT wfg fif>trr4 irftng ~~ ~uj ftt'Cf 'l. 11 )f ~ 11 daya dharmaJ:i kriya bhaktil) sraddh eti paiicaguI}a!p sattvam II 49 II 1. ~-J 1 ,J 2 ,P 1 ,Pr 2 . ~-J l'P 2 • 3. 'tf5"l- J 1 ,J2 drop.

4. ~-J1,J2,B1,B 2 ,W,P4.

Siddhasiddhii.ntapaddhati

17

Tr. daya (compassion), dharma (right conduct) , Jaiya (religious practices), bhakti (devotion) and sraddha (faith) are the five qualities of sattva. 49.

Gr-=i ~g

m11g ~w ~11~ ~e;f~1:rno1~Rt 1 ~uf

II l\o II

danaip bhogal) srn garo vastugrahaQaip svartha sangrahaJJam-iti paiicaguQaip raja]J II 50 II

Tr. Dana (charity), bhoga (enjoyment), spigara (sensuality), vastugrahaIJa (appropriation) and svarthasailgrah81}a (selfishness) are the five qualities of rajas. 50. ~ mciT ~2 Cl5G'1~Rt 4'*t:Xoi ~ Ill\ 911 vi vada]J kalaha]J foko bandho vaiicanam-iti paiicag uQaip

fcrcnG'g tama]J II 51 II

Tr. Vivada (dispute), kalaha (strife), §oka (grief), bandha (bondage) and vancana (deceit) are the five qualities of tamas. 51. ~ ~ ~ 1]1JJG)s~ ~ 4'*tjorn 3 qm;yg lltt.~11 kalana kalpana bhrantil) pramado 'nartha iti paiicagul)al) k alal) II 52 II

Tr. Kalana (grasping) , kalpana (forming), bhranti (confusion), pramada (negligence) and anartha (misfortune) are the five qualities of kala (time). 52.

~°- ~g ~~fq.,~flt41 gt1fo"lafltRl 4 ~s ~g II l\~ II jagrat svapnal) su$uptis-turiya turyatitam-iti paiicavasthagul)o jival) II 53 II

Tr. Jagrat (waking), svapna (dream), su~upti (sleep), turiya (fourth state of consciousness) and turyatita (beyond the I. ~1d'PlRI B 1,B 2 ,W ,P 1 ,P3 • 2. ~

8

Cti"$8 ?4·~n-J 1 ,J 2 ,

W6&

mcfil qt:l)- P 2, ~ ~8 ~s-B 1 . 3. q5t1!)JOll <6R'l'& B1. 4. gftqT- J 1 ,J2 omit ,~ g~fJ)a~RI B " B 2 ,P1 ,P3 , ~ ~-W , ~f1~1tfta"(- P 4 • 5. ~uft-P 2 , ~ q5t1!)Jo11 cH•eIT - P 4 .

~-B 2 ,W ,

Chapter I

18

fourth state of consciousness) are the five states or qualities of jiva (embodied soul). 53. ~ f1;qJ im:n IJCQORlc:i fP1RI 1 '&Jm2 ~ I fffiqaq

ct>•t3

114.¥11

icchii kriya miiya prakrtir-vag-iti vyakta-saktipaiicakam II 54 II Tr. Iccha (will), kriyii (action), maya (illusory principle)'

pralqti (natural disposition) and vak (speech) form the five

manifested Sakti (energy). 54.

~

qm;fT

~ ~ ~~fff qaq!laT'C0T II 4.4. II

unmado vasana vliiiccba cinta ce$feti paiicagw:iecchfi 115511

Tr. Unmada (intense passion), vasana (impression of the action left on the mind), vaiichii (longing), cinta (anxiety) and ce$.tii(endeavour) are the five qualities of iccha (will). 55 .

~<01~m11s

~II~~ 11

C6Ttf ~~s ~efl1'£l1< ~4

q5€11JUTT

_ smarar;iam-udyogal) kiiryarµ niscaya}J svakulacara iti pancagur;ia kriya II 56 11

. . Tr. Smarru.ia (rememb;ance), udyoga (effort), karya (activity),niscaya(resolution) and svakulacara (adherence to the conduct of one's own kula) are the five qualities of kriya (action) . 56.

~ ~ ~ ~ifo:l•Hi('(OffltRl 6 5

451CtjOIJ lJTlll7 114.1.911

mado miitsaryaf!l dambhah krtrimatvam-asatyam-iti paiicagul)ii mayii II 57 11 . .

!r. Ma~a (arrogance), matsarya Uealousy), dambha (hypocnsy), lqtrimatva (artifice) and asatya (untruth) are the five qualities of miiyii (illusory principle). 57.

1. 't.811$11'1RtlQ1'1iC:fiYCfita'?rl"~-W. 2. 3 . aifffiqsqCf>'{-P2 •

W . 7. 1jurrtnm-B 2 •

cajffi -B I ,PI ,P J. 4. ~efllilidltfa-B,. 5. 'lftf-- J,. 6. -irn-ttt-~~~~~~

Siddhasiddhiintapaddhati

19

i3Tim ~ 1 ~t..il
q;sq!Jo11 ~ 11 ~~ 11 asa {[$IJ8 sprhakaflk$8 mithyeti paiicagUI}a pralqtilJ II 58 II Tr. Asa (hope), tr~IJa (craving), sprha (covetousness), aka.rik~a (ambition) and mi thya (falsehood) are the five qualities of Pralq-ti. 58.

tm q~2 ~ ~ 'flqc#;Rt q;sq!JOll cmJi,3 II~ ~II para pasyanti madhyama vaikhari maq'keti paiicaguIJa vak II 59 II

Tr. Para,pasyanti,madhyama, vaikhariandmat[kaare the five forms of viik (speech). 59. Note: See Appendix for ville ~ CRli tb st I fffi Q U"?;i fOi st IRt CU O 118 4 II iti vyakta-sakti-paiica-virpsati-guIJiilJ II

These are the twenty-five qualities of manifest Sakti (energy). Cblfg

C,6Jlf~g 5 ~sP01fiRt Ytl41fitb(Uiq*f4>'l

II &o II

karmal} kamas-candral} siiryo 'gnir-iti pratyak$a-karaIJapaiicakam 11 60 11

Tr. Kanna (conduct), kama (desire), candra (moon), siiiya (sun) and agni (frre) are the five means of direct perception. 60. Note: These are the additional efficient and material causes which practically contribute to the development of the individual body for the realization of the Absolute Reality. 60.

Cblf

~t-11=r~'f-i ~rmsmfW~~~mtFT~fu ~TJ,11f II &~ II

§ubham-a§ubhal!J yaso '-pakirtir-adr$!a-phala-sadhanamiti paiicaguIJal!J karma II 61 II

Tr. Subha (auspicious), asubha (inauspicious), yasas (reputation), apakirtti (defamation), adr~ta-phala-sadhana (result of destiny) are the five qualities of karma (action). 61. 1. ~'511 - B 1• 2. q~ -B 1,B 2 • 3. ~~()ci1fl1Rl~fffi~1fffiq'*lifi'l. W. 4. ~ &rfuitr~~uns-P 2 , ~ &Tfffimffis-B 1, ~ ~un &:rfffimffis ~111yg - P 1,P 3 • 5 . T.RIT3 - B 1 .

20

Chapter I ~ ~ mr
Tr. Rati (sexual pleasure), priti (affection), kru;Ja (amorous play),kiimana (lust) and aturatii (longing) are the five qualities of kiima (lust). 62.

'3m')H'11 1 Cfi#tH~11 \3til\1'1;d\ \3•:+11R;:ft a(P1°ft ~n~ 0ft '3i\1'1¥qe13 1JCJ.fug4 mt- ffi\ill ~Rr1~1'1• 11e<;J'l 'IJCJTI?fs m~ 6 '11~ t(\'lat;ffi I~ ~~ ~~~ Cfi"ffi8 I fl41&'~ C6ffi ~fug I ms1j_'ffCl)ffi II ~ ~ II ,, . 2

ullola kallolini uccalanti unmli.dinI tarailgil}i SO$llJ: alampafa pravrttil;i lahan lola lelihanii prasaranti praviihii saumy~ pra~an.na plavanti I evarp candrasya $O<;lasa kalii}J I saptadasi kala mvfttil) I sa'mrtakala 11 63 11

Tr. Ullolii (violently moving), kallolini (surging), ~cc'!1anti (springing), unmadinJ (intoxicating), tarailgini (wavy), 80 1 $ ~ (~esiccating), alampafa (chaste), pravrtti (propensity)~ lahan ~illow), lolii (oscilating), Jelihiina (darting out), prasaran~ (sprea~mg), pravaha (flowing), saumya (gentle), prasanna (pleasmg), plavantI (leaping)- these are the sixteen phases of ~e moon. NiV!ffi (inactivity) is its seventeenth kalii (phase) which 1s of the nature of ambrosia. 63 .

~7 1Jlfliq;y8 i31JT ~~9 ffl~IO qsr)fU;fill 12 'fqU '3f1Cfi~Uft ~f.4~;ft13 ~Pft(!tt14 f(b(Utqtft1 5 1J"qlqcl)fa' &JG~g ~'lf~ I ~~~ ~C6lllffil16 ~\:114 rel="nofollow">(i"11 11 &){ II

_ . ~apinI .grasika. ugra akuiicini so$i1JI prabodhinI sma!~ akar$JIJJ fU${1varddhini urmirekha kirana vati prabhavat1t1 dvadasakala}J siiryasya I trayodasi svaprakisatii nijakala 11 64 II

1. 13ti(i!)~;ft P 1 ,I\, ~-P4 • 2. ~-W. 3. ~ -B 1 ,B 2 .W .P 2 • 4. ~-W. 5. gcm-Jl,J2. 6. 1RFRfl-P2. 7. OTM Jl,J2,Bl,B2. w . 8. lJffiifiT -B 1 ,B2 • 9. \311i§'*f;fi-P2 • 10. Wfofi -W. 11. lpll)~ -P2 • 12. \311Cfi1Sfuft - B 1 ,W. 13. 13~Ci™';ft -B 1 • 14. '31fft~ -B 2 ,P 1 .P2 ,P3. 15. ~
Siddhasiddhantapaddbati

21

Tr. Tapini (heating), grasikii (seizing), ugrii (fierce) , akuiicinI (contracting), SO$ilJI (desiccating), prabodhini (awakening), smara (remembering), akM$ilJI (attracting), tu$_tivardhini (satisfying), iirmirekha (row of wave), kiraIJavatI (radiant), prabhavati (luminous), are the twelve kalas (phases) of the sun. Svaprakasika (self-luminosity) is its thirteenth kala. 64. ~"I fq Cb I ( If\Tt Cb 11 \J"CI efl '1"1 2 ~~ftr;:ft 3 qqusy 4I ~Cf> I

ft~ &lftCbl 4 <1fl1ofi ~l~ICldl ~t~T ~g I~~~ ~f~rn 5 II Gt._ II dipika rajika jvalani visphu lirigini praca1Ji;Jii pacika raudri dahika ragi~1i sikhavati ityagner-dasa kalal) I ekadasi kala jyotilJ II 65 II

Tr. Dipikii (ki ndling), rajikii (resplendent), jvalani (blazing) , vi$phulingini (sparkling), pracaIJifii (furious),pacikii (cooking), raudri (violent), dahika (inflaming),ragi.Qi(col~uring), sikhavati (flaming) are the ten kaliis (phases) of agni (fire): The eleventh kala is jyotis (light). 65. ~

uc=ao:no~~,..,....,..,~~r.3.1An~

iti pratyak~a-kara1Ja-gu1Jakalasamuha]J II

This is the group of qualities and kalii (aspects) of direct perception . ...&l.

•

:ii"& 01151011

a::>. 11.:i, .

~IQ>l~iiOI

a th a nadfnam dafa -dvarani

\·

Now the openings of the ten niiqis are described ~ ~'flffi q ;:m:rr7~ef"ITTfg 18 ii;ia pirigala ca nasa-dvarayor-vahataJ:i I

Tr. !<;la and pingala conduct through the nostrils. l. ~-P 2· 2 . ~-B I'B2'WPP ~-P 1 ,P3 • 3. ~p,.,) _ ' 2 ' 4' J 1,J 2 ,P 4 , ~ftii~-B 1 • 4. eym-J 2 • 5. ~~~ ~ -P 4 • 6. ~-B 1 • 7. ~not in B ,B , ~ ;m{l -W. 8. B 1,B 2 ,W ,P 1,P3 insert 1 2 here ~ dlijttlifu1 ~ ~ 1 ~ ~ ~ I W adds m ~UT q)'~q<:f~ ~ 1 P 2 ~'l~ g ~E"l~us"ll'°fUT ~E"l~osqtf ~~l~~~~I

Chapter I

22

•11;:ii1~ g~Rii~Cf>i 1

'q

:q~&f~c:f~g

gandhari hastijihvika ca cak$ur-dvarayor-vah atai} I Tr. Gandhii.riand bastijihvika conduct through the eyes. i~ 'tl~lfiq~'>I q q;uf&R'Q)cf~g I pusa yasasvini ca karIJa-dvarayor-vahata}J I . Tr. Pfi$ii. and y'1$asvini conduct through the operungs

of the ears.

~~~~I alambu$ii iinane vahati I

Tr. Alarpbu$li courses through the mouth. wJ.G&R~l kubiir-gudadviire vahati

I

Tr. Kubu conducts through the anus. ~ ™•0;:1{ ~2 I sarikhini lirigadviire vahati I Tr. Sankhiniconducts through the generative organ . .

qgfu I

'1,WTT ~~ ~

Im

GUS31Wl"UT ~~~q-d'~

SU$Uml)ii madhyade§e vahati 1 sii da1:H;la-miirgel)a brahmarandhra-paryantarp vahati 1 Tr. Su$umna conducts through the mid-region . She conducts ~p to the brahmarandhra through the backbone.

~ a:~'Q)4a;~sm, C46~6 I evam ' -dyo dasadvaresu vahanti I · dasana. Tr. Thus the ten nac;Jis ~onduct through

the ten

apertures. '3Rfr8 °6Cf~'Q) ~~ ~7 11 & & 11 anyiil;i sarvana9yo romakiipe$U vahanti II 66 II

TTRtTfi gfu:tfYi~C61 ~&mftef~g­ Bl'B2,P1 ,P2,P3 ; ~ ~ 'f.f'!!;af<~)c:ft1ID I 11T"tlffi gfut~~~ C6uf&1<4Tcf ~8-W; rrr.urtl sful~~<m q ~'«~cf~g I q;ufmtjfef~g I 'l.1Sfl tr~ T.ll(i'f'!tSji JfrR ~-J, ,J2 • 2. (m ~o:s•11if11J &1E"'1
'l_lSfT ~15fT q'tt,~\QlcflOg I

P1 ,P3. 3. ~ -P4 • 4. ~:/1'11~41 omjtted-B 1 ,B 2 ,W,P 1 ,P2 ,P3 • 5. ~ -P4 • 6. ~-B,. 7. P2 omits the sentence; ~-~-B 1 ; ~

~-W; i3Rrrg ~ - P4 •

Siddhasiddhiintapaddhati

23

Tr. All other nacjis conduct through the pores of the skin. 66. Note: See Appendix for na<jis. 66.

31'& ~IOllC!'IOl8 1 atha dafavayavai) Now the ten vii.yus

~ g IOi<:f ISl~~g~qlftCf)l(q)') ~Cf)l(~Cf)l(l(iiCf)~2 I hrdaye prliIJ.avliyur-ucchvasa-nii)frasakii.rako hakii.rasakarii.tmaka5ca I Tr. The piiil}avayu in the heart causes inhalation and exhalation in the form of 'ha' and 'sa 'respectively.

1];-a-

tc44HCll9;g {~~~'('Cf)~ 3 I

gude tvapana vayui) recaka-kumbbaka-piiraka§ca I Tr. Apanavayu (situated) in the anus causes recaka

(exhalation), kuf!1bhaka (retention) and pilraka (inhalation).

;rrtjl fl "ti •'F"l I YJ g cfti:rcng qrqq;~ I nabhau samanavayui) dipaka}J pacaka§ca I

Tr. Sama.na in the navel causes heat and digestion. ~ a:JR4c:fl9'8 ffl6f Olla:ftlf'1Cf>Hct>~5 I kaIJ.the vyanavayui) 5o~aIJapyii.yana-kiirakasca I Tr. Vyana in the neck region causes desiccation and

satiation.

CfWfi

~ 6 c:rry: g 11 fl '1 Cl +1 '1 \i'I (l'q ct> HCb ~ I

ta/au udanavayui) grasana-vamana-jalpakarakasca I Tr. Udiina at the palate causes swallowing, vomiting and

articulation. I.

'3ftr

ctfft-f-og

err'tfC.Tg - B,. 2.

~Cb~~.q~ ~TT ~

tim,

~s

-q_if~t~~ i5~ -q_aj~~~Thff~ ~rll ~-P 2 •

3 . <§~~-B , ,B 2 , W ,P 1 ,P 3 , ~qq;g it'Cfis <§J.'q'Cfi~-P4 • 4. ~-q CiQ'R'J, .12 ,P 2 ,P4 • s. qrg;g ~m ..1"'1Cb1
6.

CbUO ~-J 1 ,J2 ,P4 ;

qrg;s

~~m1S1011C£11q'1q)i(q)~-w.

B 1 ,P2 omit this sentence.

Chapter I

24

~141c:11qs ~ 1 1ai1qcng ifl:qq;!iqlefl(;f)~-:q'

nagavayu]J sarvanga-vyapakaf:J moca k ascalakasca I Tr. Nagavayu pervading all limbs c a u se s release and

motion. Cli_if~s f.J~~R'CSf2qITT(6~ I kiirmavayu]J cak$U$Or-unme~a-karaka sca I Tr. Kiirmavayu causes winking of the eyes. ~g ~1l'T(Cl;g !fittbl
I

Jqkala}J udgarakal;i k$utkarakasca I Tr. K[kala causes belching and hunger. ~~1l~~g I devadatto mukba-vijpnbhakal} I Tr. Devadatta (situated) in the mouth causes yawning.

•.MSJttit ~~8 3 II ~ \9 11 dhananjayo nadagho$akaJ:i 11 67 11 Tr. Dhanaiijaya produces nada. 67.

'1iflf ~ 5t I 011
atilf 011~ ;cqud(' 11

fb 0

cs) c-U fl=rg

iti dasavayvavalokanena piIJ9otpattil; naraniirlrilpam II Thus under the superintendence of the ten vayus the male-female body is born. Note: See Appendix for ten viiyus.

SB CJI ilf<eJ fQ o 61 C\J Rfgs 01Of011 ~ c;ri at 61

:t:og a; I c_q-

atha garbhottha-piIJ{iotpattil} naraniiri-sarpyoge ,-tukiile

Hereafter is explained the origin of the mass of embryo from the union of the male and the female at the favourable time for conception 1. lftG
m

Siddhasiddhantapaddhati

25

~~~mit ~g 1 ~tl"t~'"t CffiiRii ~ I rajo-bindu-sarp.yoge jJval;l prathamadine kalalmp. bhavati I

Tr. On the first day jiva takes shape in the form of an embryo by the combination of rajas and bindu (semen). e4HI~ 01 2 ~G..~&IC6Hl3 ~ I saptaratreQa budbudakiiro bhavati I

Tr. After seven nights it attains the form of a bubble; ~llffi;r TJT(.1'11C6Hl 4 ~ I ardhamasena golakiiro bhavati I

Tr. --in half a month it becomes globular; 111e111~ 01 ct>f°3;fl 5 ~ I masamatrel}a ka.t hino bhavati I

Tr. --in a month it solidifies; '11tt&q'f6 fuU ~ I masadvayena siro bhavati I

Tr. --in two months the head appears; q~ i:rrfu7 lH'd41&1~cb ~ I t[tiye masi hastapadadikarp. bhavati I

Tr. --in the third month anns and feet protrude;

~el° lfTft:r q~gcnuf1~'1lfii
8

caturthe masi cak$ul_1-kan:iadi-niisikii-mukha-me<;lhragudarp bhavati I

Tr. --in the fourth month the eyes, ears, nose, mouth, penis and the anus take shape; ~ i:rrfu 'll'CSOl'Gi ~9 I paflcame m iisi P!$.thodararp. bhavati I 1. ~ ~g - B"B 2 ,W,P 1 ,P 3 • 2. ~-W ,P 1 ,P 2 ,P 3 • 3. ~­

B1,B2,W,P1 ,P2,P3 . 4. ~ •n\i11Cbi( B 1,B 2 ,P 1 ,P 2 ,P3 • 5. ~ ~ -B 1,B 2 ,W, q;f3;i-P2 • 6. ~-B 1 , W. 7. q:ffit1'1i~ B 1• 8. ~&~ ;nft{~ ~-J 1 ,J 2 , ~ (t:i) ~-P 1 ,P 3 uf-~©~lf!!~ -B 1, ~gCfi(Oli~'il

W, ~suf11flllj©~c;1~ ~ -P4 . 9. ~ ~ - B 1 ,W, ~ 'fC«IS - B2,P1 ,P3.

26

Chapter I Tr. -- in the fifth month the back and the belly are formed;

~

iffi«

~~11~"6 ~ I

$a$fhe masi nakha-kesadikarp bha vati

I

Tr. --in the sixth month the nails a nd h air grow; ~ lflfu '(fefTl~ffil 1 ""tClf°a I saptame masi sarva-cetaniiyukto bhavati I

Tr. --in the seventh month it attains con sciou sness;

~ lflfu ~2l'f~qffit ""t Cl Rt I a$fame masi sarvalak$aJJa-sarpyukto bha va ti

I

Tr. --in the eighth month it grows fully; ~ . inft:r ('frLI $1 He· ~ml 3 cq Cl Rt I navame masi satya-jiiana-sar:py ukto bhavati

I

Tr. --in the ninth month it is enlightened with true knowledge;

~~ inf« ~~~mo:_ da8ame bhavati II 68 11

masi

dt $11 ;ft CSI Ieft Cbl

yoni-sar:psparsiit

""t Cl Rt 11 &~ II ajiiiini b iilako

Tr. --in the tenth month because of its contact with the sex-organ (while emerging out of the mother's womb), it loses the true knowledge and is born as an ignorant c hild. 68.

U~if4 1"& I
ti~t~~ ~7 II ~ ~ 11

I . ~ '6Cf~o-ffi9;m'T-B 1, ftf l!Cf~rr.nr~ -B 2' w ' P I ' P 3 ' e "'~1'Pm1 'ffCf " '~U>I ~~ffil-P2 • 2. ~ l!Ct-B ~mt-W,P 3 . ~mt-P, ~ ti(tf$1'1 1 1if«-B 1 ,W, uffiq;;TI

~-P4 • 4. ~~-~ ~­

B1, ~cmlftf~~ ~~g nt11nirfi ~-B2, ~~-~ ~-W,

WfiT ~ - P, ,P3 •• tllfltiti~ ~ ~'ffilfl!Cfir ~-P2 • 5. °6li-"1~eCfig­ P2, WJR{tcm<'ffiri41 W. 6. qw:r{ ~~~blt1i<1ft!Cfii1T ~-J 1 ,J 2 , ~ ~3~t51~'dr B 1 ,B 2 ,W, ~ ~-P2 , ~ ~-P 4 • 7. ~s

~rr ~~~ ~-J1,J2, t111~11Tsl'ftR~ ~-P4 .

27

Siddhasiddhiintapaddhati

s ukriidhikye puru$alJ I raktadhikye kanyakii I samas ukra-raktiibhyarp napurpsakaJ;i I paraspara-stripUru$acin tii- vyiikuJ a tviid-andhaJ;i kubjo vamanai} pariguraiJ.gahina§ca bhavati II 69 II

Tr. Excess of semen gives birth to a male (child); while excess of blood a female; equal amount of semen and blood gives birth to a hermaphrodite. If (at the time of union) the male and female are depressed by thought, the union may give birth to a blind, humpback, dwarl, lame or one with redundant or mutilated limbs. 69. ~ left 1 '3l•1Pt
a";J

mq(i(:4ti ~~ . ~~1Rt4efi

11'NJT, ~ktq(i(· ~s

I

ffiti.

«Ji, IDG~ lfG8, G~

a:~ff'«ri ~-fF. ~~1Rt4eft m~. a&&1as

~~i:fft:Tq;9~ 8 10

m
1

~trtls

I

ci1a~=am~~

siirddha-palatrayarp sukraip. , viip.sati-palaip. raktaip., dvadasa-palaip. medal;l, dasapalarp majja, §atapalaip. mliip.Saf!l, dasap alaip. pittaip., virp§ati-palaip. .Sle$mli, tadvad-viital) syat I $a$.thyadhika- sa tatrayam-asthinyasthi-matral;l sandhayal) I siirddha-koti-romii.I)i 1 pitr-matr-viryaip. bhavati I vata-pitta.Sle$ma-dhatu-trayarp dasadhiitu-mayaip sariram II 71 II 1. 4((qHRI - P 1,P 3 • 2. ~~ - P 2 • 3. ~ - J 1,J2 ,P4 • 4. ~ J 1,J2 ,B 2 ,P4 • 5. '¢;r-P2 • 6. fMl'"l~:q J1,J2 , Mlf-B 1,B 2 ,P 4 • 7. ~ ~ -B 2 ,P1 ,P3 omit. 8. fur~~ ~-W . 9. ti4~q~ct>-B 1 ,B 2 omit.

10. ~ ~-B 1 ,B 2 , ~let4("1~tl'1~ ~- W, ~

~g ~g - J 1 ,J2 , ~-~ ~ ~g-P t,P3. 11. ~f? (1'1~1~1-B 2 ,W,P 1 ,P 2 ,P 3 . 12. ~~ cft"lf ~CJ...:.J 1 ,J 2 ,P 4 •

28

Chapter I

Tr. Three and a half palas of semen, twenty palas of blood, twelve palas of fat, ten palas of marrow , hundred palas of flesh, ten palas of bile, twenty palas of phlegm and an equal quantity (i.e. twenty palas) of vata, three hundred and sixty bones and an equal number of joints, three and a half crores of hairall this is constituted of the energy of the father and mother. The body is made up of ten (bodily) constituents inclusive of the three humours namely, vata, pitta and kapha. 71. Note: 1 pala=8 tolas or 93 gms (approximately). 71.

~ 019tta:eRio6"'1 C'Clf~u 1 11 iti garbbottha-piI;u;lotpattil)

11

End of the origin of the body of the embryo.

II ~ ~ah if flt 01 itl Oiclr ftHe f'?He 1a-a Ulil clt .. ~ ftiog~Nffl01fCH "t1&1afta~sm 2 11 II lt1 sri-goraks -th krt · · d 1Jatau . . ana a- . au s1ddha-s1ddhanta-pad P11:i9otpattir-nama prathamopadesa]J

11

Thus :nds the first chapter, titled pi1;u;lotpatti (origin f the body) of Siddhasiddbiinta-paddhati composed by Sri Gorak$aniitha.

***

1. crro -
Jfi:tc:fOc:fol<~~lfATt17tffllqi:ft~m - P 2 ; ~ ~"{lff"fl~ ~tft'-P 4 •

~dtlil~~n

Second Chapter 31& fQocsfOl~m~g

diezi~ 1

atha piIJ<ja-vicaraJ:i kathyate

Now follows the discussion on 2

fqu~ 3 .-1c.1 T-101~1 4 I

piIJ~a

(body)

\fil~ aJEJ"ftBf>° ~ 5

i:1ip•1usffiCITT~ I ~ ~~g 6 I

o:r Wffi 7

q1ei<6IC61
~n. I ~9 <61'1~q<(16 ~<61'14iiflY~ 10 ~ II ~ II piIJ<Je na va cakrli!Ji 1 adhare brahma-calmup tridhavartaJ!l bh aga-maIJ<ja lakaram I tatra miilakanda}J I tatra saktirp pavakakaral!J dhyayet 1 tatraiva kamariipa-pi{haJ!l sarva-kamaphala-pradarp bha va ti II 1 II

Tr. There are nine cakras in pii}ga (the body). At the milladhara lies the brahmaca.kra having three coils which resembles female generative organ. Miilakandais situated here. One should meditate on Sakti here which is of the form of fire. Here is the seat of kiimarilpa which fulfills all desires. 1.

~~II I ~ qft:c=;p1f~j<[I2 ~tj

YCllifli<§H't~~

emm. I

a~ c:;i'1~41011flo 1 3 iJPIGIC6~0 i1 ~ l~I 4

dvitiyarp svadhi$fhana-cakram I tan-madhye p ascimiib himukharp Jingal!J pravalarikura-sadrsaf!1 dhyaye t I tatraivogyiiIJa-pithaf!l j agadiikaI$81J8J!l bhavati II 2 II

Tr. The second is the sviidhi~tlJana cakra wherein the liriga faci ng posteriorly which is like the shoot of a coral, which should be meditated upon . This is the seat of ot;fyfuJa (practice of which) results in attracting the world. 2 .

~ 11tl:ii1c;6 15 q:saq1citf ~ C§ll5ifllct>l<'l I ~ 16

1. ~~ ~ ~O:S~ilm~N. 2. ~ extra in N. 3. ~-B 1 .4 . ~­

N. 5. ~-B 2 • 6. mr ~
16 . '§~iillibl(-J 1 ,J 2 ,B 1 , ~ i§~iill
Chapter II

30

C§Ui5~4'f1 ~ csi1\i11c6cfit~e~i:ti 2 ~o:. I m ~~g

3

~fit~GI ~ II ~ II.

trtiyarp nabhi-cakrarp paiicavartaTJ1 sarpav~t ku1;ujalakararp I tanmadbye kul)galinlrJ1 saktiTJ1 ballir~a-k~~~ sannibharp dhyayet 1 sa madhya-sakti}J sa rva - s 1ddh1 a bhavati II 3 II

Tr. The third is the nabhi cakra which has five coils and is of the shape of a coiled serpent wherein the kw:u;JalinI sakti dazzling like acrore of rising suns, is to be meditated upon. This madhya-sakti offers all success. 3 .

~tf ~Gtt€1Wi'f 4 6Gchr1Cf)'1 5 (ifq~~~

41\Cfil(I :;;4'td\~j 6 ~ I ~ 6ij@ 8 Cfi:\Tl~1r.:.~Cfir!9'IQ'"I ™ ~trct~9 ~10 II ~ II

2

caturtharp

hrdaya-cakram- a$fada l a-kama Jam-

adh~mukham l tanmadhye karr;iikayam Jirigakiirarp jyoti-rupaIP dhyayet l saiva harµsakala sarvendriyavasya bhavati 11 4 II . Tr. Fourth is h[dayacakra in the form of a lotus of eight petals facing downwards. In the pericarp at its centre, the flame in the fo1311 of liiJga should be meditated upon. She is the harpsakala (Sakti) hi h ·

w c gives control over all sense-organs. 4 ·

~ ~ l~OoihfP 1 :qg;(~(it'{_ I mr CIR ~ ~~ I qff41Uf fql'ffiT ~tf-.:ntr I ~~ ~~iajl 3 ~o:_l 4 I ~GI' \)f--'11~ga--Cfi--(Tf-f '3J'118d~~e:t ~ts

II ~ II

paiicama!!J k8I)_tha-cakrarµ caturangulam 1 tatra vama i<;lli candraniicji I dak$ir;ie pirigala suryanadI 1 tanmadhye s u$umniilp dhyayet I saiva anahatakala anahata-;iddhida bhavati 11 5 11

1. tu3Rrf;ft-B 1 • 2. ~~-Jl'J 2 ,P I ,P2 ' p 3 ' p 4 · 3 · ~7TTmffi:i-J J omit, ...,,...,......,, I' 2 i§~lfttn~s not in N. 4 . ~URP1,P2,P3,P4 ,B1,B2,J1,J2. 5. ~ o:r ~~-N. 6. ~ csos(Yffllicr>ftlf ~ ~-N. 7. ™'liifii( \Rf)~~fQij-J J p ~TWtirti ~ ~­ B2, ™'111'il
Siddhasiddhii.ntapaddhati

31

Tr. The fifth is the k81J.thacakra which extends four digits. At its left the candrana<;fi i<ja is situated. At its right siiryana<ji pirigala is situated. Su~urnna which is in the middle (of these two) should be meditated upon. She is the anahatakala which offers anfihatasiddhi. 5. ~ ~~ I o;r '3fl!oeJmllem;-S I t4f?IC:Cfil~irf1

'I_~~ U\ii2 ~ ~~3~ a:~l'i&l<'l I mf ~;:q ~ I fifrt(rllfl 4 ~ II & II $8$!ha 1~1

tlilucakram I tatra amrta-dhiiriipraviihal;l I ghaIJ!ikii-liilgarp miila-randhrarp riijadantarp sarikhini-vivara!p da§ama-dviiram I tatra siiny8!p dhyliyet I cittalayo bhavati II 6 II Tr. The sixth is called talucakra, ghaJJ.tikalinga, miilarandhra, rajadanta, sarikhini-vivara or dasama-dvara from

where the stream of nectar flows. Here one should meditate on the void which brings about the Jaya state (merger of citta). 6. fr-cotj ~~ ~~ 5 7];66&11:41\ I mr' ~i ~ ~n_ I mr C41fcHIR!i 7 1f~8 II l9 II saptamam bhriicakrarp madhyamiingu$!ha-matram I tatra jfiiina-netrarp dipa-sikhiikiirarp dhyayet 1 tatra vaksiddhirbhavati II 7 II Tr. The seventh is bhriicakra which is of the size of the thumb. There lies the eye of wisdom, which one should meditate upon as the flame of a lamp. This brings success on vak (speech). 7. ~ iijE"'t(~ ~9~

i~11C6r1~12

q¥1' 13~1«11Cbl{ ~ I ffir ~ ift~ ~ II 1.

qftic:IRTiTT-P 2,J I ,J 2,BI 'B2,

I

mr

l

II

™'il-N. 2. 1lffi'f1U\il'-P2'p 4. 3. fuftRT-

J I ,J2, fufq;fi-B ,W, ~-N. 4. ~-B 2 ,W . 5. 'l;l'C10'1tllii B 2 • 6. 2 mr-W,P 1,P2 ,P3 omit. 7 . qJqj ~-W,P 1 ,P2 ,P 3 • 8. ij' tl' Cfi4t(tiG'k!c'Ml~~t ~-N. 9. ~-Pl,P3. 10. mr-N. ll. ~ mr~-BI, 12. \filctii'J~~l(­ P4. 13. ~ t:{'f-B 1 , ~ 'l1J-W, ~-B 1 •

Chapter II

32

a$tamaip brahma-randhrarp nirva~1 a-ca kraITJ silcikagrabhedyam 1 tatra dhilma-sikhiikliraf!1 dhyay et 1 ta tra j alandharapi{haip mok§a-pradarp bhavati 11 8 II Tr. The eighth is the nirvli.IJac akra which is at the brahmarandhra which is of the size of the tip o f a needle. There

one should meditate on the (form of) s moky fl a me. The seat of jaJ.andhara therein is the bestower of salvatio n. 8.

'1ct'1'11f.f>I~ ~~l&t'1Cb'tt'1'i~ 1 ~ I ~ ~ ~f\llf.f>Hi ~tcf~ 2 of "Cf{q~l-;:aj ~n_ I ~lft:<416 3 ~cscfuP-8:q~ 4 ~5 11 <\ II .

navamam-iikafa-cakrarp $Oc;la5adala -kamalam - ilrdhvamukham I tanmadhye karr;ikayaf!1 trikil.takara1ri t a durdhvasaktiI!J taip parama-siinyiirp dbyayet I tatraiva pilr~1agiri-pifharp sarve$ta-siddhipradarp bbavati 11 9 11

Tr. The ninth is the akasacakra which is the lotus of sixt~n petals facing upwards. In the pericarp at its centTe one should meditate upon that iirdhv~saktihaving three projections that is kn0\VI1 as Pai:ama-siinya (Absolute void). The seat of piln}agiri situated therein is the bestower of al1 siddhis. 9. ~ 01 U 'ti o; fOi i.11 al& 6 11 iti nava-cakra-viciirah 11

Thus ends the dis~ussion on the nine cakras. Note: See Appendix for cakras. 9. 3lW tsll 6 ~~ a;e;a ali 7 I atha $O{iasadhiiralJ kathyante

1

Hence follows the discussion on sixteen ii.dhiiras ·

M q~g qzj1llSOT~gs I ffiITlJ~\Tll11
cwi Cfiiffi ~-J 1 ,J2 ,P4 • 2.CT
ffif

m

~ +:rt1¢1~1-N.7. ~ ~~-q;u.ffi-B 1 omits , ~ ~-J 1 ,J 2 , isrts~ ~-P4.~ isflsmmt-N. 8. ~15GJt:Jm-Jl'J2,P4 . 9. ql!fli tfTGPJ~ 1TIG11J tmeta:. ~ffCl'G:. mc:r4a:.-N.

Siddhasiddhantapaddhati

33

tatra prathama]J padarigu$_thadhara]J 1 tatriigratastejomayaJ!l dhyayet I drstih sthirii bhavati 11 IO 11 Tr. First is the iidhara of the padangu~.tha (the big toe).

There at the tip of the toe one should meditate upon light. This makes the vision steady. 10.

€11'1ql& 1'CfTMPJT2 ~cscft~'tf3 I mrr4sP'1cf144 ~ 11 ~ ~ II

~d)tfl ~,.......1a~at~'l

"iffi~

dvitiyo miiladhiiras-tarp viima-piiI$IJinii ni$pi<;lya sthiitavyam I tatra '-gnidipanarp bhavati 11 11 II Tr. The second is milliidhiira where the perineum should

be pressed with the left heel. This enhances the (bodily) fire. 11.

~~ 1JGT~ i'eiCbH1 5~Q;)~;:r 6 ~~0:.

7

1-qg

-3f ·~mq1-'1st .......

~

cqerfff 11

C} ~

I

11

trtiyo gudiidharastarp vikiisa-sarikocanena niriikuiicayet I apiinaviiyu]J sthiro bhavati II 12 II Tr. The third is gudiidhara, expansion and contraction of which when controlled, the apana vayu gets stabilized. 12.

~eif 8 ll(l~g 9 I Rrjlf6Q;)~;:r qrPi1Jf~ ~ 1Jlf\ll~I O ~~~II ~~~12 ~~ ircrftf I~

'CJ\jjfffl I 3

q~

II

C}

~

II

caturtho me<;Ihradhiira]J I Jiriga-sarikocanena brahma granthi-trayarp bhitva bhramara-guhiiyiirp viSramya tata iirdhvamukhe bindu-stambhan8J!l bhavati 1 e$fi vajroli prasiddhii 11 13 II

1. fMl'tfl \(i1illmd CJTlf- 1 1, ti~ W- P 1,P3, ~ 1@T'Qm "ff CJTlfP 4. 2. Cll'1q1f&if011 W , WCll'1q1Gq11fmf011 B 1• 3.~ \(illlll{~ O:f ~~ ~-N. 4. ~-J I, f.llQ'\sf?ldCQ'( ren-P2. 5. ~ ~-W. 6. ~12, ~~ifilq.l-J 1 , ~~ifil~ ~~a:_-B 1 , ~~~-W, ~itil~Hiqih.j-P 1 ,P 3 .7. ~ ~ ~Cbl(e°Cfl)q;j eifi)T.l~ct,-N. 8. ~--N. 9 -~d ifflTlITT-W. 10. O:f ~mtifilq.l ~~>fG05'11'"fUJ ~·11f1011$l'1'1qc:i01t\l~f'~::it11"fl{tjJ1flJ'GT m-N. 11. ~~ o:r-BI' ~~ o:r -W. 12. ~~-N . 13. Cl\ifuft- P1 ,P 3 , ~ ~-N.

Chapter II

34

Tr. The fourth is me<jhriidhara. By contraction of the generative organ the three granthis like brahm.agranthi etc. get pierced and after having rested in the bhramara-gilha bindu is controlled which is situated above. This is known as vajroli. 13. Note: See Appendix for vajroli. 13 . ~ aftl5;.c:t1Ulll11( 1 dl~'11ri1efl'l~Cfft~ 2 iOt<:fRt II ~)!JI paficame o<;Iyii!Jiidhiira-ban dh a nan - m al am [itrasarikocanarp bhavati II 14 II

Tr. The fifth is o<;lyiil;ladhara . Application of this (band.ha) reduces faeces and urine. 14. ~ ~ II~~

'11i'CfllU( 3

II

ao(6f(1{Cfi~'t1~-c;q1(~tt_ I '11Gefltft

4

-

$a$.the niibhyiidhiira orpkaram-ekacittenocciirayet I niidalayo bhavati II 15 11

Tr. The sixth is niibhyiidhiira. Attentive recitation of om on this adhiira results in nii.dalaya (merger in the nada). 15.

~ ~qi{ q_rvj r.rO'w..ln_5 I ~ II ~~ 11

c:t>'"l~1fl1c:t>1t11 6

. saptame hrdayiidhiire priil)arp nirodhayet I vikaso bha vati 11 16 11

kamala-

Tr. The seventh is hJ"dayiidhara where the pral}a is to be restrained. With this the lotus faces upwards. 16.

~ CfiVOTtITT ~~ ~c$~ r.=r-n~n_7 I ~l"ffl"lflcrf~s ~ ~ II ~ \9 11 B$!ame kaQ.thiidhare kanthamulam cibukena nirodhayet I i<;lii-pingalayor~viiyul;l sthi;~ bhavati i1 17 11

1.'lf3'A ~qp1JltJR-J 1 ,J2 ,~ :al\<:11011 B 1 ,~ ~~-B 2 , ~

'3'(<4(0(1t41<8 '3~<4(0llt4H4'

P4 • 2.~ i3~~'>1qo11~1<~1;f

?i\Zfll(Cll '1M'i::N'tl'l(oj-

N. 3. 1:lfTtITT'-B 1 ,B 2 ,W ,P 1 ,P 2 ,P3 ,P4 • 4. o:rm~-N. 5. q1011P.••n1 B 1 • 6 .~m-J2,~~-Bl, ~-B2 ,W. 7. ~f&4st1~-N .

Siddhasiddhantapaddhati

35

Tr. The eighth is k81J!hiidhara where one should press the chin against the jugular notch. The viiyu in the i<;lii and pmgalii gets stabilised. 17. Note: See Appendix on jiilandhara bandha. 17.

~ ~f°bi!Cblmt ft=tE'C'11•i ~a_ I ~c:tftr II ~ ~ II navame ghal)fikadhiire jihvagrarp dhlirayet I amrta-kala sravati II 18 II Tr. The ninth is ghaJJ.tikiidhara (at the uvula) where the tip of the tongue is to be inserted. It causes the nectar to

flow . 18.

~~ ~~ ctl~~pf1f 1 (i't~
~~ Rri~1qR 7 ~~Pi ~n_8 I ~UTATm ~II ~o II ekiidase jihviidhiire jihviigrarp. dhiirayet I sarvaroga-na§o bhavati II 20 II

Tr. The eleventh is jihviidhiira (the tongue) where the tip of the tongue should be meditated upon. It destroys all diseases. 20. 1. a:~ dl\'Cf"fl'fcq-B 1 • 2. ~ -W. 3.rr1:ffl"l~Cfilt:llefl;i'-N. 4. ~ ~-J 1 ,J 2 ,B 1 ,B 2 ,W,P 4 . 5. ~-J 1 ,J 2 ,P4 • 6. ~ ~-B 1 , ct1111Zl1ictR\ -J 1 ,J2 ,B 2 • 7. ~!ffi'UTt~~lt41~-N. 8. ~~ ~ 'ffif Ril&Mf•j ~ -B 1 , ~~" ~~1t11( 'ffif ~ ~n,-P 3 •

Chapter II

36

~ '\..UU"IR 1 ii~ifUs('i2 ~3 I !flla(l'tai

II

~~

II

dvada§e bhriimaahyadhiire candra-mar:u;lalarp dhyayet I sitalatiilp yati II 21 II Tr. The twelfth is bhril-madhyiidhi:ira (center of the

eyebrows). There one should meditate upon the orb of the moon. Thus coolness ensues. 21 .

~G~

;:nmmt

oflf PJ 5 ~~ct. I

lfW=T8

fie;t'i

6

~ II ~~ II trayodase nasadhare tasyagral!J lak$ayet I manai} sthirarp bhavati ti 22 II Tr. The thirteenth is nasiidhiira (the nose) where the tip of the nose should be concentrated upon to bring about mental

stability. 22.

~(~

"'llttl't,\rl cnq1z1~ 7 m~lJln:l'1TTl('l""'lwqt~ftn~~ q~ II ~~ II

~~

8

%:1Hitn. I

caturdda§e nasa-mule kapafadhlire dr?.til!J dharayet I $aIJmiislij-jyotil)-puiijarp pasyati 11 23 11 Tr· The fourteenth is kapa.tiidhi:ira at the root of the nose. One should fix the gaze there. Thus the flame of the light

is seen in six months. 23.

paricadase lalatadhare jyotil}-puiijal!J lak$ayet bhavati II 24 II

1

tejasvi

1. ~ ~ mr tR-W. 2. ~-J "1"1'1'1~ I ,J2 ,B I ' p 4 . 3 • _.....;,,.,,.._p qJ~<-41;\; 2 . 4.~
2 2

~~
'Cfl!16ll q~ Cfffef~ lf~-N.

Si ddhasiddhan tapaddhati

37

Tr. The fifteenth is lalapidhara (forehead). There one should visuali ze the cluster of light. (By this) one becomes lustrous. 24. ~~

'ISJTs~t

e;;r~...q 1

i3TTCITT~~

.yf'j~~HH011~9/ii ~Scl{rtlC?>~t( I i3W.6l~TCffi. ~

ffif

~ l~l\1 2

avasi$fe $0
Tr. T he remaining is the sixteenth - brahmarandhra wherein the a.kasacakra is situated. There one should always visualize the pair oflotus-feet of the revered g uru. (By this) one becomes all-pervading like the sky. 25. Note: See Appe ndix for adhliras. 25. ~ l\1°) 5 e/1Ttmff8 3 11 iti $o<;Jasadharaf:i 11

Here iidbiiras. ~

ends

the

narration

of the

sixteen


atha lak?yatrayczm

Here follows the three lalqyas CBI" C1 I OI 4 ad
At first antar-lak~ya (internal objects of meditation) is explained

1i~ltt>"'Gl&05efP'1i FJE"Hill" ~~ ~ffi""~q<;f~ TJfil tj~n_ I ~~ 6 tt>'"l<.1'ia'"tl)~cqi ~~~'m1i~~ll~~"j ~ 7 i:r;:rm ~~n_8 I ~~GT ~9 II ~& II

m

re

~-B 1 ,B 2 ,W,P 1 ,P 3 • 2 .~mmt o:r '3)tef'ITI1Ji ~ ~ 3llri1' ~fa-g"9;~ q~ ~er ~Q)t)n, ~m:rf ~Qitfn,- N. 3. ~ \lllsmuRJl-J1 ,J2,W , ~ "llllsmtm8-W . 4. 3le:f tir~J, ,J 2 ,Bl,B2 ,W . 5. Except P2 all texts omit this sentence, line not in N. 6. 1Tffi ~

l.

~

'l't2)- B 1• 7.;ntl-N. 8. P1 ,P2,P3.

~-B 2 •

9.

~R;:ifei~-J 1 ,\,P 4 , tf:f ~fu­

38

Chapter II

miila-kandad-daJJ{Ja-lagnrup brahmaniicjirp sveta-var/}8.rp brahma-randhra-paryant_arp gatiirp sarpsmaret I ta nmadhye kamala-tantu-nibhli.rp vidyut-ko.t i-prabhiim - ilrdh va-giiminirp t8.rp miirtirp manasa lak$ayet I sarvasiddhi-prada bhavati II 26 II · Tr. One should visualize the brahmanli<:ji (su-?wnna)of white hue, which having originated from the millakanda and coursing through the backbone, goes upto brahmarandhra. In

that brahmanadI, one should visualize the form of iJluminating lotus fibre goi~g upwards which is as dazz1 ing as a crore of lightning. It accomplishes all siddhis. 26. o3Jtrcn ~~) •nmle~ 3 ~(t'll(ICbH. 4 ~~ I i3f!JCfT ~'11ftZI '31Rms1''1o4m: 6 ~~o:. 17 -3le:rcrT q;uf&ti 10 dlif4\~i Pl(lt:flHt I mro ~1(\1tf4 8 q~ct>l('1tci !Q:onRt 9 I ~ ~'2)- '11(Tt'1'c:ihft~q 11 $'t'1('(flitil( 12 ~~ 1 3 II ~is II athava laliitordhve gollii.ta-maIJgape sphurat-tarii-akararp lak$ayet I athava bhramara-guhamadhya arakta-bhrnmarakaraIP 1_~k$ayet I athava ka17Jadvayarp tarjanibhyarp nirodhayet I tatal} siro-madhye dhiirp-dhiim-kiira-niidam srnoti I a th a vii cak$urmadhye nila-jyotiriiparp puttalyiikara,P J~k$ayet II 27 II Tr. Orone should visualize a tremulous form of star in the golla.tam8IJ<;fapa (space) situated a little above the forehead, or visualize the form like that of a red bee in the bhramaraguhli, or ~lose the ears with the index fingers and listen to the dhilrp~urp .soun~ (reverberating) in the centre of the head, or else v1sual1ze a tmy doll of bluish tinge (situated) in the eyes. 27. Ii c-d O'ct clfJ?Jo( 11 ityantarlak$yam 11

Siddhasiddhiintapaddhati This is meditation).

3121'"

antar-lak§ya

f5 crffRf

39

(internal objects of 1

Oie:GI" atha bahirlak$yarp kathyate SI

Hereafter follows bahir-lak§ya (external objects of meditation) '11ttl'JTG:. ~1l~~ ;:flef!~ftrg~q;r~ efl'~'f(.2 I nasagrad bahir-arigula-catU$!aye nila-jyotil;i-sarikasarp lak$ayet I

Tr. One should meditate upon the blue flame of light situated four digits away from the tip of the nose; i3T£JCIT '1H:t111'fl titS!Jleflitm 3 c:ugatei4 ~ ~ 1 ath a va nasagrat $8c)ailgulam-adho vayu-tattvarp dhilmravar,Qalp lak$ayet I Tr. --or visualize the smoky viiyutatva (element of air),

six digits away below the tip of the nose; i3Te:rcIT '3PSGT1Jefl' ~ °ff '11ttt'fci 5 efl'~'fl I athava 8$!8.rigula araktarp tejas-tattvarp lak$ayet I

Tr. --or the red tejastatva (element of fire) eight digits away from the tip of the nose; 7 i3Tw.IT '&"ffl1J~ iffiiVllef!Ci&14tatq. 6 efl'~'fl 1 athava dasarigule kallolavad-apas-tattvarp lak$ayet

Tr. --or the apastatva (element of water) in the form of ripples of water ten digits away from the tip of the nose; i3T£JCIT '11(1 l'J l'fl8 IDG~ lf1ac::iuf q1fijc::iatci ..,..,"ff""'lff"'"a..... ct. I athava nasagrad dvadasarigule pitavaqiarp parthivatatvarp lak$ayet I

1. ~~ CliUIB-B 2 ,P 1,P 2 ,P 3 , line not in N. 2. 'ITTflll~ -aril- 'i_1:l'crof "R~n.-P 2 omits. 3 .Pfrnl1T "C5!lsm11'\if~s-N. 4. 'ITTWJR! ~1J.fl i3ftfl~fficl-B 1 , ~~1J,\rf-B 2 ,W, ~1J."R i3fiit-P 1 ,P 3 • 5. i3f"Gf1J.fl i3fmfffi~-B 2 , 'ITTWJ~~1lefl&t11mffi-P 2 drops i3ftrcn , ~1J.fl i3fmfi-P1,P3, 3J~ ~1J,Wlmfi-P4. 6. ~~-J1,J 2 ,P2,P4, CIC::l4W'fc:i-B 1 ,B 2 ,W ,P 1 ,P 3 • 7 .i3ftrcrr "'fl«l'J&IC::~ '31'*1Cfll("ll(ilcU '3114©~ {il'~O'.,-N. 8. 'ITTJTTJIC::Cl~af-P •

4

Chapter II

40

Tr. --or the pa.rthiva-tatva (element of earth) yellow in colour twelve digits away from the tip of the nose; 4 3 i3{llCIT i3TIC6T~ ~ 1 (rU92'ct?I f4;(Ull<§Rrfd q~ 1 athava aka8a-mukharp df$fvii

l ak$ayet I kiraIJii.kulitaip

pasyati 1

Tr. --or one should tum towards the sky a nd gaze at it. One sees the sky full of rays . t.;CtS ~~Cf)(Uj'(

16

evatp nirmali-karaIJarp I

Tr. Thus the purification takes place. i3ltrcff

'3'i14i!:6<.~l'kt(l{li t'tl;i~d:, 17 \T4'>1Rti<S11~ q~ _1. 8

athavii firdhva-dr$!ylintariilarp lak$ayet I jyotir-mukhan 1 pasyati 1

Tr. Or else gaze upwards and look into the space. Thus one sees the light. 10 ~ w a:41 9Cti1~i l"l'3ao:. 1 .3JTCfil~~ ~ ~9~ ~11 11 2

. athava yatra tatraka§arp lak$ayet 1 ii.kiisa-sad[saf!l cittaf!l mukt1padarp bhavati 1

Tr. Or else see the space everywhere. Thus the citta becomes void which offers salvation. a{~ 1_~-qrl 3 dtijq)lst:('"lft~cqJ ~ftf "(if~O.. 11 4

~~815 ftq-u ~ II ~l 11

athava dr$!Yii tapta-kaficana-sannibham lak$ayet I dr$.tilJ. sthira bhavati 11 28 · •

bhumirp

11

Tr. Or else (internally) visualize the bhumi (earth) which is as bright as heated gold. Thus the vision becomes fixed . 28. Ii c-ZI at d> fbrt:t C!111 f& C?-f ~ II ityaneka-vidhaip bahir-lak$yam 11

l.~
;;q)fa~s;f \'T~ ~ q~ ~RM
41

Siddbasiddbiintapaddbati

Thus end different types of objects of meditation). 3l2T o:r~ c;r~l

babirlak~ya

(external

die:
atha madhyam arp lak$ya.q1 k athyate

Now follows the madbyama-lak$ya (intermediate objects of meditation) ~~a1:4of crr <mf:4uf crr CfltSOlf:4of crrsfr.rcrJf err ~1
Tr. One should meditate upon white, red or black colour or flame of fire , luminary, lightning, solar orb or crescent-moon, or any object of one' s own choice considering oneself to be different from all other objects or without any particular object. 29 · 9 Ii <'"d en tt o:rarat crT fi'l1 Cf(8 1

°'

ra

ityanek a- vidharp m adhyamarp lak$yam II

Thus end different varieties of madhyama-lak$ya (intermediate objects of meditation). "1iftr -i;rq:a ~ a dl10 11 iti lak$yatrayam 11

Here end the three lak$yas. Note: For three l ak $yas see Appendix. ~ CRI"! CR Q ~ ai cnlifC)c{ atha vyom a-p aflcakarp lak$ayet

Here follows the set of five vyomas (spaces) for meditation 1. '1t24\i'llf!Oi J 1 ,J 2 ,B 1 ,B 2 ,W ,P 4 .2.~ ~-W.~

CfT

~-P 4 .3.

;nilfa@i- J ,J ,B ,B ,W .4.Cfifi ~-P ,P 3 ,B 2 ,W,P4 • 5 . ~~csa(4fQos P 1,P 3 • 1

2

1

2

1

6 .~ ir.mr-W .7 .~ qr~ err~ qr~ qr i3lfl.,~1~1ct>1( err ~')dlwi qr Pclqa1Cb1( CfT ~ (4fQu!Wt1c4., Pcl~~ct'l+~I ~ ~ atl'li.'11ftOll(-N . 8.'lt4'1i.'1~'(-1 1 ,.J2 ,B 2 ,P4 , ~-B 1 ,W.9 .line not in N .10 .not available in P 1,P 2 ,P3 ,W ,J 1,J2 ,B 1,B 2 •

L

42

Chapter II

'3JTCtif ri qu I~ a t=el I Ct> I ~i ~ajC61 !'l Ifl:! Rt q:sq Cb+( I akiisarp parakasarp mahakasii.rp tattvlikasarp silryakasamiti vyoma-paiicakam I Tr. Akii8a, parakasa, mahakasa, tattvakasa and sihyii.kasa are the five vyomas (spaces) .. CSll8ll"t'"d{S(<:4'"dPlif(if Pl (IC61 ('1 IC61 ~ ~~0:. 1 biihylibhyantare 'tyanta-nirmalarp nirakaram-akasalp lak$ayet l

cznq

Tr. One should meditate upon the absolutely clear and formless iikiisa situated inside and outside; ~ dllSU\4;ffi ~ t:lcH:11C61<2 q(IC61:'ll'161#lC6~dJ3

athava bahyabhyantare parlikasam-avalokayet I

atyantarp

dha valakaraIJ1

Tr. --or else on the extremely bright parlikasa inside and outside· ' ~qcn di IlQ I¥4 '"d{ 4 Cb I(l'1 H trH•iC6T~ '1 ti ICt> I~ I'1 cleftl q;qa:.i athava bahyabhyantare kalanala-samkasam mahakasiimavalokayet 1 • ·

Tr· --or else on the mahii.kasa as resplendent as kiilanala; CSll811"4'"d{ Pl'11dtat~~cj 5 fltel IC61 ~I '161ffi C6itn_6 I bahyabhyantare nija-tattva-svarilpam tattvakiisamavalokayet I ·

Tr. --or else on the tattvii.kasa of the form of the Self; arercrr ai1tu1*4~ ~?fCJft~~1 ~"l:ffCt>T~l'16lffi~n.1 8 athavli bahyabhyantare silrya-kofi-sadrsarp surylikiisamavalokayet I

Tr. --or else meditate inside and outside upon the sfiryii.kasa as dazzling as a crore of suns.

l.

&11811¥<4"dl

~Uitii<'tlCfil~

131('tl"dr.tif\if

~~n..-B 1

omits. 4. Cfilit

ilfl811'4"d<'h'Q"d~ P4 • 2 .i3f{(fl"€1itil(P-l'Jf-W. 3 . Line not in N. extra in N. 5 .i3f"~CJ>T~-N. 6 . ~~ ~..,.10 t-.::n
ffi'q'j'ifij'.:tf'fC4l'fliti4tl -P2 omits,

8. Jine not in N.

«

~-B 2 ,W. 7.
Siddhasiddhii.ntapaddhati

43

a:rr '1 qaq Cb, Cl ffi q;;l-.:r a::rr~m cqcrftr

~1 evaqi bhavati II 30 II

2

vyoma-paiicakiivalokanena

11 ~ o 113 vyoma -sadrso

Tr. By meditating upon these five vyomans (spaces) one becomes all-pervasive like the vyomans (spaces). 30. Note: See Appendix for five vyomas. 30. Cdtb "1:il

uktaiica

It has been stated W'fCltHb ~~ 4 ~~ &fT"lq:siqqp( I

~o;;J \1'1HIRt 5 ~ ~lft "11'1~1(Cf>8 II ~ ~ II nava-cakraqi kaladhiirarp tri-lak$yarp vyomapaiicakam I samyag-etan-na jiiniiti sa yogi niima-dhiirakal;l 11 31 II

Tr. A yogi who has no proper understanding of the nine cakras, sixteen adharas, three la.k$yas and five vyomas is only a yogi for name' sake. 31. 31211tteia1~ am dleaa 6 athii$!iiilgayoga}J kathyate The eightfold yoga is being narrated ttitPtttit 17(1'1g10114 l"llJ(tl l&Hf:41(0f lltl l"iij't 1 8 ~S6Glci411Pt91 yama -niyamiisana-priiIJiiyiima-pratyiihara-dhiiral}iidhyiin a-sam iidhayo '$!iivangiini II

Tr. Yama, niyama, iisana, pr8!Jiiyiima, pratyahiira, dhiiraIJ.a, dhyana and samiidhi form the eightfold yoga. Note: For a$.tiingayoga see Appendix. MIO ~ ~ ~~g

\3tl&l
~~~g

ffig ffig mt.t
II~ ~11 11

44

Chapter II

tatra yama iti upa§ama}J sarvendriya-jaya}J iihiiranidrlisita-viitiitapa-jayasca I eva.rp sanai}J sanai}J siidhayet II 32 II

Tr. Yama is tranquility, restraint over all the sense organs andtriumphoverfood,sleep,cold, wind and heat. These should be gradually accomplished. 32. ~ t1CH~l910ld( II iti yamalak§aI.Jam II

Here end the characteristics of yama. 1

~ ~ '1"flqTI'>Hi Pf4'1"1'{2 I C{Cf>l~cUW 3 ~g~ aft """~-'(1"~1;:q...;· 4 tl'e:niJ Ifl;;rj fl it~w1:f 1l ~ ~ ( o II c.I (qdl tel fl1 fit ~4'1€119'Ull{_5 II ~ ~ 11 niyama iti mano-vrttinii.Ql niyam anam I ekiinta-viiso nil)sarigatii audiisinyarp yathapriipti-san tu$_tir- vairiigyarp gurucarCllJavarii<;Jhatvam-iti niyama-lak$aIJam II 3 3 II . . !r. Niyama is control over the functioning of mind. Living in seclusion, eschewing public contact, indifference, contentment with what comes on its own accord, detachment and surrender to the guru are the characteristics of niyama. 33 · Note: For yama and niyama see Appendix. 33. . 7 8 fb ~Hi~fltfij6 ~~~q tt'tll1"1ol I l<4fu1Cf>lft;:j lf&:'tl«"I"

;.a1ij;i:_atStr ~ ~~GG~c6 ~ ~ ~ktC'4'l 11 ~¥ 11

_ asanam-iti sva-svarupe samiisannatii I svastikiisanarp padmasanam siddh. _ · asanam-etesiim madhye yathestam-ekarp VJdhaya savadhiinena stha-t · · ·· T . avyam II 34 II

r. Asana is to remain in one's true state. Having adopted any one am h . . . ong t e postures viz. svastika, padma or s1ddha, one should remain alert m · tha t pose. 34 . Note: For asana see Appendix. 34 _

~f.tiOICJl. 11 ityiisanalak§aIJ.am

11

This is the characteristic of iisana. l.'3f?.r ~ extra in N. 2. ~·H~fa-B B w p p '1'1fli~q; 1 ~cmrr I ' 2' ' I' 3 ' P 2 • 3.qCt>r"dt1r68-J,,J2 ,Bl'B 2 ,W, ~ cm:rs-P • 4. 13cmfM01-N. 5. 4 ~tl'MMIJIDl'(-B 2 ,W . 6. \31~1Mtr.t-N. 7. ~ ~ ~~~q~ ~-J ,J ,P4 , 1 2 ~ ~ ~ e111e'1dr B 1 ,W . 8. ~e:rr ~©lfl4-N.

45

Siddhasiddhantapaddhati ~I

q!Ojltf li"I

q~

~

~~'{Cf)-

~J.~EjgCfi(Of1~ 2 €H'cllft: q1ut1lfl"l(T'llftOll~ II ~~ 11 4 prli1Jiiyiima iti prii1Jasya sthiratii I recaka-piirakakumbhaka -sarighaftakara1Ji'ini catvari prli1Jliyiima-lak$al)iini 113511 Tr. PrliIJliyiima is the steadiness of priil}.a. recaka 3

(exhalation), pilraka (inhalation), kumbhaka (retention) and sanghaf!akaraIJa are the four characteristics of prfi.IJ.ayama. 35. Note: Here sarighat_takarai:ia is a term used for kevalakurpbhaka. 35. Note: For prli1Jliyama see Appendix. 35. q~ ~ 5 it~t1"fl11Ti 6 qetf 1$(Uj ~Cfil('JtFl 7 \3~"1~CfilH=<:ttf°q 8 ~~aj~ lJel!l$1((T'llffUT'{,9 II ~& II pratyiihiira iti caitanya-turarigli1Jiirp pratyiiharaJJarp vikiira-grasa n al!l u tpanna-vikarasyiipi ni vrttir-nirbhiititi pratyahara-lak$a1Jlim 11 36 11

Tr. Withdrawing of the senses like controlling of the horses and pacifying the disturbed states and subduing the mental modifications is called pratylihlira. 36. ~1
m~n.1 2 , ~qr ~~ at1~<1Cfi1l ~0:.1 3 I ('Cllt'1'114 ~·crfa cfl q flt ii ~n_14 11 ~ \9 II dh iira ~1eti sa-bahyiibhyan tara ekam -eva nija-tattva-

svariipam-evanta]J-kara~1ena siidhayet, yatha yad-yad-utpadya te tat- t an-niriikiire dhiirayet I sviitm anarp nirvata-dipam-iva

sandharayet II 37 II 1. g1011£11it~RI B 1 • 2. ijq2ct
1

,J 2 ,B 1 ,P 4 , ~ q1u11£1l't('1~-B 2 ,W. 4.

t~~"'ICtiftiJjcsi'ICti(Ul~H1~ EC!lft'1t11 ~ YIU1i<'ll'Mlft'U11{.-N .

B 1,B 2,W ,P 1 ,P 2 ,P 3 • 6.

't1t11'11"111'4ctlM~ -N.

oe:n

5. ~­

tl~1TJ1lli-J 1 ,J 2 ,B 1 ,B 2 ,W ,P 1,P 3 ,N.

8.<:rtll

"'ll"'ll~Cfll<

7. J 1 ,J 2 ,B 1 ,B 2 ,W,P 1 ,P 3 ,P 4 . 9.

\3qq"1PclCfllH'lll~ ~~g ~ q~-W, ~Cfll(ftll~ ~fftf.:lifj~~fu-P 4 • 10. tmUTT follows~ in sequence-J 1,J2 ,B 1,B 2 ,W,P4 . 11. it~­ J 1,J2,B1 ,B2,W . 12. ~ (~-J 1 ,J 2 ,N. 13. Ctift ~ -B 1 ,B 2 • 14. ~ -B 1• t.m4RRI -P1.P1.

Chapter II

46

Tr. DharaJJli is the cultivation of the mental attitude that whatever is inside and outside is only one's own fonn, accordingly whatever mental modification arises is merged in the formless. Thus one should keep oneself steady and unwavering like a lamp kept in a place free from drought. 37. ~ flliltOllC'illtOICf( II iti dhiiral)ii-lak$al)am II

This is the characteristic of dhiiraJ;J.ii.

3121' u.u 01 ff( atha dhyanam

Now follows dhyana

~ 1 q<•ulaw

•

inqg

I

~ QOC11~Rt

2

c:Jm

'1~~<~

mijt1;:r.~c:r:i~qmiq~~~RI \tlCl~ct.3 I -eef~ (•111i~~ II ~ l: II asti kascana paramadvaitasya bhavalJ 1 sa evatmeti yathii yadyat-spburati tat-tat-svariipam-eveti bhavayet I sarva-bhiite$u sama-cJr$tis-ca II 38 11

Tr. It is a state of Absolute Non-duality. One should consider whatever appears before the mind is of the nature of Atman (Self). Thus one should cultivate an attitude of equanimity· 38. ~ tdi01MffiOilf( II iti dhyiina-lak$ai;iam

11

This is the characteristic of dhyana. 3J!i' ~ffiu I Ct(4 atha samadhi-laksanam

Now follows the. characteristic of samadhi

'fref('1'64 l"1 j ~ ~ tt ~ '1 tel'"H I~ii fl~ Rt '1 te1 fli ~

~Prrftrn II ~ Q, 11 6 5

a

1. ~-J1,J2,B1,B2,W,P4, -3l!J E41'1~Rt C6~-P2 , \3l"l!f U!Hf°tifff 6-P1 ,P3 · 2.'3Jtf E4l'1~~ i311fuii6ffi' ~·~N<'11("fl!o('eli11<:! ~ ~ ('ell<'11
f.:irci1'mt4

e111flo4(1'f~-N.

l3fU11fi\tcti ~~ ~ ~o:. q\ifli ~ ~

Siddhasiddhiintapaddhati

47

sarva-tattvanarp samavasthii nirudyamatvam-anayasasthitimatvam-iti samadhi]J II 39 II

Tr. The state of equilibrium of all tatt.vas, absence of efforts which becomes the natural state of samadhi. 39. Note: The characteristic features of samiidhi are a state of equanimity of mind consequent to the realization of the unity of all existences, a complete absence of any effort or endeavour on the part of Consciousness and a life devoid of any effort, full of peace and tranquility which is the essential nature of the Self. 39.

~~~Old( II iti samiidhi -lak$al}am

II

Here ends the characteristic of samadhi. Note: See Appendix for dhiir8l}ii-dhyiina-samiidhi. Ii c-2l l\G i aI ~ a I c-1 fi'IUral II 1 itya$.tiirigayoga-lak$al}am II

Thus end the characteristics of B$fa.Tiga-yoga.

~ ·.g?ia~~s=r2 011~oicn

11

fO o cs fbt -cll ail

II

3 (§ 81 di a ~ 5118 II

OfJCff iti sri-gorak$anatha-lqtau siddha-siddhanta-paddhatau piJxJa- vi caro nama d vitiyopadesalJ II

Thus ends the second lesson, titled piIJ.<Javiciira (discussion on body) of Siddha-sddhanta-paddhati composed by Sri Gorak$anatha.

***

1.~1Tll)11g -N. 2. ~ 1fl"{1H- J 1 ,J 2,B 1,B2,W , ~ ~
mm

I TI1'1T~'OJ ~8-N .

Third Chapter :pr1 RI o 6

ati fCJi fft & Olea et

atha piQc;lasarpvittil} kathyate

Hereafter follows the description of piIJ.<)a (body)

~~

t((tt((2

m \TIHIRI

~

mTfi

~O~Sff~

~11~11 piI;uja-madhye caracaraf!1 yo janati sa yogi pir;ic;lasarµvittir-bbavati II 1 II Tr. The yogi who realises the movable and immovable world in the body (in relation to brahm8.IJ(ia) is called the knower

of the pi~qa (body). 1. Note. Pindasamvitti means insioht into the body· 0 This vers~· und~rlines the well-k nown doctrine of the natba-yogis- ~e:rr ~ oe:rr -q~. ~m <$I~ -om ~ - i.~· whatever is in pil)c;la, is found in brahmal}t;ia , whatever is Ill brahmaQcja is in piQc;la. Man is microcosm, the world is the macrocosm. There is nothing in the universe which is not in the human body· Whatever of mind or matter exists in the universe e~~sts ~n a corresponding manner in the human body . Thus ~e visvasaratantra says "What is here is there, what is not here is nowhere", Cf. yadibasti tadanyatra yannehasti na tat kvacit. 1. •

-;rn-1a--=('1

~g ~ ~ I mffiii ~~ I a(i'tta(i'tii~ I q1G'tcs6 3 I~~ I wwf '11~141'( I~ ~g I

\:Std('t\erlg I kiirmal} padatale vasati 1 piitiilaIP padfirig u$.the I talatalamailgu$_thagre I mahiitalarp piida-pr$fh e 1 rasatalaIP gulphe I sutalaIP janghayiim I vitalaip. jiinvol) 1 atalam-urvofJ 1

Tr. The karma (tortoise) inhabits the soles, patala is in the toes, talatala is in the tips of the big toes, mahatala is in the

Siddhasiddhiintapaddhati

49

back of the foot, rasatala is in the ankles, sutala is in the shanks, vitala is in the knees and atala is in the thighs.

~ flCC141dl~i R-a-~ 1 RttS6Rt I fllos"lttT ~"l~~cff ,::rrern I ~ ~ Cbllillfl"f~t;ig II ~ II eva.rp sapta-pata.Ja.rp rudra-devatiidhipatye ti~fhati I pi.Jp;famadhye krodha-svarfipi bhiiva.1; I sa eva ka.Jiigni-rudral} II 2 II

Tr. Thus the seven nether-worlds inhabit (the body) under the lordship of the deity Rudra. The angry disposition which occurs in the body is Rudra himself. This is kalagnirodra. 2.

1:l_ffi"C6) ~l

1l~ I 11C«Tifcfil 3 ftri~

bhur-loko guhya-sthiine svar-loko niibhi-sthiine I

1

I ~cnl

4

bhuvar-loko liriga-sthane

I

Tr. Bhiirloka is at the anus (miiladhiira). Bhuvarloka is at the generative organ and svarloka is at the navel.

~ ffi~ ~ ~g II ~ II

~l ~erffi I ~us'fvl wl~ti~tfl'f<68

evaq:i lokatraya indro devatii sarvendriya-niyiimakah sa evendrah II 3 II

I piIJefa-madhye

Tr. Indra is the deity or" these three worlds. Indra remains in the body as the regulator of all sense-organs· 3 ·

~~~ imTI'Cf>g I ~rt \TRTfficfi-g I ~us'"llefl 'fftllffi°Cf>g I 'l(rt C6'1 ;t e ~ ffi Cf>8 I daIJgiinkure mahar-Jokal;l 1 daIJcja-kuhare jano-Joka]J. daIJcja-niile tapo-lokah 1 maJa-kamale satya-lokal;l I

I

Tr. Maharloka is at the shoot of the spine. Janaloka is in the cavity of the spine. Tapoloka is in the spinal cord and satyaloka is in the lotus of milladhiira. 1. ~ci1ftiq{'Q -P 2 , RT ~~-W. mmrA. ~) ~c:rnt '111ftl4~ -P 4 • 2. ~~-P 4 • 3. ~ffi~-'l'lffl~-B 1 ,P 1 ,P 2 ,P 3 • 4. ~c5-P 1 ,P ,P , 2 3

~'lffl~ -B i ·

Chapter III

50

~ \'1litit:1g~a ~ ~ 1 fqos'1at -3i;iC6'1H1fti111'1

~

1

Rt60Rt II " II

eva.cp loka-catu$faye brahma devata I piIJ<;fa-madbye aneka-maniibbimana-svariipi ti$fhati II 4 II

Tr. The deity Brahma presides over these four worlds and remains in the body in various forms of ego, pride, etc. 4.

~'ffiq;g2

C§~

~tJlS~Cfic::tllql(q;l(q;l 3

~ ~ I

~

fell)u_:t&'°CTITT I

.vigm-lokah .

kuksau tisthati 1 tatra visnur-devata I piIJqa. .. .. madhye 'neka-vyapiirakarako bhavati I Tr. Vi$.{Wloka is at the belly. There Vi-?IJU is the deity

and he conducts various functions in the body.

~ Rffiq;g I ~ ~) ~~ 1 fqos'1~ ~~wft

4

fit6(5~5 I

hrdaye rudra-loka}J I tatra rudro devata I piIJc;Ja-madhya ugra-svarupi ti$fhati 1

Tr. Rudraloka is at the heart. There Rudra is the deity· He embodies fierceness in the body.

er~g~ ~~c:t
i..,..fq,~~~~cft.+\.r

vak$al)sthala iSvara-lokah madhye tfptisvariipi tistbati 1 •

1

tatresvaro devata

I

piIJ<}a-

. Tr. lsvaraloka is at the chest. There Jsvara is the deity· He is of the form of satiation in the body .

7 CfiOo\(i) ~ I "ffiiq~
o:r ~

~crm 1 fqos11al

1. '11'1111i'tr1 - J 1 ,J 2 ,B 2 , iil'11~'fr.n-B ,W. 2. ~ffiq;g -J 2 • 3. ~ 1 - B 1 ,W, &1141<~1 - W. 4. ~-J I'J 2 ' W ' p 4· 5 • __p.,.B I . 6. ~~ 11CUO ffl
S iddh asiddhiintapaddhati

51

k aIJtha-mule sadasiva-lokai} 1 tatra sadasivo devatii I pii;iqa-madhy e saumyarupi ti$!hati I Tr. S adasi valoka is at the base of the throat. There Sadasiva is the deity . H e stays in the body in his mild form.

~'C.1;)' '41c:w-1ct>aoc:w-il -qrn 1 1 ~tt) S cig:1 fCI ~
o:r

4'tc:w-1ct>u6)

term

k aIJth a -m adhye nilakaIJtha-Joka}J I tatra nilakaIJ.tho devatii I pipqa-madhye 'bhaya-s variipi ti$.thati I Tr. NilakaJJ.tha-loka is in the middle of the throat. There NilakaJJ.t ha is the de ity. He stays in the body in the form of protector .

~&f{

fuelc:w-J1q;g

~ttls~q&ifCl~cfr fftcsoRt I tlilu-dvare siva -lokah I tatra sivo devatii I piIJqamadhye 'nup31ma-s variipl ti$th~ti I ~. Tr. Sivaloka is at the opening of the palate. There Siva is the de ity . He stays in the body in a matchless form .

~l~Cfil'"l~ ~~q;g I o:r ~'{Ctl ternr I ~"1l trcift1401 tel ~4) Rt tSOfu I lambika-mule bhairava -Joka}J

1 tatra

bhairavo de vatii

1

piQqa-madhye sarvo ttama-svariipl ti$¢ati I Tr. Bhairavaloka is at the Jambika (uvula). There Bhaira va is the deity. He stays in the body in the most excellent form.

tt~l'Rl"fl~ it$1~<:<4ffict>g I ~ l1'~1Ri"Aa~ai I ~ 0$41~ TJ~ll tel ~41

Rt csofff 3

I

1. ~ ;:fl!.'ICfioo') fflCfig -P 1 ,P • 2 . JJW ~ ~ - J1 ,J2,P1,P2,P3. ~· 3 d;!1~111a1 ~t;q i;i~hl~l'lniofi ~ -J 1,J 2 ; P 1,P 2 ,P 3 omit the word s d;!i1"ll'ft( '1l\1fe<=.s:l'i1Cfi& ITTr 11e1ft:t<=.s:acrITT fqu'gq~ i;i'!I)~

ac:fffl

~.

Chapter III

52

tatriibhyantare mahiisiddha-lokaJ:i I tatra mahasiddhadevatii I pil)ga-madhye prabodba-svariipi ti~_thati I Tr. A little inside that region is mahiisiddhaloka where mahasiddha is the deity. In the body he is of the nature of

awakening. efl\"112ifaTS;oil~\"fl~g

I ct:41'11~a'C«IT

I

fllusifu:J

at1 ... 0
deity. He stays in the body in the form of Supreme unfettered egoless Bliss.

~~ 1 C§~~g I ITTr '§fl~ ~C«IT I fllu5qu:J \3t H "G &04 ~
}Ji~itia ~s~mifi"& 1 IDr ~~ ~ fit66Rt I

...,~.... os,,...,'f""'"~,.+ ~
sacikha-madhye nalini-sthane 'kulesa-lokah I tatra akule§varo devatii pil)ga-madhye nirabhimanavastha ti${hati I Tr. In the region of nalini in the sarikha there is akulesa-loka where Akulesvara is the deity. In the body he is in

the egoless state.

I. ~ -P1

;

P 1,P2 ,P3 omit the words ~~ "ffif". 2. 'IE't<..,.*1~ omits the lines ~ugq~

lR ... q(,E'114ckli J 1 ,J2 , 4
~--~~~.

53

Siddhasiddhiintapaddhati

brahma-randhre parabrahma-loka]J I tatra parabrahmadevata I pirp;Ja-madhye paripun:ia-dasfi ti$!hati I

Tr. Parabrahmaloka is in the brahmarandhra. There Parabrahma is the deity. In the body he remains in the state of completeness. ~~ q{1q
o:r ~~

~crm I fqo511e4

~i'flc.lfuiCS6fa I ilrdh va-kamale parapara-lokal}

1

tatra paramesvaro

devata I pi1:u;Ja-madhye parapara-bhiivas-ti${.hati I

Tr. Paraparaloka is in the region of the iirdhvakamala (sahasrara). There Paramesvara is the deity. In the body he stays assuming the Parii.para state.

~-c~ ~lful\'"flq;g 1 o:r w~ernr ~~sfkt~1q~1 ~~~ R11SORr 11

-ecrrm

trikil.ta-sthiine sakti-lokal} I tatra pariisaktir-dev~tii I P!.{lc;Jamadhye 'stitvavastha sarvfisam sarva-kartrtviivasthii t1$_that1 11 • Tr. Saktiloka is in the. region of trikilfa. There ~aras~t1 is the deity. There the deity Parafakti stays in her ex1stent1al

and creative state.

"{!'ti fQ 0 cs ctt ta Ciff CCI a Id I C1 G?f~ (fj Fa a I ta-

(ll f"CH IO C5~101fat:41CIU

II ~II e val!l pil)ga-madhye sapta-piitiila-sahitaika-virp§a tibrahmiil}ga -sthana-vicarah II 5 II

Thus ends th~ discussion on the twenty-one regions of the brahmiindas along with the seven nether worlds situated in the b~dy. 5. Note: See netherw o rld s. 5.

Appendix

for

brahmiiI}<)a s

and

tt&1t41rn~ ~ytifl1TT ~1 1 mif ~ftrqn 1 &4t:1tt1a ~~g 4 I eClliil~ ~g 5 I qgg'ISf~Cf>(Tfl(
1.

'31fuit<'llClf(JT-J

1

,J 2 •

2. ~-P 2 • 3. ~8-B 1 • 4. ~~8-B 1 • 5.

~c;naj lll~ 8 -B 1 • 6. ~T~1>1f'QocticritC1!11-W

54

Chapter III

sadacara-tattve briihmaIJii vasanti 1 saUJye k$atriya}J I vyavasaye vaisya}J I sevii-bhiive sildriif:i 1 ca tui}-$8$.ti-kaliisvapi catul)-$a$!i-van;ia}J II 6 II Tr. Good conduct signifies brlihmaIJaS, bravery

lcyatriyas, trade and commerce vaisyas, service sildras and the sixty-four arts sixty-four (additiona1) vanJas. 6. Note. Gorak$aniitha does not believe in th e ciiturvarIJa system. Hence after naming the four var!JaS i. e . briihmal}a, k§atriya , vaisya and siidra based upon their c h arac te ristics viz. sadiiciira, §aurya, vyavasiiya and sevii, he mentions sixty-four additional Va.I7Jas based upon their practice of sixty-four kala~. As a yogi he transcends the distinction of vanJas and hi s order is all-embracing. That the yogi has n o di s tinction of var.Qa has been repeated by the text elsewhere a lso. Cf. V. 53 . 6.

3le.I' ~

~ca rfl u 1st"e1" 1

01ea aa-

atha saptasamudrii/;J. saptadvipiisca kathyante

Here follows the discussion on the seven oceans and the seven continents t:f*11qj ~mg I ~ ~11q;d)qg 2 3 8 ~~ I ~'« ~5't:f4)qg I TI~ rfti:1c1d)qg ~~g I "li~ ~lfftrqg 4 II 1.9 II -k majjayiil!J jambudvipah I asthisu siikadvipah I sirasu s u smadvipab 1 tv k · · · - ·ah · a $U krauiica-dvipah 1 romasu gomayad v1p . I nakhesu fret d · · ~- v1pal) I mlilpse plak$a-dvipalJ II 7 11 Tr. lambudv1rpa · · h ,. · · the IS m t e marrow. Saktidvipa IS m bones. S iiksmadvirpa · · th · · th 1,; G · _ . Is m e vessels . Krauficadvipa ism e Sl\.ln , omayadv1pa IS in th h · , il d _ . . e arr. Svetadvipa is in the na s an plak$adv1pa IS m the flesh . 7 .

~ ~C
evarp sapta-dvipalJ

11

These are the seven c

ont'1nents .

Siddhasiddhii.ntapaddhati

~

*llH1~~g 1 1 ~s~ae~~g 2 1 ('ll(ifl<:ti ~<ej48 3 1

~ ~9:g I ~igl'fj~g

55

~&ft:I" ~~9:g

4

I ~

~~g I ffi

11 c.. 11

mutre k$iirasam udra1J I §ukre '-mrtasamudra}J I liiliiyiirp k$ira-samudra~1 I kaphe dadhi-samudra]J I medasi ghrtasamudra}J I vasiiyiiI!J madhu-samudra}J I rakta ik$u-samudra}J 11811

Tr. The ocean of the salt-water is in the urine. Ocean of ambrosia is in the semen. Ocean of milk is in the saliva. Ocean of curd is in the phlegm. Ocean of ghee is in the fat. Ocean of honey is in the marrow of the flesh. Ocean of sugar-cane juice is in the blood. 8. Note:

See Appendix for seven dvipas and se·vens

samudras. 8.

~5

~11

eval!J saptasamudrii]J II

These are the seven oceans. '1C4©os1 6 q;i:f~g 9

'1C4&1~~ ~ I 'iil
J rel="nofollow">ft<:srus 8

~©©osg

~ct>qic:t©osg

l'fFttH©osg

~~©osg II ~ II navakha1_11;fii navadviire$U vasanti I bharata-kha1p;Jal) kiismira-khaIJ<JaJ:i karpara-khaIJ<JalJ srI-khai;u;Ja]J sa.rikha-khai;u;Jal} ekapiid a-kh aJJ<;laJ:i giindhara-khaIJ
cli'Cfffct><Slosg

10

Tr. Ni~~ khar:ujas (divisions) are in the regions of the nine openings (of the human body) which are bhiirata-khaJJ.ga,

kasmira-khal)c;la, kmpara-khal)c;la, sri-kha.I}ga, sarikha-khal)ga, ekapiida-khal)da, giindhiira-khal)ga, kaivartaka-khaIJga and mahiimeru-khaIJ<ja. 9.

1. '61lql 'ffiffi- P,. 2. B 1 ,B 2 ,W,P,,P2 ,P 3 shift l{J;iS1f.~~& and insert it after~& . 3. P4 shifts ~ ~g and inserts it after ~q&. 4. J, omits q~ ~~~&. 5. l{J;iffi i3l1!~~8 ~­ B B W 9Ti;s~rnm--q nr:i_p p p . 6. ;cic:i<Jaos1Pi B 1. 7. ~& I' 2' '!.h l""~ ">'"' I ' 2' 3 P 4 • 8. ~~g qjll'1'1<(!lo~!a-P 2 ,P 4 • 9. ~q~& -P 1,P 3 , Cfi{~s-W. 10. cficffil!fll'Sg-p 4.

Chapter III

56

Note: See Appendix for n avakhar:u;Jas. "{!ti 01CAC1810618 1 II evaiµ navakh~9iilJ II

These are the nine ~mm ~~

kh~<Jas

c:mfff2

(divisions).

1 $ffi"el ~~Gf)q1e

crma

3

1

ft•11Vt<'18 ~~ I ~ C41'1Cti""'I{ I ~ ~~ I ~;ui) ~01 1 ct>cif I i\'~ C41'1Ctiu'f I ~m efteffi2 II ~ o II meru-parvato meru-d8.1)9e vasati I kailiiso brahma-kapafe vasati I himiilayai} Pf$fhe I malayo viima-kandhare I mandaro dak$iIJa-kandhare I vindhyo dak$iIJa-karrJe I mainiiko vamakaqie t §riparvato lalafe II 10 II Tr. Mero mountain is in the spinal column. Kailasa mountain is in brahmakaplifa (in the cavity of the head). Himalaya is at the back. Malaya mountain is at the left shoulder. Mandara mountain is at the right shoulder. Vindhya mountain is at the right ear. Mainakamountain is at the left ear a nd Sri-parvata is at the forehead. 10. Note: See Appendix for eight kulapa.rvatas. 10.

e Oi d1 tS:e'l 5

"qi (fl Q of(ffg

otrorf tUf619 ~

I 31 en~•·

a a Q ofCIT8 6

11 . evama$fau kulaparvatal) 1 anya upapa.rvatiil}. sa.rvii.riguli$U vasant1 II

These mountains). fingers.

are the eight kulaparvatas (chief Other minor mountains are in the

1. iim"tqi&
~~ WIE"1ct>412 ~-B 1 ,B 2 • 4 . ~ttrrft~~-P 2 • 5. ~ ~~­ B1,B2, ~-P 1 ,P 3 • 6. ~ffi'-P 4 •

Siddhasiddhantapaddhati

'i,., ~I

~1

'lfll;:rT

57

•

TTTTT ~'q]TfT (1 H:ct dP I

~m 3 ~kt(P4T q- -s.'h1b)~ilCJ 'l'fGJ4 II ~ ~ II pinasa yamuna ganga candrabhaga sarasvati 1 vipasa satarudra ca sriratriscaiva narmada 11 11 II 'eii 010!01~ d1010116'1gs ~I eva.rp navanadyo navanadisu vasanti I

Tr. The nine rivers vi~.· Pinasa, Yamuna, Ganga,

Candrabhaga, SarasvatJ, Vipasa, Satarudra, Sriratri and Narmada dwell in nine na<jis (channels of the body). 11.

~

\3q'1Q8

C§.~lf<§~

fb:t1tctfttfllH:I~

~ II~~ II anya upanadya.IJ. kulyopakulya dvisaptatisahasra-nac}i$U vasanti II 12 II

Tr. Other upanadis (rivulets), kulyas (canals) and upakulyas (sub-canals) dwell in the seventy-two thousand na<jis. 12.

ecaf~:i~lft~1fb1 6 \Tm 'ffi'Us 7 I

1 ;nq~

u~s I ~ 11wrs I i{ef8

~~ ttr~s 1 ~s~cf(l14° fAeca~etH1<6)cs6~

€1(1P
'fCIB~fffi"{TB-P 4 • 8 . f°At1~Rt4 rel="nofollow">1~~-BJ'B 2 , f'Ati~Fdese~&ffiitil~~­ P.,P3. 9 . ~M'~-P1,P 3 .

58

Chapter III

interwoven nadis in the body. Numerous clusters of stars dwell in the cluster of waves. Note: See Appendix for nak$atra, rasi, graha and tithi. ~ttfuimfil~erat ~u~q~ 1 c.ltl~ I

~~ -m:rf"~ 4 I ~ (1'14>1fa1f:R:i~n q;~s-u~q-~ c::ieP-a 11

2 &Hc::tttlffU~mq'~o 3 qm

trayas-triipsat-ko.ti-devata biihu-roma -kilpe$u vasanti I dana va-yak$a-riik$asa-pisiica-bh ii ta-pre ta as th i-s andhi $U vasanti I anye sanakiidi-muni-sang h a]J kak$a-roma-kilpe$U vasanti II

Tr. Thirty-three crore deities dwell in the pores of the skin of the arms. Demons, yak$as, rak$asas, pisacas, bhiltas and pretas dwell in the joints of the bones. Other groups of sages headed by Sanaka and others dwell in the pores of the armpit. Note: There are 33 categories (ko.ti=lit. crore) of the deities. The text of SSP edited by Kadava Shambhusharma lists the categories as 12 iidityas, 11 rudras, 8 vasus, 3 dhatas and 2 nasatyas which makes it to 36 categories. 13i~4>4\61qP 3 ,W.

Siddhasiddhiintapaddhati

59

at the belly . Other khecmis (lightning etc.), Was (grahas like piltana, revati etc.), mii.taras (brii.hmi etc.) are the fierce saktis and deities which reside in the functioning of prfiI}a.

i3A"q;qm '3l~fUr 1

I •3H~~'ia:I ~Cfil* Cfffifg I '3A~"1efldPJ~urrf.i'

Clttf.::a 2 3

~ I ~~tjf ;)~ \ifQ10itC6~1~ 1 ~ 1 at'iCf>~~ 5 c6lc4d'm ~

~ 11~~11

aneka-meg ha asruni vasanti 1 ananta-siddha matiprakase vasanti I candra-suryau n~tra-dvaye vasataiJ 1 aneka-v{k$a-latagulma-trIJiini jarigha-romaka-sthiine vasanti I aneka-Jcrmi-ki!apatanglil) puri$e vasanti 11 13 11 Tr. Many clouds inhabit the tears. Infinite numbers of siddhas inhabit the luminosity of the intell~ct. The moon and the sun dwell in the pair of the eyes. Trees, creepers and thickets of shrubs inhabit in the hair of the shanks. Numerous genns, worms and insects inhabit the excreta. 13. Note. Thi s passage reiterates that all orders of existences, whether of mind or matter, in the macrocosm are located in the body. Man and the universe correspond as microcos m and m acrocosm. Thus a mention is made of the twenty-seven asterisms, houses of zodiac, nine planets, numerous clusters of stars, thirty-three crores of deities, demons, yak$aS, goblins, apsaras, gandharvas, kinnaras, sanaka and other sages, siddhas, mountains, matars and saktis, the luminaries, sun and moon , trees, shrubs and creepers, germs, worms, insects etc which inhabit the body . These are only examples. 13.

~om6 1~~7 1~~ ~I ~ ""'Pi.,.Pc"""~-q;-@4-g 8 m ~g 9 I ~~Hei~q$11'1~mtrr 10 ~ ~1~1'111'10 ~11Rt'4c:fRI 11 I ~ ttc:R~!I fcr!ic:f~qg ~~ 4<'fl\'11S<Sf 0s(<:l'Jfl~'1 1. <3l'~-B 1 ,B 2 ,W ,P 1 ,P 2 ,P 3 • 2. 31~dh1fPl ~ ~-B 1 ,W,P 1 ,P 3 additional line. 3 . 31')~& ;f~-B 1 • 4 . U~~-P 1 ,P 3 , U'liflttll~!!!-B,. 5. '31~iflttb~-B,. 6. ffil. ~-J2,B2,W,P, ,P2,P3 . 7. ~ B2 ,W,P 1,P2 ,P 3 • 8. li~rcfq;(l'qg -B 1, t1f.o1Pcfifl(l'q'(-J 1 ,J 2 ,B2 ,W,P 1 ,P 2 ,P3 • 9. ~fffig-J 1,J 2 ,B 1 ,B 2 ,W ,P 1,P 2 ,P 3 • 10. tc!tc!M~mlli-B 1,B 2 ,W ,P ,P , 1 3 ~mm-P 2 • 11. tc!i~NWIHlfl"'O '1<Jfa- B 1 , tc!l('l'11'1{& ~~ -B , 2 tel 1~1'11 I' I
Chapter III

60

~ ~ ~~~cfl 1 RtcsoRt II ~){ II yat-sukharp tatsvargalJ I yad-du}Jkharp tannarakal}. I yatkarma tad bandhanam I yo nirvikalpalJ sa mukti]J I sva-svarilpa.jiiiina-dasiiyii.rp nidriidau sviitma-jagara]J santir-bhavati I evarµ sarva-dehe$U visva-riipal:J paramesvara]J paramatma '-khar;u;lasvabhiivena gha!e gha!e cit-svariipi ti$_thati II 14 II

Tr. Happiness is heaven, sorrow is hell. Action is bondage. Nirvikalpa (unwavering state of consciousness) is liberation. From any state of the mind such as sleep when the Atman awakens and experiences its own real nature, it is called quietude or peace. Thus the Supreme Lord of Universe, the Supreme Soul exists in every individual body in the form of pure consciousness of indivisible nature. 14. . Note. Thus the Supreme Lord of Universal nature exists m every manifestation in the form of cit. Heaven and hell are not two worlds, which the souls visit after leaving the body• but only mental states of happiness ~r sorrow. 14.

'\!d' ~ U 6 ilf fbi fft iforfa2 11 evarp pir;u;fasa.cpvittirbhavati II 1

This realization is the true knowledge of pi1:u;fa (body). II

'1iftr -,W) o~ if8'r3 01 lti Cfi ell ~e ~e I o-d U'il clt . . ~ ~ o 6 ifffbi fft 01f tA q 8' 4' a ~ 5P 18 II II iti

sngor~k$anathakrtau siddha-siddhanta-paddhatau PlIJ<;lasarpvittirnama trtiyopade§a]J. II

Thus ends the third chapter, titled pindasamvitti (description of the body) of Siddha-siddbanta-padhati, composed by Sri-gorak~aniitha.

*** 1. tre tre ~ ~~M'1-P 4 • 2. ~ ~~ftn-B"W, -qci ~'lfftrif CJftf-J 1 ,J2 ,B 2 • 3. ~ 1ll'{1R-J 1 ,J 2 ,B 2 ,W, ~ ~:iC1<1c:m1< ~\IRP2.

~eifu4stn

Fourth Chapter 1

3l8r fO O CS I !.TTQf8 cnela ~ atha piJJ<;l.iidhiiraJ:i kathyate

Hereafter is described the phJ4idhiira (substratum of the body) .. Cbl~&q(&q(I ~Pt.,,..,~~g'!rr-~- ~ ~g2 gfe;;a:1

asti kiicid-aparamparii sarpvit-svariipii sarvapir:u;Jiidharatvena nitya-prabuddha nijii §aktil;l prasiddhii I

. Tr· There is an indistinct nijiisakti of the nature of consciousness which as the substratum of all piIJflas is eternally awake and is well-known. q;p;:f3q:;1< 0 ICb{~~WC§TI~;r qmf-{ ctmftr I kiirya-kiiral)a-kartfIJiim-utthana-dasarikuronmilanena kartiirarp karoti 1

Tr. The nijiisakti is at the root of cause, effect and doing. '3ffi ~~1 fffifHa q;ezffi I ata evadhiira-saktir-iti kathyate I Tr. That is why she is called adharasakti.

'31ftl ""tt 5 ~<6Tmcffi~~~q;6 • tkl it MT ma-1~Rf>q:;e1fflf('cfi1 ~oft -er qu ~ ~I fffi• ff tffi a tyan ta - nija-prakasa-s va-sarp vedyanubha vaikagamyamanii siistra-laukika-siiksiit-kilrini . . sa para cid-riipiIJi saktirgiyate I Tr. One can know her through the experience of selfillumination and self-knowledge and also by the scriptures and practices. She is known as the highest illuminating Sakti. 1. ~~ ;ftfq extra in W. 2. ~mffi-W. 3. Cfi'Ttl'f - W. 4. ~ ~-B 2 ,W, i6Uttl~+•tH1Cftt1t<-P 2 • 5. ~-P 1 ,P 3 • 6. m'ji:raiftfB2,W,P1,P3. 7 . ~~-J , , J 2' p 4.

Chapter IV

62

~er ~GT ~~ ~tt111rifl" 1 ~ ~~mzj

cffia ~ ~s

~er ~ 11 ~ 11

saiva saktir-yada sahajena svasyam-unmilanyarp nirutthana-dasayiilp vartate tada sival} saiva bhavati II 1 II Tr. When the same Sakti arises by her very nature and exists in her nirutthana (undisturbed state of consciousness), then she herself becomes Siva. 1. Note. Karya here refers to the manifested world while kar8J)a is the five bhiitas (elements) such as earth, water, fire, air and ether. Kart[ is the consciousness having \Vill as an attribute. sastra means the scriptures of yoga. 1. -3{0

~ C§\'llC§\'f~~q1 (11'1{l'<04Pi'111!fqq)y2 ~!Eld 11~11

. ata eva kulakula-svariipa samarasya -nija-bhumiki:i mgadyate II 2 11 Tr. Its role of unification of kula and akula is being narrated. 2.

. Note. T.Y'o concepts of tantric terminology are rntr~du~ed here. Siva who is beginningless i.e. not born of any family is akula. His will for creation is his nijasakti or integral power. .She is kula and is of the nature of cit (consciousness). At the time .of creation the nijasakti is of the nature of kula and akula . This state of union of kula and akula is eternally maintained by the Supreme Power - parnsa - ~ kt'i . The Saubhagyabhaskara 87-88a defines kula, akula and samarasya in the following words: kularp saktiriti proktam-akularp siva ucyate I kule 'kulasya sambandhal) kaulam-ityabhidhiyate II iti tantroktaf!J sivasaktisamarasyarp va kaulam II 2.

Ch)c-iPcHRt kulam-iti

.

Siddhasiddhiintapaddhati

63

What is kula ?

w

"frITTS~--ill 1

f4~~rr

faCS6fa

~"{OT

Cffii'TT 2~ur 3

~hr ~trr

II ~ II

para sattii 'hantii sphuratii kaliirilpeIJa saiva paiicadhii vi§vasyiidhiiratvena ti?fhati II 3 II

Tr. Kula is Saktiwhich as the substratum of the Universe exists in her own fivefold form of para (Supreme), satta (existence), ahanta (1-ness), sphurata (quivering) and kalii. 3. '310 ~ 4<14<1 I ffircq m 1c:i cq m ct> ('el ~q YcnTm4 tJT m m II '6 II ata eva pariiparii I niriibhiisavabhiisaka-svarupa-prakiisii yii sii para II 4 II Tr. That is why this Sakti is known as the para and

apara. Being of the nature of illumination, she can not be illuminated by any but she alone illumines all and is called para.4. iji '"I If&

ti ftwi 5 q <'"ti~ ~Cfill Cl I ffil Rt zj~ cnUfff

6

trr7 ~II t._ II aniidi-saipsiddhaip paramiidvaita-param-ekam-eviistiti yiirigikiiraip karoti sii sattii II 5 11 Tr. She is of the nature of sattawho is without beginning, self-existent, supreme, absolute and indivisible. 5. 3Fll~~~sqif·tyg 8

~'41aifcb
M~~~~9~:cr-=rWffi10 m mstRIT 11&11 aniidi -nidhano 'prameyal; sva-bhiiva-kiraIJiinando ' smyaham-ityaharp-silcana-silii yii sii'hantii II 6 II 11

1. 1:f{~l:"-ll&~"'dl - B 2 ,W, 1:f{T'11f~HeTf~Cfiffifl-B 1 • 2. ~ctwrl-J 2 • 3.

C§\il~UT-B 1 ,W. 4. P.:HT"11tITTT'41flC61;:qCfiTJllfC'IMI B 1 ,B 2 ,W ,P "p 3 ,

P 2 . s . ~m­ 7. 'ff-J 1• 8. 5ql{-q-

~'lllfITGl''41 fl C6 Iot:. ~mm'31C1''4 lft ll Rt 11cnr:i 1fC'I(0141

w, '31'PTT~fu<.ITT - P 1 ,P 3 • 6. ajlf'ti6Uftf-P 4 • J 1,J 2,B1 ,B 2,W. 9. "T"'.-Gls~~-P 2 . 10. 'flT.Rm 'tll- B 1 • 11. 'ffi'!fCTS~-B 1 ,B 2 ,P 1 ,P 2 ,P 3 ,W . _

64

Chapter IV

Tr. 'I am without a beginning or end, unsurpassed, and Blissful' - this kind of understanding is ahantli. 6. ~iiCl~'t'1'€1'1~if>l( 1 ~~m q~if2 q;"dfu

'QT

m

3

~ II \9 II svanubhava-citta-camatkara-nirutthana-dasarp prasphupkaroti ya sa sphurata II 7 II Tr. That which manifests the state of nirutthana (undisturbed state of samadh1) born out of the unique realization at the level of citta is sphurata. 7. ~~~"A~~q~ti4l.Jcnr~kc1&11 5 ctJ("t<:td'1Rt m m m ctffiftf ~ 6 II (.. II nitya-.foddha-buddha-svarilpa-svayarp-prakasatvamakalayatiti ya sa para kaleti ucyate 11 8 II

Tr. That which comprehends the state of eternal purity• wisdom and self-luminosity, is called the highest kala. 8. . Note. She is the one without a beginning or end. She is bliss-pervading, unsurpassed and self-revealing. She is the one who provides the experience of bliss to the adept in the state of samadhi. Again it is she who is capable of knowing the real form and nature of akula (Siva) as self-luminous, eternal, pure and enlightened. 6-8.

akulam-iti

What is akula ? '111RP:OI 0 frihti@l ft!a (i'( ~Pi ti~~~ 611 t{1l Rt q ft:t "A'l 11 jati-varQa-gotradyakhila-nimi tta tven aikam-e v as ti ti prasiddham II

Tr. That which though is instrumental in creation of jati, v~a and gotra, at the same time does not belong to any of these (is known as akula). 1. f°i4fr.l'f(q)H -B 2 ,P 2 ,P3 ,P4 • 2. ~m ~ - B 1 • 3. ~ - B 2 ,P 1 ,P 3 .4. tc!Mf<'4 ~ -B 1 ,W,P 1 ,P 3 • 5. q~~ -P4 • 6. ~~~&ffi - W.

Siddhasiddhiintapaddbati

65

etm f'il t6 !fj CH I CH~ st OI ill ari Ol I•

~ii> ti~ tathii coktam-umiimahesvara-smpviide niruttare

It is also stated in the Niruttara (-tantra) through the dialogue between Umii and Mabesvara: \":Sf'1;:q(etl 1&(SI os('Cl lcUill('Cl l&~l~2 I

~m: '1 (Cl I &'1 i +frell &C§\if ft! I f.:;t ~ t1 p(3 II ~ II ananyatviid-akhaIJ{iatviid-advayatvad-aniisrayiit I nirdhiimatviid-aniimatviid-akulaip syiin-niruttaram II 9 II Tr. Akula is unparallel, indivisible, Absolute, devoid of any substratum, devoid of any abode or name and is indescribable. 9.

.....t4

Wfc.i1

~ C§ffii§ \"I fl I "1 ( fCI g Cfjl~"l~ ~ i) Cfi (O I ~er ·s "tJT

msq
~~

Pif&l"IPc4~q'*t\111(i'i ~ ~ 6

mwm i'tlctdl 7

I a1q<+q< tfiql&llf'a qifftctH)ffitaq(iQU

q~s 11 ~ o 11

evarp kulakula-siimarasya-prakiisa-bhiimikii sphu.tikaral)a ekaiva samarthii yii sii'paramparii. §aktir-eviivasi$yate I aparampararp nikhila-vi§va-prapanca-jalarp paraJ!l tattvarp sampiidayati eki-karotityaparam-parii saktir-iijfliivati prasiddhii II 10 11 Tr. The only Sakti (power) who is thus capable of expanding the self-luminous nature of the union of kula and akula is the apararpparii which alone persists. This aparaip.parii which collects and unites the Supreme tattva underlying the web of the entire universe is known as ajnavati. IO.

1. ... ~'1;:q('C41-P2 · 2. . ...G-'RrT.IJttltc41f<:"1qf'l{- J I ,J 2,BI ,B2, f~tflffetT-P 2. 3 ... . ~l'H~rr..t~t1t4-B 1 ,B 2 ,W, ... ~~ ~''t'tftl P 2. 4. t!;$~aj -P2,P4 • 5. 1314("40-W. 6. 4«ffCT-J 1 ,J2 , ~-B 1 ,B 2 ,W,P 2 . 7 . lq"(l'R ~1fffim11c:id\ B 1 ,B 2 ,W,P 4 , mffis m11c:icfl-J 1 • 8. mffitmrcnfi qft:ra:TP1,Pr

66

Chapter IV

"D"ffi

C'I Pc;t C1 I ilf()l-r;'EJ CT~ 1

uktalp lalita-svacchande

It bas been stated in Lalitiisvacchanda ~~ i§(F1'1tll't1 i§efl5'qlC§eflfl:ti8Rt I ~~~GC4"":£m:uaCblC61(8 q\g fucrg II ~ ~ II akulal!l kulam-adhatte kulafi.cakulam -icch ati I jala-bud-budavan-nyayad-ekakiirai) paraiJ sivaiJ II 11 II Tr. Akula enfolds kula and kula yearns for akula. Thus the Para5iva is of unitary nature appearing in the manner of water and bubble. 11. Note. Akula gives rise to kula in w hic h nija, para, apara, siik$ma and kUI;i~alini are manifes t . According to the natha doctrine, although the paiicasaktis are predominent in kula the reality of Siva is immanent in it. Accordingly the svacchanda tantra illustrates: Although the bubble looks different from water, it is one. Similar is the presence of Siva unde rly ing this Sakti and witness thereof. 11.

~ qC61Cbl() S~ 2 ~1fffi'11"'l r.:t 1111 "1 ~d GTS ~ 3 ffi' Sfq "11 ...11 Cb I(~ -=t" fll ~I ti~ ~~ ~Ci '111i1t:1'>1fd C4Ci$10 11 '3fO

ata eva ekiikiiro 'n anta-saktiman nijanandataya'vasthito 'pi naniikaratven a vilasan sva-prati$fhiilp svayameva bhajatiti vyavabiirah 11 Tr. / Thus although of integral nature, (Si va) with his

numerous Salctisanddwelling in his own bliss, having assumed different forms finally takes recourse to his own true nature. t6 tb Ml :P <"Cfflnp I d I d\,4 uktaiica pratyabhijiiayam

It has been stated in Pratyabhijiiii I. ~ q- Mfcla1~i8~-B 1 ,B 2 ; ~ (T1Rrtotc1d§.e: -P 1 ,P 3 ; P 2 omits. 2 . ~ ~ ~-B 1 ,B 2 ,W, ara ~~ ctCIM"d P 1 ,P 3 , ctctiictil< .Jr-RlJ 1,J2 . 3. Pi'111'1'GICl~-B 1 . 4. P ,P omits, '3"ffi 1;n:qfti~1q1"t_- J ,J ,W. 1 2 1 2

Siddhasiddhiintapaddhati

67

-3Wlt:O~lfffi'11~tti ~c.tilh'1lll ~ I

~;rg ~~Er ~UT ~ ~ 1 II ~~ II alupta-saktiman-nityarp sarvakaratayii sphuran I puna]J svenaiva riipeIJa eka evavasi$yate 11 12 II Tr. Eternally manifested through his sakti, he reveals in

varied forms and yet remains in his integral form. 12. Note. Thus although Siva of unitary character assumes varied forms, yet he remains in his true nature. He is not visible in the various manifestations of Sakti, yet he is immanent in it, being all-pervasive, unimpaired and absorbed in his own bliss. 12. ~ '((er q('1(.f)l(Oj ~~ 2 q(ltq(g ~3 (Cj(
4

trcfffi!l~g -e:crfc.til(dlll ~ft1! ~~g ~1Rtiitl'l. II ata eva parama-karai;uup parame§varal] pariit-paralJ sivalJ sva-svariipataya sarvatomukha}J sarvakaratayii. sphuritul[l saknotityataJ:i saktiman II Tr. That is why the chief cause, the lord, the most supreme Siva in his own nature and with an overall view is able to manifest in varied forms on account of which he is omnipotent.

m

Ol 1d1 stcJI ~ a~ s uktarp vamakesvara-tantre

D'ffi'

It is stated in the Viimake§vara-tantra

=-

~rcftsfq ~1Rh
fum

~1ftt>
7.

~'ll~-B 1 ,B 2 ,W .

I

\

68

Chapter IV

Note. Siva is not capable of any act without the active cooperation of Sakti. This doctrine has been clearly expressed in the very first verse of Anandalahari attributed to Sarikariicarya. Cf. sival) saktya yukto yadi bhavati sakta}J prabhavitum I na cedevarp devo na khalu kusalal; spanditumapi 11 i.e. Siva is able to create only when he is united with Sakti. Otherwise he is not able even to stir. 13.

~ ~C011'1~~1fffi'11"t. ~~·o

~~ '1ct~·u~ TJ~ I

~~~~

1

ata eviinanta-§aktiman paramesvaraiJ visva-sarpvitsvariipi visva-mayo bhavatui prasiddham I Tr. That is why Paramesvara (the supreme lord) of

infinite powers who is of the nature of Universal consciousness is known to pervade the entire universe.

fi:t;a:Hi q 4<14<~~q' C§asflr14' 11 s~~:.-.'5:T_s tJftoos 11 W\~""'

-erfla 1 ~

. ~iddhanarp ca pariipara-sva.rilpii kuIJc;lalini varttate I ataste P11:uja-s1ddbiil) prasiddhiih 11

Tr· The siddhas have realized the nature of kur.ujalinl as parapara. Hence the siddhas are well known to have accomplished the knowledge of the body. 'ffi C§llsR;t;ft tJ~~StJ~ID ~fir ~~2 '3N!~ftr3 -a-tt""'P~ . . .-u..:l.~ Tl a'1(qqI4 ~ q Ic);i5 '1 I'11R:4""t1ICZfI4 HlU~ q•stH"qr

C§fl(ftfel'11€ff C§qi'fl;fr ~ I sa k.ur.u;Jalini prabuddba 'prabuddhii ceti dvividhii aprabuddhet1 tat-tat-piQc;fe cetana-riipa svabhavena nana-cintiivyiipiirodyama -prapaiica-riipa kutila-svabhavii kuJJ<;lalini khyata 1

1. ~8 ~~-J,,J 2 ,B 1 ,B 2 ,W,P 2 ,P 4 . 2. ftp;rr- B 1 • 3 . '31'11~ftf­ J1,J2,B1,W. 4 . uis~fl.,Mr-J,,J2,P4, 'ffif ~aseht'1(61Qi P 2, fqoi fh1"1•M - B 1,W. 5. ~-W. 6. ~ug~;fi qfffiro'-B 1•

Siddhasiddbiintapaddbati

69

Tr. The kur;ujalini has two phases: prabuddha (awakened) and aprabuddha(donnant). The dormant one exists in every pir;u;Ja (body) and being of the nature of cetana (consciousness) , creates a world of varied thoughts, functions and results. This kwJdalini is of distorted nature.

'ft er tjlfTA-f

d 't"1 fAeft fi•rn ~Cb I( I0 Ii I

f.:t ~ I( 0 fl El '1 ~ (cN 12

f§ as~ ;:fl '3;~ • 11 fq ...fl ·~j}Jmr 3 'l1cJftr 11 ~ 'lf II saiva yoginarp tat-tad-vi/asita-vi.kara!Jarp nivaral}odyama-svarupa kuwjalinI urdhva-gaminI suprasiddha bhavati II 14 11 Tr. In the case of yogis, she is known to be diligent in curbing the disturbances that arise when it tends to move upward. (This is prabuddhii- awakened kw;<;lalini). 14. ~e:off)ifa

iirdhvam-iti

Urdhva means

~ d t'CI I ;:;q fq ~
tb"

7

OI 0?5 C1 ~ tatha coktam-eva rulake

Cfe1T

t]i

It is also stated in the Rulaka (tantra) 1. a=afAffi'1~
Chapter IV

70

lfUJmffiqGIT ~~

i3Jtn ~I fffiPI C§Stl ~ I K I

~!t1ftnP!q1a~

qflZIB

~ q'G1l II <3 & II

madhya-sakti-prabodhena adh aJ:i-sakti-nikuficaniit I iirdhva-sakti-nipiitena priipyate paramarp padam 11 16 II Tr. Awakening of madhyasakti, contraction of the adhal_Jsakti and descent of the iirdh vasakti lead to the supreme goal. 16.

~i et

~TT "'T'-<-TT e.-erf tf g 1q 'f.T ~ ~1 ~lftntfqtflirn II 'i ~ 11

ftren

~TttTT

ekaiva sii madhyordhviidha}J-prabhedena tridhii bhinna saktir-abbidbiyate 11 17 11 Tr. It is the same Sakti which on account of its relative position is known by three different names as madhya (middle), iirdhva (higher) and adhal_J (lower) Salais. 17.

'tfT

~..mfi~m~fh-~~ 3 1

~~'tlutlq1(;iH1R::l~l'"f£0

ya bahyendriya-vyiipiira-n iin ii-cintiimayi saiviidhai) saktir-ityucyate I

Tr. The adhal}sakti is of the nature of creating various thoughts related to the (outgoing) tendencies of the external sense organs.

~ ~ ~Pl''H*1Wr4 au~~ mrs 5 I i3IBJT6 -3tl'§;:>q;i ~ ~ ~ I llttilaHli4<7 \i1~1Rci R::ie:R::l&1titc6 q~ I "« ~ \~gs "«~ms q~g 9 II ~ t. II ~ta eva yoginas-tasya akuiicane ratii]J 1 asyii iikuficanaip r:iuliidh.ara-~a~dhanat siddhaf!l syat 1 yasmiic-cariicararp jaga~1darp c1d-ac1datmakarp. prabhavati 1 sa eva milliidhiiraiJ sarpv1tprasaral; prasiddhal) II 18 11

l. ~tcff.Tg -P 1 ,P3 • 2. ~ ~g-J I ' J 2 ' B I ' B 2'p I ' p 2 ' p 3 ' ~;ijlittil

'fl

~-W. 3. ~lfffiliiSLld P1 ,P3 • 4. ~ ~ 41fl1'1ttt~1 J 1 ,J 2 ,B 1 ,B 2 ,W,P 1,P3 •

m

dlli§'*l'Wirn -W. 6. ~ «m 1.IBU- P2 • 7. ~ ~-P 1 ,P 3 • 8. ~-J1)2 ,B 1,B2 ,W,P1 ,P2 ,P3. 9. 'I.RR ~-J1 ,J2,B1,B 2,W,P 1,P2 ,P3.

5.

71

Siddhasiddhiintapaddhati

Tr. That is why the yogis are intent upon its contraction. Its contraction is accomplished through the m[i}adhara bandha. It is from that (Sakti) that the world of movables and immovable of the nature of cit (animate) and acit (inanimate) evolves. Itis the same milladhara which is known to illumine consciousness. 18. Note: For mulabandha see Appendix. 18.

"3°ffi ~I Oi I 01 o-41-el I ~g 1 uktafJ1 si viinandiiciiryai]J

Siviinandiiclirya states

;i-

"6Cf ~m2~q;Tqr<:ri3 ~ftGg ~~~ ~er 6 ~~g I df'11t1i 4 ~(i1~~~5 I \3f08 ~ ri fffiIDg

\ffimt«IT 'GCI~ II ~ ~ II sarva-sakti-prasara-sarikociibhyaip jagat-Sf$!ilJ saJ!1h[tisca bhavatyeva na sandehah 1 tasmiit-tiim miilam-ity ucyate I atal; priiyena sarve s iddhiih milliidhiira-ratii bhavanti 11 19 II 0

. Tr. There is ~o doubt that the creation and dissolution of the universe results from the extension and contraction of the supreme Sak6 on account of which she is called the miilarp. (the root cause). Hence all siddhas invariably become engaged in contraction of muladhiira. 19.

\J'1IC11~1;f cim cq'f"=t1'1fil m~~ ~
~10 I ~fM(O\qo1 't8l~
12

ll~oll_

tararigita-svabh iivarp }iviitmiinaf!l vrthii bhrama_nt~-ap1 sva-prakiifa-madhye sva -svariipatayii sarvadii dharay1turp samarthii ya sii madhyii-sakti/;1 ku1.1{ialini giyate I sthiila-siik$mariipeJJa mahiisiddhiiniif!1 pratiyata iti niscayal; 11 20 II 1. P omits the line ~ 'i.l' ~1~1'1"Glilllfs-B 1 ,P4 • 2. '6Cf~ ~1RtllJ~H 2 ' ~ ~ - Bl,B 2,W. 3. -«Cfi)~-W. 4. ~ m- P4. 5. ~T.41~-w . 6. ~Cl -J I ,B l ,B 2' WP P 7· = - B J" 8 • ="'-B ,B 2 ,W,P 2 • • 9. m not in ' I ' 3" """.,,.., "'"' I B, . 10. -qy m ~~ lfUflmffi"rffiffi-P?. 11. 'itlll'lt'B:I~ - P 1,P3 • 12. qtfitrn' ~~qr~ qrag-J 2 , q(ftlrn ~-J 1 ,B 1 ,B 2 ,W.

Chapter IV

72

Tr. That which is capable of always retaining the unsteady and wandering Jivatma (individual soul), its own selfluminosity and true nature is called the madhyasakti km;u;Jalini. It is a fact that the great siddhas perceive her in her sthiila (gross) and siik~ma (subtle) forms. 20. Note: For ku1;u;IalinI see Appendix. 20 .

~airc, stbiileti

Description of sthiili

m

~ nsi \'"Fil ml'tJRll I tu (:cl (Ci\q I S fq 'q'Gf ~ 1 'f.Jf J:<:1'•t1° II ~'qt l:(l CRt-a2 ~ C§U~Rrt;ft t11Cfil(l 3 ~ffi II nikhila-grahyadhara-grahya-svariipa 'pi padarthiintarairbhramyam§JJ.a cidriipa ya varttate sii km;u;Jalini siikarii sthiilii II Tr. Km:u;Jalini that is known to be sthfila (having form) is the source of all objects of sense perception, herself possessing sense perception and as such pervading the various objects of sense perception and existing in the form of cit (consciousness).

~;if@otttiler ~~i('qltJl-q~

ettl1iAT m~

-q<-1'1~~~~....,~~q~,4 C§os~;ft l:lT ~~tltl"l.ai ~

m

~~ f.H1<61
'9'!~ 't81~;al"'li iffi" '9'~ 11 ~ ':) 11 punas-tviyam-eva sva-prasara-ciituryataya vartamana yoginiirp pariin~ndadayini kur:u;Ialini ya ni§caya-bhiita vartate sii siik~mii nlfakara prabuddhii mahiisiddhiiniiIP mate prasiddhii II 21 II

Tr· Again it is the same kundaliniwho with her dexterity in self-diffusion unequivocally ~~tends ecstasy to the yogis. When awakened, she is proclaimed as subtle and formless in the philosophy of the great siddhas. 21.

I. ;ffi-11 J2.3'B J 'B2,w. 2. ~~ trr c:rrt'ff-J I '12, ~QT ·~n:rn-: B 1 ,B 2 ,W, ~ O\qr ~·~fa-P, ,P 3 • 3. -mcm-B 1 ,B 2 ,W,P 1 ,P 3 • 4 . 'll'l~ Q{"ll"l"Gdtfl B 1 , 'll'lftAT 4<'1H"Gaqr P 1 ,P 3 ,W,P 2 •

Siddhasiddhiintapaddhati

Ci5tti

73

~l

uktarp tattva-siire

It has been stated in Tatvasiira ~~g C§ 0 5~"1"1 (§tf ldl fAtUlii~ 21TITT3 g 'ffi I ~ ~~ :ct ffiq;r;:fi q~•11ftliq;1 4 II ~~ II S[~fi}J kUIJqalini khyata dvidhii-bbava-gata tu Sii I ekadha sthiila-rupa ca Jokiiniilp. pratyag-iitmikii II 22 II Tr. Kur:u;lalini which is the cause of creation exists in two states: the first one is of gross form which can be experienced by all. 22. i3NU

~5

-ecf1ll ~IRT a:i 1~au qq;ea~ffi I '4'ci ~ '11MiRt 6 iitfta:s7 9f<'l4~ g II ~~ II

apara sarvaga silk~ma vyapti-vyapaka-varjitii I 11 tasyii bheda.rp na jiinati mohital;i pratyayena ll! II 23 Tr. The other is all-pervasive, subtle and b.ey.ond diffusion and the diffused. One who is deluded by convictions does not realize this distinction. 23.

a(+t Id..

~fR'T

mftt~ra'iftTt.t.Tf.f

'q\T

8

~{4 tf4 li'qy

JJttn'

~8 CSU!~~

-a~Tl~"~iiifl~TT ~~T~~mm

11-Tit:f;ftqy 11- ~)I' 11

. - ii madhyii saktih tasmat siik~mii para sarpv1t-svarup _. ·-- ·_ km;iqalini yogibhir-deha-siddhyartharp sad-guru-mukha1-1natva sva-svariipa-dasayam prabodhaniyii II 24 II ,. . . _ Tr. Hence the subtle supreme madhyasaktl kUJ}.galm1 of the nature of parasarp.vit (s~preme consciousness) should be aroused by the yogis, during their quest for own ~e nature, following oral instruction received from the guru which leads to control over body. 24. 1. P omits this line, \Jffi q- ~-J 1 ,J 2 ,B 1 • 2 . 1§[fIBT l~-B 1 • 2 3. ftm "ll'tCld'l-P2. 4. qtqq1~itii-B1. 5. ~-B2 ,w . 6. ~-J2,

~-W. 7. ift1tID- W,P 2 , 1't~s-J 1 ,J 2 • 8. ~°'~~d-J 1 ,J 2 •

Chapter IV

74

PJ) tcf a I ffl rel="nofollow"> 1fin QI C1 g O>e:GI ~ athordhva-sakti-nipata},1 kathyate

.

Hereafter is described the descent of ilrddhva§akti

wl'fifi

dtsl Fl I~qft

c:ffi"f Fl~ I~ '1 f"f q <"f q &il crT ~fqfir

2

q~ I m:q3 m~&'1'11'1ielltiltifil<(i~~ 'tfT ID ~ 4 ~dltffi I ~g P.1 q I ao:r fliftr tel tel ~q 5 ~f:Jl ii I (1 ~(I\:( I (1 ••mf

°

wt ~ 6 ~~I~ q j {9 g tel ;:y

~7 II ~l\ II sarve$iiJP tattviinam-upari vartamanatvan -nirniimaparama-padam-evordhvam-iti prasiddham I tasya sva-sa.cp vedana-niinii-siik$iitkiira-sucanasila ya sa urdh va-saktirabhidhiyate I tasyal) nipatanam-iti sva-svarfipa-dvidhabhasaniriibhiisa-miitra.cp na kintu sva-svarfipakhaIJc}atvena bhavati II 25 II

Tr. As it exists above all tattvas , the nameless paramapada itself is well-known as ilrdhva. Its power of manifesting various forms by its self-perception is called the iirddhva-sakti. Its descent means not only the extinction of the distinction (of you and I), but also of the realization of the indivisibility (unitary character) of one's own nature. 25. otb3tl 8 uktafica

It has been maintained

~IC4ttfl~"1{ ~g ~('Uf'*10

fucrg 9

'3RR ~CJ \iti'1ltfi'Ct4~~~ftcf

I

11 ~~ II

sivasyabhyantare saktil;J sakter-abhyantaral;J sival,J I antara.cp naiva janiyiic-candra-candrikayor-iva II 26

II

1. ~--J2 , l3fffl ~-B 2 , \if?:1 ~~-B '3l'f \;itcf -W,P ,P.,,P3 • 2. l' I ~ ~ iJitif- B 1 ,B 2 ,W,P 1 ,P2 ,P3 • 3. ~-B 2 ,W,P 1 ,P2 ,P3 . 4. ffim8 qyo;{B2. 5 . r.mwi ~-Jl'J 2 . 6. ft:tm:11er.t<1es r..i -g-B 1 ,B 2 ,W ,P 1 ,P2 ,P 3 • 7. ~;:r 1fA ~-J 1 ,J 2 • 8. ~-P 2 omits, \3"ffi ~-B 1 ,B 2 ,W. 9. ~~ fucrs-W, ~~ ~rcn-P 4 •

75

Siddhasiddhantapaddhati

Tr. Sakti is inherent in Siva and Siva is inherent in Sakti. They are not distinct just as in the case of the moon and the moonlight. 26. Note: The niitha doctrine declares the unitary (nondistinct) nature of Siva and Sakti which is expressed by Tantriiloka (iihnika-3): na sivalJ saktirahito na saktih sivavarjitii I And also by Kaulajflanani11)~Ya (XVII.8-9): sivena vinii saktima saktirahitah sivah I an yo 'nyaflca pravartante agnidhuma~ yathii priye 11 na vrk?arahitii chayii na chiiyarahito druma.IJ II 26. '3tO

1 -..-...4

~ec:pJI

fui~

.

·2 ~3

41d'1 '1~11lt;:atf1P1~ tR1l ~

'Jl~o

~ ~ II ~\.9 II ata iirdhva-fakti-nipiitena mahiisiddha-yogibhi}J paramarp padarp priipyate iti siddbam II 27 II Tr. That is why the eminent siddha-yogis are stated to attain the supreme goal by means of the descent of urddhva-

sakti. 27.

·

C!S'ffi~I

uktafica

It is stated

~ ~ ijCfi\it(tMI ~ '«~Cfil I ~ ~ 4<"P1i't'11 ~~CJlcpil~ II ~l II

sattve sattve sakala-racanii riijate sarpvid-eka ~ . tattve tattve parama-mahimii sa.1pvid-evavabhat1 11 28 II

Tr. It is one and the same consciousness that shines forth in every aspect of creation. It is the same consciousness that manifests in its supreme glory in every element. 28.

~ ~ ~\ittt<\i11 4 ~-«~lift I 1lffi 1lffi ii\i1'1€1 ~u ~ftm -«~er 11 ~ ~ II 1. 3Jl:f-W. 2 . ~-B 2 ,W. 3. ~- B 1 ,W,P 1 ,P 2 ,P 3 • 4. dllll'lct<('ll B1, ~~-J1,J2 .

76

Chapter IV bhave bhave bahula-taralii Jampa_tii sarpvid-e~ii I bhase bhase bhajana-caturii bpphitii sarpvid-eva II 29 II

Tr. This consciousness which is extremely fickle and unsteady manifests in every creation. Again it is the same consciousness which pervades all reflections. 29.

fb> ~tb '4CArct 1 kim-uktaip bhavati

What does it mean? 4<14<~'1~~fqofi ~~""'11'11~1fffi~qur

~ft!a\ifftwoijll(l(~Wf2 ~~ ~ fit
offers experience of para and apara that exists as the substratum of all creation. This is the doctrine of the siddhas. 30.

II "1tftr :efio~ ifftl'4C711eiCfidl ftHef.HelcrdOiilifr

. . ~ _ftl o 6Temft

11 1 1

OffiR'

't(geifo .. It 185 11

t sn-gorak$a-natha-lqtau siddha-siddhiinta-paddhatau pil)gadharo nama caturthopadesalJ 11

Thus ends the fourth chapter titled pii;u;lidhira (substratum of the body) of Siddha-siddhiintapaddhati composed by Sri-gorak~anitha.

***

1. ~ ~-J"J2, ~ ~ -P4. 2. ~U81ijl
:crgm~ws-P 2 •

u~1af1u~an

Fifth Chapter

srw

fQ o cs a 4 cat g GH at ill iM mill o i

auta ~

atha pirp;Ia-padayoi) samarasakaraIJaip kathyate

Hereafter is discussed the unity of pil;u;la - (microcosm) and pada (macrocosm) '1E.Hfit~tt)lft 1 ~Eif ~uy q(ftiUsl~('et('tiUsl"d. ~

~ ~ C§'lrlO. II ~ II mahasiddha-yogi piirvokta-krameJJa parapi1Jc;Jiidisvapir:u;Jiintarp jfiiitva paramapade samarasaip kuryiit II 1 11 Tr. As prescribed earlier, after having acquired true knowledge beginning from the macrocosm and ending with microcosm, the esteemed siddhayogi should merge with Paramapada (the Supreme). 1. Note. The opening stanza advises that the siddhas must at first acquire knowledge beginning from brahmiiIJc;la to svapi1Jc;Ja. This leads them to the realization of one's true nature. Thereafter the esteemed siddhayogis must endeavour f_or the experience of equipoise in the Paramapada (Siva). 1.

q(&'{q~fl:lfa 2 mcfQ'1~"'<'1"'tl(11"'tH1Cti"ltf~3 II ~ II paramapadarn-i ti s va-srup vedyam-atyantabhiisiibhiisakamayam 11 2 II Tr. Paramapada (Siva) is to be realized by in~tion which is of the nature of illumination which illumines everything. 2.

C1 t'OI ilff ~ C1 1lf Ictt:4 uktarp tattvasarphitayiim

D'ffi'

. _

It has been held in Tattvasaiphita ~~~;ft ~ Ot"Cl~;=;fNU C5ffl 5 '3 rel="nofollow">8141 il Wi ctrtfcdt ~ fflf ~

~?

78

Chapter V

cuP11;:11 1 ~~ ~ q;li etN&'1llltt 2 ? ~ffi fuc)~cr m~Ei 3 q"{ ~ II ~ II yatra buddhir-mano niisti tattva-vinniipara kalii iihii-pohau na kartavyau viicii tatra karoti kim ? viigminii guruIJ.ii samyak katbarp tat-padam-Iyate tasmiid-uktarp sivenaiva sva-sarpvedyarp p ararp padam II 3 II Tr. How can word describe that which cannot be discerned by either intellect or mind, which the philosophers cannot grasp, nor any means of cognition can cognise, nor again any amount of dialectic can arrive at? How can even an eloquent teacher fully describe this Paramapada (Absolute)? That is why Siva himself has described Paramapada which has to be realized. 3. 4

'3ffi ~ ~ 1'11~ti~t::tI(t::f11 ~CT~ fm+rzjir~ ~(iq(Ol(tj041d't°i4'11~ OJ Pt~ql~cfi~ ~ti !flCflf{tjl~5 ~~~ "6 ~ ~ 11-rti~;arti-Rt..,.. fi:t;a1'*18 11 ~ II ata eva niina-vidha - vicara - caturya-vacasaIJl vi_smayiingatviit guru-caraIJ.a-Jqpa-tattva-miitreIJa nirupadhikena nin:1~turp sakyatviit sva-sarp vedyam-e va paramapadarp prasiddham-iti siddhiintah 11 4 11

Tr. Hence after having listened to the very eloquently argued debates (regarding the Paramapada) and having accepted them for what they are worth, one must conclude that the Paramapada can be realized only by the grace of g uru who has realized the Self and is without attributes . That the Paramapada is only experienced is the well-known doctrine. 4. Note. It is the well-known doctrine of the niithas that Paramapada can only be realized by intuition. All the phjlosophical discourses lead one to infer that intuitive realization can be experienced only by the grace of a g uru. 4.

1. ~-B 1 ,B 2 ,W. 2. ~ij-P 2 • 3. mrlu -qi ~-B 1 , q\'i "WlP3. 4. ~if~ ~TPJ;~ -B 1,B 2 ,W,. ~if~~~­ PI'P3, ~~lf~q~ fm.irq{~-P2 . 5. 1J,~'CJ(Ol(d~ f.:l'vff~ -P 1 ,P 3 , 11(i:q(ultt::tld. ~ ~mcrrn.,-B 1 ,B 2 ,W. 6. q\'i ~-P, ,Pr

Siddbasiddhii.ntapaddhati

79

~tt~w+J-1-·f~ 11~ 1 flR:IGfflri=IPfG:~~~ ~ 'lll'JlWfs I a~an~ 3 q11s10$ 4'"111fg 11 gurur-atra samyak-sanmiirga-dar§ana-silo bhavati I sanmargas-ca yogamargal} I tad-itaras-tu pii$alJ9a-miirga.fJ. II Tr. Guru is the one who clearly shows the right path and the right path is that of yoga. All others are heretical. 2

d~ffid11~onil 01 tad-uktam-adinat.hena

Adinatha (Siva) has stated

mT"fl1T'tT~

~tiJC6J8 I ft" q)mmr~ ~g B~<:flfli'1g II l\ II yoga-marge$u tantresu diksitiiniin-ca di1$akii1J I te hi pii$aJJc;iinafJ proktas-tadia tail} sahaviisinal;l 11 5 II Tr. Those who revile the guru of the path of yoga and

a

~

cft5fai <11"1laii 6

qpsifll.s•u 7

tantra are heretics, so are their associates. 5.

~ ~f"ff ~ mlffumt ~etmrrim-~ru ~~, -a"ffi 1J~CITTr Cbl(Otiv;ffi II G II _ yasmin darsite sati tat-ksaniit sva-sa.JP.vedya-sak$8t-karal;l samutpadyate, tato aurur-eviitra. karanam-ucyate II 6 11 e • • D pada Tr. As soon as the teacher divulges 1t, the .r'Mama

reveals itself and intuitive perception ensues. Hence the teacher alone is the means (ofliberation). 6.

~ 1l~tttq1ma:. mcl'-mftIT ~ 11'~1fii<&tfl~8 tctc6\ti ~8 ~l!FJC{~~;r9 wm11 0 ftf;tro ~ ili~h18 11 l.9 11 tasmad guru-katiik$a-piitat sva-sa1pvedyata>:a ca mahasiddha -yogibhil; svakiya!p. Pll)Qarp nirutthanadasanubhavena samarasaip kriyata iti siddhantalJ II 7 II 1. !l~~qi:4 -W. 2. ~-B ,B ,W,P 1,P2 ,P3 • 3. ~-B,,B2,P1,P 2 ,P 3 , l 2 J 6 ~" . ofu:R- W. 4. ~-J1,J2,P4. 5. ~llDIH11~ - Jt, 2· .llt1lal@!IG -J1,J2. 7. qr<3f~r~·;:rg-J1 ,J2 ,P4. 8. ~g ~-Jt , ~g ~-J2,P4. 9. ~~~"f-W . 10. ~riR·m-J 1 ,J 2 .

80

Chapter V

Tr. By the grace of the guru, the great siddhayogis in their undisturbed state (of consciousness) by self-experience accomplish equipoise with the macrocosm. This is the doctrine . 7 . Cl'llm1 ~Hip~ I 01 C{I ~II U I cc-g QI GI Cf('l I 04 Cl d)Ql ~ 2 tad-yathii nirutthiina-dasii-priiptyupiiyas-tiivat kathyate

Hereafter the means of accomplishing nirutthanadasii (the undisturbed state of consciousness) is explained '1$1~~q1ftr;:rg tcitci(CiqalllS~~~';f Pl\J'il~~TI ~ I ~~rnP"'icflf$a 3 ~~~G'rg ~ I 'ffif8 eR;qe:1~~:qft~l
'g'~til&~(i'1~~

5

6

&lll&t49Cb2dlll

~

"il'~~i"tlflcb

tmm

7

4<'14&~C4 ~ lic:fdlRl ~ II l II mahiisiddha-yogina]J sva-svariipa-tayii 'nusandhiinena nijave§o bhavati I nijiivesiin-nipI<jita-nirutthiina-dasii-mahodayai} kas-cij-jayate I tatai} saccidananda-camatkarad-adbhutiikiiraprakasa-prabodho jiiyate 1 prabodhiid-akhilam -etad dvayadvayaprakatataya caitanya-bhiisiibhiisakaf!J pariit-paraip paramapadam-eva prasphu_taf!l bhavatiti satyam II 8 II

Tr. By the constant practice of contemplation on one's own true nature, the great siddhayogis get possessed of that fonn. By P?ssessing such form, there arises the great state of nirutthana (undisturbed state of consciousness) . Thence by the glory of Saccidiinanda, the flash of a miraculous glow appears. Thereby the illuminating state of consciousness called Paramapada (Absolute), which is beyond all appearances and duality and non-duality supervenes. This is the truth. 8.

1. P2 omits fll'.fl!T • 2. ~~~qJ<:ig affi- B 1 ,B ,W ,P 1 ,P 2 ,P 3 • 2 3. r.,gtftft
Siddhasiddhiin tapaddhati '3fO

~

'1~1fft;:;a:lm~g

81

~ffill~211~

~S Cl~ 191 CS! (T\ ~ 1N'1"t I??f tt1 (fffl1ffi\ q Pt q~~ Cl ij~ II~ II ata eva mahasiddha-yogibhil;l samyag-ukta-guruprasadaip Jabdhvii 'vadhiina-balenaikya.rp bhajamiinais-tat-k$IJiit parama-padam-eviinubhilyate II 9 II 4

Tr. That is how the great siddhayogis, who having earned the grace of the guru in the manner stated, by the strength of constant practice of samarasa (unity) and adherence to it instantly experience the Paramapada (Absolute). 9. ~i:t ct di~"" tc1cfih:i ftwi ~ Pt'11~os ~5 01lcr ~ ~~ 6 afi+l"l q~et11~actrRFdF ~~osftiutef if8t€4'1j\{i&~ 8 11 CJ o 11 tad-anubhava-balena svakiyarp siddharp samyak nijapiIJ<;larp. jiiatva tameva paramapada ekikrtya tasmin pratyiivrtyiiriiqheviibhyantare sva-piIJ<}a-siddhyartharp mahatvam-anubhiiyate II 10 II Tr. By the strength of this experience, gaining full and perfect knowledge of one's own body , uniting it with Paramapada and having intuitively experienced this unity again and again, the yogis realize the significance of controlling the body. 10.

P-f\if~Usft'I 4n>$il""f

('Cf('Cf(qq~(Oll"i"Gl;i{61'115f¥{,, 'letll(;(OjqCJ e'1H1Cfi(uj ~ II C) C) II 'q9

~;i)-~ 10 nija-pir:u;lasya pan1nanarp ca sva-svariipakiral}.iinandonme$amatram yasyonme$asya pratyaharaQam-eva samarasa-karanam bhavati II 11 II Tr. The know ledge of nijapiI,u;Ja me~s the flash of the

blissful awareness of one's own intrinsic form (Siva). Controlling 1. 1.11~~4) B 1 • 2. ij~•!!(ll-B 2 ,P2 • 3. s~-W. 4. '!Wt-P 1 ,P 2 ,P 3 • 5 . Tri qfum:f-J1,J2, ~ qft:f!liill B, ,B2,W,P,,P3. 6. qp1q~~c6t¥£4-J1,J2,B 1 , '<Wi ~~~-W . 7 . -q:~~ii4'kl~ B,. 8. ~effl18iil'11"l~-B 2 , ~r;f~ ~'l.t:ffi-W, fu!Zfef ~-P 2 • 9. Pri'11~osfqR! B 1,B 2 ,W ,P 1 ,P3 ,P4 , P-1"1~usqfllm ~-P2 • 2 . i o~'ioqtilftl -B 1 ,W.

Chapter V

82

this flash (of bliss) is itself samarasakar8.IJ.a i.e. the identification with Siva. 11.

~ ~ ~ ~1~ ~~c:i1ct>1~01 Ydlt4•u4 ~~tfA";J (4S{fii:t "jl ~~ •Hi I ft! ;:a<=n fTR"g fq osftrartf 2

-arn

Rtcso~Rt q~ II

<) ~

II

ata eva svakiyarp pii;ujarp mahad-rasmipuiijarp svenaiviikiireQa pratlyamanarp svii.nusandhiinena svasminnurari-krtya mahasidha-yogina.IJ piIJ<)a-sidhyartharp ti$.thantiti prasiddham II 12 II

Tr. Thus having experienced svapil}<;la as nothing but the form of that great flame of light (Siva) and being established in it by constant practice, the eminent siddhayogis are known to continue to strive for success over svapiI)<;la. 12. Note. By the experience of paramapada , after gaining perfect knowledge of one's own body and having united it wi~ PW:amapada the yogis intuitively and repeatedly experience this ~mon ~nd ac~omplish victory over svapiIJ<j.a. Samarasakarm_~a is nothing but the controlling of the blissful awareness of one s own true nature i.e. the identification with Siva. Having established oneself, by constant practice, in this union with Siva , the yogis continue to strive for success over svapiIJc;Ja. 10-12.

~3 ~4 -me?J~ pil)9a-siddhau ve$a/;1 kathyate

The attire of a yogi for success over pil}{ia ~~~T~ q- °<6mTlf"CJlfl(Ol'{5 I ~~flq1'1'1'1\if oe:JT6 ~~fi6Vl7 11

<)

~ 11

sankha-mudra-dharaQarp ca kesa-roma-pradhiiraIJam I amari-piinam-amalaip tatha marddanam-utka.t am 11 13 II

Tr. Wearing conch and ear-rings (mudr§),growing hair, drinking pure amari, vigorously rubbing the body, -- 13. 1. ~-J 1 ,J 2 • 2. fuuief-P 4 • 3. 3fe:J ~u:sft:l~ P 1 ,P 2 ,P 3 • 4. cr~-J 2 • 5. 1;nmvi-.BI. 5. om-B2. 6. lflf~~-Bl ,B2,P2, ol!:ff ~~t'flf-W.

Siddhasiddhantapaddhati C(Cbl"'{'ttjl('t")

cfim

83

-:q- tr~ '114'1'11tftfl 1 I

tlfR ~~~~2 ffi'l\111 ~ ~~3 II

'flf II

ekanta-viiso dik$ii ca sandhya japam-amii.yayii. I dhyanaJ?1 bhairava-milrtes-tu tat-piijii. ca yatha-vidhi 111411

Tr. -seclus ion, initiation (by a guru), morning and evening sandhya (prayer) and japa without any expectations, contemplation on the image of Bhairava and his worship in the prescribed manner,-- 14. ~mu:mf 4 ~fl1'11ci 5 ctr~ ~cfi- 6

&1'"fCl'Bf

ffqJ .1

~"f;f (.f)~efl· ~~oil II 9~ II

5ankhadhmlitaJ?1 srng i-nadarp kaupinarp piiduke tatha I anga-vastrarp bahir-vastram kambalam chatram-adbhutam II 15 II

Tr. --blowing th~ conch a~d horn , wearing loin cloth and (wooden) sandals, an upper garment, external garment, a blanket and an umbrella, --15.

~i (.f)'1°slf! il'cr7 '"H:it'11 ~ ~~Cf>ll I C§'tff~m;q~-;; 1l~tj~'"li_cf'C6l\.8 11 9& II

.

1

vetraJ?1 kamandalum caiva bhasmanii ca tri-puIJ<Jrakam 11 16 11 kuryad-etiin-p.~aya;nena auru-vandana-piirvakam

the form ' ' · · · arks) of three lines (on the forehead)-all these (d1stmcave ~ should be ze alously observed along with offering salutations to the guru . 16. I:>

•

•

Tr. - a cane water-J·ar applying the ashes m

ff ~Ti ftrusfi.T~'l H~Ti Hcrf g fu~tT8 9 Hf""iC.TT;.TT cqerf~I O 11 ~ '-911 te$8J!1 pirp;Ja-siddhau

sannidhanii bhavanti

11

17

satyiif!1

sarvii}J

siddhaya}J

11

1. 'q'lff-llfm- Pl,P3. 2. ~l"'l"llA14'lffm-J,,J2,P4, ~ fl'~ij~-:--B 2 ,P_2 ' ~'{CJ-Pi, a:rr-'f'it'{CJ- P 3. 3 . ;:i ~~s-J,,J2 ,B,,B 2 ,W . 4. ~~vtrn­ B1,P4. 5. ftf'Al
84

Chapter V Tr. By observing these rules of adornment and after

accomplishing pil)<;lasiddhi, all siddhis (yogic powers) become imminent. 17.

uktaii-ca

It has been further stated ~ w-6 '11•11.ttJ ~ ~ fflefltil I ~g ~<:1't1c:uPd 2 dt'il~~ tr{ \fGll.3 II

<> l

II

yasmin jiiate jagat-sarvarp siddharp bhavati lilaya I siddhayal) svayam-ayanti tasmaj-jiieyaip pararp padam 111811

Tr. By knowing which, the entire universe becomes known (in its true nature) without any effort and mystic powers approach of their own accord, therefore Paramapada should be realized. 18.

qt ~ ;r c)-qur tJTCZffi ~efos I ~~ffl ft -q~g ~ ffiq;q~ni68 4

11 <> ~ II pararp. padal!l na ve$e1Jli prapyate paramarthatai) I deha-mulo hi ve$al} sjat Joka-pratyaya-h etuka]J 11 19 II Tr· Paramapada in fact cannot be attained merely by

(wearing) a Particular at;ire. But attire is (prescribed) only to help people to distinguish a person (as belonging to a particular faith). 19.

fficti ~~~~ ~If ~Qefi. ~Oils ~ ~ l!Tml -QTTTlfTTif 6 ~~liffi8

I 11

~ o II

Joke nikr$.tam-utlq$fal!1 parigrhya prthak Jqtam I tat-sva-dharma iti prokto yoga-margo vise$ata]J 11 20 II

Tr. There are two types of conduct in the worldinferior and superior. The path of yoga which is considered

85

Siddhasiddhantapaddhati

utkr$fa (superior) has been especially recommended as svadhanna (prescribed course of conduct). 20.

<:ft 4 1+1Plf~ W l{Pff ;;Jfur ~ ~ff( ~ff( I ~11d~...q~ trcl~ ~-mrr ~g ~u II ~C} II yoga-margat para margo niisti niisti srutau sill[tau I sastre$Vanye$U SarVe$ U sivena kathitaJ; pura II 21 II Tr. No path is found in the sruti or smrti, nor in any of the sastras which is superior to the path ~f yoga. This is

pronounced in the ancient times by siva. 21.

~1l:l

ti "Ti ~Hl qrtjl I

'ff err

~ qr ~~

.

·~rr-=r~fq~~ I fficfi ~lSi ~ tj err tj err ~a-2 I

ffiq;r

$11'1dl~;r

g3 II

~~ II

yogal;. sannahanopayo jiiana-sarpgati-yukti$u 1 Joke nikr$!arp. satatarp yarp vii yarp vii prakurvate 11 11 tarp va tarp. va varjayanti Joka jiiana-balena tu 11 22 • Tr. Yoga means sannahana (to equip oneself with), upaya (means),jfiana (Absolute knowledge), sailgati(union) and yukti (remedy).

Whatever is found to be inferior in the wor1~ is dul~ rejected' having been assessed as such by people with their discerning knowledge. 22.

~~ ~ tfClaj q~ ~~~ I ~11€:H3;ffig4 ti+il'Cll<:l ~ur qqfff ~s II /~~ .II

- - praJ\. ·"'r sa.mskiira-vasad-1ha I m anu$yaJJal!l ca sarve$aIP . sastra-yuktah samiicarah krameI}a bhavatJ sphufam 112311 Tr. The beh~viom as pr~scribed in the scriptures become

gradually expressed depending on the past impressions of the human beings. 23 .

Chapter V

86

2 ~ ~ ~I ~1'191Cklf ef ~ ~ qci i:tt?lfe..al'1i

\Tf\en~ 5 ~~~~ffit)lfuft~~ II ~ o II

ire

qfl~ltl 3

~

ms~mel;r

evaip piI:H;le sarpsiddhe jii ana-praptyartha 1]1 tac-ca paramarp padarp mahasiddhanarp m a ta1p parijiiaya tasmin jivatmani ca'haipbbavena sahaja-sarpyama- sopayadvaitakrame1:10palak$yate II 24 II

Tr. After accomplishing pil:u;Jasiddhi, for the acquisition of proper knowledge, one should acknowledge the opinion of the esteemed siddhas regarding pai:amapada (Supreme Goal) and identify oneself with that pai:amap ada which leads oneself to realize one's essential nature through gradual stages of sahaja, saipyama, sopaya and advaita in that sequence. 24. Note. The next five verses explain the nature of these four stages. 24.

-a:r att e; U1 f}t ra tatra sahajam-iti

Sahaja is defined as follows ~

"

.

1c:.i~ci1~1a

~

'1\~ ~ ~~UTTscrm~ 6 ~ftf ~

7

~·.,,.,..ci-1~~"1R~d ~~'iii~";J ~~l;f ~ ~ q~s 11 ~~ 11 ·-- _ visvatitaip parame5vararp visva-rupeIJii ' vabhiisam-iti Jnat:a ekam-evastiti sva-svabhavena yaj-jiianam tat sahajaf!l pras1ddham II 25 II

. Tr. Paramesvara (The Supreme Lord) who transcends the umverse, appears in the form of the universe. Based on this un~erstanding, the innate knowledge that 'he is one and the same' which naturally unfolds is known as sahaja. 25 . . Note. The Supreme Lord or Absolute Reality transcends the universe. The same Lord manifests in different forms (objects) 1. ~ fQoseflfJ: B,, ~ ~ fuJ:- J 1 ,J2 • 2. ~-P 1 ,P 3 • 3. ~ G"B2,P2,W. 4. ~irr"Cf ~ q ~-B,,W, aR:ii"1li~ ;;ficmqr G' 'fW'f- B 2 ,P 1,P2 ,P3 • 5. 4ilil&ll~iloitq\if~-J, ,J 2 , ~~uit~~­ B1 ,B2,W. 6. qo1~£1i!Clicf'tm - W. 7. B 1,B 2 ,W,P 1 ,P 3 omit the word ~. ~
87

Siddhasiddhiintapaddhati

of the Universe. With this understanding the siidhaka realizes that there is but one and only one principle known as Siva. This innate knowledge that naturally crops up is known as sahaja. 25. ~~I

sarpyama iti

Saipyama is explained as follows

trrcf~'11"'11"'1i q~ a;41ql(IOlj Pl\11ct~~ 2 ~~ ~ 13t .....i~t+t~~ 3 ~~ ~ -a<:fl=fg II ~~ II savadhananarp prasphurad vyaparaIJlif!l nija-varttiniiI]l sarpyamanarp Jqtva atmani nidhiyata iti saipyamal;i II 26 ~ Tr. Attentively reposing the sense-organs in the Atman after carefully controlling their basic throbbing functions is sarriyama. 26.

~flUld~Rf 5 sopayam-iti

Sopiiya is explained as follows

~er "9'C6T~tr~6 ~;fer ~tt"1~~'fQ'

-aGT1

~wt

~1aa:i ~ m~8 II ~\9 II svayam-eva prakasa-mayarp svenaiva svatmanyekilqtya sada tattvena sthatavyaf!l tat sopayam II 27 11 • • • Tr. The realization that the self-luminous one is identical with the Atman and stabilizing oneself in that Atman is called sopaya. 27.

31ild~Rt 9 advaitam-iti

Advaita is defined as follows

Chapter V

88

"tll-rft P=! ~Ht-cffi R\ISORI 'Od'd'il3 II ~l II

i3f<Mfoi\er 1

~fEt
"fTGT

~~1
It has further been stated 6 ~·s ('Ctl~H't·~ 11;fm8 tj'tf'rg ~l~Piir~g I

'ij)qrq ~8 ~-Silf.:<"t
sahaja.rp svatma-sarpvitti}J sa1µyama}J svatma-11igrahai) 1 sopayarp. svasya visrantir-advaita1µ paramarp padam 112911 Tr. Sahaja means self-knowledge, sa.rpyama is selfcontrol, sopayais repose in the self, advaita is Paramapada. 29.

~ti ~1JUc.f~1"11;:qe;rr ~11e.ct>"l~i: I 9 10 ';f' oc6~ ~$Hr "11t•11<1i&qo;i1ct. 11 ~ 0 II taj-jiieyarp sadguror-vaktran-nanyatha sastra-ko.tibhilJ I na tarka-sabda-vijiianan-nacarad-veda-pa.thanat 11 30 II Tr. That knowledge (of the path of yoga) is gained from the mouth of a guru; it cannot be gained from (a study of) the

1. ~~CJ-B 1 , W. 2. f.w°~OJ-B I'B 2'W ' p I'p 2'p 3' 3. t1~CS6RI •

~

-J 1 ,J2 ,P4 ; B 1 ,B 2 ,W,P1 ,P2 ,P3 omit~. 4. P2 omits \3'ffi if. 5. ~-B 1 • 6. ~~Pt•n&-B 1 ,B 2 ,W. 7 . ~-B 1 ,B 2 ,W,P 1 ,P3 • 8. ~

-P , OO(lf-P4 • 9. ~-J 1 ,J2 • 10. ~~1
89

Siddhasiddhiintapaddbati

numerous siistras (scriptures), from the knowledge of logic, philology, conduct, Vedic study,- 30.

cfGRf.l?>I COi o11 ;!l CJ 1

df€1 +t fLI I ~aih:AIB..

I

2

~ ~"ffit;qi(Oll'1'J'1lcot ~~'"Cftl"'li;l~I(( I ~ ut 1"'11 "1 eft ti 1..-n '11 W1 q I«. ~'1J1Gft:r3 II ~ ~ II vedanta-sraval)an-naiva tatvam-asyadi-bodhanat I na haITJsocciiral)aj-jiva-brahmal)or-aikya-bhavanat 11 na dhyanan-na Jayan-maunaj-japat santarpaIJiid-api 113111 Tr. -listening to (discourses on) Vedanta, understanding of (pithy statements such as) 'tat-tvaip-asi' (youare-That), repeated chanting of harpsa, meditation upon the unity of jiva and Brahman, practising dhyiina, Jaya (absorption), observance of silence ,japa (chanting) or by libation. 31.

~~ -qllft5

m

i6Tif

(ifl{T1tll

6

~5~8 I

atc:tutt ~eta:~ ~ 1 ~~ ~qy 11 ~ ~ II 1 sveccho yogi svayaITJ karttii lilayii cajaro'mara~ 11 32 11

avadhyo deva-daityanam k.ridate bhairavo yatha • · · · d by his Tr· The yogi conducts himself as he wishes an

own volition remains the doer, free from old age and death: He is invulnerable to death by gods and demons. He sports like a Bhairava. 30-32. b ained only from a Knowledge of yoga can e g . . N ote. guru. All other means are futile. These verses again emphasize the importance of the guru in the natha order. C~. SSP-~.6~. H81!1socciira:l)a is the repetition of the mantra ~amsa w~ch a living being is said to perform continuously although involuntarily.

1. ~~'C:f-B . 2. ~-B . 3. "'1'1'1qil'vft•n ~\11 ft{~ql(¥13-J1,J 2,

1

"1q1rn"l'114l~~~-B

, 1

1"'H•tc:11\ivft;rs

~111 ft:tf:aq1<•11-B 2 ,P 1,P 3 •

4. B 1 and W insert an additional line here as follows: ~ ftro"i 11clmTft ~111 fi:tnB:q 1<•u 1 B 1• ffi01flf os 11clmTft ~ltl fi:t~ql(111 I W 5. ~ mTft- J 1 ,J 2 ,B 2 ,P4 • 6. tU'1'l
90

Chapter V

cf. hmpkiire.Qa bahiryati saJ:ikareIJa viset puna.J:i I harpseti paramarµ mantraJ!l jlvo japati sar vadli 11 Niruttara-tantra ch.IV. (Also see - GP-42-44; HP-V.159-161). A yogi who has experienced self-realization as described above, conducts himself as he wills. He defies old age and dea~ i.e. he gains longevity and may die only w hen he so wills (icchamrtyu), neither gods nor demons shall cut short of his life. In this manner he becomes a Bhairava . 32.

~ci ~~ ~SID · ~·w~1 1 ~fu ffiefllll I 3 '3ffiltlfrn ~g ~fg 2 ftttlift!iCI <'4tf6id'l II ~ ~ II ityevaip niscalo yo'sau kramad-apnoti Jilaya I asadhyal,J siddhayaf) sarvii.JJ satyam-Jsvara-bha?itam 113311 Tr. The yogi who thus remains steady , thereby gradually and easily acquires all siddhis which are difficult to accomplish. This is said by Siva. 33.

~ 1 1 ttl fi:t Rqg 4 -eef~ihtffe1m 'i1cl 0. I C6i~ 5 ~~f;j ~ tul€'11~Gtll 6 ~!1Tg II ~¥ II

q e;pl

p~a.thame tvarogata-siddhii) sarva-loka -priyo bbavet I

kank~ante darsanal!l tasya hyatmaracjhasya nityasa.lJ 113411

Tr· In the first (year) he overcomes diseases and becomes favourite of all. People always crave to see him who has realized the Self. 34.

~ffi'~87 ~ ~ ~ C§~ (i'Cfcqps101'(8 I qfffq ~~ ~a:rf~;:f ~~ 11 ~<., II kftarthai) syad dvitiye tu kurute sarva-bhasanam I t{tiye divya-dehas-tu vyalair-vyaghrair-na badhyate 113511 1. ~ -P2: 2. fl!~(('llttrfg "ij'qf~-J, ,J2,P • 3. ~:iCl
Siddhasiddbantapaddbati

91

Tr. In the second (year) he becomes contented and speaks in all languages; in the third he gains divine body and is not scared of (beasts such as) snakes and tigers. 35. Note. Here we are reminded of Purii.IJic legends concerning the sacred environment of holy hermitages wherein beasts of prey forgettin cr their innate ferociousness co-exist with their naturally ordained prey. The yogi bas a subduing power over beasts. 35.

~~ ~~"'llP-i
Cll~Riig ~ ~ q(Cf>ltf9~~ I ~ ~ ftRffi ~Rtcf\iimt;f ~ 2 II ~~II vak-siddhih paiicame varse parakaya-prave5anam 1 · · - · biidhyatebill 1137 11 $8$.the na chidyate sastrair-vajra-patalf-na Tr· He gains eloquence in the fifth year and also the a ty to enter another body. In the sixth year he becomes invulnerable to weapons. The thunderbolt shall not hurt him. 37 ·

eJTqcrTft ~Rt(tt1~ft ~'fG~ T.J ~ I 3 ~f01'11~~uft~tt@ICSG'1 mm ~Cl II ~l ll vayu-vegI k$iti-tyagi diira-darsi ca saptame 1 al}imadi-gw;wpetas-tva$fame vatsare bhave~ 11 38 II . Tr. In the seventh (year) he gains speed of wmd, .levitates and gains clairvoyance. In the eighth year he accomphshes the (eight) supernatural powers like 81Jimii etc. 38.

~ ~Cfiltlg ~ &m1 ~ifiil) ~ I G~ qc:Hltl crrft tl~'C81 ffif ~II~~ II 1. ~-P4 • 2. tmffi- P 2 • 3. J 1 ) 2 ,B 1,B 2 ,W omit this verse. 4. ~ 03f qrcffu-J 1 ,1 ,W. 2

92

Chapter V

navame vajra-kiiya}J syiit khecaro dik-caro bhavet I dasame pavaniit vegi yatrecchii tatra dhavati II 39 II Tr. In the ninth (year) his body becomes as hard as diamond and he is able to travel in all directions by the aerial route. In the tenth (year) he is able to move to any region as fast as the wind. 39. 1

~~* ~ ~Wo fit~i:t1•i:teln_ I m-e;~ ~~s«f Cfifff ~ ~ 11cln, II 'ifo II samyag-ekiidase var§e sarvajiia/;l siddhibhag-bhavet I dviidase siva-tulyo'sau kartii harta svaymp bhavet II 40 II Tr. In the eleventh year he becomes omniscient and gains all supernatural powers. In the twelfth year, being like Siva, he himself becomes the creator and the destroyer. 40.

tffi~ ~~ fqg ~ ~\CIT "tfe:rT I • ~ 2 ~ &JG~ I'"I Qj ~ Hfit-tJ;;-q~~ tft3 '161 CS! (i'1 g II ~ ~TJU8 qroicq1t:11"'11st 4 °6~8 II "~ II trailokye piijyate siddhaiJ satya1p sri-bhairavo yathii I ~~a.rp dvadasa-var$ais-tu siddhayogi mahabala]J 11 Jayate sadguroiJ pada-prabhiivan-natra sarpsayaiJ 11 41 II Tr. In fact a siddha is respected like Sri-bhairava in all the three worlds.

Thus in the span of twelve years the esteemed yogi becomes exceedingly powerful on account of the grace of the gum. There is indeed no doubt about it. 4l .

C!l iiP (b 01 Gll aC1 I df

"'CJ'3tl.r!IT t(I tb d( gurukula-santana.rp paiicadha proktam

There are five types of lineages (traditions) descending from the guru which are as follows

1. R:IP-8:ctl'11Cfn.-J 1 ,J 2 ,W . 2 . cN°1S!-P 1 ,P 3 • 3. ~~4l1'ft-B 2 • qJGq(11Gt""'fl:t -W.

4.

Siddhasiddhantapaddhati

iID{ H ;:a 1...j

93

~ !i c.I( fl ;:a l""f ~1iRt ti "'(11 ;:i ;rJ ti ti "'d 1"'1

~tft~COl(ti"'('f 1'"1° ~fa- 1 I

qts:11'1fq 2 ti~ IW1 l"1 i3 1l~ "l~ ~

cffiff ll)f ~II

8.i-santanaip bile§vara-santanaiµ vibhiiti-sanranarp. nathasantiinarp yogisvara-santfinaip ceti I e§mn-api santananfup p[fhak p[fhak vaisi$!Yarp. vartate 114211 Tr. (i) iii, (ii) bilesvara, (iii) vibhuti, (iv) natha and (v)

yogisvara are the different traditions. They have their own distinguishing features. 42. ~e:fog ~ ~'lft~4 I d\N'lldi8 5 ~~g ~'-'f5'11~Cf>(Olqg ~1Cfg 7 I d1°&d
Tr. Spiritually all is composed of the five elem~~ts. All human beings are born out of these. There is only one Siva who is of the nature of pure consciousness. Everything else is ignorance and unmanifest. Siva alone is consciousness. 43 ·

~~fq

~"51"9 '11::4ttiq;;11g

e;::a1"11'"li '11~ ~ ~1llJT 0ttPc:i0tt1Rc:b i§ef~ I e;:a1'1.qa: q~~ 8

~ef~ 1 0 I m1"J1TITf g~ 11 II )f)f II ete$iim -api santiiniiniim kecit svariipa-pararimukha ve$amiitra -sampanniil) kraya-vikrayadikaiµ kurvanti I santana1. P 2, P 4 insert here the following verse-

~~"i~ 'lft ~~ ~ lJ~lcHH)~~n_ I ~«~ qtii ~ ('1'1((1~1Cfi(Oi "'!" q \Uf& II ~"fff.i crT ~:tq(t1ra1'1 q Pcl"lRltt"'dl'1 Tl' "lltH1"'di;l 'if-Bl' 1311{6"*11'1 q crT ~:tqH1'"d1'1· q ~"l.Rlera1'1 q "IT~ 'if- B 2 ,W. 2. ~'llff'1'fq­ J1,J2,B1,B 2,w. 3. ""dFi ~fQt111'1~ P2, ~ ~-P1,P3. 4. 'Wrrefus mlqf -q 'l=flfffi6- B 2 • 5. 'l=ftRlifid'1Viit118 -P4 , c6 '1' '1tlffi-P 2 • 6. ~~s­ J1,J2,B1,B2,W,P4. 7. ~ ~-P 1 ,P3 • 8. ~ - W. 9. ~~ -P 1,P3. 10. ~s~-B 2 ,W, ~;:q11~s ~-P1 ,P2 ,PJ . 11. ~-J 1,J2 ,P4.

94

Chapter V

bhedarp. pratyanyonyarp dve$ayanti II 44 II

dhik-kurva nti

I

yoga-miirgaip

Tr. A few among these descendents are averse to their true nature; having assumed only the garb, they are engaged in commercial dealings. They revile each others and detest the path of yoga. 44. ~ 'EfTTif~8 ~CfiT \3'1Rl'1;
G:ffe.1=1C6l

Tr. Being propelled by rajas, fiercely determined, lustful, wretched, hypocrite and arrogant sinners reproach the devotees of the Lord,- 45. ffl'i~ 41 '1 ff t.81 ~ q <'"I H "G ~I flfmo:r_ I ~ial'ql{~(;('t C6t11'1~tll'1tt·~~ II ¥~

II

siidhu-Sa1J1gama-sac-chastra-paramiinanda-Jak$itan I svecchiiciira-vihiiraikajiifina-v~jiiiina-saf!Jyutiin II 46 II

Tr. -the righteous saints, the fol lowers of the esteemed sastra (scripture), seekers of supreme bliss and masters of the

Real and Higher knowledge;-46.

q_ti ~~

Cfti ~ 'IIlS2is

-q_?i

cp;f ~e:rr6 I

~ci qfhtC::~7 ~ifl~ 8 Pi<"'ct<"l 11

¥\.9 II ~uyarp. du$fii vayaip si$_ta bhra$fii yiiyaf!l vayaf[l tathii I ityevaf!l parivadanti sampramohe nirantaram II 47 II

. . !r. -being deluded, quarrelsome and of wanton d1spos1tion they always revile them with words such as 'you are wicked, we are virtuous, you are depraved (whereas we are pure)', and so on. 47.

Siddhasiddhantapaddbati

95

Note. A few among these are averse to the path of yoga. Having assumed the garb of a yogi they are engaged in various commercial pursuits. Though they are supposed to beg for their food, this is not the universal practice. For a detailed account of the pursuits followed by the different yogis, the reader may refer Briggs, 1938, pp.44-61. Continence (abstinence) is not a virtue specially fo llowed . There are also house-holder yogis. Further there are yogis who do not practise yoga. Some of them follow the condemned practices of Sakti worship. The beginnings of these practices were found even in the time of Gorak$aniitha which are condemned in these verses. 44-47.

1!teft" \TWi ~qr

Ci fF1 ei f~uq;r~er

~ I

~ (1"f1Hl&lll~ ~er qctftft:fffi& II ¥t. II Prthvi jalaJ?1 tathii vahnir-viiyur-akiisam-eva ca I ete santanodayas-tu samyag-eva prakirtitai} II 48 II Tr. Earth, water,fire, windandether-thesearethesources

of the santanas (descendents) which are clearly explained. 48 . Cblfa;:tj :qrefor1 ~;;fl2 ~ ~ ~ I

1:1Uff ~~3 ~er

t1:a1'1Hi ~ ~on 11¥~ II kfi_thinyarp cardrata tejo dhiivanarp sthiratii kh!lu I 11 gw:ia ete$u paiicaiva santiiniinfup kramiit smrta}J 11 ~ 9 Tr. Hardness , moistness, light, speed and steadiness

are the characteristics of the five santanas (descendents) respectively. 49.

~~ ~~ R~ {~~ ~g I ~4 ~crnrs 1Jlmrs t1:aHt'li ~ur g; II

u. 0 11

brahma visnus-ca rudras-ca i5varas-ca sadasiva]J I etas-tu de~~tiil;l proktiil;l santiiniiniilp krame1,1~,~u II 50 II Tr. Bra11ma, Visnu, Rudra, lsvara and Sadas1va are the

deities of the santanas (d~scendents) respectively· 50.

96

Chapter V

~~it+tct>l(Ol«.qr ~aj~')a~Rt 2 qStf lel~g ~UT 5 ~*t4;i\ 3 I C(dlSll'ifq ~lift Pc;i$idl ~g ~ ~ ~'69)('big

m7fi

~ ~lfl~ ~ 4<'i<$tti q~ II t._ ~ II sthfila-sfik$ma-karal)a-turyarp turyatitam-iti paiicavastha kramel)a lak$yante 1 ete$iim-api sarve$iim vijiiatii ya.J:i sa yogi sa siddha-puru$alJ sa yogisvara iti parama-rahasyarp prakasitam 11 51 11 Tr. Sthiila (gross), sfiksma (subtle), kiiraJJa (cause), twya (fourth) and turyatita (beyond the fourth) are the five states in

sequence. The yogi who experiences all these states, is a siddhapuru$a (realized yogi) and is the lord of the yogis. This explains the secret. 51. ·g

•

'3Rr ~ ~ f.:t'11~l3tl~Cf>l(q:J 7 '"l~ittlftr-l ~11~ ~~ct~~c:t..... ~-19 ~ mcrtrr.l;:r ~ ~10 e"'41EI affa:t~\ilfqug 11

~'1(l1\iiel12 C{~S~ ~~;rl 3 ~'i~d~ 14 ~~

~ldCll'l I mfg ~c:r '1$1Vli~) "'tcHflRt ~ II l\ ~ II ata eva samyari nija-visranti-karakarp m ahayoginarp sadguruip sevayitva samyak savadh anena paramarp padarp s~mpadya tasmin-nija-pil}ge samarasa-bhavarp krtva 'tyantarp nirutthiinena sarvananda-tattve niscalam sthata vyam I tatal;i svayam-eva mahasiddho bhavatiti satyam · ,, 52 II Tr. Hence by diligent service to a sadgurus who is an esteemed yo~i and inducer of repose of the Atman, one sho~ld

c~efu~l~ att~n the Paramapada and having experienced uruty

with Siva with absolute nirutthana (undisturbed state of consciousness) continue to remain still in that state of supreme bliss. Thereby one surely becomes a great siddha. 52. 1. ClITT11i g
~-B,. 6. ~ ftt;all1•ft ~ ~-J "J 2 , ~ ~ fe1
Siddhasiddhintapaddbati -.:t"

Pc:! fta ;!(er c:ruf ~ 1

';f'

97

~~ Cfi(l'q "11 I

o:t' ~ ~ f
n:a

~~lt'1~~~2 ~tn:ffig II <4.¥ II na vidhir-naiva VarIJ.as-ca na varjyiivarjya-kalpanii I na bhedo nidhanarp kiiicin-niisaucmp nodaka-laiyii 115311 yogisvaresvarasyaivarp nitya-t[ptasya yoginal;z I cit-sviitma-sukha-visriintibhiiva-Jabdhasya puQyatal;z 115411 Tr. To an eminent yogi who is ever contented and who has attained the state of bliss of consciousness by his own merit, -to that lord of the yogis there are no (binding) injunction~, no (distinction of) vaqia, no (conception of) prohibition and nonprohibition, no distinction (of any sort), no death or impurity, nor any libation (enjoined), -- 53-54.

ei
Tr. --but by attaining complete knowledge of the Self and by gradual practice (of yoga as advised by the guru)· The Paramapada is not realised by the practice of asanas, indifference, frustration, control of food and pr81Jiiyama,- 55 ·

;r ~~Tt4l
observance of silence, freedom from passion, futile exertion, undergoing physical mortification,-- 56. 1. c:rvri!l'f -B 1 ,W. 2 . ~~ -J 1 ,J 2 ,P4 • 3. cmr-ITTl -J 1 ,J 2 ,B 1 • 4. "4)•11"1'1HCfiaf -P.,P 3 , ~ tfiaf -B 1 ,W. 5. B 2 omits this half of the verse. 6. 'I' fcmm -B 1 ,P 1 , ~ cim -B 2 ,P 2 , 'I' ~
I

98

Chapter V 91' \Tl"CIA

Oti\"at I"11 "1

4~ITilEf~CRm,1

91' ~~;rr~ 1'i Cfftl I 91'1-81411o11 S'CI q Iifl "11 ct. 11 ~ \9 II na japan-na tapodhyiiniin-na yajiilit-tirtha-sevaniit I na devarcaniisrayiid bhaktyii niisramliIJiiii-ca pa.Janiit 115711 Tr. -not by japa, austerities, dhyana (meditation), rituals, pilgrimage, worship of god, devotion, adherence to the asramas,- 57. 91' ~~t91'2cfi"~~1<011"1 :q ~os"ilct. I '11'1 ;ffi q Itp;i H i<:r& qftll"ff ~ qc::1{ 11 ~ l II na sad-darsana-kesiidi-dharaniin-na ca mundliniit I . . . .. niinantopiiya-yatnebh~ prlipyate paramaJp padam 115811 Tr. - (study of) six systems of philosophy, growing hair or clean shaving (the head) or by other innumerable means and efforts. 58.

~3 ijltHIPf 4 ~ 'aftq;1~ q~~\Ttl q{'1q~s~

·

~ ~~fmr5 II~~

II

etiini sadhanani sarviiIJi daihiklini parityajya paramapade'daihike sthiyate siddha-puru~air-iti II 59 II 1

Tr. After having discarded all these physical means, the siddhayogis seek refuge in the Paramapada which is nonphysical. 59.

ct rl1 rel="nofollow">21 f)t fd '81 ~?I~ it 6 tat-katham-iti ced-ucyate

How is that possible ?

m

j'~CfiqitMlct: ~ ~{ifcllR"'li m ~Rl'11f~cl llGoll guru-drk-piitaniit priiyo dr<;fhliniiJ!l sa tya- viidinlirp sii sthitir-jiiyate 11 60 11 7

1. P2 shifts this half of the verse and inserts ihefffi5d~ half stanza ;i~*91-etc . with a slight change as ~ef~.Ef"flit\- 2. '1' ~~­ W. 3. ~-J 1 ,J2 , ~ ffif.r-P4 , 4. ~ ~-W. 5. ~s-J 1 ,J2·• 6. B 1 ,B 2 ,W,P1 ,P2 ,P3 omit~. 7. ~ ;:;:m:IB- B 1 ,B 2 ; W omits

m

~-int.

Siddhasiddhii.ntapaddhati

99

Tr. The resolute yogis who speak truth attain that state by the compassionate glance of the g uru. 60. C6t1"1l:c:=:&fu>q1a1&1 ~ 41&1Clffi~ 1 I

'Im&nl ~ug ei<:t~ qftl«) ~ ~ II G~ II kathaniic-chaktipiitiid-vii yad-vii piidiivalokaniit I prasiidiit svaguro}J samyak priipyate parama.rp padam 11611}

Tr. Paramapada (Supreme goal) is attained by the otal advice, saktiplita (transferring spiritual power), by looking at the feet of the g uru o r by the favour of the guru. 61.

SICf ~

fV I c) afl th ct(

ata eva sivenoktam That is why Siva has stated

~ ~u~ ~ ~u~ ~ 11-uUtrc6 ~ 11utftrCb'l 1 fuel~ II fH ag ~let~ II e '1 d g fuer!l 11 ti ;rag fu'ar!l 11 ti ... (U II ~2 II ~ ~ 11 na g uror-adhikarp. na guror-adhikaip. na g uror-adhikaip· na guror-adhikam 11 siva-siisan atah siva-siisanatah siva-s~sanatah siva-s~sanatah II iti II 62 II

Tr. There is nothing greater than the guru - this is the command of Siva . 62. ·

~it1:41&1tr ~~lffiITT18 cnU"ftr ~ o~ i 4 q~i ~11cqci ~~ 3

mFlu

-er{ W{, II G~ II

viin-miitriid-viitha drk-piitiid-ya}J. karoti ca tat-k$aI}iit I prasphu.taJ!l slimbhavalp vedha1]1 sva-salpvedya.rp. paraip. padam

II

63 II

Tr. A guru is the one who instantly imparts knowledge of the Self through initiating one in paramapada by his vanmatra (mere utterance) or by d[kpata (mere glance) or sambhavi (dik$ii) or vedha (di.k~ii). 63. 1. m&r ~"" 1ei c:i ~11 ~ -J ,J 2 , OTID ~mffiCli"ITTl -B 1,B 2 , ffi&T '"q1.,...&1~ciefl""l~ - P 1,P 3 , orn:r ~
Chapter V

100

Note. Diktjii means initiation. According to Visvasiiratantra it is of four kinds, viz . kriyiivati, kaliivati, van;iamayi and vedhamayi. According to KuliinJava it is sevenfold-kriyii, va.q.ia, kalii, sparsa, drk and miinasa. Each of these is further subdivided. According to Rudrayiimala, it is of three forms like iil;lavi, sakti and siimbhavi. 60-63. Note: For details of various diktjiis see Appendix. 63. q,+011tg~rrqffif:f' 1 ~ "
ew;ia119'f:r&"19'fifi8 ~1J~8

fu'ms 2

1

msfqt:frtffi II G~ II

karuIJii-kha{fga-piitena chitvii piisiitjfakarp sisoi} I samyag-iinanda-janakal} sadguru}J so 'bhidhiyate II 64 II Tr. He is known to be the sadguru, who by means of

the sword of compassion cuts asunder the eight fetters of the disciple and gives rise to absolute bliss . 64. Note: The eight pii§as (fetters or bonds) that bind the disciple are ghroii (contempt), sarikii (doubt), bhaya (fear), lajjii (shame), jugupsii (dislike), kula (family), sila (conduct) and jiiti (caste). Cf. ghroa sarika bhayarp Jajjii jugupsii ceti paiicami l kula.rp sila.rp tathii jiitiratjfau piisiii} prakirtitiil) II kulMl}avaulliisa (chapter)- I. One who is liberated from these piisas (fetters) is equal to Sadiisiva. Cf. plifabaddho bhavejjivo piisamukta}J sadiisiva.Q II KuliirIJava-ulliisa (chapter)-ix-48. 64.

~Pttst1<&f~m ~ q1c::1c:iffiCfRTil3 I &041('11'1. fttH'11fO:l'd ~ ~rc) ;prg II Gl\ II nimitjiirdhiit-tad-arddhiid-vii yadvii piidiivalokaniit I sviitmiinarp sthiram-iidhatte tllsmai sngurave nama.Q 116511

Tr. I salute that guru who by his fleeting glance of half a wink or even half of that duration or on account of the attention paid to his feet, steadies the disciple in his own nature. 65. 1.

a

Cff"UTTS
-P 2' 2. fu( q') m8 - p I,P 3. 3 . ~t:fjtfcrmlJ

w.

tfAltLllAIClfflf6'rnl - B •• ~t:frt:f~ q1nanalCl\ithRT~ -B2, ~~t:fqnrrm tf'lIT qlGICl(i'l)ifWffit. - Pt>P 2,P 3.

Siddhasiddhantapaddhati "11"'11~Cf>(iq~~ "C6~ ~~

g

101

~g 1 I

~1l~g ~ g; ~Wtttl ~ g; ~tzuf~ns+<SIC68 II && II niinii-vikalpa-visriinti1p. kathayii kurute tu ya]J I sadguru}J sa tu vijii.eyo na tu mithya-viifambaka]J II 66 II Tr. He who by his advice sets to rest all doubts (of the disciple), is alone to be considered as a sadguru. But not he who is an imposter. 66. ~ ~ q(41qe:g~tf ~1J~8 2 '6GT C'Ol"G;f1'4g I ata eva paramapada-priiptyartharp. sadguru}J sadii vandaniya]J 11

Tr. Hence for the realization of Paramapada one should always adore the sadguru.

C!ICIP Pal Rt gururiti

Who is a guru ?

~'O'flftJ ~ e '4 cti.3 ~ d "'Lf Pci.1311 ~!t~mff I fcr~4

~er qo~< q(41qe:~cr ~ ~

1

0~ m1t11(if)1U

~ II ~\.9 II gpJ.iiti farp samyak caitanya-visriintim-upadisati I vifriintyii svayam-eva pariit-pararp parama-padam-eva prasphutam bhavati tat-ksaniit siiksiitkiiro bhavati II 67 II Guru is he who. invok~s auspiciousness and imparts the repose of the consciousness. By repose, the Absolute Paramapada manifests on its own followed by instant realization. 67.

Tr'.

3ICf 1!tJ di EJ I~ I 01 i

df?t Wtbd(

ata eva mahii-siddhiiniim mate proktam

Hence the eminent ;iddhas have opined 1. ~t:Fffil <§~ ~

l:f&

1,lvnftf~ ~ -JI 'J2,

ftftf

-B 1 • 2.

t1

~~ -P.,P2 ,P 3 ,P 4 • 3. 1J.~

11urrftf:tlQflRICfi. -B ••w. 4. ~~-W.

Chapter V

102

~imfur ETT f{_'Cfi_qlct~I~ 01 CfT fl'~Pfef("tlq;;l-;:r 'all

a~~~~l~9:ffi

~g "fl" *:X~cffer I van-matrel)a va d[kpata-matreJJa vii samyag-avalokanena va tat-k$1}an-muhur-visranti-y uktarp karoti yal) sa sadgururbhavati I Tr. He alone is the sadguru who by means of his mere

cndfa- 1

utterance, glance or gaze (at the disciple) instantly confers repose. ,.:ft ~~~ ~ ~q~ g fT"HflCf>(Uj ';!' '"I C4 d) Rf Ri "8: 1"tU I d ('+t I f~"1'11 ~~I P=a ct> l(Cf>g *:X~efi<:rff ~g I no cen-nijavisrantiI!J vina piip;Ja-pad ayo]J samarasakaral}a1µ na bhavatiti siddhantah 1 tasman -nija-visranti-karakah. sadaurur- abhidhiyate ~

niinya~ 1

. Tr. For otherwise, according t~ the accepted doctrine, ~~th~ut achieving one's own repose, the union of the Self with Siva is not feasible.

Hence the sadguru is only he, who leads to repose. No one else (can be called a sadguru) .

1io:rc.1fTTT~ 2 ~T~li.~"l.TF·,11'-TT•n=rct1'-.1c;; "l.TT 1l~g II~~

ci.J Tl-TcnT

3

11

_ punar-vag~di-sastra - dr$fyanuman a-ta rka - mudraya bhramako gurus-tya1yal,1 11 68 11

Tr. Again, a guru who deludes by means of his ~tterances, knowledge of sas tras (scriptures), anumana (inference)' tarka (logic), mudra etc. is to be deserted. 68 ·

ukta fica

It has been stated 1. ~ffi Cffdfflftf-P2 , fu~~ ;:rqJIRf-B 1 , ~JlfTP~ ~tnflRt B 2 , fcrJJtrl\iitai ~-W ' fcrJJtr~'1tti C5TI~ ~~ffi
103

Siddbasiddbantapaddbati ~ l'1 Q"I ;;:fl

1l~ @ I \i"4l

~tel I c:i Icfl ~ 5 +al q;g

I

~~ "'f \i11"'11Rt ~ tf C6Ufff fc6l( ? &~ II jiianahino gurus-tyajyo mithyavadI vi(lambakai} I sva-visrantirp na janati pare$iirp sa karoti. kim ? 69 II Tr. A guru who is ignorant, who speaks untruth and who is a hypocrite must be abandoned. Of what use is he to others when he has not experienced repose himself? 69. ~ ~ q-{

1ITi ~f:fg 1 110flfff I 'ffTuif" cqc) e:ft s -«f q
~ 1.9 o II silaya kirp pararp para.rp sila-saiJghal) prataryate I svayarp tin:10 bhaved-yo'sau paran-nistarayatyalam 117011

Tr. How can a rock sail a heap of rocks across the river? It is only one who has crossed over, is able to lead others across. 70.

Pei Cfi{i'tl fl I~ I (I~ cit (I ft:q ~I 2Cf>ml\ir~~ q q 5tl ell fl "119)~~ 3 \il I~I tt '11 Cfiflffl. II ..,,..,c::i~1ft .......... ...,.....,.,~~It_;~(),...j_.ii Tffil tt fl ffi I( ft! 4 !fflf8 5

i

~- ~q)~~;;:r6 W~"'f 0~

11 \9'i 11

vikalpa -sagarad ghorac-cinta-kallola-dustariit prapaiica-vasana-du$_ta-griiha-jala-samiikuliit 11 vasana-Jaharivegat sadyas-tarayiturp. k$amal;1 s vasthe naivopadesena nirutthiinena tatk$a!Jiil 117111 Tr . A g uru is he who by means of nirutthana (undisturbed state of consciousness) and not by mere advice, is

able to instantly lead the disciple across the frightful ocean of doubts, with its turbulent billows in the form of varied thoughts difficult to cross, infested with multitude of vicious sharks in the form of the material thoughts of the past impressions of the material world . 71 . 1. fuffi\TTI~T-J I ,J 2 ,P 4 . 2 . ~c.r ~;:m-J I ,J 2 . 3. 1JW- B 2 ,W' ~1SG(lJ~)lJll-P 1 ,P 3 • 4 . ~~~ - B 1 , ~11'"rf "(<J&~~-B 2 ,W, ET11Ttf8 "fei ~~-P 1 ,P 3 , ElTTFf "fC.i ~-P 2 • 5. lff'f'1..-J 1 • 6. ~<;f ;:ft~~;r-B I 'B ?.

Chapter V

104

2

dl
of glance, utterance or grace. Then the disciple gets established in his own real nature. 72. ffif8 « ~~ ~ 4 ~fli(CSI~ I q(i'1~'14\ "t,~ ~tSCti(fl& fucrnj CJ"'*O:. 11 \9~ II tatal} sa mucyate si$JO janma-sarpsfira-bandhaniit I pariinandamayo bhiitvii ni$kalal} sivatiirp vrajet II 73 II

Tr. Then the disciple becomes free from the cycle of birth and death. After attaining paramiinanda (Absolute Bliss), he becomes attuned with Siva. 73 .

i!i\if'Ai.6 ct>l~iAi dl
\9 ¥

II

kulanaip koti-kopnarp tarayatyeva tatk$al)iit I atas-tarp. sadgurum saksiit trikiilam-abhivandayet 11 74 II Tr. A sadguru instmtly liberates crores of kulas (families). Hence one should worship the sadguru thrice a day . 74.

«CSffTN~~ ~F.I~~ 1l~ 8

~0:.7 I

1'Ni'11(( ~lf inc:ftftr ~
him and prostrating before him. By this adoration one gains equipoise and obtains one's own true nature . 75 .

1.

fii- J 1 ,J 2 , 11H~taiil-Pl'P 3 • 2. &il'.lffi41'11ct. -Bl'B 2 ,W. 3. ffiftn4. ~-J 1 ,J2 ,P4 • 5. OTU'itcr - B 2 ,W. 6. ~-P 2 . 7. F.J\ifct. -

'ffiiM'

J 1,J2.

J 2 ,B 1 ,P 2 , irclct.-B 1 . 8 .

~ ~s ~tf-P •

2

Siddhasiddhantapaddhati

105

~ ~W;;r ~I let CblfZ~ ~ I ~~hrr fi:4tt~l3t1Pti~,.;rr ~~qf 'Cf{l'll1 II ~& II kim-atra bahunoktena sastra-ko.ti-satena ca I durlabha citta- visrantir-vina guru-lqpiirp. param II 76 II Tr. Why to talk much or resort to numerous sastras (scriptures) ? W ithout the grace of the sadguru, the state of repose

of the consciousness is difficult to achieve. 76. R=oftt~~ °tll~ {riO'ffill I ('Ct ('Ct "I tit ~"'a "11"'1 i ~~ fcr~'Gffi8 II ~~ II citta-visranti-Jabdhaniiip. yoginlirp. d[r;lha-cetasiim I sva-svamadhye nimagnaniirp nirutthiina..rp vise$atalJ 117711

Tr. Yogis who have accomplished the repose of consciousness, who are firm in their mind and who are engrossed in their own essential nature especially achieve nirutthana (undisturbed state of consciousness). 77.

Ptflttif Id. ~ i:rrftr ~~· ~ ~ I t1fi:it"1:. ~ ~~g -am ;mr li~ 11 ~l II nimi$8.t prasphu.taip bhiiti durlabha..rp paramarp padam 1 yasmin piIJ<Jo bhavel-linalJ sahasii niitra sarpsayal; II 78 II

Tr. One instantly gets the clear vision of the rare Paramapada (Absolute state) in which one gets merged. In this there is no doubt. 78. «~f&>q 1~P
inf04 II

~ ~d. ~ 1j(llClffi\i11'11'l6 II ~~ II saip vitkriya- vikira{lodaya-cidviliisavisran timeva bhajatii.rp svayameva bhiiti I graste svavega-nicaye pada-piQt;lam-aiky a.rp satyaip bhavet samarasarp guru-vatsaliiniim 117911

------1. ~-B • 2 . ~~ ft6'Q) Pciitift:uh~ -J 1,J 2 , B1,B 2.

1

P 1 , ~~ - P 2 • 3. ~fkffil'1 ~fllM1e)-P 2 • 4 . ~ - B 1 ,B 2 ,W. 5 . ~-J 1 ,J 2 ,P 4 • 6 . ¥-

106

Chapter V

Tr. A disciple enjoying the state of samvitkriyii (process of illumination), vikirai:wdaya (dispersion of illumination), cidvilasa (play of the -divine) and visriinti (repose) becomes enlightened on his own. Those who are favourite to guru indeed enjoy merger with the Absolute, when pada (macrocosm) and pi.J:iga (microcosm) are identified on dis solution of one's mental activities. 79. Note. For all this progress in self-realization the grace of gu_ru is the basic factor, which finally leads the disciple to merge with Siva. 79.

en

II ~ -~a ~hUtf1 01121 dlO ftHIEI' PoHIEI' I CTCI QIQ ell 2 fh u6 a Cf iM CH ill iM di ill o fl O'fTcJf a "1:'1 cM a 4 stn 11 II iti srI-gorak$anatha-J(rtau siddha-siddhiinta-paddhatau pi~ga-pada-samarasa-kara~o nama paiicamopadesai} II

Thus ends the fifth chapter, titled pi1J9a-padasamarasa-kar8.J)a (merger of pi1J9a and pada), of Siddha-siddhanta-paddbati composed by Sri-goraksaniitba.

***

1. {ftr rflt!fr-B 2 ,W,P 4 • 2. ~u:sq~q)g ffH!Cf>(OI) -B 1 •

tt'"IH1Cf>
2

,W, fqu-g~

61

l\O" u ~ an

Sixth Chapter :ilel IOI q\d ~ ~I C'I &fOi 1

cne
a

athiivadhiita -yogi-lak$aIJarp kathyate

Hereafter the characteristics of an avadhiitayogi are described

~!fl Iti Iti 1l5 2 I "tl'8 ~P(. ll~RtR:lct>i
'31efq_om-Tft

;:i-rt=r

C6

~~~7qqaq1f&'3; ~11 ~TR{ lR"8

~Eil"l&I~~ qf\~fl ...1tflo-n

qfttrlJ ()i:qg 1J~llit'Q' 8 q~~~ ~Ullkl~t:A -

.q~os 11 <} 11

avadh iitayogi niima ka ityapek$ayam-iiha I yal;i sarvan pralqti-vikiiriin-avadhunoti tyavadhiital;i. 1 yogo'syastiti yogi I dhilii 1 kampane, iti dhatul) kampaniirthe vartate I kampanarp caJanam deha-daihika-prapaficadi$U Vi$aye$U sangata.rp manal} parig(~ya t,e~hy~ p.r atyiih[tya svadhama-mahimni pariJina-cetal} prapancasuny__a ad1-madhyanta-nidhana-bheda-varjital;l 11 1 II .

Tr. The query as to who is an avadhiitayogi is. answered: One who has transcended the modifications of Prak[f:i is called an avadhiita. One who abides by yoga is a yogi. The root 'dhiiii karppane' means ' to shake off'. 'To shake off means to move. Withdrawing the mind which is indulged in the ~oddly_ objects, and merging it in one's real abode, the avadhu.ta ~ogi stands aloof from the world and is devoid of any begmnmg, interval , e nd and mortality . 1. Note: A vadhiita- A class of ascetics who is beyond all restrictions . According to Sannyiisopani$ad 13, they take food l .~~-B I ,B 2'w ' '41 ~rr.:rmmir - J I ' J2 , W begins with ~ ;frfq; " "' '< 2. ~ <6TSCl'tl~ftA'ri{~1ttllll'1iW P 2 • 3. ~~(fl-B 2. 4. '!_"OS tittft 1Wft-J ,J ,B ,B ,W; '{ITT ll)Tft tftifts-P4 • 5. ij:f ~-J 1 ,J 2 ,B 1 ,P4 , ~ 1 2 1 2 ~ ~~ trrg- B , ~~ ~ mgs-W.~~ ~ ~s­ P2. 6. qcrrf'ff-J ~J ,B ,B 2 ,W,P 4 • 7. ~ ~~-J"J 2 ,B 1 ,W . 8. 1 1 -.-.,

1 2 1

'311~"1U4Plt:A-J I ' J 2·

Chapter VI

108

from all persons belonging to all V8J11as, except those who are charged with moral sins. They eat like an ajagara (python), i.e., while lying down and opening only mouth w ithout any effort, and are solely absorbed in contemplation . According to the tantras , avadhiita is the aspirant who comma nds universal reverence , who is free from all prejudices and who bas knowledge of his own (Kulan;tava XVII) . A vadhfitas are divided into two classes-householders and recluses (Pra1.1ato~il)I VIl.4.532). Avadhiitas belonging to the highest grade are known as kulavadhiitas (Mahanirvana VII.271-83) . Avadhiita is also the name of a nerve. I . .

CITT!~ ~ ~I CS4 FA aft\11 Cb'( I Otft~G~CfiR2~:qGl
trc6rU

yakaro vayubijaip syat rakli.ro vahnibijakam I tayor-abhedascorikli.ras-cidakli.ral;l prakirtita}J II 2 II . Tr. 'Ya' is the bijiik$ara (seed-letter) of the vayutatva (arr element), while 'ra' is the bij~ara(seed-letter) of agnita_tva (fire element). These are not different from' om' representmg ' cit'. 2.

_ Note. 'Yaip' is the 'bijiik$ara ' of vayu and indicates the anahata cakra situated at the region of heart (cf. SafcakraniriipaJJ.a verses 22-23 . Bijiik$ara 'rarp' indicates maIJipiiracakra, the seat of th~ element of fire, at the region of the navel. During the exercise of the raising of kundalini when the middle kur:u;ialini situated at the mal)ipiiracakr~ ·is a;akened, the sadhaka or yogi overcomes the tejas-tattva or the element of fire . Similarly, he ov:rcomes the vayu-tattva when kur:ujalinI penetrates the anahatacakra, the seat of the element of vayu. In short, by means of the penetration of the six cakras the sadhaka or yogi experiences self-realization through the ~anifest and unmanifest forms of the essence of Omkara which is cit. 2 .

C1. C1 C( ~tb !tlUJ ~4 tad-etad yuktam-ucyate

It has been rightly stated 1. ~-B 1 ,B 2 • 2 . ~cm-B 1 ,B 2 ,W , ~tl~itil<8 Bl'W. 4 . ~~ ~'f2«l-P 3 •

m

'3ff~-P"P 2 ,P 3 • 3.

Siddhasiddhantapaddhau

109

CRil~mRTTTUTi ctl~;r ~ug;p{_ I ~~u;g m-serq_filsf\J~ II ~ II klesa-pafa-tararigaJJarp k[Iltanena vimu{Jifanam I sarvavastha-vinirmukta-9 so 'vadhiito 'bhidhiyate II 3 II Tr. He who is purified by the annihilation of the surging web of klesas and who is free from all states is called an avadhilta. 3. Note. For the avadhiita a purified (vimu.p{lana-lit. clean-shaved) means annihilation of all kle§as. Pataiijali defines Isvara as a super-human being who is untouched by kle§a, karma, vipaka and asaya . Cf. klesakarmavipaka§ayairaparamr$fa}J puru$avise$alJ isvaralJ. For the nathas, an avadhiita-yogi free from the web of klesas , is himself lsvara. Cf. atyasrami ca yogi ca jiiani siddha§ca suvrata}J I Isvarasca. tatha svami dhanyah srJsadhureva ca II .

--SSP .VI.21.

The avadhiita being in the unmanI state also transcends all states of existence. 3.

Pl\itf'1(~1{ttrtif ~tjl ~1l ~g I

'31T'-lit ~ err ~g 1 ms erqot sfl:rd\ c:nl

II 't II

nija-smara-vibhiltir-yo yogi svange vibhii$ita}J I 4 11 adhare yasya va riidhih so'vadhiito'bhidhiyat~ II · · · · d hi d rre smears Tr. The yogi who having annihilate s es. the body with the ashes thereof and who is absorbed m the true nature of the Self is called an avadhilta. 4. . f · h shes is symbolic of N ote. Besmearing onesel wit a overcoming all desires. 4.

ffl(fil{~

fitl
"fl"'i ~ tf>eft ;fl~s I

~-cft;:i ~US~;:q2 msc.rq,o'ts~tlltid II ~ II lokamadhye sthirasinah samasta-kalanojjhital) I kaupinaip kharparo'dalnyaip so'vadhiito'bhidhiyate 11511 1 • arTtmT ~-J I, J ,· .~-A ~ ~-B 1 , art~ ... ~a-B 2 , "11Coll\I 2 '31'Tf.ffi\ ~ ~s-W, ~ ttfClc::il"~s(~:)-P 1 , arttfft ~ ~s -P 3 • 2.
110

Chapter VI

Tr. Having been freed from all distractions (mental constructions) and remaining poised in the world, one who resorts to a loincloth, a begging bowl and cheer (on the face) is called an avadhuta. 5. ~ ~ ~ "<WI~ ~I ~El~911C( ~«. I ilt~t"*ll ~tfhil 2 -4~ mscr~fils~~ II & II sarp sukharp kharp. parabrahm a sankharp. sarp.gha(tanad bhaved

I

siddhanto dhii.rito yena so 'vadhilto 'bhidhiyate II 6 11

Tr. 'Smp' stands for bliss, 'kham ' stands for Parabrahma. One who holds this 'samkha' doctrine which is the union of sarp. and kham, is called .an avadhilta. 6 . Note. Wearing a sari.kha is one of the distinctive marks of the attire of a yogi. Cf_

sarikhamudradhiiral)aiica ke§aromapradhiiral}am II -- SSP.V.13.

6.

~C6T mi~~ ~ ~oz:t.3 I

ft~ ~ -crmi~ s crq_fil s ft:r"~

11 \9 11 ~a~uka pada-sarpvittir-mrgatvak ca mahavratam I sa1li yasya parasamvit-so ' vadhilto 'bhidhiyate II 7 II

Tr. He to whom-footwear (wooden sandals) represent supreme knowledge, deer-skin the great vow and sai.JI (sacred thread) as parasal!J.vit (supreme consciousness), is called an avadhiita. 7.

i)'~ ~~~ 5 ~~~q· Cb
11 t. 11 m_ekh~la nivrttir-nityarp. svasvarilparp. ka_tasanam I m vrttil} $89-vikarebhyal;l so 'vadhiito 'bhidhiyate II 8 11

Tr. He to whom mekhala (girdle) represents indifference, 1. ~~ - W. 2 . ~ ffinfuf- J1 ,J 2 , ~ a;;s:1fhi B , ~ mfui1 W, P 1 ,P3 • •3. ipr~ "fl:ltt;:"lll!ITT-J I 'J 2' p 4' fulf~ q- '1wilill B 1, 1!~ ~-B 2 , 1!'1&.4i1'1"11$d'\-W, 1!~ "tlSl~d"t.- P,. 4. ~~J1,J2, ~ffi-B1,B2,W, cl'ffi-P1 ,P3. 5. f.:rc[~~-J,,J2,B,, ~~­ B 2, ~
6. ~~Cfimu11'10.- W .

Siddhasiddhii.ntapaddhati

Ill

ka.tasana (mat) represents real nature of one's Self and who is free from the six vices (kiima, krodha etc.) is called an avadhiita . 8.

~C51~14<1'1~ ~ ~ ~osefi&<:P( I \T14'11~11S~~g msc:rq_fils~Eftml II ~ II cit-prakiisa -pariinandau yasya vai kul)<;Ialadvayam I japa-mlila'k$a-visrantil;l so'vadhiito'bhidhiyate II 9 II Tr. He is called an avadhiita whose pair of ear-rings

represent self-luminosity and ecstasy and whose rosary of beads represent repose of the senses. 9. Note. The pair of earrings is also known by the technical term 'mudra ' (cf. SSP.V.13 quoted above). 9.

~

ilc:flltft crosg

quq;r~ T.J 1 ~ I

m~ 2 ~~lfffig msc:rqffis~dltffi II '3° II yasya dhairyamayo da1:u;lal;1 pariikasarp ca k.harparam yogapa_t.tarp. nijasakti}J so 'vadhiito 'bhidhiyate 11 10 II

1

Tr. He is called an avadhilta whose staff represents courage, whose begging bowl represents pariikasa (the primeval space) and yogapa_tta represents nijasakti. 10 .

.q.~cfi

\TftUi 4

~ ~m ~~ (qi('ql~wt «f83 I a"'+i tfl 1Tic:rg 5 msc;rqffi 5 ~d) tfff II '3 '3 II

svasvadane ratah· I . Jatva . . _ bh e d a-bh e d au svayaLp bh1.k$8-m jaranam tanmayi-bhavah so 'vadhiito 'bh1dh1yate II 11 II

Tr. · One who feeds ·on the alms in the form of dvaitadvaita and remains absorbed in one's own Self and also transcends such a state of Self absorption is called an avadhiita . 11.

i3t~'"f4 6 Pl\Ttr&~a~ ~I~ ~ ~ I

~7~~11~f\tt1 trs msCJqffisfqdl<:ffi II ~ ~ II 1. T.I' not in B • 2. ~W, ~-P4 • 3. ftref 61<((11(
112

Chapter VI acintye nija-dig-dese svantara1p yastu gacchati I ekadesantariyo ya]J. so'vadhuto 'bhidhiyate 11 12 II

Tr. He who having entered one's own internal space, which is beyond imagination, continues to dwell in that very place is called an avadhii.ta. 12. ~~os'1'1fl 1 ~'1"1""dl'1'1ff '€i -qg I

~er fq-G)~ffi mscrqfils~~ II ~~ II svapi174am-amarikarttum-anantam-amari1p ca y8'1 I svayam-eva pibed-etii1p so 'vadhuto 'bhidhiyate II 13

II

Tr. He is called an avadhilta who consumes his own continuously flowing amari in order to remain immortal. 13. Note. Amaripiina or consuming pure amari has already been referred to in the conduct of a yogi (SSP.V.13). 13 .

-31~ 'ftf 12 CRr~ 111'GT3

m Cf\i:ft

er H1 "11

~C§ffi4 I

~ q;:r mscrqffisR:f~ II ~'ls' II acintyii vajravad ga<;fhii vasanii mala-sarikulii I sii vajri bhak$itii yena so 'vadhuto 'bhidhiyate II 14 II 5

Tr. He who has consumed vajri which is beyond comprehension, hard as diamond and extremely stinking with inherent mire of impressions is called an avadhilta. 14. '3{1'Cfff~ 'fg ~ ~~'1~ ~ ~ I ~~ ~ c)fu mscrq_ffis~~ II ~~ II iivarttayati y~ samyak sva-svamadhye svayarp sadii I samatvena jagad vetti so 'vadhiito 'bhidhiyate II 15 II Tr. He is called an avadhii.ta who always experiences himself in every self and also every self in himself and perceives the universe as non-distinct from him. 15. ~ I f"l I "1 '1 Cl 4 1t:ll~;rg ~ I ('1 ;:Q Cl I Cl Rf "6cl I

~(tll'1'1tfg ~ mscr'{msR:rUh:ffi II ~ & II sviitmiinam-a vagacched-yal) sviitmanyeviivati$_thate I anutthiinamaya]J. samyak so'vadhuto'bhidhiyate II 16 II 1.

~1ftios•'1'1(-J 1 ,J 2 ,B 1 ,B 2 ,W ,P 1 ,P 3 . 2 . ~~ -P 1 ,P 3 .~fc1;;q1

B 2,

~ - W . 3 .~Pcle4rl;l"1~ i:rrcrr-B 1 .4.~'§ffi-J 1 ,J 2 • 5 .~-J 1 ,J 2 •

Siddhasiddhiintapaddbati

113

Tr. One who has intuitive knowledge of the self, who maintains steadiness in one's own self and who abides in anutthana (undisturbed state of consciousness) is called an avadhuta. 16. ~~t:llH'P'Cf""l8 ~.1Jt1~ql(ll8 I 'i aR:ot "'+t tt 1at=et tis sCl''-lot s f\I tfr tt 11 ~ \9 11 anutthadhiira-sampanna]J. para visriinti-paraga]J I dhrtacinmaya-tattvajiia]J. so 'vadhiito 'bhidhiyate II 17

m

a

II

Tr. He who has a firm base of anutthana (undisturbed state of consciousness) who is an expert in conferring repose upon others and who always abides in cit(pure consciousness) is called an avadhiita. 17.

13t c::crffi &4'ffi'f I t:4 't1 a:rffi 2 ~ft~tctf~{ ~g

3

-act'

1J e f£4 ('I'( I

msc:riiffisf\ttftc:fd II ~l II

avyakt.arp vyaktam-iidhatte vyaktalp sarvarp grasatyalam I svasatya-svantare magna]J. so'vadhiito'bhidhiyate II 18 11

Tr. He who reveals what is unmanifest and absorbs what is manifest and remains absorbed in one's own self is called an avadhiita. 18 .

13tct'"llftlea:tct>l (ift(T1q1 ~

6

~'fi'T~)S ~~~8 I ffic6 ms~ffis~tfitfd II ~ ~ II 'Sffif8 4

avabhiisatmako bhiisah sva-prakase susarpsthita]J I lilaya ramate Joke so'~adhiito'bhidhiyate 11 !9 II •

Tr. He who being the luminary which bnngs to hght everything else, who is content in self-luminosity and who sportingly rejoices in the world is called an avadhilta. 19 · Cfct ~ ((

1=1ttft

ifCf ~·t=tll aft' ~ ~ ;:;:p "18 ~~II TOI ct«. I

ctct ~ 4 Fffi' ctct t:11 tu

a -msc:rqor sf\f d'l tt a 11

~ o 11

1

1. ~~'"tq -P 1,P 3 • 2. '6QWi not in B1.3. ~ ~ ~-B 1 ,W, ~ ~ lr-11-B 2 , ~ ~ '(A'l-P 2 , ~ ~ ~-P 1 ,P 3 • 4. l!f1C4q1a1 W. 5. lllNC&T*-J ,J .6."«ftf.ras-W ,'ITTls l:J1til~ ~~~s­ 1 2

P2 , ~ ~ ~-P 4 • 7.Verse missing in all mss. consulted but available in all printed texts.

Chapter VI

114

kva-cid bhogi kva-cit-tyagi kva-cin-nagnaf:J pisacavat I kva-cid-raja kva-cacfiri so ' vadhiito 'bhidhiyate II 20 II Tr. He who appears at times as one immersed in worldly pleasures, at times as a hermit who has renounced the world, naked or fiendish, behaving like a king or as a stickler of approved conduct is called an avadhilta. 20.

~~~'11'11tic6~'qCfft 1 Pi~gq;r~ ~~ ~'1H
~a:!lf;:n;:ri tctfet~qG!lf;:f t1'"1~1£i

cnnfff

m 4 s c;rq_~Tft

~II

evarpvidha-nana-sariketa-siicako nitya-prakase vastuni nija-svariipi sarve$fif!l siddhanta-darsananarp sva-svarfipadarsane samyag-bodhako 'vadhilta -yogityabhidhiyate I sa sadgurur-bhavati I yatalJ sarva-darsaniinarp sva-svarfipa-darsane samanvayarp karoti so'vadhiitayogi syat 11 Tr. On having intuitively experienced self-effulgence, he who thus appears to indicate an accord of different thoughts and who having perceived oneself in all objects is thereby capable of effectively visualizing the supreme in all the philosophical systems_ is ~ailed an avadhiita. He is a sadguru. Hence he who t~u~ ass~ffill~tes all the different schools of philosophy without distmc~ion m the endeavour of self-perception is called an avadhuta yogi.

~~ :q tftlft :q ~ m~ ~·~~n=rn 6 I t~~ _'fftrr7 ~ ~gs SJfim~{c;r :q 11 ~ 9 II 5

~:yasr~flll ca yogi ca jii.anI siddhasca suvratal} I

Isvarasca tatha svamJ dhanya}J sri-sadhur-eva ca II 21 II 1. ~~-J1,J2, "£Rffi?tffil_~-B ,B ,W. 2. ~~-J2, 1 2 'IJ
Siddhasiddhiintapaddhati

115

Tr. He is the yogi, he has transcended all lisramas, he is the reali~ed (jiili.ni), a siddha, a suvrata (follower of auspicious vows), Isvara , sva.mJ (lord) , accomplished and the esteemed one. 21. Riffi~<:r~ 'ii• 1c:f I~ ~ ~Q1g cffi~ ~U8 I qyzj
Tr. He is the one who has subdued all sense organs, he is fortunate, of keen intellect, learned, wise, ciirvlika, arhata and the enlightened buddha. 22. Note: Ciirvaka-materialistic school of thought also known as barhaspatya and Jokiiyata. The followers of the carviika school were divided into various sects like vitaIJ(liiviidins, dhilrta, susik$ita etc. According to carviika system, there are only four elements: earth , water , fire and air. From the combination of the~e elements intelligence is produced. Perception is the o~ly ~ahd source of knowledge. Indirect sources of knowledge .like rnfere nce, testimony etc. are unreli able and mi sleadrng. Consciousness ceases with the body itself on death of the bod~· T~e existence of God is a myth. The authority of the Vedas is rejected. Arhata -According to Buddhism and Jainism, an arhata person hav ing to hi s credit sufficient merits so as to reach a particular stage of satisfaction, a spiritual fulfillment. 22 .

mftt
~~~ ~~8 ct)ftfm :,11e4
1

tarkikas -ceti siilpkhyas-ca tathii mimiilps~o :idu}J. I devatetyiidi vidvadbhil;l kJrttita}J. siistra-ko!1bh11} II 23 II Tr. He is tarkika, siirikhya and mJmarpsaka (karmavadi) and also the one praised as devatii. by the wise in crores of slistras

(scriptures). 23. Note: Tiirkika- One who is a master in tarka. Tarka means an argument justifyin g a certain conclusion. It is an 1. ~~ - J. ,J 2,B1,B2,W.

116

Chapter VI

important aid to the attainment of valid knowledge and is one of the sixteen philosophical topics of the Nyiiya. · Silikhya- One of the six classical schools of darsanas (philosophies) advocating dual nature o f the phenomenal creation. Mlmi1psaka-One of the six orthodox systems of Indian philosophies founded by Jaimini (c. 200 BC). It accepts the philosophical tenets of the other orthodox schools, but holds that knowledge alone cannot give salvation, for the soul must fulfill itself through action or religious rituals . 23. ~ftf q <'11~ ftr \i1lct I~ fa" ~;rg ~ I

~ ~ q"i ~mftl~ct~~~~ II ~~ II atmeti paramatmeti jiviitmeti puna/;1 s vayam I asti tattvaip parmp. siik$iic-chiva-rudriidi-sa1]1jiiitam 112411 Tr. Again, he is the iitman, paramiitman and jiviitman, the supreme Principle and is known by the names siva, rudra

and so on. 24 . Note: (i) ]Iva is the soul of the individual body, (ii) Atma- the all-pervading changeless self-luminous soul of all phenomenal existence and (iii) Paramiitmii- the eternal transcendental Spirit and Lord of nijiisakti by whose selfunfoldment the phenomenal universe comes into existence-all the same Paratatva or Supreme Principle known by the names Siva, Rudra and so on. 24.

~1thq(~R ~~ I

~~ '1l5it11e1i~ 1 '!l'!l'«fq-s 11 ~l\ 11 sarJra-padma-kuhare yat-sarve$iim-avasthitam I tad-avasy81J1 mahiiyiisiid-veditavy81]1 mumuk$ubhi]J II 2511 Tr. That which dwells in the lotus shaped cavity of the body of all beings should be realized with all effort by the seekers

ofliberation. 25.

Siddhasiddhiintapaddhati

117

~~ ~~ ~~ msms 'Wr8 ~ I 2 1 'ij" ~ ~~g 'ij" '9TOT8 'ij" ct>l(l'llP•u 'ij' ~ II ~ ~~s 'ij" fucrs 'ij" ~ tf{lfs f)rcn 3 II ~ & II brahmii vi$IJ.Us-ca rudras-ca so 'k$aralJ paramal} svariif I sa eva cendralJ. sa prfil;J.alJ. sa kaliignil} sa candramii II sa eva silryalJ. sa sivalJ. sa eva paramal} §ival} II 26 II

'ij"

Tr. He himself is Braluna Visnu Rudra the immutable ' .. ' supreme, the self-effulgent, Indra, prill}a, kalagni (fire of destruction) and the moon. He himself is the sun, Siva and Parama Siva . 26. ~ ~ m•Pl~~ 4 m~:t11e.qnt1Uls I ~ ~ q;if ~ms 5 <6lflftiri'6'iuq6 II ~\9 II sa eva yogagamyas-tu sii!p.khya-siistra-parayaIJailJ. I sa eva karma ity uktalJ. karma-mJmiiipsakair-api II 27 11

Tr. According to the experts of S§Ipkhya, he may be known through yoga. He is the one called as karma by the Mimiirpsakas , the followers of all karma (rituals). 27 · (1Nttr ;n-;tJe:rT II ~ l II sarvatra sat-parananda ity ukto vaidikair-api I vyavaharair-aya!p. bhedas-tasmad-ekasya nanyathii 112811

«Cf:r

a

Tr. He is referred to everywhere as satparananda (the absolute bliss) by the followers of the Vedas. Actually there is only one principle, the difference is made only for practical purpose. 28. 'i~ ift~ g u c::A- 7 \1flc:mqq('1i('MT8 I ~°l(ftf8 ~~fti!:{~~ qfiifilMor "II ~~ II 1. ~s - Bl'B 2 ,W,P 1 ,P 3 , ll' ~a - P2 • 2. ~ -B1, ~ - J 1 ,J 2 . 3. B 1 ,B 2 omit « ~ ~tfs-1:1\'fS ~rcn; ll' ~& « ~~s - W. 4. tft'l'fTTitf~-P4 • 5 . « -qcr q~~~ms - J 1 ,J 2 ,P4 • 6. ~~ifiiriduq­ P 1,P 3 . 7. ~~ 1l~ ~~-B 1 , ~~ ~~ u GA- B 2 ,W, 1l~ 1"~ ~u;Rl (-mA) ~-Pl ,P 3 . 8 . \3'1
118

Chapter VI

mud mode tu rii diine jiviitma-paramiitmai10}J I ubhayor-aikyasarp.vittir-mudreti parikirttita II 29 II Tr. The root 'mud' means 'to delight' , root 'ra' means 'to bestow' . Realization of the union ofboth)Ivatma (individual soul) and Paramatma (cosmic soul) is called 'mudra'. 29.

in-~ ~er«m~ CITCRl 1s ~m~g I !1-afil' CfiftrnT m~ ~ ~Ttf&Iftt ••fl 2 11 ~ o 11 modante deva-sarighiis-ca driivante 'sura-riisayaf:i I mudreti kathita siiksiit sadii bhadriirtha-dayini II 30 II

Tr. That which giv~s delight to the multitude of gods and causes the hordes of demons to flee is called ' mudra' -the .bestower of all-round prosperity. 30. Note. In the practice of tantra and yoga the term mudrii is used in the sense of hand and finger pose. In the case of an avadhiita yogi, mudrii as referred to earlier, stands for the pair 0 ~ ~U.1J{falas . The present couple of verses brings out the sigruficance of mudrii meaning the bestower of bliss and also that which gives delight to the gods simultaneously driving the hordes of demons away. 2 9 _3 0 _

i3lft:iA:. ~s~ '4 3 ~ ~t11n1P1urn °ff fl

q1
I

~ftl(q~qlifCITg II ~9 II

asm~n mlirge'dik$ita ye sadii sarpsara-ragiIJaiJ I te hI piikhaIJ9inal;l proktii sarpsara-paripelavii]J

II

31

11

Tr. Those who are not initiated in this path, who are deeply attached to worldly affairs are known as heretics, who are insignificant. 31.

~t{Off3~l1ft 5 ~<1Cti1
1

~~ ~t~HIS'q ~~~q"

lJCfiTffit II ~ ~ II avadhilta-tanur-yogi niriikiira-pade sthita}J I sarve$iirp darsaniiIJiiii-ca sva-svarfiparp prakii§ate II 32 II

Tr. The yogiwho has purified the body and who dwells 1. ~CRl - J 1 ,J 2 ,B 1 • 41lSlfbs'18 -

W . 5.

2. fficti" -acf~Te:f~-P 4 • 3. mTft-W.

~ffiRT

~~-B 1 •

4.

Siddhasiddhiintapaddhati

119

in the formless luminous state, perceives all darsanas (philosophical thoughts) manifested in his own self. 32. Cf:f

19iled'IOll°"§J

61E'CHddfttl.QICHCHl6

tatra brahmaIJadi$u brahmacaryiidyiisramam-iiha

Celibacy and other stages prescribed for Bra.bm111;1.as and others are as follows:

«cfm

iifh11C61( Pi'11~'rl9' (~ I ~ ~~~i!H1J) ~~:q1{l ~ q;affi II ~ ~ II

sarvato bharitakiirarp nijabodhena bpphitam I ca.rate brahma vid-yastu brahmacari sa kathyate II 33 II Tr. He who remains absorbed in Brahma all the time and perceives everything filled with intuitive knowledge is called a brahmacari. 33. Note: Brahmaciiri means an inquisitive student who a~ter his upanayana resorts to a guru for learning and stay~ wi~ hun for a period of no less than 12 years. After completmg h~s studies he ordinarily gets married and settles domestic Ufe. This is the first stage of asrama. The student who remajns with the guru ti 11 death is known as nai$!hika-brahmacarI. 33 · 2

11.~ "
11.~8 ms~dli«f II r}f II

grhi!JI purIJata nitya gehaIP vyoma sad~'c~lam yas-tayor-nivasatyatra grhasthai} so'bh1dhiyate

I II 34 II

Tr. One who dwells in both constant fullness representing housewife, and the eternal space representing home is called a grhaslha (householder). 34.

ttG1~gq~ ~sm ~Cf)T~ c;R 1 CfR1J~g "« ~ ~ 4' 9i c;R 1!TfCl€ti <"l II ~ ~ II sadlintaJ:i-prasthito yo 'sau sva-prakasamaye vane I vanaprasthaiJ sa vijfieyo na vane mrgavac-caran II 35 II

Tr. A vanaprastha is the one who permanently dwells in the self luminous forest in the form of one's own inner world 1. tt,cfm-B 1 • 2. ~~-B 1 •

3. tffifQT- W .

Chapter VI

120

and not he who wantonly wanders about like a deer in the wild. 35. 4<'11t't1se:r 1 '11lc:u~1 1311~.-Qcr 2 ~
dfl:ii;;:q({lg ~ .q91' ft""4:11tt<>I ms~~ II ~ ~ II paramiitmii 'tha jiviitmii iitmanyeva sphuratyalam I tasmin-nyastal} sadii yena sannyiisi so 'bhidhiyate II 36 II Tr. He, inside whom both paramiitmii (the supreme soul) as well as jivatmii (the individual soul) appear together and

who has perpetually devoted himself into it (Atma) is called a sannyasi(an ascetic). 36. '11ttl4>afCfi\itl\ill\i1'1~~

.q;:r

Gt1J!Stt"l I

3

~ ~ ~ BIGos') ms~eftttd II ~\9 II mayii-karma-kaliijiilam-ani§arp yena dal}c;litam I acalo nagavad bhiiti tridaIJ9I so 'bhidhiyate II 37 11

Tr. One who having permanently controlled maya (ignorance),kanna (action) and the fetters of mundane existence, stands firm like a rock is called a trid8.I}<;li. 37. ·4

~

"11"11 rcClllli:fil<'1 ft~. ii'S'iiefl. 'ftGTs I

d~'ti ~ ~ C(CfiGos') ft' ~ 6 11 ~ l II ekarp nanii-vidhiikiiram-asthiram caiicalam sadii I tac-cittaip daIJc;litaip yena ekadaQc;II sa ucyate II 38 11 Tr. He is called ekadandi who has control over the ever unsteady and fickle citta (mi~d) which though one, assumes

varied forms. 38.

~ ~ r.t
Tr. One who has realized Siva as pure, tranquil, 1. 1!f-J1,J2,B2,P4. 2 · ~-J,,J2,B1,B2, \iflct\'Ct'll('l~ct W. 3. ;mg_J,,J2,P4. 4 . qci-J,,J2,B"W ,P4, ~-B 2 . 5. ~ g ~ g mt.-J,,12; ~if ~-B 1 ,B 2 ,W; 6. ~-B 1 ,W,P 1 ,P2 ,P 3 • 7. q(l'10&Ml~tt'l JJ'J2 ,B 1 ,8 2 ,W. 8. 'q) ~;;11.,"llli'djfA~-J 1 ,J 2 ,B 1 ,8 2 ,W ,P4 •

Siddhasiddhiintapaddhati

121

formless, absolute bliss and as ever flourishing is a Suddha

Saiva. 39. Note: Saiva- Followers of §aivism, the most influential cult in south India. Saivite scriptures are collectively referred to as the saivagama. Saivite cults are generally more ascetic. There are orthodox forms as well as perverted forms of Saivite sects. They radically differ from each other. The veneration of liriga is an integral part of most Saivite sects. 39. ~"'di q <:t fd cfj tT 1 T.1' ?1'8 ~ I ffllR:ls ~ ~ ~ ~ ;ql wt' T.1' Tft it fit "4 HC68 II 'to II santapayati diptani svendriyiil;li ca yal) sada I tapasaJ:i sa tu vijfieyo na ca gobhasma-dharakai) 11 40 II Tr. One who perpetually afflicts one's inflamed senseorgans is alone to be known an ascetic and not he who merely smears the body with ashes (ofbu~t) cow-dung. 40. Note. These verses (33-40) explain the real significance of the four stages of life viz. brahmacarya, garhasthya, ~~naprastha and sannyasa, the common objective of these asramas being self-realization. Mere continence also does not constitute brahmacarya. According to Goraksanatha a celibate is the one who on account of his knowledge ~f Brah:nan has intuitive realizat~on, mo~es about as he wills and permeates every object as he is one ': 1~ supreme consciousness. In the case of the householder also it ~s the steadiness he gains and maintains in Brahman that 1s emphasized. The forest-hermit is the one who permanently dwells in the seclusion of the self-luminous soul. An ascetic is one who after having intuitively realized the unity .of ~e ~upre~e soul and individual soul is permanently immersed m this identity. The three staffs held by the ascetics signify (i) liberation from wrong knowledge, (ii) freedom from both right and wrong actions and (iii) freedom from the fetters of the mundane existence. Holding one staff symbolizes control over the unsteady mind. Further, a real ascetic is the one who perpetually keeps the inflamed sense-organs under subjugation. 33-4U.

Chapter VI

122

flbtt 1'11 ll'i q~ ~ ~ 'i,uffil I Tffill 2 I ct fut cs6 ~~'S:i'JC);:r ~ ~ qr~qffi- 'qef°' II )( ~ 11 kriya-jalaip pasurp hatva patitvaf!J piirIJat§.Jp gatal} I yas-ti$_thet pasu-bhavena sa vai pa§upato bhave t II 41 II Tr. He who having subdued the pasu (beast) in the form of the fetters of kanna gains complete supremacy and remains free from merits and demerits (of karma) is called a

pasupata. 41. Note: Pa§upata-One of the earlier forms of Saiva system. The ultimate cause is believed to be Siva, who is omniscient, omnipresent and almighty. The world, or individual (pa§u) fails to recognize him owing to pasa or fetters. All the problems and conditions of worldly existence can be solved by a proper comprehension of the five main tenets of this systemkiirya, karCllJa, yoga, vidhi and du}Jkhanta . 41.

q(l'1~'fq

ftritj Pi'11
"flGJS~ I

~tj3 'l~ ~or ~ ~
cqc)°' II ){~

II

paranandamayarp Jingarp nijapifhe sada 'cale I tal-lingarp piijitarp yena sa vai kalamukho bhavet 11 42 II . . _Tr. One who always adores that JiiJga (form) of absolute bliss m its own eternal location is called kiilamukha. 42. Note: Kilamukba-An extremist §aiva sect mentioned by_ Riimiinuja, Kesava kasmiri, Haribhadra and others. This sect existed together with pafopata order between 11 m and 13th century South India at KaiicI, Tiruvariyur, Melpadi, Kodambalur an~ other places. Kalamukhas existed in two big divisions known as sakti-pari$ad and sirpha~parisad, · each of which had its own sub-divisions. They had a speciai relationship with nyaya school of thought. 42.

~ -acfo"t''Cfl'ii ~(Cfl ~m-tfff ~5 I

~~ q;r ~ur6

ftriTJtrrfi ire)~ ~g

11 )( ~ 11

1. ecrfqRlai Jl,J2,P4. 2. 7Ta1l- Bl,B2,W ,Pl,P 2,P3. 3. ~-Jl,J2. 4. ~m-B 2 • 5. CfT ~~-J 1 ,J 2 ,B 1 ,W ,P 4 • 6 . 'll'~ cfTU-«l'-J1,J2,P4.

Siddhasiddhiintapaddhati vilayaf!l sarva-tattvanaip Jqtvii saip.dhiiryate sthiram sarvadii yena vlre{la Jirigadhiirl bhavettu sal;i II 43 II

123 I

.

Tr. A vira who annihilates all the elements and remains ever steady is called a Jmgadhii.ri. 43. Note: Lhigadhiiri -- An influential and powerful saiva sect, also known as virasaiva which flourished in Karnataka under th~ leadership of Vas;va. The members of this sect worship Siva in his phallic form, reject the authority of the Vedas, deny the doctrine of rebirth , ooject to child-marriage, and appro.ve of the remarriage of the widows. Tuey have an intense aversion to the BrlihmaIJas. 43 .

131'flct>lcf1Pt d't"i=f I~ ~CRe41 ~ faa1iaiu I

~ ~~ ~g ~ ~UJtrO" i:rcln. II"" II antakadini tattviini tyaktvii nagno digambaral;i I yo nirviil}apade Jinah sa nirviiIJaparo bhavet II 44 11 . Tr. One who having.abandoned all principles like anUlka (tt~e) etc., remains nagna (detached) and digambara (state of

void) and absorbs himself in nirviiIJa is known as nirvlil}apara. 44. Note: Digambara- A class of avadhiitas havin~ the quality of Siva (Pranatosini-Vll.7 532). The term also applies to a sect following ;iim~cfua (L;k~midhara's commentary on Saundaryalahari-32). 44. 1

~~(Ct;q1~cfi -m;i ~ mqq1~d'{. I 131'1w:tt~ 2 -eGf 1l';:r3 ~ ~ q;1q1~ctft ~ II 'il\ II

sva-svariipiitmaka.rp jiHina!p saman~aiµ tat-prapalitam I ananyatvam sadii yena sa vai kapiili.ko bhavet II 45 II Tr. He ~ho has constantly practised the intuitive (Self-) knowledge along with the chanting of mantra and remains absorbed in it is known as kapiilika. 45. Note: An extremist saiva sect committed to the tantrika cult of Sakti mentioned in Mahendravarman's Mattavilasa, Bhavabhiiti 's 'Miilatimadhava, Anandagiri's Sarikaravijaya and 1. (~ mt. qffiq1~a'(- P 1 ,Pr 2. ·3M;
124

Chapter VI

other works. According to the Sarikaravijaya they did not believe in the Vedas. They used to drink wine in human skulls which they considered as the elixir of life resulting from the union of Siva and Sakti. The Gorak~asiddhantasa1pgraha (16ff) connects kiipalikism with niithism. 45.

'181Clttlftijq{ dt'C'l'1 llt I (lqtlat~fo"I{. I ~ ~ ~~ ~ ircli imGro& II )(& II mahiivyiipti-pararp tattvam-iidhiiriidheya-varjitam I tad-vratarp dhii.ritarp yena sa bhaved-vai mahavratal,1114611 Tr. He who is absorbed in the tatva (Self) which is all-

pervading and supportless is called a mahlivrata . 46. Note: Mabavratadhara-Followers of the (persons participating in) functions on the second day in a satra ritual in which certain features of primitive collective life can be clearly observed. A mabiivrata cup of soma is offered and mabavratasaman is chanted, while the priests sway in tune with the rhythmic chanting during the ritual. An arya and a siidra should engage themselves in a mock fight while a harlot and a brabmacan should abuse each other. Sexual intercourse between a selecte? man and woman should take place in a screened shed after which there is drum-beating, singing and dancing . Mahavratadhara is a designation for the kapiilikas. 46.

<§~ ~C4f~qj ~u8'ti§\ii ~ffi !t'lFl I

oq1~~ ~~ eta: ~ :tiRb\:f iCf( II )(~ II kularp. sarvatmakarp piJ;u;lam-akula1p sarvato mukham I tayoraikyapadarp saktiryastiirp veda sa saktibhiik II 47 II Tr. Kula pervades all the creation whereas akula is multifaceted. Their union is Sa.kti. One who perceives this is called a saktibhak. 47.

cfit\if ~Cti(Tti•l 168 « ~s 1 "«ffii l:fi1T I of mffl t:IT 2 ~\ifMifa ~IRb$1;fi « Cti~ff

II )((.. II

kaularp sarvakaliigriisa.1) sa krtalJ satatarp yayii I tiilp saktirp yo vijiiniiti saktijiifinI sa kathyate II 48 II 1. ~ qs- W. 2. ~ not in P 1,P3 •

125

Siddhasiddhiintapaddhati

Tr. Kaula means annihilation of all the kalas. One who is always conscious of it and also knows that Sakti is called a sak'": ·-- - 48 . uJnan1.

~ C§t"11C§t4 ~ ~ ~ ~ 1 g I ~qrr~!tliftt41 008 ~1fffiqc( ~~ II ){~ II jfiiitvii kulakularp. tattva.Ip sa krameIJa krameIJa tu I svaprakasamahiisaktyii tatal) §aktipadarp Jabhet II 49 II

Tr. After knowing the principles of kula and akula, the yogi through gradual experience of the self-Iwninous supreme sakti, obtains the saktipada. 49.

ircft lf'i2 liftf1~T ~ ift;ft3 ir.J:: tffill.4 I ii_~~ tf ~~s ~ ff';fTS~ mm ~ II l\ 0 II mado madyarp. matirmudra miiya mino manaiJ palam I murcchana1p maithunarp yasya tena'sau siikta ucyate 1501

Tr· One who considers arrogance as liquor, desire as mudrii, illusion as fish, mind as flesh and stupor as intercourse is called a sakta. 50. Note: Thi s interpretation of the paiicamakaras by Gorak$aniitha is a pointer to the fact that, quite contrary to the popular belief, he and his disciples adhered to non-indulgence in the gross makiiras. 50.

~ ~ti7 ~ ~CJ ~

1R'flC{.

I

fil ~ -qt ~'11 1 .,11 ~ s mu;s ms=-1~dh:tij

II l\ ~ II yaya bhasasphuradruparp k[tarp caiva .sp~ufarp balat I tarp saktirp y o vijiiniiti siiktalJ s~'tra?h1~yate II ~1 II Tr. He who experiences that Sakti which persistently manifests the world and brings it to the light is called a sakta. 51. 9

ctmftr ~~ ~~ 1RR~ -ac::r I mb:-9tiP
l;fs

1. o;qomt;qor J ,J ,B I'B ,W,P • 2. 1f'J-P2 • 3. ift;f- B 1 ,B 2 ,P 1,P2 ,P 3 • 4 . 4 1 2 2 'Cfifll\-W. 5. ~-B , ~~-W . 6. ~ "ITT{a - B 1 .l.f~-J 1 ,J 2 • 7. 1 'Qt1i"tl~~<\.q-P 1 ,P2 ,P 3 • 8. tilfti"1Hiftf B 1,B 2 • 9. ~~~-B" ~ ~-W . 10. ofir.IJll'fH'IQi-J 1,J 2 , ~.Bf1f.:ttat11-B 1 ,B 2 ,W.

Chapter VI

126

ya/) karoti nirutthanaip kartrcit prasaret sada I tad-visrantis-taya saktya sakta}J so 'bhidhiyate II 52 II Tr. One who experiences nirutthana (undisturbed state of consciousness) and expands that experience of consciousness and remains absorbed in that Sakti is called a sakta. 52.

au q Cfi~i;f I q-i

mt

ll ~c;u fl
~~l~Gllicb -a-~ d\Jill~I

Etmrcn

'l1cln_ II

ta.~ II

vyapakatvaf!1 paraf!1 sararp yadvi$1,1oriidyamavyayam I visriintidiiyakaip dehe tajjnatva vai$1,1avo bhavet 11 53 II Tr. One who experiences Vi$1JU in his body as allpervading, quintessence, origin, immutable , bes tower of repose is a vai$1Java (follower of Vi$JJU). 53.

"li1' 1lcnG:_ 1lG1i Ien ~~f8 3 ~ I ~~ 'ij"GT ~ ~ Et 1i p ICl ffi ~o_ 11 t._ ){ 11

'¥1 I~~ ~cit

'qTfir bhiisvat-svariipo yo bhedad bhedabhavojjhitafJ khalu I bhati dehe sada yasya sa vai bhagavato bhavet II 54 11 Tr. He is a bhagavata who experiences in his body the nature of Self as ever efful 0ae nt and devoid of all discriminations. 54. Note: One who worships Bhagavat. In a specific sense the word denotes t~e worshipper of Vasudeva. The Sveta§vatara (III.~1). s~eaks of Siva as Bhagavan. Patafljali in his commentary of Pai:imi (V .2.76) speaks of sivabhagavata. It appears that the followers of devotional (bhakt1) monothe ism, in which the supreme being is conceived of in terms of a personal god, were known as bhagavatas. 54.

"ll1' cl~~~ .q~g4 ~s~ip;t ~ I g~~ ~-a-m .q~

cqc)-u

~g 11

c._ c._ 11

yo vetti vai$1Javal!l bhedaih sarva-sarvamayaf!l nijam I prabuddharp sarvadehastharfi bhedavadi bhavettu safJ 115511

1. Clll4ctitCl -J 1,J2 ,B 2 ,W,P4 • 2. qft;wflottli'lCZgp'l-W, qf&wn<1t1'l&ll'l -JI ,J2,B2'w. 3. .q~~~'qC:()~g - w ,B I ,B 2' it~ il&1il&i01Cfif\;$ias-P 1 ,P 3 ,P4 . 4.ilci - J 1 ,J2 ,B 2 ,P 4 • 5. qq ~-B 1 ,

Siddhasiddhiintapaddhati

127

Tr. One who experiences identity-in-difference of vaig1ava in the Self and in all beings is a bhedavlidi. 55 . Note: Difference, which generally supposed to be of three kind s , amongst the jivas themselves , amongst insentient themselves and that between the jivas and insentients. According to another classification it is five fold: one jiva and another, jiva and Brahman, insentients and the jivas, one insentient and another and insentie nts and Brahman. Bhedavada: Ramiinuja 's conception of the relation between Brahman an d the Self. While Sankara holds that it is ?ne ~f complete identity (abheda) Riimiinuja holds it to be identity-in-diffe rence (bhediibheda) by regarding the Self as a part of Brahman , since the relation between the part and the whole is both identity and difference (Ramanuja·'s com. on Ved. Sut. U.1.15, II.1.22, II.3, 42 etc.). 55 .

q'*'ll'11"t~ ~g q'*'l~·i "(IBi~t'Lld I

ID

~ <:0- f€1"1'1HIRt ~ cqc)n_ qt5t:l(l~Cf)g II l\& II 2

paflcanamak§aya hiini}J paiicatvarp riitrirucyate I tarp ratril!l yo vijanati sa bhavet paiicariitrikai} 11 56 II Tr. Paiicatva stands for night (or the five elements). O~e who experiences absolute dissolution of the night (elements) is

known as a paiicariitrika. 56. Note: Paiicariitra: An early vai$1Java s~ct whose origins are lost in obscurity. There is great unce:ta1.n~y a~out the name itself, which , as it stands (paiicaratra) s1.gruf1es f1venights , either because a special ceremony lasting ~ive da~s and nights used to be held in honour of their deity , dunng which the sacred scriptures of the sect were recited, or because of the five night sacrifice p erformed by NiiriiyaIJa . So~e autb~rities consider it to be a corruption of paiicaratha .(five vehicles), referring to the five aboriainal doctrines. Precisely what these five ancient religions wer: is not certain, but those mentioned below are generally named: ekiintika, bhagavata, narayaIJiya, vaikhanasa, satvata. The Purusotta.ma-samhita (I.3ff) says that any system which lays supreme emphasis on bhakti or devotion 1. qaqi;11i:i!flqnw•11 ~-W, tJT ~g (qW'11'11fNldl'1i) ~­

P1,P3. 2.

q:sq<1~ct>:: - W.

Chapter VI

128

may be called piiiicariitra which is also known as ekiiyanaviida, mulaveda, siitvata, tantra and iigama . 56.

~;:i- '1flct~

\TfTcrr

~ 1 ~fffi ~ ~ tr~

"« \iftcn PclRaV ~;:i- e&1~1c(j '('t" cnaffi' 3 11 ~ ~ II yena jivanti jivii vai muktirp yiinti ca tatk$aJ}iit I sa jivo vidito yena sadiijivi sa kathyate II 57 II

Tr. One who knows thatjiva (Principle) by which all live and also attain instant salvation is a sadajivi. 57. "tf8 cnitftf ~ tJmi ~ ~ qt I ~-qrorf :q4 mmT -qg e1ft:e:tq>g 5 ms~dl<:ffi ll~lll YaiJ karoti sadii pritirp prasanne puru$e pare I indriyiil)iilp ca siistii yaiJ siittvikaiJ so 'bhidhiyate II 58 II

Tr. One who bestows uninhibited love upon the gracious supreme being and also controls the sense-organs is called siittvika. 58 .

'«Crlct>R ~I( ~~ 6 Pi<'7N1'1¥\. 7

~~ tti T.f "tit ~fit

'('t"

I

~n_ ~~el~Cb8 II ~ ~ II

sarviikiirarp niriikiirarp nirnimittarp niraiijanam I siik$marp harpsal!l ca yo vetti sa bhavet sfiksmasiittvikal;l II 59

11

· Tr. One who knows all-pervading, formless, causeless, blemishless and subtle hamsa is called a siiksma-sattvika (highly sii.tvika). 59. · ·

~~ ~~i1'1"tf 'qf~ %Cfll8 I ~ ~ ~~g ('H'(O;!Cl lcft ~

cnaffi' II Go II satyamekamaja1p nityamanantarp ciik$ayarp dhruvam I jfiiitvii yastu vaded-dhirai) satyaviidi sa kathyate II 60 II Tr. A yogi who knows and proclaims only one reality as unborn, eternal, infinite, immutable and perpetual is called a satyavii.di. 60.

Siddhasiddhantapaddhati

129

~Q'1Ql'Uli ~ tfl~s ~~"UC4d8 I ~ 1 ~ ~ ~~tit oq1qq;g ~Tilf8 II &CJ II jiiiinajiieyamayabhyiiip. tu yoginal_i svasvabhiivata.fi I bhiisate sa tu vijiieyo vyiipakaJ.i puru$ottama.fi II 61 II Tr. Through their Self-knowledge, the yogis should

realize the all-pervading Puru$ottama through the means and objects of perception. 61 . ~Rt>'Eiil 2 +tRIQf ~ CLll~Ctii 3 ~~ I ~ iifi;:icttfi 4 ~-=t' ~s~ 5 fti~Cb) iJClte. II ~ ~ II mukticare matir-yii vai vyiipikii svaprakiisikii I e$ii jiiiinavati yena jiiiitii'sau siittviko bhavet II 62

II

Tr. One is called a siittvika whose mati (thinking) is engaged in attaining liberation, is self luminous, all pervasive and possessed of self-knowledge. 62. ~

R=4'f1C{flAT UTTi:~~ C§~ a:IT'1Cl"'"t4'11 'tits~ lftqu14JT

I qcln, II ~ ~ II

ksapanam riigadvesavilu.r;i!}1anam I . . . cittavrttiniim . . 63 II kurute vyomavannagn~ yo'sau k$apa.r;iako bhavet II • Tr. One who annihilates all the modifications of citta, attachment and envy, thus becoming as void as space, is called a k$apa.JJaka. 63. Note. A ksapal)aka is a Jain mendicant who wears no garments . 63 .

~6 ~ ~1 ~ ~ ftrq1 I ~?:JlTffq C6Tif l:fs "« ~ff. ftm9ill~ II ~ )( II 8

prasaram bhiisate §aktih saiikocarp bhiisate siva.fi I tayor-y~gasya karttii y~ sa bhavet siddhayogiriit II 64 II

Tr. Sakti signifies evolution, while Siva signifies involution. One who realises the union of these two is a siddhayogi. 64. 1. ~ift-B 1 ,B ,P ,P ,P , ~-W. 2. '!l~-Jl'J 2 ,B 1 ,P 4 • 3. 2 1 2 3 ~-B 1 • 4 . ttm "1"ffC«fr-B 1 , ~ 1'Tqcrtfi- W. 5. ~ ~S~11,12, ~ 1ffin'S~-P 4 • 6. m-1 1,12 • 7. 'ft1eq'dJfffia - J1 ,J 2 ,P 4 • 8. qmt:ft\&C{s - 1 i ,J2,P4.

9. ~-B 2 .

Chapter VI

130

~~~1(11d tJ'IT ~~Cfillcr ~{l\J"td I ~tililo:r ~ ~ lti ;:a:4l Tft cqc)~ ~g 11 &~ 11 visvatitarp yatha visvam-ekameva virajate I sarpyogena sada yastu siddhayogi bhavettu sal; II 65 11 Tr. One who always experiences the oneness of transcendental and manifest universe becomes a siddhayogi. 65.

«ertm

1

~~ q~fai:f\Tfff ~ 1 'Q ~ Q. fi:t c.qfi:t ;:a1"'1 lti ;:a ii) Tft '1 li IiS1 ef1 g 11 && 11

sarviisiilp nijavrttiniirp prasrtir-bhajate layam I sa bhavet siddhasiddhiinte siddhayogi mahiibalal; 11 66 11 Tr. According to the doctrine of the siddhas, one who dissolves the modifications of the mind is called a siddha. 66.

'3tmfl•n oo ~g ~s~\J11"tlttC6& I

l1$1'1"G'1ttl tft\g 'Q ~~ Ftii!i4l~ II G\.9 11 udasina/;J. sada santa/;J. svastho 'ntarnijabhiisaka/;J. I mahanandamayo dhirah sa bhavet siddhayogirii.t II 67 11 Tr. Orie who is indiffe.rent, ever tranquil, self-abiding, e~periences self-luminosity and absolute bliss is a s1ddh,ayogi. 67. 2

~vf g q~;:;1i~fl 3 'ij'CfGf ~4W~g I

~\ttAT ~~g ~ ~~ ft:ti!Ilfl~ II &l 11 5 paripiinJai;J prasannatmii sarvadii sarvapadodita]J I visuddho nirbharanandah sa bhavet siddhayogiriif II 68 II Tr. One who is always f~ll of Bliss generated in all states, pure and delightful is a siddhayogi. 68 .

~vfg q~~l(f{J '6Cff+~C60 ~dfg I ~~11,tfis ~ ~ ~~ ft:t;:a:<:t1 ~ II &~ 11 6 paripiinJaiJ prasannatma sarviinandakara}J sudhilJ I sarvanugrahadhii) samyak sa bhavet siddhayogiriif 116911

1. q~fff.q;rffi T.I' ~8 - B 1 , 11~~ ~ ~ ·En ~ W, ~ (~ 'lf8) - P 1,P 3 • 2. B 1 omits this verse. 3. 'RFIT- P 2 • 4 . ~ - J 2 • 5. J 2 ,B 1 omit this verse. 6. B 1,B 2 ,W,P2 omit this verse.

Siddhasiddhantapaddhati

131

Tr. He who is ever Blissful, causes happiness to all, wise, inclined to favour all is a siddhayogi. 69.

TTff

YT

mc6

~ii~ YT eri$ 1

m7fT

I

;r ~e;ffi"s ~el;:r ~6

II

~ :q2 ~ ;r3 ~ '3tl "1"G'{1l"fl" ~4aft ~ lift ;:fl

l.90

II

gate na sokalfl vibhave na vaiichiiip prapte ca har$aip na karoti yogi II iinandapfinJo nijabodhalino na biidhyate ka.Japathena nityam II 70 11 Tr. A yogi does not grieve on loss, does not crave for pr?sperity nor does he rejoice over achievement. He being ever Blissful and absorbed in Self-experience, does not get affected by the course of kaJa (time) . 70.

~ 7 ~fftc:.s1"tie:~;;Af 1l~

1{e:J"l61'11'1f?f

.~

-tt'1__"1:4_tt~s~~lcffrtfs~~ ~9 ~:t'{i'810 q~11 II 71 II evarp sarva - siddhiinta-darsaniiniirp prthak prthag-ta-nabhu m-ap1· br ah ma~i samanvayasilopades~ak"rlta-'vadhiita eva sadguru}J pra§asyate II 71 11 . ent Tr· An a vadhilta who synthesizes d1ver? . philosophical doctrines arid advocates their unity in Brahman is alone a sadguru. 71 . (lJ •

12~~qt 3~m;:rf ·{lJ~alaj tfercti. "!ercfi. I 4

\111tttl

~ ~.13nf~n ~ ~m;ffis~f:fla°ff 1

II

1

\9~

II

ete$8.m-upadesanam siicitanii.rp prthak p[thak jayate yasya visra~tifJ 58 visranto 'bhidhiyate II 72 II 1. ~-J J B B W p p 2 OJ- 1 J B ,B2 ,W,P4 • 3. "«-P4 • 4. 1' 2 ' I' 2' ' 1 ' 3· • I' 2' 1 • ~-B 2 ,W. 5. amra-W. 6. ~a-P4. 7 .l:f'T q - P2. 8.e'1"1:1£1H~~-B B w , p 1' p 2'p. 9 . t:tCf •Cfffif-B 1,B 2 ,W. 10. 'b. 1' 2 ' 3 ~n~g-B 11 ~-J J B W. 12. i!ffi T.r-J 1,J 2 ,B 2 ,W . 13. ·..!> 1· . ~lt
Chapter VI

132

Tr. One who finds solace despite all these varied opinions is called a visranta. 72.

\if\";rni ~ ~ ?JTftr ~~tU"'f if.4'1~ff8 1 l:fffi ~(tll'1¥fCllt(2 ms'tf fQl&q'{~ II \9~ II linatarp ca svayaip yiiti nirutthiinacamatlqte}J I yato nirutthiinamayat so'yarp syadavadhiitariif II 73 II

Tr. He who gets merged consequent to the miraculous power of nirutthiina (samiidhi) is thereby freed from utthiina and hence he is an avadhiita. 73.

'ffi3ffii3 ~~~ '«rlftl&"G4tt. ~~Q.. ~ I ~ fl:t;aqe; tffi' 'ff"~ tqlt'11il~d'l4

II

\9)(

II

tasmat-tarp sadgururp sak$iid-vandayet piijay et sadii I samyak siddhapadarp dhatte tatk$aIJiit s viitmabhii$itam II 74 11

Tr. Therefore, a sadguru should always be revered and worshipped sincerely, because his words instantly bestows the . siddha-hood . 74. ~ c::i~'1lcotl~ C6T150T8 5 G~';f1=1'1PdC61
Tr. Those who impart extremely delusive doctrines should not be respected. A yogi who is a follower of siddha tradition should avoid such a guru. 75 . 'Q'Gftr&i~ilflitn

Rha~ 8

parapak $a-niriisa]J kriy ate

The other opinion is being refuted ~tf'll"liPH'CfiO'B-W. 2. (1flf1 )-P 1 ,P 3 • 3 . ~-B 1 • 4 . ~1<'1lilfed'(-J 1 ,J 2 ,B 1 ,B 2 ,W ,P ,p ,p , 5 .~-J ,J , ~1-B 1 , 1 3 4 1 2 ~-B 2 , W . 6 . t;I~t t1Ra-B 2 ,W . 7 . "1'll*'fc::tl"J'q'fl-W . 8. ~IHPl
1.

-P1,P3 ; P2 omits this line.

Siddbasiddhantapaddhati

133

~GRft ~~Cfict~1'1Rttf~s lfi ~ mF8 1 Cfi1f 2 'b(T'llC§ffl3 $d~til ia;r Et~~g II ~ .q.~ ~ c:uc~Pc::f Cb(i'i I8 ~h'1'fcHfl 4 · c::i i&f d It(,5 7 8 dt'il°' feCA'1d l<'li41c::ittitti 6 tfu"g «err °fi~Q. ll\9~11 vedanti bahutarka-karkafa-matir-grastal) pararp mayaya bha.t.talJ. karmaphalakulii hatadhiyo dvaitena vai5e$ikal;l II anye bhedarata viviidavikalalJ. sattattvato vaiicitiis tasmat siddhamatarp svabhiivasamayaip dhira1} sada sarpsrayet 1761 Tr. The vedan tin with rigid intellect and severe dialectic is seized by miiyii. Bhii!fas are possessed of by the fruits of karma. Vaise$ikas are perplexed by dualism. Others intent upon distinction are impaired by dissension. All these are thereby deceived from reaching the real goal of liberation. Hence the wise should always resort to the doctrine of the siddhas which is natural. 7 6.

'ffi'{§q'f Etw1c:ra~ ~s ~:r:iu~•Hfli4ttl8 9 -atu c.i'hq<1s qqaqPf nt1 ~~ RiR 10mcJC6f8 II -qff Cb tSG ( d I C{ tw:rtfTTdU ti t1'fii'I ffi 11 Cf~ di tl d t'i I°' fi:t ;;a'1 a· (<:! cq I c::i e 't 4 df{g ~ "« ~n. 11 \9\9 11 sarµkhyii vai$IJ8 va-vaidika vidhiparii]J sarµnyiisinas-tapasii]J saurii viraparalJ. prapaiicanirata bauddha jinasravakiil} 11 ete ka$faratii vrthapathagatii]J sattattvato vaiicitas . tasmiit siddhamatarp svabhavasamayaip dhiralJ sada sarµsrayet 1771

Tr. The siirpkhyas, vai$1Javas (paiicaratras), vaidikas, 1. ~ - J 1 ,J 2 ,B 1 • 2. '6Pf-Wi- 3. cti%\i'li'§\i'll P2 • 4. ~Cfi\i'llffi

(tctt~ffi ~)-J 1 ,J 2 ,B 1 ,P 1 ,P 3 •

B 1 • 7. tfu"g qt

4

-6.13pl~-P •

5. ~ ~-B 2 • 6.

ffi'«
(<4\ttC4cti'14

8. W inserts the following additional verse here~mg 'TI~qms ~o'Q"Us CfiWTTl!WT 'ift"JlJTB mml8 ~~~\TITT(;rnng Cfil4ilttCfii mi.qmg

~~ ~ "I "I ;::;:i a~ Pt nm

ett <:crn)

«.

si fM:ol a1 ~ ~ fCl"llC:H1'1Q. f:fl\s ~

-63f"Qn_ 11 9. ft•fPtf'11~Cfil8 - B 1 , f~Hffil'1(118 - P 4 • 10 . f~•m - J 1 ,J 2 ,B 1 ,B 2 ,W. 11. m ~ - J1 ,J2 , Offif ~-P1 ,P3 .

Chapter VI

134

ritualists (mimiirpsakas), recluses, hermits, sauras (sunworshippers) , viras who are entrenched in illusive world, Buddhists and Jaina monks-all these take the painful and futile path, experience misery and are thereby deceived from reaching the tatva (real goal of liberation). Hence the wise should always resort to the doctrine of the siddhas which is natural. 77. 13tlillttf ~~ ~fff«n"g ~<11tt11qftl8

'11'1l~le:f~crcf>T '1144<1 1 lft~ 2 ~ ~~n II ~ ff ~ ~8l'li41(~((11 tlttf"Clffi 3 C:ffaq(11fC. ~ fi:t~'id ('Cli'flqfl'ftf efh"g ~ ~~O:. II \.9l II acarya bahudik$ita hutirataiJ nagnavratas- tapasal} niina-tirtha-ni$evaka japapara maune s thita nitya5al) I ete te khalu dul)kha-bhara-nirata sattatvato vaiicitas tasmat siddhamataqz svabhava-samayarp dhirai} sada sarpsrayet 1781

Tr. Those acaryas who are exposed to various traditions, engrossed in oblations (rituals), observe the vow of moving naked (digaipbaras), practise austerities, go on pilgrimage to different holy spots, engaged in chanting (mantras) and keep the permanent vow of silence-all of them suffer excruciating pain and are deprived of reaching the tatva (real goal of liberation). Therefore, the wise should always resort to the doctrine of the siddhas which is natural. 7 8. r~~"~qf ~~s mft:ffi6 ~~ ijttn'1ffiG1: g; ~ ~ ~~(Pl 11 lJ!iill~C4tl'1~ 7 ~li)" qlCf>l(tflqj"C§t ~ q~8 ~t'11~d'1 ~ ff~ ;i- ~ ~9 II \.9~ II

i3fftft

m

1. ~-1 1 ,1 2 • 2.1fR-P 1,P3 • 3. ~-J 1 ,J 2 , ~ etfrilffi B 1• 4 . llrcfi- P 1 ,P3 • 5. 'fTffll1T-B 1 ,W,P 1 ,P 2 ,P 3 • 6. ~e:i m~-P 4 , ~lJT m~-J 1 ,J 2 ,B 2 • 7. t::~<'1cctli-B 2 ,P 2 . 8. Cfieff'~- P 4 • 9. P 2

substitutes the last quarter of the stanza with the last quarter of the previous stanza a~1fffi<.&'fd etc, yet the Sanskrit commentary takes into accoun t the line ~ ~ etc. P 2 m akes it a five line stanza by including both the lines; P 2 gives the line mirnt ~ etc in brackets and treats it as a corollary.

Siddhasiddhiintapaddbati

135

iidau recaka-piira-kumbhaka-vidhau niiffipatha1p. fodhitaip lqtva h[tkamalodare tu sahasa cittam mahiimii.rcchitam II pasciid-a vyayam-ak$ararp parakule. conkara-dipiiilkure ye pasyanti samahitena manasli te$ii.rp na nityaip padam II 79 II Tr. Even those who at the outset cleanse the nli<Jis by

practising exhalation, inhalation and retention, experience ecstasy by restraining the mental activities in the lotus of the heart, meditate with well-concentrated mind upon the imperishable, immutable Om in the form of a flame of the parakula do not attain the eternal goal ofliberation. 79.

qrcrl'Cfil~u~ 1 act~11JT ~~1t"1c:11a ~ -a- ~ ~ ~ ~8~ ~ ~2 tr{ ..... ijl~R°4"""Cti.,-r.,l8 II

-a- ~ q"\:jq~ -q

T.1' ~g ~ «IT ~m«.

-a<Sf1'qftC6't(i'q~q ~

'tffiif3 ~

~ ift~ llt;oll

carvakas-caturas-ca tarkanipwJii dehiitmavade rat~s _ te sarve na taranti duf:Jsahataraip ye te paraip sii~VJk8!} 11 te sarve prabhavanti ye ca yavaniih piipe ratii mrdayas te$amai 'hikamalpameva · · hi phalam tattvarp. na mok $8ipradam 118011

Tr· The carvlikas (nihiUsts) who are clever and experts · . · ·a1· m and m reasonmg (lo 00 ic) and staunch adherents to maten is a1so t h ose who are genuine are unable to cross (the mundane . . h are merciless and 1 w 0 world) . T hose yavanas who prevru, . addicted to sin derive only a little success in the worldly pomt of view. They too do not attain that true state which is the bestower ofliberation. 80.

~ 'Hf1C61~ ~~~ 5 ~~~ ~

1l~~ '11R:iC61'J J5fcfC>iq~ tffblCfiliteflt§~ qt~~ T.1' 1l~ ~7 ~ ~ i'1(1'f h118 q(if 4~if &l ~ ~ f.)~~'l 11 l '}II 1. ~(f;~U~-W .

2. ~t1-J, ,J2,B1 ,B2,W. 3. ~-J1,J2,B,,W.

4. ift~ qci-B 2 ,P2, ift~-P l. 5. ~~-B2,W. 6. mf\m q ~-P 2 , m~Stfl1Jft ~ "l.tit-P 3 . 7 . ~-B 1 ,B 2 ,W,P 1 ,P 2 ,P 3 •

136

Chapter VI

sriha!.te mastakante tripu!a-pu!abile brahmarandhre Jalii_te bhriinetre nasikagre sra VaIJapatha-ra ve gha1,1.tikii-rajadante II kaI}!he h[n-nii.bhimadhye trikamala-kuhare co<;i<;iiyii.IJe ca miile caivarp ye stbii.nalagnii.JJ paramapadamaho niisti te$iilp. nirutthamJ811

Tr. Those who practise meditation on the different spots (sixteen iidharns) such as §Iiha!Ja (top of the head), brahmarandhra situated in the triangular space (of the sahasrii.ra) inside the top of the head, forehead , in the space between the eyes and the eyebrows, tip of the nose, on the sound in the auditory canal, gbaIJ.fikii (uvula), riijadanta (the two front teeth) , throat, centre of the heart and navel, aperture of the three lotuses, (seat of) o{l{liyii!Ja (navel), at the milliidhii.ra, etc ., do not attain that paramapada (supreme state) called niruttha. 81 . Note: The sixteen ii.dhiiras are already described in II. 10-25 along with the benefits that accrue by contemplating on them as suggested. But all these benefits are of transitory nature compared to liberation. This verse states that meditation on these iidhii.ras does not lead one to the supreme state of nirutthana. 81 . ·

tftmri 1 ~rq,$~ q_~ ~;.9:\11i(if;.qt ~~

C1T

a~Rq ~ qiesH1~t1"~H1(ij II ~qft ~ Cfill"Z111tf 05:q ug 3

iitt1Fdlc6

niiT::i(rt""'h~i ~Gf4 2

~ ~ iilii4ll;d q('tqGiftft ~

ff"5fi

Pf~itf'(fl~I

gollafe diptipuiije pralaya-sikhinibhe siddha-jiilandhare va spigii.te jyotirekarp ta<j.idiva tarala1p brahmanii.<;Jyantarii.le II bhii.liinte vidyudabhe tadupari sikhare kofimiirtal}<;iacaIJ<J.e ye nityarp bhavayante paramapadam-aho niisti te$iilp. niruttham 118211 Tr. ~ven those who always contemplate upon the mass of light in the golliifa or that luminosity of pralayiigni (fire of destruction),jalandhara, tremulous lightning in s[Iigiifa, inside the brahmanii<;li, on the flash of lightning inside the forehead or

on that light dazzling as a crore of blazing suns at the top above

Siddbasiddhiintapaddhati

137

that (sahasrlira), do not attain the supreme state called nirutthiina. 82. ™a 11~osi<§
i>Jlur

~ C§cf"6\$ CfitSGk\.3 4('t4&'til ~ ~ Ptftf4'l II l ~ II 1 i rig add a.{] g a Ii k u rant arm an a pa van ag am ii d brahmanagyadi bhedarp krtva bindurp nayantaQ paramapadaguharp sarikhagarbhodarordh vam 11 tatran tarnadagho$arp gaganaguIJamayarp vajradaIJefi krame.{Ja ye kurvantiha ka$!iit paramapadamaho niisti te$iiIP niruttham II 83 II Tr. Those who lead the mind arid the pr8J,las from the

organ of generation to the _vertebral column, penetrate the SU$Umna, raise the bindu from the pelvic to the highest cavity situated above and give rise to the internal sound having the attribute of the void along the SU$umnii in sequence, also do not attain that supreme state called nirutthana. 83. Note: The difficult practice of vajroli leads the siidhaka to the experience of the internal niida, but not to nirutthiina. 83.

e~Cfi_ ~l\\'1'1G1~;r 'ij'ffij ~~(ff ffi~C6f 6 oi dl~"'t1< 4 cHmri 5 ~ ~~1'1110~ ~ftFfPl II 7 ~ i:rut11e~fl°t:tc:t1a1~ qftffi fffil~mn

~ ~~"441'1ctuftod'11'11~GCSP6 "6iftildls lll)!ll 8

1.
q'ilt11lif\-J 1 ) 2,W, q:Jt«-tl'4l" P 1• 3. ~-B 1 , ~-B 2 , ~ l!icf~ ~1-W. 4 . -acrr"'d\-J 1 ,J 2 • 5 . mm ~~-B 1 , oi t'll\iil"'l"tl<
B2,

1) iftftmg-P2, ~ - 1) ~-P4.

138

Chapter VI

samyak calana-dohanena satatarp dirghilqtarp Jambikam tliip talvantara-vesitarp ca dasamadviirodare sarikhinim II nitvii madhyama-sandhi-sarpghafagha.tat prliptarp sirodesata}J pitvii $a<;lvidha-piinakii$.thita-janlis-ti$fhanti sammohital;l II 84 II

Tr. Those who elongate the tongue by properly milking and moving it repeatedly, insert it by upturning it in the palate and salikhini in the cavity in dasamadvara and thereafter lead it into the central confluence, repeatedly consume the nectar of six tastes that flows from the head region (sahasrara) also are deluded to attain the im.rilobility due to swooning. 84. Note. For khecari see Appendix on ii. J 9. 84.

Tj.llTn. ~cfiwf~cqq ~~5~ ~~ 2 ~ nwra1nftr\rnt1 er rel="nofollow">< cfl ~'"' m '11'Uf1 ff~ g II 4 q1011q1;H1'11'1il~3 ~ ~'ffiG{ ~~ 1

~ lfsftr ~

a iiCl\11 t'1

it\N1 "flt f!) ~dnrnn 11~~11 guhyiit pa§cimapiirvamargamubhayarp ruddhva 'nilarp madhyamam nitvii dhyana-samiidhil-aksa-karanair-nanasaniibhyasanail;l 11 prliQiipiina-samagamena s~tatam hamsodare sadghafiid eval!l ye'pi bhajanti te bhavajaje maJjantyaho du~1khitiilJ II 85 n Tr. Those who block the posterior and anterior passages fro~ miiladhiira and move prii!Ja through SU$umnii by practising dhy~na, samadhi, lak$yas, karaIJas (mudriis), various iisanas contmuo~sly and unite prli.!Ja and iipana through harpsa (mantra) also contmue to suffer in the world. 85 . 5

~I CffLI I<§3€1 "1 "I() "1 tfl fqj q,
~ ~0s~oflydf't~'1'ttU 6

~ offi ~ II

~ 11.uf~ ~qld"1'f~g C§ef~ m:qr~ ~ (!A0$$11"f(dlfg ij- Pt\J1qci ff1SJi ~ {i ~?

ll~Gll

saktyakuiicanam-agni-diptikaraIJarp tviidhiira-sampi<;lanat sthanat kuIJqalini-prabodhanam-atal;l Jqtva tato miirdhani II l.'i:ftterf~-W. 2 . PJli:tlft~l~g-J l, J 2, mi:rramA• - P 2 . 3. 0

'llOll<:fl"lff"ll'l':t~-B I, 9'J111iq1'1•iifl'l't:::r -P 4 ~-J J n->rTT_B ., 2. . "'"""''"'' I' 2' ""'"" I' ~Em-B 2 , P 4 . 5. ~s~s-W,B 2 • 6. ~g (os)-W. 7. ~-

B1 ,B2,W,P2,P4.

Siddhasiddhantapaddbati

139

nitva piirT)agirirp nipatanam-adhal) kurvanti tasyiis-ca ye khai;iqajnanaratiis-tu te nijapadmp te$iilp hi diir;up padam II 86 II Tr. Those too who enhance (bodily) fire by forcefully pressing maJadhara, and taking awakened kw}qaljnito the top of the head and thence having led it to pilnJagiri (sahasriira)and bringing her down are gratified by partial knowledge. For them also the nijapada (the ultimate state) is but a distant goal. 86. Note. For kuIJqalini see Appendix. 86 .

.

~ .

if

~~ ~G: l;f 1l~T •t(i1~(11~i!q;j 1 ai\!1'11 ~

~2 c:t1t""I

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bandharp. bhedam ca mudriirp gala-bila-cibukarp baddha-m argesu vahnim . .:. · ~ · - -nada. candrarkau siimarasyaip sama-dama-myaman bmdu-kalan-te 11 _ - yunmaniye nityarp. melayante hyanubhava-manasap yoga-yuktas te lokiin-bhriimayante nija-sukha-vimukhii)J karmadul)khadhva-bhajah 11 87 11 Tr. Thos~ who strike an equilibrium of the fire: m~on and sun by the practice of the various bandhas, bheda (p1ercmg of the six cakras), mudriis and constriction of the_ path (by jlilandhara bandha) and also unite nada, bindu andkalaeveryday through the practice of sama; dama and niyama (ob_servan.c~ of equanimity, self-restraint etc.) and are engaged m attammg unmani state are also misguide others. They also suffer from

their results of their actions. 87. . Note: Bandha is jalandhara bandha for which see Appendix on ii .17. Bheda stands for $afcakrabheda or piercing of the six 1. C{~ ~~ci •1\Ttrci(Tt~C5IQT J1 ,J2, ~~Ctii-B1 ,W, ~~ ~~~ 'l\Tt~li1fc:l"l£11-P • 2. l!l;a;:'fl'lf ~ ~;f-J 1 ,J2 . 3. ~ ~-J1,J2,P4. 4. '11C::~"
4

6. 'JJ~T-J I ,J 2, oqllftRft-P I ,P 3.

140

Chapter VI

(nine?) cakras for which see Appendix on cakras on ii.9, and for unmani see Appendix . Nilda is the internally aroused sound, bindu is internally enkindled light and kalii is the rich sensation felt over the body. All these experiences are supposed to be the development of the activity of p~a and the Almighty, being the Lord and source of all activity, is said to be of the nature of niida, bindu and kalii. 87.

~tj 1 t.ft1'flrf1f <§~~ CSl'Ht 1Sfl111~2~~ \3it:CfT'-llCJ1111l~
Tr. Those who adhere to the scriptures and practise the path of a$µriga yoga or follow the kaula-marga or practise $CUJmukhi (mudrii) and the piercing of the cakras and perceive the space which resembles all-pervading brilliant rays of the sun at the navel or visualize flowing of water or blue sky, they also undergo misery. 88. Note: For 8$!ii~ga yoga see Appendix on ii.32 and for cakrabheda see Appendix on ii.32. For sanmukhi mudrii see Appendix . 88. ·

~ 'ffiVi ~~ljf(Oi'fd8 6 ~~ ¥f1T'ffl1lf

~ufqfdtjl(Oj ~ftidfefllC( t~

3"if~ 111~ tt ~ q ~l
ij't:JT

~eff11l II

~ qtf;;f\~8 ~ i31¥lfPtt 9 ~l!JPtt a 11l~11

~~ltl'1'f'll 7

q iidau dhiira.IJam sarikhadhiiranamatah krtvii mahiidhiiranam sampiinJapratidhiir~aip vidhibaJiid drsdm tathii ninnaJimi . II 1. ~-J)"2,B1 ,B2,W· 2.~-1 ,1 • j_""-q .not in J ,J . 4. ~-J ,J . 1 1 2 1 2 5 . Pilffti<'fif<'f J1 ,J2 ,P4 • 6.f.fl(Uiiftfl J1,J2 • 7 . ~ ~ C{4ieotifQ) ] 1) 2 , '3ltlf~ ql'ft tGT-B 2 , ~~ ll§JrillimM B 1 , ~ ~ W?ml'f-W, '3Jlifl'ft Wll~ ~m-P2 , ~{ift q\ift liol e;>t st r:n-P 4 • 8. tf'llCft ~ ~~-J 1 ,J 2 , tf'O'iT ~ ~~-Bl' quilc:n1-ffi~-B 2 ,P 1 ,P 3 , Q'G'lT cHt•4H~Ctil P 2 ,P4 • 9. ~-J 1 ,J • 2

2

Siddhasiddhantapaddbad

141

ardholi bahuliha dr$fiisanamatho ghaIJ.ti vasannaulikii ye kurvanti ca kiirayanti ca sadii bhramyanti. khidyanti. te II 88 II

Tr. Those who following the injunction of the teacher at first, practise the likasadhiiral}a (first of the vyomapaficakas) followed by sarikhadh8raI).ii (parlikasadhiiral}ii),mahiidhiirarJii (of mahiikiiSa)

and sampfinJ.adhiiraJ}.a ( tattvlikasadhMa!Jii), and cleanse the eyesight (by the practice of siiryiikaSadh.iiraJJ.ii), perform arrlholI(dhauti), bahulI (basti), dr§.t iisana (neti), gha.IJ.p(trii{aka), vasan (kapalabhiiti)and naulika (nauli) and also guide others to practise (all the above)-all those remain ever deluded and miserable. 89. Note: For ~a[:kriyiis see Appendix. 89. ~ 1'.!flft Ieft "1 '1 o:tt (1 H't "1 £1 I ~ CSO"'f Iff IHi 2 'C.fRl~o;:f 3
cfhi <:;I~ ct"I I ~Ni ~~ 1Jffi q~tj ~ CJ1' ~ ~clRt ~ ij' ;r ft ~ ~ g R.-ftl@....,~=-:::m'l'tJ~ 0 1 5arikha-k$iilanam-antara1p. rasanayii tiilvo$tha-niisa-rasaIP viinter-ullu.thanaip kapatam-amari-piinaJ!l tathli kharpari II _ viryaip dravitam-iitmaja1p. punar-aho grlisarp pralepaJ!! ca va ye kurvanti ja<;Jastu te na hi phalaip te$lirp tu siddhlinta1am II 90 ~ Tr. Those who practise saiikhapralcyalana,khecari, v~an (dhauti) and amarlpiina, carry a begging bowl, withdraw eJ~ted semen (vajroli) or anoint oneself with it (sahajoli) are dull-':1tt~f 0 They do not attain liberation as propounded in the doctnne

siddhas. 90.

tkri Note: For sarikhaprak$alaIJa see Appe~dix on sa. yas on vi.89 . Viinterulluthanam: This seems to indicate the ~r~cess of gajakaraIJi for whlch see Appendix on vi.89 on satk£!yas. Kapii!a (mudrii) is same as khecari for which see

Appendix on ii .19. 90. El o c: i im1ltlPFI I~ iro

~'11&'1'1iJOt,;qPf'1°lf ~~ ~fill.~ 11 ·

~JJ

a

.B

1. 1t1tl"1'1'112ttn J 1 ,J .2.'11et<(ifl' J 1 ) 2 .3 .~ - 1' 2 . C4t (tmC:'1 1: 2 cti~(ime4 B 2 ,W ,P ,P ,P4 .4.ltiqtc:Ellf'1'164R ~ ~-Jl'J 2 , q)41C:'3'lft411 1 3 om lrii- B ,ltiC4tC:'1'1ft41'1 B 2 ,W,P 1,P3 ,0'fl ~-P 4 • 5. quc:rltitl'(l'I 1 J 1,J 2 ,B 1 ,B 2 ,tiue1me(•H11\it W ,'Q'OC:lct>ti\(114mt'I Pl'P3 .6. 1'T(~-P2 •

142

Chapter VI fqug ~~ 1 Pi<"*1rnci1 ~P11osit~sfq- err ~ fij;gqci ij'Og e~~d ~ trt2 ~ II~ '311

ghaIJ!ii-kiihalakiila-marddala-mahiibheri-niniidarp yada samyari-niidam-aniihata-dh vanimayarp S[I} van ti cai tadrsam 11 piI;u;fe sarvagata.cp nirantaratayii brahmiiIJ<;fa-madhye 'pi vii te~ii.cp siddhapada.cp tata.Q samucitarp naivarp pararp labhyatell9111

Tr. While practising concentration , those who listen to the ceaseless anahata sound, amidst the varied sounds of the bell, mardala and the big beating drums in the pii:u;la (body) as well as the brahma1;u;Ja (universe), they too do not achieve the supreme abode (Brahman) . 91. Note: This verse refers to the practice of nadayoga or niidiinusandhiina-absorption into and merger with the aniihata sound. Though the siidhaka at first hears loud sounds resembling to thunder, ocean, waterfall etc., his progress in niidiinusandhana is marked by his ability to listen to subtler and subtler sound amidst the loud sounds (Cf. HP.VIII.17-18). Listening to the ceaseless anahata nada amidst the din of varied noises also does not lead one to the Supreme Principle (Brahman) accomplished by the siddhas. 91.

~ (I 4Cl Iq Q"f ~ 11 Cf) 4 ffi Cl \J•t(ij ~ ~~ ~ Cl'1CIH1~~ ~

3

tn"trf

1!_~

'CJTS~ :q- ~~11"*1('( II

ifTffi riitl ~ ~Cf>\Tl 5 c.p:.tl ~ ~

••11 ..11 Pc.1 tTT

~ ~f.ff ~ ~ 41Rt€.4ef!IC( cq~ ~~

a

4

II~ ~II

vairiigylit-qna5iika-pallava-jalarp kandarp phalarp miilakmp bhuktva yo vanaviisameva bhajate cii 'nye ca desantaram II biilonmatta-pisaca-miika-jaga vac-ce$.tas-ca niinii vidhii ye kurvanti padaip vinii matibaliid bhra$.tii vimuhyanti tel921

Tr. Being detached (to the world), those who resort to forest and subsist on grass, vegetables, water, (bulbous) stems, fruits and roots or inhab different regions or assume different types of behaviour such as that of a child, an inebriate, devil, 1. ~ ~Tffi-BI. 2. m 3 . ~-Pl,P3" 4. ~

mer

11ti-BI, fmi ~ -cR-B2,W,Pl,P3,P4.

'qtiG"f

~~ ~-P2. ~tiGT ~ma-Bl.

Siddhasiddhantapaddhau

143

dumb or stupid, do not attain the Supeme Goal and remain deluded. 92. ~..tfl~l(OP1~'l_l~ 1 ~~tf ~~ ~

~~~112 q;ct mR ~~Sli crlSf

er

3

II

t'W{

~:t ~ :4 '1 cPft ~Tflfef{ ~5 -ait~?i ;fl" ~~ qt ~ ~~I( ~ Cf)tSGl:ttf ff 11~~11 kanthiidhiiranamadbhutam bahuvidham bhiksiitanam niitakarµ bhasmoddhil.lanamangak~rka§ataraq:i kµva'th~ VaT$~IP c"aran 11 k$etrarp k$etrama_tanti durgamatararp chitva'tha sarvendriyaip no vindanti pararp padarp gurumukhad garveIJa ka$µISca te 119311 Tr. Wearing different weird-looking patched gannents, begging for alms, doing gimmicks with body hardened and smeared with ashes, those who wander about the holy spots round the year covering difficult terrain and piercing different organs, are unable to attain Paramapada (supreme goal) ~d suffer, because, out of arrogance they avoid seeking advice from the g uru. 93 . 0

~ ~

q

~fcfm ~dllai" ~~ m ~ffi

• 11<:t~l5"C4

~ q10Pl
vii~IIp

II

~g C&df\!ij_\T1tht>t'11~11fug1~7 ~ ~ ~ 1 ?'

11

ye ca ca turvidham svaracitiim siddhais-ca va mII111tam giiya triiica pa.thanti pafh~niratii vidyavivade r~tiilJ II_ h rd no vindanti tadartham-iitmasadrsair khidyantJ moh~~-c a a .h k t - ~-1 ala d. · bhan- dasca dustasca te 119411 dandal . . . ar an-su a-c a-1agu. air.. ·· in fourfold Tr. Those who ceaselessly repeat the mantras manner (para, pasyanti, madhyama and vaikhari) composed ~y themselves as well as by other siddhas and are engaged m

144

Chapter VI

repetition of Giiyatri, and are constantly engaged in futile debates, but do not comprehend their real meaning, reprimand their own selves. Subsequently on account of extreme delusion or deceit armed with (different weapons like) the club, knife, spike, circular missile etc., they tum to be villains and rogues. 94. ~ ~~~;tj qp1q{qc{ -cwq~~~-;:tj

~~ ~ ~~~ ~:I;fi fu· ~...,.....,Cl...,,..,~4"""''l II

~ ill<=a
cUS:O'tl:::tli{ lilij~wffl ~ 641~(111 131~dl~ 2 11~~11 evarp. siinyadisilnyarp. parama-parapadaJ!J. paiicasiinyadi-SiinyaJ!I vyomatitaJ!I h yanadyarp nija-kulam-akulaJ!I cadbhutal!J vi§varupam II avyaktarp. cantaralarp nirudayam-aparaJ!l bhasanirnamam-aikyarp. vari-matriid bhlisayanto bahuvidhamanaso vyfikula bhramitas-te 11 95 11 Tr. Those who are thus seized by various thoughts and appear to describe only in words that oneness as the void of the annihilation of the universe, the highest principle, the voidness which is the source of the five siinyas (voids), transcending the vyoma, the one devoid of any source, the origin of kula and akula, the miraculous universal form, subtle indwelling one, without any beginning, as excellent, effulgent and nameless, are bewildered and wander about in disturbed manner. 95 . '3f I~ IR:f ~~.ff{

~ ~ftra ~trf 1=fl 'q I ft cb 4 ~ ~1Tfi ~"11'1"1"1(11. fti;.;e:1o:at11( cqR)~t~ ~~,RI~~ Cbr(i'ir;:ac6 m~ 3

cw:{5

II

~ Cfi('t.n~tF ~ ~ ~ ~ ll~Gll iijiiii-siddhikaral!J sadii samucitarp sampiin:ia -bhii-bhiisakarp piIJ9e sarvagata1p vidhiinam-amalarp siddhiinta-sararp varam II

1. ~~ci-J 1 ,J2 ,B 1 ,P 4 • 2. 'q~-J 1 ,J 2 ,B 1 ,P 4 . 3 .

311$1iil:t
W. 4. ior111itmcti Pl ,P3. 5.~- B l ,P4. 6 . .13fr-fil-Jl . 7 . Cfil"Mh::•1a' J I ,J2 ,P J ,P 3 .

Siddhasiddhantapaddhati

145

bhranter-nirharanam sukhiiti-sukhadam kiiliintakam siisvatam tannityarp kalanojjhi°uup gurumayaip jiieyarp nirotth~ padam I 961 Tr. That eternal state of niruttha must be realized as of the nature of the guru who is capable of making his advice succeed, who always renders proper advice, brings to light the entire gamut of luminaries, pervades all the pi-{J<;la (body), whose order is the unblemished one, quintessence of all doctrines, annihilator of delusion, bestower of extreme delight, destroyer of kala who is eternal and devoid of all mental constructions. 96.

~ftr q('11~ftr \if\c::a1~ftr

Pclt.fl
:.t110112'ct<:tfti4{~~ 1 ~ ~ns II ~\9 II iitmeti paramiitmeti jiviitmeti vicarape I trayiiIJiim-aikya-sambhiitir-iidesa iti kirtitalJ II 97 11 Tr. In a clear deliberation of Atman (piIJ<;la), Pammiitm~ (isvara) and jivatman (soul), the non-distinction of the three m

itself is known as adesa. 97. 3

~~ ~ ~crroff 2 wfAlfttiiQlii~ I 'QT 'QT~ qftrc::ai'n_ ~ im:c:i I <'1 i'1 ~ ~4 II ~ t II iidesa iti sadviinim sarva-dvandva-k$ayapaham 1 • • .· _ - ·~ 11 98 II yo yogmam prat1vadet sa yatyatmanam-810 rel="nofollow">~~ · - b the ausp1c1ous term T r. He who addresses a yogi Y . th iidesa which obliterates all the opposites, realizes Isvara m e

form of the Atman 98

· · · d- 'athiita Note: For adesa cf. BrhadiiI8IJYakopam$a . iideso neti neti' i ti ( iidesa is 'n~ti neti' - not. th.is' not_ th~s) and Chiindogyopani~ad _ 'uta tamiidesam ' iti (this is the adesa). 98.

afl~ll«lFf ~ <§~~ ~t.OH1;ffl~g5 I cfitqr.:j ft.tHfl::lt1. lllf~~i<'1;fl ''NM'( II ~ ~ II iisii-dahanam bhasitam kundala-yugalaip vicara-santO$aQ I kaupinarp sthiracittarp· khaWaram-akiisamiitmano bhajanam 119911 1.

~ftu

~~a - P 1 ,P 3 • 2.~mfbl-J 1 ,J 2 ,B 1 ,mvft-B 2 ,W .3. ,P 4 , lfltM$i-B 1,B 2 ,W. 4 . cfftllt+IM'1l~-J 1 ,J 2 . 2

fiqlC48i*C.-J 1 ,J

5 . ~~-J,,J 2.

146

Chapter VI

Tr. Ashes are in the form of one's burnt desires, pair of ear-rings in the form of deliberation and contentment, loincloth in the form of mental equipoise, begging bowl in the form of the space and meditation upon Atman. 99. CJ;di81ei '1$1~ai ~ ~~~ I ~tJi:l"*1. ~~ 1 '1Al 2 ~c6~1::fl{. II ~oo II etac-chastral!l mahiidivya.rp rahasya.rp parame§varam ·I siddhantal!l sarvasiirasya nanii-sariketani11Jayam II 100 II

Tr. This extremely divine treatise which is the secret instruction of the Lord, the essence of all doctrines and it decides different conventions. 100. ~-.e:Hi q~ ~ ~g qftttlCbl
13tltii1'1"
always bestowing bliss and is remover of all doubts. 101 . TI ~~ ~~ ~"CSfi ~~ ~n_ I TI ~~ CSl(l'llwfl oq-r;;f iilEH"111dl'CSef1 IG_ II ~ o ~ II TI ihft"it€1'11&1'11"1 ~~~ tlltt'11G.3 I

~:nt11~ TI ~ 1J~1ts•4ijiit ~ II ~o~ II na deyaip parasi$yebhyo nanye$iiJ!1 sannidhau pa!het I na snehiinna balallobhiinna mohannanrtacchalat II 102 II na maitribhavaniid-danan-na saundaryan-na casaniit I putrasyapi na datavyaip gurusi$ya-kramarp vina 11 103 II Tr. It should not be divulged to the disciples of other teachers, nor should it be uttered in front of strangers. It should not be imparted out of affection, coercion, greed, delusion, stealth, cunning, friendship, as a gift, being attracted by loveliness or

1. ~h!il"flttcfmncf-W, ~'fl'm=CJ-B 1 , ~mw;T-B 2 , ~~-P 1 ,P 3 , fira:Rl'1l_(f ~-P 4. 2. fira:Rf'Jl'ff ~ ~-J I ,J 2. 3. ~c.r-=mt. B1, m~-J,,J2 .

147

Siddbasiddhantapaddhati

for the sake of position. It should not be divulged even to one's own son except in the guru-si$ya order. 102-103.

e ~ ct ~1 f.:t ffi ( TJT2

~GI irtn 18 1 ~s 'i:.ffiT8 1 i:t"m"~ '6GT ~GIT~s 3 II ~ o ¥ II

& £11

R::l tt 1

sa tyavanto dayacitta dgihabhakta}J sadii'calal;l 1 nistarariga mahasantii sada jiiana-prabodhakal;l 11 104 II

Tr. It should be imparted only to those who stick to truthfulness , those who are compassionate, staunch devotees, ever steady and still, who are extremely tranquil and who always enlighten knowledge;- 104. ~~ o 11 c.rl\N't Iq1SUTTfflfflcncrf~:fan 4 I l3t Ic.rl t<:l "I & ''ti ttt tf~ii "I Itu 8 ffi ~8 5 II '3 o !.\ II bhaya-dainya-ghg1a-lajjii-tf$1Jiisii-sokavarjital;l I alasya-mada-miitsarya-dambha-miiyiichalojjhitiil;l 1110511

Tr. -who are free from fear, misery, hatred, sh~e, craving, hope, sorrow, indolence, arrogance, jealousy, hypocnsy' delusion and cunning; - 105. 13t"liCbl<"I 61'116 l"I "1lfll:lT6 i:r1f.:rjffi qPc:ie1Rifon 7 II '3 aharikiira-mahiimoha-riiga-dve$a-pariirimukhiil}

°~

!I

1

krodheccha-kamanlisiiyii-bhranti-iobhavivarjitii~ 111~61~ Tr. -those averse to egoism, infatuation, passmn ~d aversion, those free from anger, desire, lust, envy• confusmn and greed;- 106. ' ~&~fta ~ffi ~s oosi~ um I ff~ a:l:f q~Yf ~ff°'R:ft 8 TT)qtlo_ oo II ~ o\9 11 1. ~q1~t1iii\i'ffif8 - B ,W, ~
2

w:ffi& ~ftlijjl"'l'"~~:-B • 4.

~-B 1 ,B 2 ,W,P 1 ,P 2 ,P 3 •

148

Chapter VI

ni]Jsprhii nirmalii dhirfi]J sadii 'dvaitapade ratfi]J I tebhyo deyarp prayatnena dhii.rtebhyo gopayet sadii II 107 II Tr. -and to the wise who are free from desire, unblemished, integrated and ever steeped in the Absolute Reality. It should be

guarded with effort from the fraudulent. 107. ~ ~Ctil 'Q' ~UT.lm'~Ji1Cfil8 11' d{i'
~~Cblif~ ~w1101 4 i::Iffl'll~ ~n~JTs II ~ ~'Q'~~ ~1&:1~'1141dHfti 5 II C)o~ II nindakii ye duriiciiriis-cumbakii]J gurutalpagfi]J I niistikii ye sa.thiil) kriirfi vidyiiviida-ratiis-tathfi II 108 II yogiiciira-paribhra$fii nidrii-kalahayo]J priyalJ I sva-sva-kiirye$u ni$IJfitii guru-karye$U ni]Jsprhfi]J II etiin vivarjayed-diire si$yatvenagatiin-api II 109 II

Tr. The revilers, the wickeds, the knaves, adulterators, atheists , cheats, cruels, those engaged in (false) argument; those fallen from the yoga practice, those fond of sleep and quarrel, those in pursuit of self-interest but indifferent towards service of the teacher-, these should be shunned from a distance even if they approach seeking discipleship. 108-109.

ttT.&1€i fi:toa'11rf~6 ~;an:t;;a1"'f14eai'fls 7 I

~ ~tff "«Cfe;rJ ff °ttft 8 q if\=c8 fa"H\lfl Cl '1 '{9 rftq;fitff 10 1J~;r ~~ wi ir'IT II

II C) C) o

II

sacchiistrarp siddhamargasca siddhasiddhiintapaddhatil;JI na deyii sarvatha tebhyo yadicchec-cirajivanam II gopaniyii prayatnena taskarebhyo dhanarp yatha 1111011

1. ~ - J 1 ,J2 • 2. ~-B,. 3. r.t«r4iM$4ts-J 1,J2 ,B 1,B2 ,W.4. fCftciitirtl qor.tcsor B2 ,W,P1,P3 , ~ ifiTtl" qur.ttSOrs-P2 • 5. tlr&h'~'l ~ P 1,P3 • 6. ~ ~-B 1 ,B 2 ,W ,P1,P2 ,P3"7. ~-B 1 ,B 2 ,W ,P1 ,P3 , - Pi- 8. or~ m ~-B 1 ,B 2 ,W, '1 tQ ~ a~-P 1 ,P2 ,P3
149

Siddhasiddhantapaddhati

Tr. The Siddhasiddhii.nta-paddhati, which is an authentic sastra (scriptures) and the path trod by the siddhas should never be imparted to them (who are referred to above) by one wishing long life. It should be protected from them just as wealth from the thieves . 110.

a"CSli

~ ~~-;.1tjf61~q{\~

g

~dh2 I

"l fg- ~fffi'q~~ ~ ~g~;r ~g II ~ ~ ~ II tesiil!l yo bodhayen-mohad-aparik$ya tu mandadhil;l I na hi muktir-bhavet-tasya sada duJµchena sidatal} II 111 II

Tr. The silly person, who out of folly imparts it to them without properly testing them, will never get liberation. He will always sink in despair. 111.

"i_:crft ~:crft ~c:r3 :t11~;fl ~ ~wi4ft I 4

Q;dl(11'1tt.1l'ff 5 ~g fl:t;;.a:1'1i i!l'~ if" II

'1~cf> ~ ~ dt'fieH~"l '('~n, II ~ ~~ II

bhucari khecari caiva siikinI ca nisacari I etiisam-adbhutam sapah siddhiinlilp bhairavasya ca II . · t 11 112 II mastake tasya patati tasmad-yatnena rak$aye _ _ . . . of khecari bbucan, ,_ . _ T-~~ F urther,~e mrraculous~precatI?n ' nhim. sakini, msacari, the s1ddhas and bhrurava will descend upo 112 Hence one should protect (this sastra) with all effort. ·

1l~q1~1~~ qft~ q~n,6 ~I

C§ID ~g~

'1:1 iftttr~ atifil~ it1n(tl"ls II ~-~ ~ II 1 g urupadiimbujasthaya parik$ya pra vadet _sada kuto dul)kharp ca bhitisca tattvajiiasya mahatmanal) II 113 II

Chapter VI

150

Tr. It should be imparted only to one after having properly testing him and who has taken permanent refuge at the feet of the guru. How can there be any pain or fear to the eminent soul who is realized? 113.

Cfiqitcr qa:ra&i

~~-q~ I

wqGfqq-q_~ '6iflSli tt ++ta I -qog 11 CJ CJ ¥ II Jqpayaiva pradiitavyaip sampradaya -pravrttaye I sampradaya-pravrttir-hi sarve$lirp sammatii yataJ:i 1111411

Tr. It should be given out of compassion for the furtherance of the path or tradition, for, the promotion of the tradition is approved by all. 114. i:rrqy~~ I o:rre:rrq2 ~

fl:t ;a: I "'f1 q OiE:Rt "l3 I

~~(ill ~g ~ ~ ~ <:JTfff q"{JJf ~ II CJ CJ~ II mayasaiikara-nathaya natvii siddhiintapaddh atim I likhitva yal;l pa,thed bhaktyii sa yati paramarp gatim II]- 15 II

Tr. After saluting Adinatha Siva accompanied by Sakti, ?ne .who writes down the Siddhasiddhanta-paddhati and recites it with devotion, obtains the supreme goal. 11 S.

~'QT~tf~s ~lJ~Mirn:. l t+i(l'1"&"'1~ 'i}ffi-6 lfu1q~fq'~ ~g 11 CJ~~ II vidadhatvarthanicayarp bhaktanugraha-milrtimat I smaranandabharaqi ceto gaIJapatyabhidhaip mahal; II 116 11

Tr. May the great God Gai;iapati, whose remembrance alone fills the mind with Bliss, who bestows favour upon the devotees, grant all the (four) objectives of life! 116. Note. Four objectives of human life are dharma , artha, kama and mok$a. 116.

l. 'llQHiCf>< 12 • 2.irqr ~Cf>("llQ;;r-W. 3 ."'lleftc:i fif<.Eil°ij;;&1"'dq<.EIRl'l-B 2 , ~ l°ij<.EI~i8:i"'d4'8:Rl'(- W ,"'lllmf fit;;a:~<.Eil"'d4'ARl"l-P 2 • 4 . Pci~tz11ti4d - B 1• 5.t"4'd~-B 2 ,W, t"4'df.Rr(~)~-P 1 • 6. ('1
Siddhasiddhiintapaddhati

151

II~ ·-9fla~°'&f 1 01121ai~

ftHe ~OQ I CTC1 QOQi in 3l'"CJl'f{d a"1 (}I c;1 &Wft2 OffiJf 3 & \\O"I u ~ sr rn 11 II

iti srigorak$anathalqtau siddhasiddhantapaddhatau avadhiltayogilak$a1Jo nama $8$/hopade5al} 11

Thus ends the sixth chapter, titled avadhi1ta-yogilak$a~a (characteristics of avadhiitayogi), of Siddhasiddhii.nta-paddbati, composed by Sri-gorak~aniitha. ·

***

l. ~ 1ll\lff- B 2 • 2. m~lffvi ~ -

~-W .

~--

w,P

4•

3. ~ fi:t;a:~;a:19rjq;s:f~u

Appendix Vik (SSP-I.59) SSP has accepted five states of vak (speech), namely, para, pasyanti, madhyama, vaikhari and matrka. The speech that is articulated through the mouth is called vaikhari, the previous state of this is called madhyama which an individual alone can feel within him and not the other person. Still the preceding state is called pa8yantiwhich even the individual does not experience, but which a yogi alone can perceive in the state of dhyiina. Para state of the speech is the origin and urunanifested state. A yogi in the state of samadhi attains the Jaya (absorption) to this state of speech known as para. Matrka is the nasalised sound of the speech which SSP alone has accepted and this is not available in any other texts.

Na9is (SSP-1.66) Niic;Jis in the human body are the conduits of priiI)a. If the nac;lis are defiled, prliIJa cannot move through the na<;lis freely and as a result of which praIJa cannot move in the passage of · 8 U$Uinna. Therefore, through the practices of yoga it is imperative to free all the nac;lis of the impurities.

_ _ C~nsiderable confusion prevails as to the number of na<;fis, their names and their course as described by the different ha.tha. texts t~emselves and also by the different manuscripts of the S1ddha-s1ddhiinta-paddhati itself. According to Gorak~asataka (GS) as many as 72,000 niir;/is which serve as channels of prliIJa emerge from the kanda (bulb), out of which seventy-two are important. From among these again ten are mentioned as especially noteworthy viz. ir;Jii, pingalii, SU$Umnii, giindhiiri, hastijihvii, pfi$ii, yasasvini, aJambU$a, kuhil and sa.rikhini.

Some of the mss. of SSP (B 1 1 B 2 1 and W) and the printed texts P 1, P 2 and P3 omit yasasvini from the above list and substitute sarasvati instead. But as this view runs counter to the view held by GS, another work by the same author, we have accepted the reading supplied by the remaining mss. of SSP

Siddhasiddhiintapaddhati

153

designated as J 1 and J2 and the printed text P4 , all of which mention yasasvini in place of sarasvati. It is to be noted here that HP makes sarasvati a synonym of SU$Uml)li. cf. i<}ii bhagavati gailgli pi.iJ.galii yamunii nadil i<}lipirigalayormadhye biilar~<Ja sarasvati II HP-V .168.

There is also some sort of discrepancy among the texts of the SSP itself with regard to the course traversed by some of the nii<jis. A graphic picture of the nat;lis and their locations is presented below: Ten nii{lis i<}a pi.iJ.galli

gandharI hastijihvikii pfi$li Y8.$asvini alaip.bu$li kuhii

sarikhin1 SU$UDlnii

other nii<}is

Locations nostrils nostrils eyes eyes

'1

ears ears mouth anus generative organ spinal column (up to brahmarandhra) pores of the skin

Viyus (SSP-1.67) . According to yoga system by 'vayu ',all the. ten bod1l~ viiyus are taken which is differently named according to their functioning as prlil)a, apana, udiina etc., amon~ which priil)a is considered as the prominent. Due to priil;Ja bemg the foremost, many a time the terms like 'priil;Ja ' or 'priil;Ja- vayu' are used for all these ten viiyus. Vayu (air) is the vehicle of priil)a. Both subtlety and movement of prii.Qa are based on vayu itself therefore it seems that viiyu and pr8I)a are sometimes identical and hence in the yoga literature both the terms are used as synonyms.

154

Appendix

The Chandogya-upani$a d (3.13, 5.19-23), the Mahabharata (santiparva 177 .24-25) and the Brhadyogiyiijiiavalkyasmrti (9.141) mention the sequence of vayus as prfil)a, vyana, apana, samana and udana. The Taittinya-fua.Qyaka (IO .33 .1-5) mentions them as p.cID}a, apana, vyana, samana and udana. The Vigwpurfil}a (III.11.94) mentions them in the following order- pr8.I}a, apana, samana, uda.na and vyana. The Viiyupurii.Qa(IS .7-8) and the GS (24) mention the viiyus in the same order followed by the SSP as prfil}a, apana, samiina, vyana, udiina, naga, kilrma, lqkala, devadatta and dhanaiijaya. But the widely accepted sequence which is also supported by the Brhadfua.Qyaka upani$ad (3 .9-26) is prfil}a, apana, vyana, udana and samana. This change in the sequential order of the vayus cannot be reasonably explained (cf. GS p.49). The GP (33-37) names the ten vayus as pIW}a, apana, samii.na, udii.na, vyana, naga,kiirma, lqkala, devadatta and dhanaiijaya. The ten vayus mentioned by SSP, their region in the body and their functions are as follows:

Name of the vayu I.pra!Ja

Region in the bodv Heart

2. apiina

Anus

3. samana 4. vyana 5. udana

Navel Neck Palate

6. naga 7.karma 8. krkala 9. devadatta 10. dhanaiijaya

All limbs Eyes

Functions Inhalation and exhalation (in the form of ha and sa) Expellation (recaka, pilraka,

kumbhaka)

--Mouth ---

Stoking the fire and digestion Desiccation and satiation Swallowing, vomiting and articulation Release and motion Winking Belching and hunger Yawning Emitting noise

Siddhasiddhantapaddhati

155

As regards the functions of the respective vayus also there is no unanimity of opinion among the various hafha texts.

Cakras or Lotuses (SSP-Il.1-9) The cakras, padmas, or kamalas are said to be symbolic representations of the centres of spiritual activity in the human body· The outstanding features of the cakras as they have been understood by the tli.ntrikas and the nathas are contained in the $Bfcakra-nirilpaJ)a (SCN) which is considered to be the most authoritative work on the subject of the cakras. The title of the work itself suggests that the number of cakras is only six. The salient features of the cakras as described by the SCN are as under: In the space outside the meru (vertebral column or backbone) placed on the left and right are the two nii4fs, iflii ~d pingala by name. In the middle is the niiflI su$umnii which extends from the middle of the kanda (bulb) to the head. Attached to the mouth of the su$umnii is the (I) miiladhiira cakra placed below the genitals and above the anus. It has four petals of deep red hue. Its head hangs downw_ar:ds. On its petals are the four letters vaip., saip, $aJ!l ands~ ?f ~~~ colour of gold. There is the square region ofp{thv1 with ~s bJ1a larp. within. In the lap of this bija dwells creator JJ_rah.m~. T~e deity <;lii.kinI is the queen of this lotus. In the i:encarp of th1s lotus is the lightning-like triangle which is kiin!_",111P8 ~~known as traipura. Inside this triangle is svayaipbhu m ~e Jmga fo~ with his head downwards. Over it shines the sleeping kw;u;lalini as fine as the lotus fibre, covering the mouth of brahmadviira by her own. Her shining, serpentine form m~es three ~nd ah~ coils around Siva. Within it reigns dommant Para, the Sri ParamesvarI. She is the receptacle of that continuous stream of ambrosia which flows from eternal bliss. (II) Svadbistbiina- This cakra I lotus is at the root of the genitals. It is ~fa beautiful vermilion colour. It has six petals on which there are the letters barp, bharp, marp, yaiµ, rarp

156

Appendix

and laip. With it is the region of varw;ia and therein seated on the makara is the bija varp white and stainless as the autumnal moon. Hari (Vi§.t;iu) is in the varuIJabija, with his distinctive marks srivatsa and kaustubha. It is here that ra.Jdni dwells. She holds various weapons. (IIl) Ma¢piira-Situated at the root of the navel is the lotus often petals. On the petals there are the letters ga, {I.ha, .{la, ta, tha, da, dha, na, pa and pha with niida and bindu above hari. It is of the colour of blue lotus. It is the region of fire, triangular in form, and shining like rising sun. Outside it are three svastika marks and within the bija of vahni i.e. rarp. Here the fire seated on a rarp, radiant like the rising sun is to be meditated upon. In his lap dwells the three-eyed Rudra of pure vermilion hue, besmeared with ashes and his anns in the attitude of granting boons Ci$/adata) and of dispelling fear (abhaya) . Here abides lakini. (IV) Anihata-Situated at the heart region is the twelve-petalled lotus of the colour of bandhilka flower with ~elv.e letters beginning with ka of the colour of vermilion placed the~em. In the pericarp of this lotus is the viiyumal)<;lala or the region of vayu with six comers and of the colour of smoke. With~n i~ is the pavanablja i.e. ymp seated on a black antelope. Herem is the three-eyed Isa. In the triangular pericarp of this lotus dwells three-eyed kilini holding noose and skull in two ~s •the_oth~r two arms being in the varada and abhaya mudriis. Inside this triangle is sivalinga known by the name biiI)a. On the head of the linga is an orifice minute as that in a gem. He is the resplendent abode of Laksmi. (V) Vifuddha-Si~ated at the throat is the lotus of smoky purple hue. It has sixteen petals of deep red hue on which are the sixteen vowels. In the pericarp of this lotus there is the ethereal region circular in shape. The bija of ambara i.e. harp is seated on a white elephant in this region, holding noose and goad in two arms, the other two arms being in the varada and abhaya mudriis. In his lap dwells the three-eyed, five faced

Siddhasiddhiintapaddhati

157

and ten-armed god wearing tiger's skin. He is united with Girija and is known as Sadasiva. The goddess sakini dwells in this lotus. Her raiment is yellow and she holds the bow and arrow, noose and goad. In the pericarp of this lotus is the region of the moon without the mark of the hare. (VI) Ajii.ii- It is the white lotus of two petals situated in between the eyebrows. The two petals bear the two letters ha and k$a which are also white. Here dwells the six-faced sakti hilini of six arms holding book, skull, small drum and rosary in four arms the remaining two being in the varada and abhaya mudrlis. Within this lotus dwells the subtle mind. Inside the yoni in the pericarp of this lotus is Siva called itara in his phallic form . Th: first bija of veda i.e. om dwells there. It is also the abode ~f ~akti. Within the triangle in this cakradwe~s..Pra{la~a. Above it is the half-crescent moon and above this agam 15 makara ~hining in its form of bindu. Above this is nada. It is the mcomparable and delightful abode of Vi$.pu. · · · of the sIX The above is a summary of the descnption . . the cakras lotuses given by the SCN. The SCN also menaons benefits that the siidhaka would gain by meditating upon each of these cakras · · - akra lotus of a The SCN also describes the sahasrara c db . thousand petals situated above all these, m the voi·d an. .e1ow · (.in the upper part of brahmaranwutl ""' .. ) wherem. 1s the v1sarga ,,. ... ~ 1A.. • and has its head Sa.lu\..ulni nlidi. It is whiter than the full moon · f 1 · · · g with a. t is o turned downwards. It has the letters beginnm . . . . . _ ) W1thm it is the a b so 1ute b hss (kevalii.nanda rupam · candramai;u;lala where the full moon without the mark of the hare is resplendent as in a clear sky. Inside the candrama:.i<:f~a is the triangle inside which is the siinya or the great ~ld !.e. parabindu or Jsvara or Paramasiva, Brahman and the Atma of all beings. For the saivas it is the sivasthana or abode of Siva, for the vaisnavas it is the abode of Vi$~U, for the others it is the abode of Harihara, for the sa.ktas it is the abode of Devi, for other sages it is the abode of Pralqti-Puru$a.

158

Appendix

The SSP speaks of nine cakras situated in the body and provides only a bare outline of the cakras as follows: (I) Brahmacakra- Three whirled; shape of the female sex organ, situated at the base of the body (adhiira i.e. mflladh~a). Chief bulb is situated there; it is the seat of desire wherein Sakti of a bright golden hue (accompanied by Siva) is to be meditated upon; fulfills all desires. (Il) Sviidhi~thiina- Wherein the liriga reddjsh like a sprout and turned backwards is to be meditated upon; seat of o9yana, meditation results in attracting the world. (Ill) Niibbi (cakra)-Situated at the navel; of five whirls; shape of coiled serpent; kwxlalini dazzling like a crore of rising suns to be meditated upon; giver of all success. (IV) Jlrdayacakra-Eight petalled inverted lotus situated at the heart; in the pericarp at its centre, the flame in the form of liriga to be meditated upon, she is the harrisa-kala sakti which gives control over all sense-organs . (V) K~fhacakra-Of four digjt thickness and situated at the throat; towards its left is candrana<;ti i<;Ja by name and towards its right is sflryana<jJ pirigala by name; in the middle of the two the SU$Wnna is to be meditated upon; she is anlihata kala - giver of true knowledge. (VI) TaJucakra- Situated at the palate wherein flows t~~ nectarine stream; the ghaJJ.tika-Jiriga (uvula), mfllarandhra, ra1adanta or the door of the sarikhi.ni or tenth aperture are situated there; meditation on the void herein results in merger of citta. (VII) Bhriicakra-Situated at the region of the eyebrows; of the thickness of the middle finger wherein the eye of knowledge in the form of flame of light is to be meditated upon; success over vak(speech) is the result. (VIll) Brahmarandhra or nirviil;Jacakra- Sharp as the point of the needle wherein the form of the column of smoke is to be meditated upon; seat ofjalandhara herein is bes tower of salvation. (IX) Akiisacakra-cakra of ether; sixteen petalled

Siddhasiddhiintapaddhati

159

lotus turned upwards; in its pericarp one must meditate upon the ~ee-peaked flrdhva sakti viz. parama8iinyii, the seat ofpiin)agiri situated therein is the bestower of all wishes. A graphic picture of the cakras and their locations in the body is presented overleaf: Judging from the location of the above cakras,itcan be inferred that the ·f irst five cakras mentioned by the SSP correspond to the miiladhiira, svadhi~.thana, mm;Jipilra, anahata and visuddha cakras mentioned by SCN whereas the seventh mentioned above as bhrflc~a correspond with the ajiiacakra mentioned by SCN. The additional cakras mentioned by SSP are the tiiliicakra, brahmarandhra or nirvanacakra and iikasacakra. Although the SSP distinguishes the .two cakras viz. brahmarandhra and lika8acakra, elsewhere while describing the $O~asiidhiira, it locates akasacakra in the sixteenth adhii.ra viz. brahmaran&i:a (cf. avasi~te brahmarandhre iikasacakram SSP.Il.25) wherem the pair of feet of the guru should always be reflected upon. Further' the aka§acakra which is described as of sixteen petals facing upwards and as fulfilling all wishes ought to have prece
Appendix

160

and hakini, their attributes, the colour of the lotus and other such details given by the SCN. Our text thus gives only the bare outline of the cakras or lotuses.

jbhrUcakraj tfilucakra /ka.t).thacakral hrdayadhara ~tadalakamala

(facing downwards oQyanapit}la .bhicakra

I

brahmacakra mUlakanda kamarupapi!}la

Nine cakras and their locations

Siddhasiddhintapadd.hati

161

There is also a couple of stray references to cakrabheda or piercing of the cakras later in the text although the method of the c~abheda itself is not explained probably because it is an esotenc exercise to be performed under the watchful eye of an expert teacher and the incorrect or wrong practice of which might lead to serious repercussions to the practitioner.

Vajroli (SSP-11.13) The GhS includes vajroli among the twenty-five mudras. cf. GhS-IIl.2. It defines vajroli as follows (GhS-ID.39): .'Having fixed the palms of the hands on the ground o~e ~u.st r~se th~ leg~ and the head up in the air. ~e sages call~~ a1roli mudra which is conducive to the awakerung of ku1Jfial1111 and to longevity.• . V ajroli mentioned by the Hafhapradipika is an al~ogether different process involving bindusiddhi i.e. restramt and preservation of bindu (of men and women). Cf. HP-V.lZS: . 'The sukra (bindu) of a human being is controlled by his mind ~hereas life depends upon sukra(bindu). Therefore,sukra and ra1as must be preserved with effort.' b · roli can e The HP also states that success tn va} . 11 accomplished by both male and female aspirants and that saha10 and amaroli are but varieties of vajroliitself. Cf. HP-V .131 . Like HP (V 6 _7) Yuktabhavadeva (YB) ~~. Bha"ad · ~ also mentions · . 1-:among the ten mudras .... evanusra va1rou . (YB-V ·6 - 7) · YB quotes ;)1vayo~ ~· ,08 to the effect that saha1ol1, . . amaroli and vajroli are not different from each other. They differ only in names. their function remaining the sam~ (YB-VIl . .2~2) · Thus they comprise a composite process..suc~g up or lifting up one's bindu is called vajroli(cf. svabindorurdhvanayanarp vajroli); the sucking up or lifting up of one's ejected bindu from the female womb alongwith the blood which it has mixed with is called amaroli (cf. bhage raktena saha militasya bindoriirdhvanayanam amaroH); withholding one's bindu (by

162

Appendix

resorting to yonimudrii) with or without blood, in one's own body is sahajoli (cf. svadehe saraktasya kevalasya vii bindorbandhanarp. sahajoliti vivekalJ.) YB-VII.295-296. Bindusiddhi (bindusthairya) or success over bindu ensures long life. Cf. HP-V .121: 'Downward flow of bindu leads to (decay and death) of the body whereas its preservation leads to life and endows the body with a pleasant smell. So long as bindu is retained in the body, whence is fear from death?' For more details see YB-(lntro.) p.lxxvi.

Jalandhara (SSP-11.17; VI-86) The HP (V .6-7) includes jalandhara among the ten mudras. It is also called jiilandharabandha. The technique of performing it is also described by HP as follows: cf. HP-V .98: 'C0ntracting the throat, press the chin firmly on the chest. This is known asjalandharabandha (chin-lock) which saves the nectar from depletion.' Amrta or nectar stands for amaravarw;I, the divine nectar that flows down from the moon situated at the palate which is consumed by fire at the navel region. HP advises that the aspirant must learn the technique of preserving this nectar. cf. HP-V .71: 'The moon facing down, showers the nectar, the sun facing upwards swallows it. Therefore the technique of preserving the nectar must be learnt.' The contraction of the throat by jiilandharabandha prevents the nectar from falling into the fire and the vayu from getting incensed. cf. HP-V .100: 'Whenjiilandhara bandha is applied by contracting the throat, the nectar does not get consumed by the fire and the vayu (prliIJa) does not go astray.' Khecari (SSP-11.19)The importance of khecarimudra has been clearly brought out by HP saying that there is only one mudrii and that

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163

is khecarI. Cf. HP-V .78: ekarp S!$.timayarp bijameka mudra ca khecari I ' There is only one all-pervading bija of creation viz., om and there is only one mudra viz. khecari.' The technique of performing the khecari according to HP (V.37-38) is as follows: ' The tongue is inserted in the reverse order into the cavity of the skull (nasopharyngeal cavity) and the gaze is fixed in between the eyebrows makes it k.hecarimudra. The tongue should be lengthened gradually by c~tting, moving and milking until it touches the eyebrows. Then alone khecari is perfected.' It is this process which is indicated in SSP-II.19 while naming the sixteen adharas and further explained in SSP (VI.83).

Sixteen ii.dhiiras (SSP-11.10-25) . Verses 10-25 spe_c ify sixteen spots situated at the ~gto~s of (i) big toe of the foot, (ii) rectum, (iii) anus, (iv) pems, (vi) oc;Jyana, (vi) navel, (vii) heart, (viii) neck, (ix) uvula,(~~. p~ate, (xi) tip of the tongue, (xii) middle of the eyebrows, (xm) tJp ~f the nose, (xiv) root of the nose, (xv) forehead and (~vt) brahmarandhra. By performing certain specified yogic.exerc1~es such as concentration, expansion and contraction,restramt, fixing the gaze, vajroli, etc . at these regions numerous benefits occur on the path of yoga . of th e six . teen adhiiras and F or a clear .understandmg their locations in the human body' a figure has been presented overleaf:

164

Appendix

brahmarandhradhara lalatiidhara

tiilvadharaf----4-~~ro--

i.....::;__ _ _ _ _ ,

kaQ~adhara

O<;Iyanadhara meQhradhara

gudadhara

angu~thadhara

Sixteen idbiras in the human body

Siddhasiddhantapaddbati Lak$yatraya (SSP-II.26-29)

.

. After having explained meditation on the sixteen gross Objects (ll.10-25) pertaining to the body, Gorak$a deals with th~ subtle objects of meditation (II.26-29). Antarlak$ya deals ~1~ meditation on internal objects such as (i) the SU$umnii and 1 ~~ tmy dazzling image moving upward through the backbone (n) ~e minute form in the kolla.tama.JJ.~apa (iii) the form of a red bee m the bhramaraguha (iv) internal sound and (v) a tiny doJl of b~uis_h tinge situated in the eyes. Bahirlak$ya deals with meditation on the elements like ether, air, fire, water and earth. cf. PYS-ID.45 : 8 th fl] as varflpas flksmiinvayiirthavatvasa!Jlyamiid bhfltajayai). ·

. Madhyalak$ya is meditation on the flame of fire, lurrunary' lightning, solar orb or half-moon considering on~self to be different from all objects or without any particular o~3ect. Lak$yatraya is meant to lead to manolaya and 1~ an advanced stage compared to meditation on the sixteen adh_ar:15· Pataiijali specifies many such spots/regions perta1J11:n~ to .the body as well as outside, sarpyama performed on whic bnngs for the siidhaka extraordinary powers (see PYS-ID.27-33).

Vyomapaiicakas (SSP-II.30) The nature of the soul is illusive. To experience the nature of the soul 0 ne is . the ,.five vyomas. recommende d to meditate on __ ak_ ,. The five vyomas or vyomapaiicakas are- akasa, p~ asa, 1:18!1likasa, tatvakiisa and sii.ryiikiiSa. the fiv~ vyomas exist ?oth ms1de as well as outside the human beiJ:tg which can be perceived through meditation practised on them. B.y doing so a practitioner also becomes as extensive as the space itself. The five vyomas (spaces) and their nature is shown in a tabular form below:

l

166

Appendix

Name

a.Kasa parakasa mahakii§a tatvakiisa saryakasa

Chacteristics pure, formless brightly white kalagni (of the nature of fire of dissolution) nijatatva-svarilpa (of the nature of the self) of the nature of sun

In M81J<Jalabrlih81Jopani$ad (iv .3) aka§a is said to be dark, parakiisa is of the nature of kalagni (frre of dissolution), mahiikasa is full of immense illumination while paramiikasa is put in place of tatvakasa after suryiikasa. A~fanga yoga (SSP-11.32)

The distinguishing characteristics of an avadhilta yogi are explicitly described in the sixth and last chapter of the work. In this connection yoga is defined as 'yoga 'syastiti yogi' VI.I) . i.e. one who abides by yoga is a yogi. What exactly is yoga is explained in the concluding part of the second chapter. Al though Gorak$a 's definition of yoga is fully in accordance with Pataiijala Yoga Siistra as the number (eight) and nomenclature of the constituent ailgas (steps I li mbs) of yoga are concerned, all the mss 0 1) 2 ,B 1,B2 ,W) of SSP differ with Pataiijali in the sequence of the eight arigas in as much as they mention dhyiina before dhli.r81Jii. The printed text (P4) of SSP edited by Sambhusarmfi maintains Pataiijali's sequence of dhli.raJJ ft, dhyiina and samiidhi, in its definition of 8$.fiiilgayoga, but the sequence is altered to dhyiina, dhli.raJJii and samiidhi in the context of the definition of individual constituents of yoga.

Yama and niyama (SSP-11.33) Whereas Pataiija1i 's yamas (restraints) and niyamas (observances) are five each in number SSP enumerates six each. SSP also widely differs from Pataiijali in the character of yamas and niyamas.

Siddhasiddhiintapaddhati

167

Pataiijali 's yam as are five viz. ahi.rpsii (non-injury), satya (truth), asteya (non-stealing), brahmacarya (celibacy) and aparigraha (non-acceptance of gifts). SSP defines yamas as upasama i.e. tranquility which ensues from restraint over all sense-organs and triumph over food, sleep, cold, wind and heat which are steadily accomplished. These are entirely different from the list of Pataiijali'svows. Pataiijali 's niyamas are sauca (purity), santo~a (con~~ntment), tapas (austerity) : sviidhyiiya (study of the se1t) and isvarapraJ}idhana (contemplation o~ god). SSP defines niyamas as control over the functioning of ~~d which is achieved by means of solitude, non-attachment, mdifference, contentment, disgust and adherence to the feet of the preceptor. Here contentment is the only common factor. Pata~jali 's isvaraprar:iidhiina (contemplation on .god! is substituted by adherence to the teacher's feet, for, m natha sampradaya, guru or teacher is above all (see SSP-V.63 )·

Asana (SSP-11.34) . - ·ali· defines asana as sthiras · ukhamas - anam' 1·e· that P atan1 body-posture which can be maintained with comfort/ease for a long time. It is only a body-posture. The iisana as de~~ed by SSP is much more than mere body posture. Its emphasis IS ~n a · · .svasvarupe mental posture or mental attitude (asanamiti . samasannata- SSP-II.34) . Asana according to SSP IS fixat10~ of the mind in its characteristic form i.e. cinmiitra. In order to achie:e this , ~ne must adopt any one of the three ~ody-postures viz. svastika, padma or siddha and remain alert m that pose. Thus the body-posture is only a help in achieving the mental pose which is the real import of iisana as defined by SSP. Patafijali does not name any particular asana. Though hathayoga texts generally name numerous asanas, the mode of performance of which run counter to Pataiijali's definition of asana. SSP recommends only three.

168

Appendix

Pril;layama (SSP-II.35) SSP defines priiIJiiyiima as steadiness of priiI}a. It mentions four types of priiI}iiyiimas viz. exhalation, inhalation, retention and fusion. Repeated performance of retention for long periods, brings the prliI}a under complete control of the siidhaka. By internal manipulation of the priiIJic currents the sanghaµakaraIJa praniiyiima or the fusion of priilJ.a and apana is achieved. Finally there is no feeling of either priiIJa or apana. This condition is called samatva - vijiiana-samudgamana (Vijiiana-bhairava 64) . Neither Pataiijali nor SSP explains the technique of performing this fourth type of priiIJ.iiyiima (bahyabhyantara-vi§ayak$epi caturthal}-PYS-11.51) probably because it is to be imparted to none other than in the guru-Si$ya tradition after having properly tested the fitness of the disciple. Dbiiral}i-dhyana-samadbi (SSP-II.37-39) Fixation of the mind at a particular spot/region is dhiir81Jii according to Pataiijali. Cf. desabandhascittasya dhiiraIJ.ii-PYSIIT.1 . The concept of dhlir81Jii according to SSP is much wider. It is an advance over Pataiijali's view of the state of mind of siidhaka. Here the siidhaka has to develop a mental attitude that whatever is inside and the outside world is only one's own essential form; also whatever mental modification that arises is to be merged in the formless and steadiness maintained like a lamp in a windless place. Pataiijali defines dhyana as tatra pratyayaikatfinata dhyanam -PYS-III.2 i.e. uninterrupted flow of mind towards

the object of meditation is contemplation. Thus it is intensity alone that distinguishes Pataiijali 's dhiirarJii into dhyfina. dhiiraJJii leads to dhyana. Thus it is a progressive step in the process of concentration and is in sequential order. But dhyana according to SSP is not mere intensification of dhiir81Jii. Here dhyiina is essentially a mental attitude of nonduality, and equanimity in all beings, which develops based on the perception of all manifestations as forms of That Supreme

Siddhasiddhilntapaddhati

169

One. This being the nature of dhyanaaccording to SSP,itcould as well be a stage prior to that of dhiinuJii in the sequential order as the mss. suggest (cf. Note on A$failga Yoga-II.32 above). Again, this characteristic attitude of Non-duality and equanimity in all beings is an advance over Pataiijali 's view of dhyii.na. Samadhi is described by Pataiijali as that state of mind wherein there is consciousness only of the object of meditation to the exclusion of all else. Cf. tadevarthamatranirbhas8Ip. svariipasilnyamiva samiidhih-PYS-ID.3. According to SSP s~adhi is the state of equilibrium of the mind which results from the realization of the unity of all orders of existence, characterized by an absence of all effor; and exertion which is the essential nature of the self. The GS (94) defines samadhi asyada sarpk$iyate prii.Qo mii.nasaIP ca viliyate I tada samarasaikatvam samadhirabhidhiyate 11 i.e. when the prii.na i~ stilled and the mind gets mc:_rged · ·- -tma and ( a b sorb ed) there results samadhi the union of the pva Paramatma.

Brabmudas (SSP-111.5) · · ·: . _ d · 'whatever ts m I n tune with the basic natha octnne, brahmi4J9a is found in pinda' verses 2-5 name the twenty-one lokas of brahm§J)9as alo~g with the seven n~t!1er ~o~lds and their location in the body' and also their presiding de1t1es. The seven nether (under) worlds are located in the lower p~ of the body. The kfinna (tortoise) who according to the puraIJaS bears the entire Universe on its back, inhabits the sole of the feet: According to the pur81Jas, to get hold o~ the nectar (~) devas (deities) and asuras (demons) got mandaracala (mountam) as a churning pole and Vasuki (snake) as the churning rope for churn the ocean. To provide base of the mandiiracala, Lord Vi$QU took the form of kiinna (tortoise).

170

Appendix

pata.la-toes sutala- shanks talatala- tip of the toes vitala-knees mahatala- back of the foot atala-thighs rasatala-ankles mdra who is the lord of these seven netherworlds inhabits the body in the form of anger.

Deity

Name of lokas

Location in bodv

1. bhii (Earth)-

guhyasthiina (private parts) Indra---liriga (penis) nabhi (navel) shoot of spine orifice of spine Brahma--spinal canal

2. bhuval)-3. sval) --4. mahal)-

5. janal)-6. tapas--

7. satya-8. Vi$QU-

miilakamala

belly-----

J

-

Vi$QU---

Form/ Function regulator of sense organs

ego, pride, etc.

vanous functions 9. Rudraheart---Rudra--fierce form 10. f§varachest---l&vara--satiation 11. Sadasiva-base of throat Sadasiva--mild 12. NilakaQ.tha-- middle of throat NilakaIJfha-- protection 13. Siva-palate--Siva---matchless 14. Bhairava-root of tongue Bhairava most excellent 15. mahasiddha- a little behind mahasiddha-- awakening the above 16. anadi-anadi---middle of supreme forehead unfettered bliss 17. kula-kulesvara--s(liga_ta bliss 18. (akula)-akulesvara-absence of ego palate the tip of ose 19. Parabrahma- brahmarandhra Parabrahma-- satisfaction Para mes vara-- parapara 20. Parapara-sahasrfira--Supreme Sakti subtle 21 . Sakti trikiifa---

r··

Siddhasidclhiintapaddhati

anadiloka

171

mahasiddhaloka ~~-• bhairaivaloka

akulesaloka 0

= Cl.) Cl.)

j rudraloka /

t:

::s 0

janaloka . ~ maharloka\

Jokas

and their places in the bod

172

Appendix Seven dvipas and seven samudras (SSP-Ill.8) According to the puranic description of bhuvanakosa, the

earth is composed of seven continents arranged concentrically with the seven seas surrounding them. The seven continents are jambu, plak$a, siilmali, kusa, krauiica, .Saka and pu$kara respectively surrounded by the seas (oceans) of~. ~urasa, sura,gh[ta, dadhi, k$ira and svadiidaka (Kilrmap~a-I.45 .1-6). The seven continents (dvipas) named by SSP are jarp.bu, saka, siik$ma, krauiica, gomaya, sveta and plak$a. In the body they are located in the marrow, bones, vessels, skin, hairs, nails and flesh respectively. The seven seas (oceans) named by SSP and their locations in the body are: Ocean of salt-water in the urine; Ocean of milk in the saliva; Ocean of curd in the phlegm; Ocean of ghee in the lymph; Ocean of honey in the fat; Ocean of sugar cane juice in the blood; Ocean of nectar in the semen· ' Thus the entire Earth is located in the body.

Navakbal)(la (SSP-111 .9) According to the puriiJ)as, the place of jambudvipa is again divided into nine divisions which include Bharata (cf. VayupuriiJ)a ch. 34-35, VamanapuriilJa chs. 13.2-6). Nine kh81)<jas (divisions) named by SSP are bhiirata, kasmira, karpara, sri, sarikha, ekapada, gandhara, kaivartaka and mahameru. Excepting bhiirata, the eight names mentioned in this list are not found in the puriil)ic account of the navakh81)<jas ofjambudvipa. Kulaparvatas (SSP-111.10) The eight kulaparvatas (mountain representing one's own kula) named by SSP and their locations in the body are the following:

Siddhasiddhiintapaddhati Name of kulaparvata 1.meru 2 . kailasa

3 . himalaya 4 . malaya 5 . mandara 6. vindhya 7. mainii.ka 8. sri

173

Location spinal column brahmakapa.ta (middle of eyebrows) at the back left shoulder right shoulder right ear left ear forehead

II

~SP

also adds that there are other upaparvatas (secondary mountains) located in the fingers .

Nak$atras-riisis-grahas and tithis (SSP-ill.12) The 27 nak$atras (asterism) mentioned in SSP are a5vini, bharar)i, lqttika, rohh)i, I11[gaSi.ra, arcJra,punarvasu,pU$J8, asJeyii, magha, pi1rvaphiilguni, uttaraphalguni,hasta, citra, sviiti, visakhii, anuradha, jye$thli, millii, piirVa$ii{/hii, uttarii$ii4bii, sravaI,Jii, dhani$!hii, satabhi$ii, pilrvabliiidra, uttarabhiidra, revati. 12 rasis (zodiac signs) are me$a (Aries), V[$8 (Taurus), mithuna (Gemini) , karka (Cancer), shpha (Leo), kanyii (Virgo), tula (Libra) , vrscika (Scorpio), dhanu (Sagittarius), makara (Capricornus) , kumbha (Aquarius), mJna (Pisces). 9 grahas (planets) are siirya, candra, bhall.I11a , bud.ha,

guru, sukra, sani, riihu, ketu. 15 tithis (days) are pratipadii, dvitiyii, t[tiyii, caturthi, pancami, $a$!}li, saptami, a$.tami. navamI, dasami, ekadasi, dvadasi, trayodasi, caturdaSi, paiicadasi (amavasyii or pii.n)ima).

Miilabandha or mulldhirabandba (SSP-IV .18) The technique of accomplishing the miilamudra, mulabandha or miiliidhiirabandha is described as follows. Cf. GP-81, HP-V .79:

174

Appendix

'By pressing the perineum with the heel, the anus is to be contracted, raising the apana upwards. This is called miilabandha.' The apana situated below is pulled upwards with force by means of contraction (of the anus). This the yogis call miilabandha (HP-V .80). How the miilabandha helps the yogi in awakening of the kuQ{ialini is also described by HP (V .82) as follows: 'Repeated performance of this practice leads to the union of prfuJa and apana and also nada and bindu which ensures success in yoga '. 'When the apana rises up to the navel region , the gastric fire is stimulated' (HP-V .84). 'Then the fire and apana approach prii.IJa which is hot by nature. This intensifies the heat of the body which agitates and awakens the sleeping kuIJcjalini like a snake which straightens up on being beaten with a stick' (HP-V .85-86).

Kul}galini (SSP-IV .20) The nature of kuIJqalinI and the mode of its awakening are explained by SSP as follows: The siddhas experience the kuIJcjalinI of the parapara form because of which they are said to have accomplished success over body. The kurxialini has two aspects viz. (i) awakened and (ii) dormant (resting). She is said to be at rest when with the help of her nature as cetana she creates a world of varied thought, action and endeavour. She exists in every piIJcja and is known to be of crooked nature. She is said to be awakened when she tends to move upward and penetrate the six (nine) cakras in the body of the yogis and reaches the brahmarandhra. She is diligent in curbing the tendencies that arise in the mind of the yogis. She is called iirddhva because she is above all the tattvas (which are represented by the cakras) and is of the nature of all tattvas. She is also of the nature of subtle thought and is capable of leading the yogJstorealization of their true nature. In the Rulaka Tantra

Siddhasiddhiintapaddhati

175

the self-same Sakti is named as the higher, middling and lower depending upon her relative position in the body. Supreme goal is obtained by means of awakening of the middle Sakti, c,ontraction of the lower one and descent of the higher (upper) Sakti. The entire world consisting of the movable and immovable evolves from the lower Sakti. situated at the miiliidhiira. This is of the nature of the various thoughts relating to the outgoing tendencies of the sense-organs. Yogis succeed in contraction of this Sakti by means of the miiliidhiira bandha. In the words of Sivlinandiicarya, the creation and dissolution of the entire universe results from the extension (expansion) and contraction of the Supreme Sakti. Hence she is called miilam i.e. t?e root cause. That aspect of kUIJ{laliniwhich is capa~le of leading the individual soul to the realization of its self-lurrunous true nature is the madhya sakti. The siddhasperceiveherinher gross and subtle forms. Her gross form is of three and a.half coils situated at the miiladhara. She is the source of all ob3ects of sensual perception and exists as cit. The other which is call~d subtle is formless and all-pervasive and is tenned as aroused m the philosophy of the siddhas. It is she who ~xtends ecstasy to the yogis. It is this Supreme subtle, middle Sakti of the nature ' aroused by the yogis - -closely of knowledge which is to be . following instructions from the preceptor, in order to achieve success over the pinda. al. The ilrdh vaiakti which is the nameless supre~e go IS so called because it is situated above all tattvas. She IS able to endow herself with form by means of self-revelation. Th~ ~esc~nt of firddhvasakti not only leads to the obliteratio~ of ~e distmctmn of You and I but also to the realization of the u~parred charac.te~ of one's essential nature. This process of rru.smg the kw:u;falim' breaking through the six cakras, reaching brahmaran~a and again bringing it down to mfiliidhiira is repeatedly practised by the yogi.

sakti

176

Appendix

Dik$ii (SSP-V .63) It means consecration, initiation, the process of transference of spiritual power to a disciple. The word dik$ii is derived from the root 'da' (to give) and 'k$i'(todestroy). Dik$aisoftwokinds-Vedic and Tantric. In order to lead a religious life as prescribed by the Vedas a formal initiation is required but it is not as important as in the case of Tantric sadhana in which it is an essential precondition. According to Vi§vasiira Tantra it is of four typeskriyavati, kalavati, van;iamayi and vedhamayi. KriyavatI- In this the guru purifies the six adhvas (layers) of the disciples body, infuses him with his own consciousness and anoints him with different rites. Kalavati- In this the guru locates the existence of five k~as known as nivf(ti, prati!j_tha, vidya, §anti and santyatita in different parts of the body of the disciple . . . Vatpamayi- In this the guru infuses the spirit of letters m different parts of the body of the disciple. Vedhamayi- The mental faculties of the disciple are determined by the contemplation of the guru. Spar§ad.iqa- Initiation by touch. Viik~a or c~U$i dik$ii- The guru concentrates the mind on the Supreme Being and conve11s the disciple with only one glance or mere utterance. . Manodik$ii. miinasadik$ii or vedhamayi dik~ii-- It is a form of initiation performed by the guru 's thought and mental power.

Rudrayamala has three types of dik$as which are as follows-

Apavi- It is an elaborate system of initiation in which mantra, arca.Qa (prayer), asana, nyiisa (assignment of a mantra in parts of the body), dhyiina and different upacaras or articles are required. Sakti-This does not require any external rite. It is connected with transference of spiritual power.

Siddhasiddhiintapaddbati

177

Siim.bhavi- A higher form of initiation which is conducted by the mere touch, or a glance, or the will of the guru . It is conne cted with the secret cult of kamesvari. The re are other types of dik$iiS such as-krama, paiicayataru, ekarnantra. Krama diksa- A form of siikta diksii in the mantra of kiili, tiira and trip~undari. It is not for all .. Paiicayatani dilcsii- Initiation to the cult of Siva, Sakti, Vi$~U. Sii.rya and Gane§a Ekamantra-in thls the guru with a mantra and rituals makes himself renovated in spiritual strength and then consecrates the disciple. According to Jayadratha-yiimala there are 25 types of dik$ii.s.

UnmanI (SSP-VI.87) UnmanI is that state of mind which ensues when the mind is completely cut off from all its functions (modific~tio~s) and is thus suspended in the void. This is the clistingmshin~ 1 characteristic of a yogi. One who has not experienced unman cannot be called a yogi. (The Serpent Power by Arthur A v~on~. The GhS (VIl.17) declares that rajayoga, samadh' unmani and sahajavasthii are synonyms. . db How this samadhi can be attained is also explame Y GhS (VII.8) as follows: · ' By merging oneself in the void (Brahm~) and filling oneself with kha (Brahman) one identifies on~lf with Brahman. In this state, one experiences nothing else. Bemg full of absolute bliss one becomes steady in samadhi., ~anmukhl mudr§ (SSP·VI.88) HP-VIIl.2 states that there are two paths to quickly attain the state of unmani. They are knowledge leading to absolute Bliss and practice of niidopasanii. For niidopasanii, suitable even to the common man, one should close the ears, mouth, eyes and

Appendix

178

nose with fingers. This is called paraimmkhlmudra or $81J.111ukhi mudra.

$atkriyiis or $afkarma (SSP-VI.87) The six kriyas mentioned are ardholi i.e. dhauti, bahuli i.e. bastf, dr$.tiisana i .e. neti, ghaIJfi i.e . trafaka , vasan i.e. kapiilabhati or kapiilabhastri and naulikii i.e . nauli. The $a!kannas are meant to cleanse the body. The HP (III.9-23) defines them and explains the techniques of performing them as follows: 'Dhauti, basti, neti, tra.taka , naulika and kapalabhastrI constitute the $a.tkannas.'

Dbauti: 'One should slowly swallow a strip of wet cloth four digits wide and fifteen cubits long as per the direction of the teacher and thereafter pull the same out by repeated practice. This is dhauti-kanna which removes the impurities of the network of nii<;lis and conquers cough, asthma, disorders of spleen, skin diseases and many varieties of phlegmatic disorders.' GhS-I.13,14 however gives elaborate techniques of dhauti as shown in the following table and explained further The elaborate process of dhauti is shown in a tabular form below:

Dhauti

i

i

i

dantadhauti

hrddhauti

i. viitaslira

i. dantamiila

i. daJJqadhauti

ii. varislira

ii. jihvamiila

ii. vamanadhauti

antardhautJ

+

+

+

iii. vahnisara iii. kailJ.arandhra iii. viiso(vastra)dhauti iv. bahi$iqta iv. kapalarandhra

i

miilasodhana

Siddhasiddbi.ntapaddhati

179

Vatasara is a process of subjecting the internal mucosa of the whole alimentary canal to the current of air swallowed by mouth and evacuated through the lower passage. It has been observed that when the stomach is filled with air, it reduces the gastric acidity (see Y .M.Vol:No.l and 2, 1971,pp.7-10). Viirisara is a process of cleansing the whole alimentary canal with water. Some call this §a.Iikhaprak$iilana. One drinks water to the capacity and practices nauliciilana t.o enhance the peristaltic movement and evacuate the water without it being absorbed by the intestines. When modified for therapeutic purposes one uses tepid water added with salt and practices some poses including forward bending, backwards stretching, twisting, lateral bending and pressing of abdomen. (For details of the technique, refer to YM. Vol.XI, No.2,pp.51-55). Agnisiira a synonym for vahnisira is parctised wi~ holding the breath after deep exhalation. The abdome~ is retracted and protruded repeatedly, keeping the abdomm~ muscles tight throughout the performance. One repeats this process several times as may be found necessary· The word 'satavii.ram 'may be understood as meaning several times th8:° hundred when considering from practical point of vie:'. T~s practice tones up the abdominal organs and improves di?estive capacity· (For scientific studies and details of the techmque of agnisii.ra refer to YM. Vol. VII, No.3,pp.157-167,and pp.195199). Filling the stomach with air swallowed by mouth formed into kakimudra, retaining the air for an hour and a half and forcing it down along the lower passage is the first part of and a condition precedent for babi~dhauti. As long as a person has not attained the power of retaining the air an hour and a half, he cannot succeed in bahi$Jcrta.dhauti. Saktinadirefers to the rectum which is loaded with faec_al matter. In the bahiskrta-dhauti this is to be drawn out, washed with water and withdrawn again. This seems to be extremely difficult though not impossible, and rarely parctised by yoga

180

Appendix

students. There are occasional references to this practice in the literature but no authentic report on the demonstration of this practice is available. Though the five kinds of danta dhauti are not related to danta(teeth), they are so called because the group of these dhautis start with dhantadhauti (dantadidhauti). Kapa.Jarandhra refers to the opening in the inside part of the head above the mouth. The massage given to the auditory canals stimulates some mystical sounds. This is suggested by the word niidantaram. Kapa.Jarandhra dhauti is described as iirdhvacakri in Satkanna-sarpgraha 32-33. This practice is recommended after waking from sleep, after meals and at the end of the day , because the secretion of phlegm is more during these states. The word 'hrd' although generally means heart, here it refers to esophagus or the gullet. Jlrddhauti consists of cleansing the gullet in three ways, viz., by means of daJ}ga, vamana and vastra. The last, however, does cleansing most effectively. Although there are many stalks used as daIJ<;la in traditions, Swami Kuvalayananda popularized the use oflndian-rubber tube as a modified form of dWJga and now orthodox daIJ<;la is rarely used. The modified daIJ<;la is handy and hygienic for use. (For details of the technique of dWJ<;la dhauti and its influence on uropepsin excretion refer to YM. Vol. XI, No. 3, pp. 39043 and pp. 9-14). Vamana dhauti resorts to the process of vomiting to get rid of excess of bile and phlegm. This has a great therapeutical value. The word 'bhojanante' may be understood as after a period of 3 hours of taking a meal as is followed in some traditions. Vamana dhauti is described as gajakaraIJ] in HP (II .26). But SS describes gajakaraIJI and vamana as two different processes. The former demands control over the vomiting reflex, while the other requires artificial stimulation of vomiting by tickling the throat etc. (For the pressure changes and X-ray studies on gajakaraIJirefer to YM. Vol.XVIII, No. 1, pp.1-10).

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The length of the cloth seems to vary from 15 to 25 cubits. According to HSC the measure of cloth suggested is 15 to 20 cubits. (For the details of the technique, X-ray experiments and uropepsin excretion studies on vastra dhauti refer to YM. Vol. Il,No.3,pp. 168-195 and Vol.XI,No.3,pp.9-14). Vastradhauti has been found greatly efficacious in the treatment of respiratory and metabolic disorders like asthma, obesity etc. Miilasodhana is also called cakrikanna by HR and HSC. Success in mulabandha, basti and nauli is attributed to this process. (For details of the technique refer to YM. Vol. Xll, No. 2, pp.43-44).

Bas ti: nabhidaghne }ale payunyastaniilotka.tiisanalJ I

iidharakuncanaip kuryiidapiinarp. bastikarmavidll HPID.14.

'After having adopted utka!fisana in navel deep wa~er and inserting a tube in the anus, the anus is contracted to rruse the apiina vayu upwards. This is basti.' GhS-1.44 describes two kinds of bastiusing two agen~ air and water and are termed as SU$ka. Basti and jalabastl respectively. Jalabasti is done using a tube inserted into the anus or without it for which preliminary practice is cakri-karma.

Neti: sutra.rp vitastisusnigdharp. niisiiniile pravesayet I mukhannirgamayedeva neti siddhair-nigadyate II HPill.17. 'A smooth sheaf of cotton, measuring a cubit (approximately 23 ems. in length), is inserted into the nasal cavity and pulled out through the mouth. This is called neti.' This process of neti is popularly known as siitra neti. SS-68 mentions it as of two kinds distinguished by the thread being rolled and not rolled. Swami Kuvalayananda popularized

Appendix

182

the use of rubber catheter which is very convenient for use and can be easily sterilized. The main purpose of this neti is not only to clean the nasal passage but also to render nasal mucosa resistant to the environmental changes. (For the technique and treatment of chronic diseases of nose, refer to YM . Vol .XIV , No.land 2, 15-33). Another technique of neti consisting of inserting thread in one nostril and taking out from the other after giving frictional effect, is described by Srinivasa, the author of HR and brahmananda, the commentator of HP. However, for this variety, a long thread is used. Triifaka:

nirik$enniscalad[sa siik$malak$yarp. samahital) 1 a§rusampataparyantam-acaryaistra.takarp. smrtam II HP-IIl.19. 'Uninterruptedly gazing, with fastened eyes, at a minute object, until tears begin to roll is called tra.taka.' Because the tears roll down the eyes during tra.taka, possibly it is classed as a §odhana kriya. An evidence has been brought from the Kaivalyadhama Laboratory that tra.taka works as a psychological cleansing process. It was observed that dming the initial practice of tra.taka the subconscious and the unconscious mind gets activated and this helps to bring back certain repressed experiences to the level of consciousness.

Nauli: amandavarta vegena tundarp. sa vyapasa vyayoi} I sata§o bhriimayede$a nauliyoga£!1pracak$yate11 HPIII.21. i.e. Swift rotation of the abdominal columns to the right and left many times repeatedly is called nauli. Lauliki is a synonym for nauli which word is generally used. The technique of nauli described in GhS is inadequate from the practical point of view. This has been adequately

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explained by Swami Kuvalayananda as 'isolation and rolling manipulation of the abdominal recti.' Before one starts with the rolling, one has to isolate both the abdominal recti (front cylindrical muscles) from the abdomen during u<)<;liyana position. This is known as nauli madhyama. When one muscle is isolated (on the left s ide), it is called vama nauli and when the muscle on the right side is isolated it is called daksina nauli. When the different practices of vama nauli, madhya ~auli, dak$iIJa nauli and u<j<jiyana are undergone in a sequence it gives a rotatory movement called nauli calana. This is done in a clock-wise as also in an anti-clock-wise direction. SS-110-114 describes different varieties of naulaki such as ba.hya nauli, nala nauli and iintar nauli. HP-IIl.22 has greatly eulogized nauli as the supreme among all the hafhakriyas. . Nauli was the first ha.thayogic practice s~bJected to scientific investigation by Swami Kuvalayananda m ~e early twenties of the last century. It is now known that high subatmospheric pressure is created in all the cavities of the abdomen during madhya nauli. The discovery of partial vacuum in th~ colon during nauli was named 'Madhavadas Vacuum' by Swami Kuvalayananda, the discover~r, to honour the name of this ~of; Guru. (For scientific studies on naulireferto YM. ~oJ.1,3 ,4 ' ' and 15).

Kapiilabhastri:

lohakarasya bhastriva kuryiit savyii~~savY_atal) I kapalabhastri vikhyiitii kaphado$af1SO$aIJl 11 HP-III.23 . ' Imitatin 0 the swift movements of the bellows of a blacksmith alte~ately using left and_right n~strils f~r ra~i·d· inhalations and exhalations is called kapalabhast:ri or kapalabhatJ. Perhaps GhS is the only text which talks about the three varieties of kapiilabhiiti. The well known technique of kapal.abbati which is sometimes called bhast:rii, is performed using two nostrils fro rapid inhalations and exhalations .

184

Appendix

The viitakrama kapiilabhiiti requires the use of alternate nostrils. This practice can be undergone in two ways: i. By closing the right nostril with the right thumb inhale quickly through the left nostril. Then suddenly close the left nostril with the last two fingers and removing the thumb rapidly ex.hale through the right nostril. Repeat thus process to the capacity. Then practise inhalations and exhalations through the nostrils interchanged. Close the left nostril with last two fingers and inhale through the right nostril. Quickly closing the right nostril with the thumb and removing the last two fingers exhale rapidly through the left nostril. Repeat these inhalations and exhalations to the capacity. This variety is used in bhastrika priiIJiiyfima. ii. With other method, inhale rapidly through the left nostril by closing the right with the thumb and exhale quickly through the right nostril by closing the left with the last two fingers. Again inhale through the right nostril and quickly closing the right, exhale through the left nostril. Repeat this process to the capacity. (For more details regarding the technique, please refer Hafhapradipikii of Sviitmarama with Yogaprakiisikii Commentary by Biilakr$IJ8 Ed. By Gharote M. L. and Devnath Parimal).

Sankhaprak~ilBJ)a (SSP-Vl.89) The GhS prescribes three types of kapiilabhiiti (also called bhiilabhiit1) for the removal of disorders of phlegm. They are called viitakrama, vyutkrama and sitkrama respectively (see GhS-

I.54): viitakrameIJa vyutkrameIJa sitkrameIJa vise$atal} I bhiilabhiitiip tridhii kuryiit kaphado$a.rp niviirayet II Viitakrama is kapiilabhiiti involving rapid inhalations and exhalations of air explained above. Vyutkrama is a similar process in which water is sucked in through the nostrils and expelled through the mouth (see GhS1.57):

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niisiibhyiiip jalamiikr$ya punarvaktreJJa recayetl piiya.rp piiyaip vyutkrame~a sle$mado~lllp nivarayet/I In the sitkrama-bhlilabhati water is sucked in through the mouth producing a hissing sound and expelled through the nostrils.

Sundaradeva , the author of HathasaJiketacanclrikii calls . vyutkrama bhiilabhiiti as sarlkhaprak$alana in which the right ~d left nostrils alternate for drawing in water as also for expelling it. This is popularly known as jala-neti. (Refer to lla/:!1-apradlpru 10 chapters by Gharote, M. L. and Devnath, Panmal. 2001). . GhS describes the technique under varisara dhauti. (For details see viirisiira or sarlkhaprak$8lana in YM-XI:2:51-55, 1968). .

Gajakar111;11 (SSP-VI.89) HP-ffi.24 describes it as: udaragatapadiirthamudvamanti pa vanamapanamudirya kaJJ.thanale n karibhirivajalasya vayuvegiid gajakaraniti nigadyate ha.thajiiail;l 11 • 'By raising the a~iina-viiyu upto the throat one vonuts r the stomach lik wi·th -&iorce the contents of . e an eIephant showers . . water with force through its trunk. Those who are proficient m ha!ha (-yoga) call this gajakararft.'

***

Glossary )f

abhedyatva-non-differentiating . acarya-propagators of the mantras. acchedyatva -indivisibility. acchidratva- flawlessness, blemishlessness. adiibyatva- non-combustibility. adeSa- a term signifying agreement or obedience of the speaker. apJJ~sakti- lower Sakti situated at the milladhara. adbara-sustainer, substratum; seat of physical energy. Adinatha- Siva the Absolute Spirit; the highest principle. adnfaphalasadhana- results of destiny. adva.ita-identification with the Absolute. adyap4J(la- the primordial piIJ<Ja and hence source of all

piIJ<Jas. ahanta- feeling of I-ness. ii- a progeny from guru. ajnavati- name of Supreme Sakti who absorbs in herself all other saktis at the time of dissolution of the Universe. akasa-the formless pure space which is internal as well as external; one of the five aka§as (vyomas). akasacakra- lotus of sixteen petals of ether turned upwards. akh~<)aisvarya- unlimited

prosperity.

a.lcya- sense organs. ak~ayatva - imperishable.

Akula- Siva; multifaceted Consciousness. Siva (natha) as the originator of all the beings. Siva, the unmanifest, highest principle. akulesaloka- abode of the paramasiddhas. a.m{ta-ambrosia which secrets from the talucakra located above the palate. amrtakalii- ambrosia that secrets from the aperture above the palate. aniidipil)<}a- the piIJ<Ja without a beginning. anahata- an unstruck sound produced on its own in the body.

aniibatakalii-

su~umna .

Siddhasidclhii.ntapaddhati

187

anamii- the Nameless One without a beginning or an end. Cosmic Egg (Macrocosm). aiJ.gavastraupper garment. anta.Qkanu;ia- internal cognitive faculties. antarlak$ya- inte1nal object of meditation. aparmpparii- Supreme Sakti who absorbs all other saktis in herself at the time of Dissolution; known as iijfiiivati. apararppara--sphuratiimatrarp i.e. pure consciousness w~erein there is no distinction between the spirit and His Sakti. Union of inert and conscious agents. One of the five principles which form the source of aniidyapil){ia. aparii.Sakti- Sakti, evolute of parii. apsarii- demigods like ii.rvasi. iipyiiyana- satiation . ard.holi- dhautI-karma. iisana-fixing the mind in its essential form after having assumed a particular body posture. To remain in one's own self. aspr§atva- non-touchability. atala- the world underneath above vitala occupied by the demons like bali etc. Atmii- the formless niitha without cause and effect. audiisinya- indifference. . avabbasaexperience of the conten tsof one's own nature, splendour, reflection. · . . avadbuta- one who has shrugged off all modificauons of Pralqti. A yogi who bas reached the ~~acle of yoga. avaclhuta yogi - one who has realized that ~tis th.e Supreme Consciousness that permeates all mamfestat:Ions. avakiisa- the void. avinliisitva-indestructibility. avyakta- unmanifest; non-distinct; non-different.

aJ;J<)a-

Glossary

188 aJ

bahirlalcyya-extemal object of meditation. babuli- basti-karma. bbivani- creative contemplation which is generated from Paramapada. bbedibbeda-dvaita (duality) and advaita(monism). bbramaragubj- place of rest of bindu. bbiilcakra-cakra (lotus) situated in the region of eyebrows. bbrf1madbya-midd1e of the eyebrows; one of the sixteen iidhiiras.

bbOcad- Goddess that presides over asana. bbiirloka-the world above atala wherein the human being dwell. bbuvarloka-the space above bhiitala wherein the sun shines and thega.pas(demigods) reside. bile.§vara-a progeny from guru. bindu-semen. Brahma-the Supreme nameless One. brshmscakra-three whirledplexus situated at the base (milliidhiira) of the body. brshmsgranthi-the triple knot on the coils of kw;u;Jalini. brahmskaplfll-the cavity of the head. Middle of the eyebrows. brahmsnl{li- a synonym for SU$U~ii - the middle niigi. One of the spots for internal meditation. A special point above the lotus of the thousandpetals (sahasradalakamala). brahmllJ(/JJ-(twenty-one) regions or worlds . brshmanmdbra-terminal of SU$Umnii nii<Ji as sharp as the point of a needle. Seat of iikiiSacakra. One of the sixteen iidhiiras; situated in the triangular space of sahasrara inside the top of the head; the door to liberation.

c csndramB.l)(ialB-orb of the moon.

csndrsnl9f- niigi on the left i.e. igii. cidudays-emergence of consciousness.

Siddhasiddhintapaddhati

189

citprakiisa-awakening of consciousness. citta-seat of consciousness. cittavi§ranti-repose (rest) of Consciousness. (/)

dihakatva-burning. dinava-demons like bali etc. dal).<Ja- merudanda or vertebral column. daIJ.c;lakuhara-~pex of the spine. diqipaniila- spinal cord. dlql9arlJrura-the shoot of the spine. deva-deities such as Indra etc. dhinu;;iii- cultivation of a particular mental attrib.u~ . . Development of an attitude that whatever IS mside or outside is only one's own form. dhiitu-the three humours like vata, pitta and kapha of the body· Bodily constituents which are ten according to SSP. dhyiJna- contemplation with an attitude of supreme nonduality. digambara - (lit.) one who has four directions as cloth-a naked. dr$,asana- triitaka.

g · plied galabila-throat where jiilandhara-bandha IS ap · gandbarva-demigods like visvavasu etc. garbbapi.J;i~a- embryo. ghanti- trataka-karma. gh~:tika- ~vula; one of the sixteen adharas. gb81)µkiUinga- uvula. gollata-forehead. golllftamw;r4apa-a point situated above the forehead. gotra- the name of a p,i who initiated a clan. graha- planets which are nine like sun etc. guda- anus; one of the sixteen adhiiras.

190

Glossary

guhya-private body part, the generative organ. guhyasthiina-the location of apana. guru-preceptor; one who invokes auspiciousness and imparts repose of consciousness. J{

haipsakalii- jivakala in the form of jyoti}J (illumination). It is in the form of a kala of ajapa chanting of so 'ham. Sakti

situated at the heart (lotus). haipsoccarapa-chanting of ' haf!J' and 'sa' -the ajapa Gayatri. hathiisana- netikarma.

hrdaya-one of the sixteen addharas. Lotus of the heart. hrdayadhara-lotus with eight petals situated in the heart. I

.lsvara-God attached with three gw:ias (qualities). Omniscient, omnipotent and omnipresent Supreme Being. Soul which offers worldly pleasure as well as salvation .

J

~~andharap~tha-seat of jalandhara situated in nirvfu}a cakra. Jihva- tongue; one of the sixteen adharas. jfva-the embodied soul. jivatma- soul with the attribute of action. }iiiinanetra-Eye of knowledge. Jiiiit:{tva- consciousness of being the knower of objects; knowing. 7(

kala-phase (of the sun, moon or agm) , sixteen (as in kaladhara); a part or particle, an aspect. Doctrine of Jaukayatika. kaladhara-synonym for sixteen adharas. kamarilpapitha-seat of desire situated at brahmacakra.

Siddhasiddhiintapaddhati

191

kandayoni-a point shaped like an egg of a bird located below the navel and above the generative organ wherefrom all the nii<}is originate. ka.IJ.!:h.a- one of the sixteen adhiiras located at the throat. ka~Jha-cakra- lotus at the neck region, also called as visuddha. kapiifa- one of the sixteen adhiiras; aperture at the root of the nose. kapiifa - khecari.

karana- the five elements. kartr- consciousness having will. ka.rtftva- activity, consciousness of being source of all actions. karya-the perceptible creation. khecara-phenomenae like lightning etc. khecari- the presiding goddess of mudra. kimpuru$a-a subsection of kinnaras. ldnnara-demigods like mayu etc. kollaµun~c;lapa- kolla.ta portion situated a little above the forehead . kriyajiila-fetters (bondage) of karma. lqtrimatva- being artificial, artifice. .kuk$i- underarm. lrula- Sakti which forms an integralpartof Siva(akula), sustainers of the Universe. Jrulaloka-the loka (abode) of Siva and Sakti. kulanaga-serpents like vasuki etc. . kulapaiicaka- fivefold kula comprised of sattva,ra1as, tamas, kala and jiva. Kulesvara-Parama-Siva. Jrumbhaka-retention of breath. kundalini - kundalinI which is of the nature of sentient life . . force ev~lved out of sfik$miisakti. ~c;lalini- Sakti emerged from the self-unfoldment of silk$ma Sakti. Supreme Sakti situated in the body in three fonns viz. adhalJsakti; madhya sakti and ilrdhvasakti.

Glossary

192

kiirma-a tortoise who in Hindu mythology has been considered as the substratum of the universe but who is without any support. £ J~ya-an

object for meditation. l~yatraya-three strata of objects of meditation. lali{a-forehead; one of the sixteen iidhiiras. lambika- the tongue. piitana,revatietc. living on the earth in the form of grahas. liliga - the generative organ. liligastbana-Iocation of organ of generation.

ma9r1.

mada-mental inebriation. madhyalak~ya, madhyamal~ya- intermediate

object of

meditation.

madhyama- the third of the five forms of vak (speech) which takes shape of a voice at the heart (chest) when the mind gets connected to the buddhi (intelligence). madhya§akti-the middle Sak.ti situated at nabhi (navel) or svadhi~.thana cakra. A synonym for kur;u;falini. mah8.kaSa- the all-pervading space which is as bright as kalanala (fire of destruction). The element of space. mahiip{thvi- the earth element. mahiisiikiirapii;uja- cosmic Body of Siva. mahiisalila- the water element. mahiitala- the world underneath which is above talatala resided over by the serpents like paficapha.IJa etc. mahiitejas- the fire element. mahiiviiyu- the air element. miitara- brahmi etc. mati-thinking. matiprakasa- intellectual functioning . miitrka- the fifth of the five forms of va.Jc (speech) which is in the form of letters like' arp', 'iirp' etc. especially produced as nasalised sounds.

Siddhasiddhantapaddhati

193

maya- the illusory principle. Ignorance. met;lhra-penis; one of the sixteen adharas. me11.1~{ia-vertebral column. mudr4- ear-rings; bestower of bliss of the union ofjivatman and Paramatman. miil4dbara-the lotus at the base of the spinal column; rectum - one of the sixteen adharas. miilakamala-lotus of miiladhara. miilakanda-a synonym for kandayoni. . miilam- Sakti, the root-cause of the creation (by her extension) and dissolution (withdrawal) of the Universe. miilarandbra- aperture at the palate. miircchata- stupor or mental stupefaction. ~

nibhi-one of the sixteen adharas. • - '8 nabhicakra-navel cakra of five whirls named maIJipur, · niidalaya- merger (of the mind) in (internally aroused) sound. niI41- channels or passages in the body. nalinistbina-tip of the nose. niinakarata- varied forms . nisii- nose; one of the sixteen adhiiras. natba- a progeny from guru. naulika- nauli. navaca.kra-the nine lotuses orplexuses. navakhanda-nine divisions (ofjambudvipa). nijiUakti:..:_inherent Power. The power or energy ~n the form of Pure Will eternally inherent in anama (Siva). nirilbhasa- the insentient category· . ninup§atl -the I-consciousness having no duahty or divisibility. . .nirailjana-spotless; pure, blemishless. Abs~l~te R~al~ty experiencing himself as the true self d1stmgmshmg Himself from His Sakti; nirantarata -absence of discontinuity; extensiveness.

194

Glossary

niruttbanata- unperturbed or undisturbed state of consciousness or samadhi. nirv~acakra- brahmarandhra as sharp as the point of a needle. nirv~apifb.a- the seat located at the sahasrara that offers salvation. nicvikalpata-complete knowledge. Overcoming of the distraction between karma (action) and kartrta (doership). Absence of ideation. nirvikaratva-changelessness, non-mutation, non-distinction. ni§calata -stillness of the I-consciousness. niscayata - firmness of self-knowledge. ni$kalaiJ.katva- blemishelessness. ni$panda-quietude. nityapiI)gavadbiita-the characteristics of an avadhiita . nity~ukhatva-etemal ecstasy . niV[tti- inactivity, submission. niyama-control over functioning of mind. 0 cx)yana- one of the sixteen adharas. cx)yanapi_tha-seat of o<;lyana at the svadhi$.thana cakra.
pacakatva-ripening. pada- supreme goal; Absolute Reality . padiilgu$!ha- big toe of the foot. padasaip.vitti.- supreme Knowledge (of the nature of the Absolute inseparability from his inherent SaktJ). piiicaratras- vai$1J.a vas. para- Sakti; evolute of nijasakti. parabrahma- Supreme Brahma. parakasa - it is extremely bright internal and external space, one of the five vyomas (spaces). paramananda- Supreme Bliss. Paramapada-Supreme goal; Siva.

Siddhasiddhiintapaddbati

195

parapll;u;Ia- Siva. It sands for the Supreme personality of the Absolute Reality along with its inherent Sakti. Cosmic Body. Also known as· aniidipim;Ja meaning the Di vine pi.r}<Ja without any beginning and also as iidipil}.qa meaning the source of all other piJJ<jas. parama§iinya- iirddhva8akti situated in theiikasacakra. Absolute void, a synonym for kw;I<;lalini. Paramatmii- niitha having Will as an attribute. parasakti- the supreme Sakti (Power) that is non-different from niida (Siva). Evolute of nijiisakti. para sarµvit-Supreme Consciousness. Pii$aIJ.r)a - heretic. pa§cimamiirga- artus. pa§yantl- the second of the five forms of vak (speech) perceived as internal letters (sound) by buddhi (intelligence) being tuned to the soul. piitala-the world underneath. pb;J.<;la- body (microcosm); the corporeal body· pb;J.gadbiira-sustainer of all pi.IJ<;las. pb;J.r)apadasamarasabbiiva- the state of unity of the microcosm with the macrocosm. pb;J.r)asaipvitti-insight into body; knower of pi.IJ~a. pb;J.<)asiddbi- success over body. pip<;laviciira-deliberation on piIJ<ja (body). pb;J.<)otpatti-origin of the pil)<;la (body). prabalatii. -omnipotence in creating, sustaining and withdrawing various forms of existence. prabhii.- illumination of all the aspects of His all-pervading existence. prabodba- awakening. pracalatii-self-multiplying, self-harmonizing and self-unifying character of Sakti. Pra.lq:ti- natural disposition of a person or thing. pralqtipiJ;ir)a- physical body. pri4J.iiyiima- steadiness of prai:LJc movement. Four types of

196

Glossary

priil)liyama- recaka, pfiraka, kurp.bhaka and sanghaf!akaraJ}a. pratibimbati- nature of reflecting the self-luminous nature of Siva with its varieties of forms. pratyibira- withdrawal of sense-organs and subduing of mental modifications; pacification of the disturbence. pratyaiimukhata- interiorization. In this state, even while unfolding herself in the direction of phenomenal creation, Sakti's face is always directed towards the Supreme Spirit Siva. praVftli-propensity, inclination. proccalata- upward motion. pilraka-inhalation (of breath). piin).agiri-situated in iiklisacakra, bestower of all wishes. piin}agiripi!ha-seat of pfiI1)agiri in the likasacakra, seat of liberation at the sahasriira. piir{Jata- fullness or perfection implying infinite possibilities of self-manifestation. ~

rijadanta-a point situated above the frontal teeth at the palate. ~ass-demons like vibhi$aIJa etc. rasitala-the world underneath which is located above mahatala. rati-sexual pleasure . .recaka-exhalation (of breath). roma-hair. rudra- disposition of anger. mdraloka-a synonym for Kailasa.

s sadbbava- experience of the Supreme Reality. sabaja-self-knowledge. §lldni- yoga§akti that is kuIJgalinI. samidhi-State of Equilibrium of all tattvas, natural absence of all efforts.

Siddbasiddbiintapaddhati

197

siimarasya, samarasa, samarasatva-equipoise (equilibrium) of self in union with Siva. saxp.vit- the state of pure consciousness . saxp.yama-self-control; self-effacement. saiJghaf1akBraJJ.a-fusion of priiI;lii. and apii.na, kevalakumbhaka.

sa.rlkbamadbya-the spot above the palate. §arikhinf-- aperture at the palate. sankhya-followers of Kapila, those who accept Pralqti as the origin of the creation. saptadvipa-seven dvipas (islands) that constitute the world. saptapatalas-the seven netherworlds. saptasamudra-seven oceans. satyajii.iina- true know ledge. satyaloka- the abode of Brahma.

siddbapuru$a-perfect yogi. simhanada-whistle (made of Hom) by niithas. Siva-benefactor of all. $cx;laSiidb.ii.ra- kalii.dhiira; sixteen seats of physical energy· so'haxp.bbiiva-tbe state of 'I-am-That'. sopaya-quietude; repose. so~i.¢- desiccation, drying. _ ,. . §ribana-one of the adhii.ras; probably the seat of urdhvasaktl viz paramasilnyii situated in the akiis~cakra. §µi.gafa-one of the adhliras for contemplauon. Place a?ove the throat but below the palate. Also known as trikiita located above the forehead. §uddba-absence of attributes. siilcy.m§§ak:ti- an evolute of differentiating nature of aparii.§akti. sihlya-void, pure self-existence. siiryakiiSa-the space which pervades all which is as dazzling as a crore of suns, one of the five vyomas (spaces) . si1ryanii9J- na<JI on the right i.e. pmgala. SU$umnii- na<JI situated in between the candra and siirya na{li. sutala-the netherworld above mahiitala which is the home of bilaetc.

198

Glossary

svadbisthiina- cakra situated at the root of the genital. svakulicara-adherence to the conduct of one's own kula (tradition). svapil;J¢1-individual body. svarga-heaven. svarloka-the place above bhuvarloka wherein the deities like Indra etc. reside. svarilpa-undisturbed state of Absolute Bliss which is inexplicable. svasarpvedya-self-revealing, self experiencing. svatantratva-consciousness of being perfectly free. svitmata-feeling of the Self. rt talitala-the abode underneath but above patala which is occupied by the serpents like Viisuki etc. Wu-palate; one of the sixteen adhiiras. talucakra-cakra (lotus) situated at the palate. tatviikaSa-the all-pervading space which is of the form of the Self, one of the five vyomas (spaces). trikiifasthana-the centre of the iikiisacakra having sixteen petals. turiya-the fourth state of consciousness . twyitita- the state of consciousness which is beyond the fourth state of consciousness (turiya). '{)

unmani- the fifth state of mind; characteristic of silnya.

Supramental state, a state where mind does not exist. iirdbvakamala- topmost point in the body of sixteen petals located at akiisacakra. iirdbva8akti-the higher sakti situated at iikasacakra. The power which always moves upwardly, a synonym for kwJc;lalinI. Wmi-sensations of thirst or hunger, formation of the bones.

Siddhasiddhantapaddhati

199

'V vai.dika-fo llowers of the Vedas. vaikhan- the fourth of the five forms of vak (speech) which is expressed as letters by articulation of the tongue, palate etc. Vai.$1)avas-piificariitras. vajroli- a process or technique of arresting; or conserving semen . vak- speech with the properties of parii, pasyanti, madhyama, vai.khari and miitrkii. vaqastbala-the place ~hove the heart but below the throat. valaya-the coils of the nadis. var.pa-class . · vasan-kaplilabhati. Viisana- an impression of the past action left on the mind which works as a seed for further action. vi_bhuti.-a progeny from guru. .. vicars - reflection as the source of all phenomenal realities. vikasa-: experience of the expansion or self-unfoldment of Sakti.

vi$1).uloka-a synonym for vaikuIJfha. Abode of Vi$JJU. visrii.nti.- repose (of consciousness). vitala - the netherworld above sutala occupied by the demons like mayaetc. vyoma- 8.kasa, the space which is five in number. vyomapaiicaka- Five firmaments. 'Y yak$a-demigods like Kubera etc. yama- tranquillity; control over sense organs. Restraint of all the senses and control of food, sleep, cold, wind and heat etc. yoga-a means or instrument to equip oneself with. yogisvara- a progeny from guru.

***

Word Index abhinnata- I .9 adefa-VI.98 adhaQ.sakti - IV .16 adhara-II.l . adhara5akti- IV. I Adinatha-I. I advaita- V .28 adya-I.29 adyapi.t).c;la-I.27 ,28 agnikala-I.65 ahaiikara-I.42 ,45 ahanta-I.7,IV.6 filsantana-V.42 ajfiavati-IV.10 filca8a-I.41,II.30 filcasacakra- II .9 ,25 akula-I.4,IV.2,9 akulesaloka-ID.5 alambu~a- I.66 amrtakala-I .63 ,II .18 anadiloka-III .5 anadya-I.22 anadyapi.t).c;la-I.20 ,21 anahatakala - II .5 anama-I.4,5 anantata-I.9 a.t).c;fa- I.2 antaQ.kara.t).a - I .42 antarlak~ya-II .26 apanavayu- I.67 apara-I.14 aparaqipara-1.15,16 ,21 aparasakti - 1.6,1 o aprameyata- I.9 asana- ill.34

astita-I.9 avadhiitayogi--VI .1 avyakta-I.4 avyaktata-I.9 bahirlak1?ya - II .28 bhagavata-VI.54 Bhairava-I .35 bhairavaloka- III .5 bhakti-I.40 bhavana-I.15 bhedavadi - VI .55 bhramaraguha-II.13, 27 bhriicakra-II.7 bhriimadhyadhara-II.21 bhiimi-1.37 bhiita-I.41 bilesvarasantana-V .42 Brahma-I.4 Brahma-1.35,V.50 brahmacakra-II .1 brahmacan - VI.33 brahmarandhra-II.8 buddhi-I.42,44 caitanya-I.42,47 cakra- II.l candrakala- I .63 candranac;li - II .5 cidudaya-I.22,25,28 citprakafa-I .28 citta-1.42,46 dana-I.50 dasamadvara- II .6 dafavayu - I .67 devadatta-1.67 devata-ill.13

Siddhasiddbintapaddhati dhanafljaya-1.67 dharru:i.a-II.37 dhyana-II.38 ekadru:i.<;li-VI.38 gandhan-I.66 ghru:i.~adhara-II. 18 ghru:i.~filiilga-II .6

golla!fllnru:i.<;lapa-II .27 gorak~anatha-I.l

filhastha-VI.34 gudadhara-II.12 haqisakala-II.4 hastijihvika-I.66 hrdayacakra-II.4 hrdayadhara-II.16 iccha-1.55 i<;Ia-I.66 Indra-ID.3 Isvara-I.35 ,V .50 isvaraloka-ID.5 jagrat-I.53 jalandharapi!}la-II.8 jihvadhara-II.20 jlva- I.48,53,68 jfi.ananetra-II .7 kfila- l.48 ,52 kala-IV.8 kfilagnirudra- m .2 kalamukha- Vl.42 kama-I.62 kamarupapilba-II.1 kai:i!fiacakra-II.5

20 I

k~avastha- V.51

kanna-1.61 kriya-1.56 lqkala-1.67 k~apaI)aka-VI.63

kuhii-1.66 kula - I .4 ,IV.1 kulaloka-ill.5 kulapaficaka-1.48 kw)Qalini-1.14,IV .14 kwJ4alinisakti - 1.12 kfumavayu-1.67 laHitftdhara-11.24 lambika-11.19

lingadhan- VI.43 madhyamalak~ya-11.29

madhyasakti-11.3 ,IVJ 6,20 mahakasa- I .29 ,30 ,11.30

mahapfthvi-1.29 ,34 mahasaldirapi1.1~a-l.34,35 mahasalila-1.29 ,33 mahasiddhaloka-ID.5

mahatejas-129,32 mahavayu-1.29 ,31 mahavrata-VI.46 manas-1.42,43 maya-1.57 meQbriidhara- II .13 mudra-VI.29 miiladhara-11.11 miilakanda- II .1 miilarandhra- II.6

kai:i~adhara-II.17

nabhicakra-II.3

kapalika- VI.45 kapa!fidhara-Il.23

nabhyadhara-II.15

nadi- ill.12

202 nac;li-ID.12 nagavayu-I.67 n~atra-ill . 13

Word Index pii:ic;iotpatti - I .3 ,67 piilgala-I .66 prabodha- I .22 ,24 ,28 praka5a-I.22,26 Prak[ti- I .5 8 prak[tipit).<;la- 1.36,41 prar:iavayu - I .67 prar:iayama- II .35 pratyahara- II .36 pratyak~akarai:ia- I .60 piirQagiripitha- II .9 puru~ottama- VI .61

nasadhara-II.22 nathasantana-V.42 nija-I.14 nijasakti-I.5,8JV.l nilakai:i!:haloka- ID.5 nirafijana-I.15 ,19 ,21 nirutthanadasa- V.8 nirvfu)acakra-II.8 nirvfu)apara-VI.44 nityapit).c,lavadhuta-I.3 pU~a - I.66 niyama-II.33 rajadanta- II .6 o<;tyanadhara-II .14 rajas-1.48 ,50 padangu~!:hadhara - II.1 o rasi-ll.13 pancaratrika-VI.56 Rudra - I .35 ,V .50 para-1.14,IV .4 rudraloka-ill.5 parabrahmaloka-ill.5 sadajiv"i-VI.57 parakasa - II .30 Sadasiva-I.35 ,V .50 paramananda -1.22 ,23 ,28 sadasivaloka- III .5 Paramapada-1.15,17 ,21, IV. sadguru-V.64,VI.71 16,27, V.2 sahaja- V .25 Paramatma-I.15 ,20 ,21 sak~atkara-I . 15 Paramesvara-IV .14 sakta- VI.50 paraparaloka- ID.5 Sakti- II.1 parapir:i<;lotpatti - I .13 saktibhak-VI.47 parasakti-1.6,9 sakticak.ra - I .14 para§iva-I.14 saktijiifuti- Vl.48 pasupata-VI.41 saktiloka - III .5 pir:i9a-I.2 saktitatva - I .13 piQ<;iadhara-I.3 , IV.1 §atikhini - I .66 piQ<;iapadasamarasabhava-I .3 satikhinivi vara - II .6 pit:J<;iasru:pvitti-I.3, III.1 samadhi-II .39 pit:J<;Iavicara-I.3 ,II.1 samanavayu - I.67

Siddhasiddhintapaddhati santana- V .42 sanyasi-VI .36 saptadvipa-ill.7 saptasamudra-Ill.7 sarira-1.36 ,71 satta-1.15,IV.5 satva- 1.48 ,49 satvika - VI.5 8 satyajiiana-1.68 satyavadi- VI.60 siddhamata- 1.3 ~iddhayogirai - VI.64 Siva- 1.35,IV.l,11 sivaloka-ill.5 soharp.bhava- I.22,27,28 sopa ya-V.27 sphurata-IV.7 ,15 sraddha - 1.49 Srik
tfilvadhara-II.19 tamas- I .48 .51 tapasa- VI .40 tara-ID.13 tatvakasa-11.30 tejas-1.39 tithi-ill.13 tridaI.J.~ - VI.37 tunya-1.53 turyatita-I.53 turyatitavastha - V.51 turyavastha-V.51 udanavayu-1.67 uc;lyar,tapi!:ha - II .2 urdhva5akti - IV .16 urdhva5aktinipata - IV .25 vai~i;tava-VI.53

vajroli-Il.13 vak:-1.59 vaksiddhi-II .7 vanaprastha-VI.35

suk~ma - 1.14

vayu-I.40

stik~masakti - 1.7 ,11 stik~masatvika-VI.59

vibhiitisantana- V .42 Vigiu-I.35,V .50

suk~mavastha-

v .51

sunya-1.15,18,21,11.6 suryakala- 1.64 silryakasa - 11.30 st1ryana9i - II.5 su~m:ru:ia - I.66

vi~i:iuJoka-ill.5 visranta-VI.72

vyakta5akti -1.54 vyanavayu - I.67

vyomapaficaka-II.30 yama-II.32

svadhi~thanacakra- Il.2

yasasvini- I .66 yoga - V.22

svapna-I.53 tfilucak:ra- Il.6

yogamarga-V.5 yogisv.arasantana- V .42

su~upti-1.53

***

203

Bibliography Ananda-lahari by Sankaracarya Brhadaranyakopanisad-- Ten Principle Upanishads, Shastri Govinda , Motilal Banarasidas, Delhi, 1992. Brhadyogiyanjnavalkya smrti-- (Ed.) Swami Kuvalayananda & Raghunath Shastri, KSMYM Samiti, Lonavla, 1951. Chandogyopanisad--Ten Principle Upanishads , Motil al Banarasidas, Delhi, 1992. Goraksapaddhati, Laxmi Venkateshvar Press, Bombay, saka, 1885. Gorakhnath and the Kanphata Yogis- Briggs, George Weston,Motilal Banarasidas, Delhi, Reprint , 1998. Goraksasataka-Ed. Swami Kuvalayananda and Dr. S.A. Shukla, Kaivalyadhama S.M.Y.M.Samiti, Lonavla, 1958 . Goraksasiddhanta samgraha Ed. by Gopinatha Kaviraj, pub. -Saraswati Bhavana Texts, Benaras . Hathapradipika (10 chapters)-- Ed. Gharote. M . L. & Parimal Devnath, The Lonavla Yoga Institute (India) , 2001. Hatharatnavali-- Ed. Gharote., M. L. et al. , The Lonavla Yoga Institute (India), 2002. Hathasanketa Candrika (Ms.) Jnanesvari- by V.L. Bhave, pub. Maharashtra Saraswat, First Ed. 1915 Kaulajnananirnaya- Devavrtata Sen Sharma, pub. Asiatic Society, Calcutta, 1994. Kularnava Tantra-- Pandit M. P ., 2nd Ed., Ganesh & Co., Madras, 1973. Kurmapurana-- (Tr.) Tagare, G.V. vol. 15-19,Motilal Banarasidas, Delhi. Mahabharata (Santiparva) - BORI, Pune, 1974. Mahanirvana Tantra--(Tr.) Mukherjee Upenclranath, Basumati Sahitya Mandir, Calcutta, B .S .1384. Maharashtra Saraswat-Bhave V. Li., Vol.I. New Edition, Poona, 1925. Mandalabrahmanopanisad-- Pandit Mahadeva Shastri, Adyar Library and Research Centre, Adyar, Madras, Reprint, 1983.

Siddhasiddhintapaddhati

205

Mastyendra Samhita, Part I, -Ed. Devavrata Sen Sharma, pub.- Asiatic Society; 1994. Natha Sampradaya-- Hajari Prasad Dvivedi. Pranatosini Purusottama samhita Rudrayamala- - Ed. Tripathi, Acarya Shri Ramaprasad, Sampumananda Sanskrit University, Varanasi, 1996. Sankaravijaya- Anandagiri Satacakranirupana--Ed. Giri Goswami Prahlad, Krishnadas Academy, Varanasi, 1988. Satkarmasamgraha-- Ed. Harshe, R. G., Yoga Mimamsa Prakashan, Kaivalyadhama, Lonavla (India), 1970. Satvata Tantra Saubhagya Bhaskara Saundaryalahari by Sbankaracarya. Shri Jnanesvaramaharaja Caritra-- R . L. Pangarkar, Poona, 1912. Svacchandra Tantra--Ed. Dvidedi Vrajavallabh, Parimal Publication, Delhi, 1985. Svetasvatara Upanisad Taittiriya Aranyaka . Tantraloka-- Gupta Abhinava, Maharaja of Jammu &Kashmir, 1918. The Poet Saints of Maharashtra, series, 10 vols., Poona, 192534. The Serpent Power- Arthur Avalon, Ganesh and Co., Madras Pvt. Ltd. First Ed.1919. Vamakesvara Tantra Vamanapurana-- Motilal Banarasidas. Vayupurana--Anandashram, Poona, 1905. Vedanta Sutra- Comm, of Ramanuja Vis nupurana--Sri Venkateswara Steam Press, Bombay, 1910. Visvasara Tantra Vivekamartanda of Visvarupadeva Ed. K. Sambasiva Shastri . Vyakarna Mahabhasya Yogamimamsa--(Qr.Jr.) Kaivalyadhama SMYM Samiti, Lonavla (Pune). ***

The Lonavla Yoga Institute (India) (Regd. No. 1439/1998/Pune) B-17, Rachana Gardens, Bhangarwadi Lonavla-410401 , Pune (India) Tel: 0091-02114-279333 E-mail: [email protected] www.lonavalayoga.org The Lonavla Yoga Institute (India) was founded in May 1996 by Dr. M. L. Gharote who was a student and collaborator of Swami Kuvalayananda, Founder of Kaivalyadhama Yoga Institute and a Pioneer of Scientific Yoga. Activities of The Lonavla Yoga Institute andia)

1.

To conduct or help conducting research in the field of pure and applied Yoga.

2.

To edit or get edited text books on Yoga with notes and translations and publish them.

3.

To prepare and publish catalogues, digests, indices or glossaries of Yogic texts and subjects allied to Yoga with a view to help critical studies ofYogic texts.

4.

To publish Newsletter "Yoga Pradipa".

5.

To organize seminars and conduct courses in Yoga and provide facilities for training individuals or groups of individuals in India or abroad.

6.

To establish contacts and co-operate with the individuals and associations or organizations working in the field ofYoga in different aspects.

7.

To give adequate guidance to the individuals and groups in the Yogic therapeutic matters.

Projects at hand i.

Publication of Yoga texts with translations in different languages.

n.

Catalogue of Yoga Manuscripts.

m.

Organization of Yoga Therapy Courses in different places with the help of affiliated or related Associations and Institutions.

1v.

Organization of Yoga workshops.

Publications Within a short period of its existence the Institute has published the following books: 1. Glossary ofYoga Texts - Dr. M. L. Gharote. 2. Swami Kuvalayananda-APioneer of Scientific Yoga and Physical EducationDr. M. L. Gharote and Dr. Manmath M. Gharote. 3. Yogic Techniques- Dr. M. L . Gharote. 4. Hath a Pradipika Vrtti by Bhojatmaja (Marathi)Ed. Dr. M . L. Gharote. 5. Kumbhaka Paddhati or Science ofPranayamaE d . Dr. M . L. Gharote & Parimal Devnath. 6. Hatbapradipika (10 chapters) with the Commentary Yogaprakasika by Balakrishna-Second Revised Edition Ed. Dr. M. L. Gharote & Parirnal Devnath. 7• Yuktabhavadeva ofBhavadeva Mishra (Original Sanskrit Text, English Summary and Critical Appraisal) Ed. Dr. M . L. Gharote & Dr. V. K. Jha. 8. An Introduction to Yuktabbavadeva ofBbavadeva Mishra (English Summary and Critical Appraisal) Ed. Dr. M . L. Gharote & Dr. V. K. Jha. 9. Hatharatnavali by Srinivasa - Critical edition, transliteration, translation, figures, notes and appendices. - Ed. Dr. M. L. Gharote 1 O. Pranayama-The Science of Breath-Dr. M. L. Gharote. 11. Siddhasiddhantapaddhati-Ed. Dr. M. L. Gharote. 12. Encyclopaedia ofTraditionalAsanasEd. Dr. M. L. Gharote, Dr. V. K. Jha, Dr. Parimal Devnath, Dr. S. B. Sakhalkar. 13. Hatbatattvakaumudi of SundaradevaE d. Dr. M. L. Gharote, Dr. Parimal Devnath & Dr. Vijay Kant Jha. 14. Guidelines for Yogic Practices - Dr. M. L. Gharote. 15. Evolution in Yoga- Dr. Manmath M. Gharote, Dr. Parimal Devnath, Dr. V. K. Jha. 16. Critical Edition of three Selected Yogopanishads Dr. Manmath M. Gharote, Dr. Parimal Devnath, Dr. V. K. Jha. 17. Yogika Prakriya (Marathi) - Dr. M. L. Gbarote. 18. Yogika prakriyanche Margadarshan Dr. M. L. Gharote.

19.

Therapeutic References in Traditional Yoga TextsEd. Dr. Manmath M. Gharote, Dr. V. K. Jha, Dr. Parimal Devnath.

20. Amanaskayoga - Dr. Manmath M. Gharote, Dr. V. K. Jha, Dr. Parimal Devnath. 21.

Pranayama - Shwasache Shastra - Ed. Dr. M. L. Gharote

22. Mar;ic,lalabrahmar;iopani~ad and Nadabindupani~ad Dr. Manmath M. Gharote, Dr. Parimal Devnath, Dr. V. K. Jba. 23. Amrtavakyam (Hindi) Dr. V.K.Jba

Dr. Manmath M. Gharote,

24. Amrtavlikyam (English) -

Dr. Manmath M. Gharote

lliV.K.~

25. Dattatreyayoga§astram Dr. Parimal Devnath

' Dr. Manmath M. Gharote · '

Future Publications

The Institute is working on the following texts and soon these will be published. i.

Critical Editions of Selected Yogopanishads.

ii.

Natha Vakya.

iii.

Critical edition of Goraksha Shataka.

iv.

Concordance ofAsanas and Pranayama.

"

Akulagama Tantra.

vi

YogicAnatomy and Physiology.

vii

Yogabija

viii. Notices of Manuscripts on Hathayoga.

***