Nātha Yoga texts नाथयोग

Fourth teaching. Now the support of the body. There is a certain unbroken lineage, of the form of awareness: the own-śakti, ever awake as the support of all bodies, which makes manifestation by opening the sprout of cause, effect and doer; so she is called the support-śakti. Known only through one's own experience and scripture, witness of direct seeing, she is sung as the supreme consciousness-śakti. When that śakti rests naturally in herself, closed, in the state of no-arising, she herself becomes Śiva.

चतर्थोपदेदाः अथपिण्डाधारः कथ्यते | अस्ति काचिद्टपरम्परा संवित्स्वरूपा सवेपिण्डाधारत्वेन नित्यप्रबुद्धा निजा शक्तिः HAZ कायैकारणकतणायत्थान-दशषांङुरोन्मीरनेन HUNT करोति अतणएवाधारशक्तिरिति कथ्यते | अत्यन्तं निजप्रकाद्य - स्वसंवेदानुभवेक्यगम्यमान — शास्र NBR — साक्षात्कार - साक्षिणी सा पराचिद्रपिणी दाक्तिर्गीयते | सैव शक्ति यदा सहजेन स्वास्मिनन्भीलिन्यां निरुत्थानदश्नायां वर्तते तदा शिवः सेव भवति ॥ १॥

catarthopadedāḥ athapiṇḍādhāraḥ kathyate | asti kācidṭaparamparā saṃvitsvarūpā savepiṇḍādhāratvena nityaprabuddhā nijā śaktiḥ HAZ kāyaikāraṇakataṇāyatthāna-daśaṣāṃṅuronmīranena HUNT karoti ataṇaevādhāraśaktiriti kathyate | atyantaṃ nijaprakādya - svasaṃvedānubhavekyagamyamāna — śāsra NBR — sākṣātkāra - sākṣiṇī sā parācidrapiṇī dāktirgīyate | saiva śakti yadā sahajena svāsminanbhīlinyāṃ nirutthānadaśnāyāṃ vartate tadā śivaḥ seva bhavati || 1||

ca·tar·tho·pa·de·dāḥ a·tha·piṇ·ḍā·dhā·raḥ kath·ya·te | as·ti kā·cid·ṭa·pa·ram·pa·rā saṃ·vit·sva·rū·pā sa·ve·piṇ·ḍā·dhā·rat·ve·na nit·yap·ra·bud·dhā ni·jā śak·tiḥ HAZ kā·yai·kā·ra·ṇa·ka·ta·ṇā·yat·thā·na-da·śa·ṣāṃ·ṅu·ron·mī·ra·ne·na HUNT ka·ro·ti a·ta·ṇa·e·vā·dhā·ra·śak·ti·ri·ti kath·ya·te | at·yan·taṃ ni·jap·ra·kād·ya - sva·saṃ·ve·dā·nu·bha·vek·ya·gam·ya·mā·na — śās·ra NBR — sāk·ṣāt·kā·ra - sāk·ṣi·ṇī sā pa·rā·cid·ra·pi·ṇī dāk·tir·gī·ya·te | sai·va śak·ti ya·dā sa·ha·je·na svās·mi·nan·bhī·lin·yāṃ ni·rut·thā·na·daś·nā·yāṃ var·ta·te ta·dā śi·vaḥ se·va bha·va·ti || 1||

Hence she is called the ground of one-taste, of the form of kula and akula.

अतएव ङलाकुलस्वरूपा सामरस्य - निन — भूमिका निगद्यते ॥ २॥

ataeva ṅalākulasvarūpā sāmarasya - nina — bhūmikā nigadyate || 2||

a·ta·e·va ṅa·lā·ku·las·va·rū·pā sā·ma·ras·ya - ni·na — bhū·mi·kā ni·gad·ya·te || 2||

As parā, being, I-ness, throb and digit, she stands fivefold as support of the universe. Hence parā is the light that shows the non-appearing.

porated | परासत्ताहन्ता - CHEM - कटास्व- रूपेण सेव पश्चधा वि्वस्याधारत्वेन तिषएति । 3 | अतएव परापरा निराभासावमासकात्पकार्हस्वरूपा यासा परा ॥ ४।॥

porated | parāsattāhantā - CHEM - kaṭāsva- rūpeṇa seva paścadhā vivasyādhāratvena tiṣaeti | 3 | ataeva parāparā nirābhāsāvamāsakātpakārhasvarūpā yāsā parā || 4|||

po·ra·ted | pa·rā·sat·tā·han·tā - CHEM - ka·ṭās·va- rū·pe·ṇa se·va paś·ca·dhā vi·vas·yā·dhā·rat·ve·na ti·ṣa·e·ti | 3 | a·ta·e·va pa·rā·pa·rā ni·rā·bhā·sā·va·mā·sa·kāt·pa·kār·has·va·rū·pā yā·sā pa·rā || 4|||

She who accepts 'beginningless, perfect, supreme non-dual, only one exists' — that is being (sattā).

अनादि ~ संसिद्धा परमादेत - परमेकमेवास्तीति या अङ्गीकारं करोति सा सत्ता ॥ ५॥

anādi ~ saṃsiddhā paramādeta - paramekamevāstīti yā aṅgīkāraṃ karoti sā sattā || 5||

a·nā·di ~ saṃ·sid·dhā pa·ra·mā·de·ta - pa·ra·me·ka·me·vās·tī·ti yā aṅ·gī·kā·raṃ ka·ro·ti sā sat·tā || 5||

She who [says] 'I am the beginningless, endless, immeasurable, the bliss of rays' — that is supreme I-ness.

अनादिनिधनोऽप्रमेय ~ स्वभावः किरणानन्दोऽस्म्यहमि- त्यहं — AAAS या सा पराडहन्ता ॥ & ॥

anādinidhano'prameya ~ svabhāvaḥ kiraṇānando'smyahami- tyahaṃ — AAAS yā sā parāḍahantā || & ||

a·nā·di·ni·dha·no'pra·me·ya ~ sva·bhā·vaḥ ki·ra·ṇā·nan·do'smya·ha·mi- tya·haṃ — A·A·AS yā sā pa·rā·ḍa·han·tā || & ||

She who makes clear the state of self-experience, the mind's wonder, no-arising — that is throb.

स्वानुभव — चित्तचमत्कार — निरुत्थान - दश्च प्रस्फुटी करोति या सा स्फुरत्ता ॥ ७॥

svānubhava — cittacamatkāra — nirutthāna - daśca prasphuṭī karoti yā sā sphurattā || 7||

svā·nu·bha·va — cit·ta·ca·mat·kā·ra — ni·rut·thā·na - daś·ca pras·phu·ṭī ka·ro·ti yā sā sphu·rat·tā || 7||

She who brings about the self-luminosity of the eternally pure, awake form — that is called the supreme digit. [variant] … it is known as one alone, the cause of caste and colour. So in the Umā-Maheśvara dialogue: without beyond, without other, undivided, non-dual, resting on nothing else, without qualities, nameless, partless — so it is.

नित्य - Ug - बुद्ध - स्वरूपस्य स्यं प्रकाश्चत्वमाकल्यतीति या सा पराकलेति उच्यते ॥ ८ tt स्फुरत्ता कुला (यो. ). ४-सेवित्‌ (a. ) agora | जातिवणं - terrae — निमित्तत्वेनेकमेवास्तीति ग्रसिद्धं | तथा चोक्तमुमामहेक्वरसंबादे :- निरूत्तरेऽनन्यत्वादखण्डत्वादद्यतादनन्यांश्रयत्वाद्‌ निधोमत्वादनामत्वादकटं स्यान्निर्षरमिति ॥ ९॥

nitya - Ug - buddha - svarūpasya syaṃ prakāścatvamākalyatīti yā sā parākaleti ucyate || 8 tt sphurattā kulā (yo. ). 4-sevit (a. ) agora | jātivaṇaṃ - terrae — nimittatvenekamevāstīti grasiddhaṃ | tathā coktamumāmahekvarasaṃbāde :- nirūttare'nanyatvādakhaṇḍatvādadyatādananyāṃśrayatvād nidhomatvādanāmatvādakaṭaṃ syānnirṣaramiti || 9||

nit·ya - Ug - bud·dha - sva·rū·pas·ya syaṃ pra·kāś·cat·va·mā·kal·ya·tī·ti yā sā pa·rā·ka·le·ti uc·ya·te || 8 tt sphu·rat·tā ku·lā (yo. ). 4-se·vit (a. ) a·go·ra | jā·ti·va·ṇaṃ - ter·ra·e — ni·mit·tat·ve·ne·ka·me·vās·tī·ti gra·sid·dhaṃ | ta·thā cok·ta·mu·mā·ma·hek·va·ra·saṃ·bā·de :- ni·rūt·ta·re'nan·yat·vā·da·khaṇ·ḍat·vā·dad·ya·tā·da·nan·yāṃś·ra·yat·vād ni·dho·mat·vā·da·nā·mat·vā·da·ka·ṭaṃ syān·nir·ṣa·ra·mi·ti || 9||

So, in making clear the ground of kula-akula one-taste, she who alone is able — that beyond-beyond śakti remains. She brings the whole net of the world to the supreme principle and makes it one: known as the delightful beyond-beyond śakti.

एवं कुलाकुल-सामरस्य-प्रकाश-भूमिका ~ स्फुटीकरणे एकैव समथा या साऽपरम्परा शक्तिरेवावरिष्यते | अपरम्परं निखिल - विश्वगप्रपश्वजाठं परं तत्वं सम्पादयत्येकीकरोत्य- परामम्परादाक्तिराल्ावती प्रसिद्धा Il १०॥

evaṃ kulākula-sāmarasya-prakāśa-bhūmikā ~ sphuṭīkaraṇe ekaiva samathā yā sā'paramparā śaktirevāvariṣyate | aparamparaṃ nikhila - viśvagaprapaśvajāṭhaṃ paraṃ tatvaṃ sampādayatyekīkarotya- parāmamparādāktirālāvatī prasiddhā Il 10||

e·vaṃ ku·lā·ku·la-sā·ma·ras·ya-pra·kā·śa-bhū·mi·kā ~ sphu·ṭī·ka·ra·ṇe e·kai·va sa·ma·thā yā sā'pa·ram·pa·rā śak·ti·re·vā·va·riṣ·ya·te | a·pa·ram·pa·raṃ ni·khi·la - viś·va·gap·ra·paś·va·jā·ṭhaṃ pa·raṃ tat·vaṃ sam·pā·da·yat·ye·kī·ka·rot·ya- pa·rā·mam·pa·rā·dāk·ti·rā·lā·va·tī pra·sid·dhā Il 10||

Said in the Svacchanda: akula holds kula, and kula desires akula; like water and bubble, the supreme Śiva is of one form.

उक्तं टित - स्वच्छन्दः अङुटं इलमाधत्ते टं चाङ्टमिच्छति | जल - बुद्धदवद्‌न्यायादेकाकारः परः रिवः ॥ ११ ॥

uktaṃ ṭita - svacchandaḥ aṅuṭaṃ ilamādhatte ṭaṃ cāṅṭamicchati | jala - buddhadavadnyāyādekākāraḥ paraḥ rivaḥ || 11 ||

uk·taṃ ṭi·ta - svac·chan·daḥ a·ṅu·ṭaṃ i·la·mā·dhat·te ṭaṃ cāṅ·ṭa·mic·cha·ti | ja·la - bud·dha·da·vad·nyā·yā·de·kā·kā·raḥ pa·raḥ ri·vaḥ || 11 ||

So, though of one form, resting as endless own-bliss, playing in many forms, he himself enjoys — so it is spoken. Said in the Pratyabhijñā: the Lord, ever flashing in all forms by his power, remains again in his own form, one alone.

अतण्वेकाकार एवानन्त - Akar निजानन्दतयावस्थि- तोऽपि नानाकारत्वेन विल्सन्‌ eae स्वयमेव मजतीति व्यवहारः | उक्तं प्रत्यभिज्ञायाम्‌ः- AGA - शक्तिमान्नित्य सबोकारतया स्फुरन्‌ | पुनः स्वेनेव रूपेण एक एवावशिष्यते Il १२ ॥

ataṇvekākāra evānanta - Akar nijānandatayāvasthi- to'pi nānākāratvena vilsan eae svayameva majatīti vyavahāraḥ | uktaṃ pratyabhijñāyāmḥ- AGA - śaktimānnitya sabokāratayā sphuran | punaḥ sveneva rūpeṇa eka evāvaśiṣyate Il 12 ||

a·taṇ·ve·kā·kā·ra e·vā·nan·ta - A·kar ni·jā·nan·da·ta·yā·vas·thi- to'pi nā·nā·kā·rat·ve·na vil·san e·a·e sva·ya·me·va ma·ja·tī·ti vya·va·hā·raḥ | uk·taṃ prat·ya·bhij·ñā·yāmḥ- A·GA - śak·ti·mān·nit·ya sa·bo·kā·ra·ta·yā sphu·ran | pu·naḥ sve·ne·va rū·pe·ṇa e·ka e·vā·va·śiṣ·ya·te Il 12 ||

So the supreme cause, the Lord, Śiva beyond the beyond, facing all ways in his own form, can flash in all forms — hence 'possessor of śakti'. Said in the Vāmakeśvara Tantra: even Śiva without śakti can do nothing; with his own śakti he shows all.

अतएव परमकारणं परमेश्वरः परात्परः रिवः स्वरूपतया सवैतोुखः सवां कारतया स्फुरित शक्नोतीत्यतः शक्तिमान्‌ | उक्तं वामकेश्चरतन्त्रे - शिवोऽपि शक्तिरहितः शक्तः कतु न किचन | स्वशक्त्या सहितः सोऽपि सवेस्यामासको भवेत्‌ ।। १३॥।

ataeva paramakāraṇaṃ parameśvaraḥ parātparaḥ rivaḥ svarūpatayā savaitoukhaḥ savāṃ kāratayā sphurita śaknotītyataḥ śaktimān | uktaṃ vāmakeścaratantre - śivo'pi śaktirahitaḥ śaktaḥ katu na kicana | svaśaktyā sahitaḥ so'pi savesyāmāsako bhavet || 13|||

a·ta·e·va pa·ra·ma·kā·ra·ṇaṃ pa·ra·meś·va·raḥ pa·rāt·pa·raḥ ri·vaḥ sva·rū·pa·ta·yā sa·vai·to·u·khaḥ sa·vāṃ kā·ra·ta·yā sphu·ri·ta śak·no·tīt·ya·taḥ śak·ti·mān | uk·taṃ vā·ma·keś·ca·ra·tan·tre - śi·vo'pi śak·ti·ra·hi·taḥ śak·taḥ ka·tu na ki·ca·na | sva·śak·tyā sa·hi·taḥ so'pi sa·ves·yā·mā·sa·ko bha·vet || 13|||

So the Lord of endless powers, of the form of world-awareness, becomes the world. And kuṇḍalinī exists as parā-aparā; hence the body-siddhas are known. Kuṇḍalinī is twofold, awake and asleep. Asleep, in each body she is conscious form — by nature the spread of many thoughts and doings — the crooked kuṇḍalinī. For yogis she is the effort to stop the changes, the upward-going kuṇḍalinī. Even all principles stand as one's own form; so the yogis know their own form.

अतणएवानन्त - शक्तिमान्‌ परमेश्वरः विश्वसंवित्स्वरूपी विश्वमयो भवतीति प्रसिद्धं erat च परापर - स्वरूपा ङुण्डलिनी वर्तते | अतस्ते पिण्डसिद्धाः प्रसिद्धाः | सा ङण्डरिनी प्रबद्राऽप्बुद्धा चेति द्विधा | अग्रबुद्रेति तत्तपििण्डे चेतन -रूपा ( स्वभावेन नाना- चिन्ता-~व्यापारो्यमप्रपचरूपा ) कुटिल-स्वभावा ङण्डरिनी ख्याता | सेव योभिनां तत्तदिरुसितविकाराणां निवारणोचम्‌ - स्वरूपा कुण्डरिन्यध्वेगामिनी सुप्रसिद्धा भवति ॥ १४ U TAG । सवं -तत्वान्यपि स्व - स्वरूपमेवेतय्ध्वे वतते अतणएव पा विमदीरूपिणी योगिनः स्व -स्वरूपमवगच्छन्तीति सुप्रसिद्रा ॥ १५॥

ataṇaevānanta - śaktimān parameśvaraḥ viśvasaṃvitsvarūpī viśvamayo bhavatīti prasiddhaṃ erat ca parāpara - svarūpā ṅuṇḍalinī vartate | ataste piṇḍasiddhāḥ prasiddhāḥ | sā ṅaṇḍarinī prabadrā'pbuddhā ceti dvidhā | agrabudreti tattapiiṇḍe cetana -rūpā ( svabhāvena nānā- cintā-~vyāpāroyamaprapacarūpā ) kuṭila-svabhāvā ṅaṇḍarinī khyātā | seva yobhināṃ tattadirusitavikārāṇāṃ nivāraṇocam - svarūpā kuṇḍarinyadhvegāminī suprasiddhā bhavati || 14 U TAG | savaṃ -tatvānyapi sva - svarūpamevetaydhve vatate ataṇaeva pā vimadīrūpiṇī yoginaḥ sva -svarūpamavagacchantīti suprasidrā || 15||

a·ta·ṇa·e·vā·nan·ta - śak·ti·mān pa·ra·meś·va·raḥ viś·va·saṃ·vit·sva·rū·pī viś·va·ma·yo bha·va·tī·ti pra·sid·dhaṃ e·rat ca pa·rā·pa·ra - sva·rū·pā ṅuṇ·ḍa·li·nī var·ta·te | a·tas·te piṇ·ḍa·sid·dhāḥ pra·sid·dhāḥ | sā ṅaṇ·ḍa·ri·nī pra·bad·rā'pbud·dhā ce·ti dvi·dhā | ag·ra·bud·re·ti tat·ta·pi·iṇ·ḍe ce·ta·na -rū·pā ( sva·bhā·ve·na nā·nā- cin·tā-~vyā·pā·ro·ya·map·ra·pa·ca·rū·pā ) ku·ṭi·la-sva·bhā·vā ṅaṇ·ḍa·ri·nī khyā·tā | se·va yo·bhi·nāṃ tat·ta·di·ru·si·ta·vi·kā·rā·ṇāṃ ni·vā·ra·ṇo·cam - sva·rū·pā kuṇ·ḍa·rin·yadh·ve·gā·mi·nī sup·ra·sid·dhā bha·va·ti || 14 U TAG | sa·vaṃ -tat·vān·ya·pi sva - sva·rū·pa·me·ve·tay·dhve va·ta·te a·ta·ṇa·e·va pā vi·ma·dī·rū·pi·ṇī yo·gi·naḥ sva -sva·rū·pa·ma·va·gac·chan·tī·ti sup·ra·sid·rā || 15||

So it is said: by waking the middle śakti, contracting the lower, and the falling of the upper śakti, the supreme state is reached.

तथा चोक्तमेवरूरक :-- ध्यशक्ति - प्रबोधेन अधः - शक्ति - निङश्चनात्‌ । HA - शक्ति - निपातेन प्राप्यते परमं पदम्‌ ॥ १६ ॥

tathā coktamevarūraka :-- dhyaśakti - prabodhena adhaḥ - śakti - niṅaścanāt | HA - śakti - nipātena prāpyate paramaṃ padam || 16 ||

ta·thā cok·ta·me·va·rū·ra·ka :-- dhya·śak·ti - pra·bo·dhe·na a·dhaḥ - śak·ti - ni·ṅaś·ca·nāt | HA - śak·ti - ni·pā·te·na prāp·ya·te pa·ra·maṃ pa·dam || 16 ||

She is one, but by division into middle, upper and lower she is held threefold.

एकव सा मध्योर्ध्वधः - प्रभेदेन त्रिधा भिन्ना aka धीयते ॥ 29 1

ekava sā madhyordhvadhaḥ - prabhedena tridhā bhinnā aka dhīyate || 29 1

e·ka·va sā madh·yor·dhva·dhaḥ - pra·bhe·de·na tri·dhā bhin·nā a·ka dhī·ya·te || 29 1

The lower śakti is made of outer senses' acts and many thoughts; so those yogis who contract her by the mūlādhāra lock succeed. Because from her this moving and unmoving world of conscious and unconscious arises, she is well known as the root-support.

ब्ाह्न्दरिय - व्यापार - नाना - चिन्तामया Fara: - शक्तिरुच्यते ¦ अतएव ये योगिनः तस्या आुश्चनं मूर्खा - धार - बन्धनात्‌ सिद्धं स्यात्‌ | यस्माच चराचरं जगदिदं चिद चिदात्मकः प्रभवति | तदेव मूलाधारं Aare प्रसिद्धम्‌ ॥ १८ ॥

bāhndariya - vyāpāra - nānā - cintāmayā Fara: - śaktirucyate ¦ ataeva ye yoginaḥ tasyā āuścanaṃ mūrkhā - dhāra - bandhanāt siddhaṃ syāt | yasmāca carācaraṃ jagadidaṃ cida cidātmakaḥ prabhavati | tadeva mūlādhāraṃ Aare prasiddham || 18 ||

bāh·nda·ri·ya - vyā·pā·ra - nā·nā - cin·tā·ma·yā Fa·ra: - śak·ti·ruc·ya·te ¦ a·ta·e·va ye yo·gi·naḥ tas·yā ā·uś·ca·naṃ mūr·khā - dhā·ra - ban·dha·nāt sid·dhaṃ syāt | yas·mā·ca ca·rā·ca·raṃ ja·ga·di·daṃ ci·da ci·dāt·ma·kaḥ pra·bha·va·ti | ta·de·va mū·lā·dhā·raṃ A·a·re pra·sid·dham || 18 ||

Said by Śivānandācārya: by the spreading and contracting of all śakti, the world's creation and dissolution happen, no doubt; so she is called the root. So almost all siddhas delight in mūlādhāra.

उक्तं शिवानन्दाचा्येः ¦ - सव - शक्ति - प्रसर - संकोचाभ्यां जगत्पष्िः Gelert भवत्येव न सन्देहः तस्मात्तां मूलमि- त्युच्यते | अतः प्रायेण सवैसिद्धाः मूलाधार -रता भवन्ति ॥ १९॥

uktaṃ śivānandācāyeḥ ¦ - sava - śakti - prasara - saṃkocābhyāṃ jagatpaṣiḥ Gelert bhavatyeva na sandehaḥ tasmāttāṃ mūlami- tyucyate | ataḥ prāyeṇa savaisiddhāḥ mūlādhāra -ratā bhavanti || 19||

uk·taṃ śi·vā·nan·dā·cā·yeḥ ¦ - sa·va - śak·ti - pra·sa·ra - saṃ·ko·cābh·yāṃ ja·gat·pa·ṣiḥ Ge·lert bha·vat·ye·va na san·de·haḥ tas·māt·tāṃ mū·la·mi- tyuc·ya·te | a·taḥ prā·ye·ṇa sa·vai·sid·dhāḥ mū·lā·dhā·ra -ra·tā bha·van·ti || 19||

She who can ever hold the wave-natured soul, though wandering, within its own light as its own form — that middle śakti is sung as kuṇḍalinī. In gross and subtle form the great siddhānta is understood — certain.

तरद्धित्त - स्वभावं जीवात्मानं sat भ्रमन्तमपि स्वप्रकादमध्ये स्व - स्वरूपतया स्वेदा धारयितुं समथो या सा मध्याशक्तिः कुण्डलिनी गीयते | स्थूल - PA - रूपेण महासिद्धान्तं प्रतीयते इति निश्चयः ॥ २०॥

taraddhitta - svabhāvaṃ jīvātmānaṃ sat bhramantamapi svaprakādamadhye sva - svarūpatayā svedā dhārayituṃ samatho yā sā madhyāśaktiḥ kuṇḍalinī gīyate | sthūla - PA - rūpeṇa mahāsiddhāntaṃ pratīyate iti niścayaḥ || 20||

ta·rad·dhit·ta - sva·bhā·vaṃ jī·vāt·mā·naṃ sat bhra·man·ta·ma·pi svap·ra·kā·da·madh·ye sva - sva·rū·pa·ta·yā sve·dā dhā·ra·yi·tuṃ sa·ma·tho yā sā madh·yā·śak·tiḥ kuṇ·ḍa·li·nī gī·ya·te | sthū·la - PA - rū·pe·ṇa ma·hā·sid·dhān·taṃ pra·tī·ya·te i·ti niś·ca·yaḥ || 20||

…holding all things as the support of grasper and grasped, as if another thing — that kuṇḍalinī is formed, gross; again, the same, abiding by skill of her own spreading as supreme bliss for yogis, certain — subtle, formless, awake — known in the view of the great siddhas.

स्येति निखिल -ग्राहयाधार -ग्रहयस्वरूपापि पदाथान्तर - MPT इव तद्रूपा वर्तते सा इष्डलिनी साकार स्पूला पुनस्त्वियमेव स्व -प्रसार - चातुयेतया वर्तमाना योगिनां परानन्दतया Float या निश्वयभूता वतते सा सुषमा निराकारा प्रबुद्धा महासिद्रानां मते प्रसिद्धा ॥ २१॥

syeti nikhila -grāhayādhāra -grahayasvarūpāpi padāthāntara - MPT iva tadrūpā vartate sā iṣḍalinī sākāra spūlā punastviyameva sva -prasāra - cātuyetayā vartamānā yogināṃ parānandatayā Float yā niśvayabhūtā vatate sā suṣamā nirākārā prabuddhā mahāsidrānāṃ mate prasiddhā || 21||

sye·ti ni·khi·la -grā·ha·yā·dhā·ra -gra·ha·yas·va·rū·pā·pi pa·dā·thān·ta·ra - MPT i·va tad·rū·pā var·ta·te sā iṣ·ḍa·li·nī sā·kā·ra spū·lā pu·nas·tvi·ya·me·va sva -pra·sā·ra - cā·tu·ye·ta·yā var·ta·mā·nā yo·gi·nāṃ pa·rā·nan·da·ta·yā Flo·at yā niś·va·ya·bhū·tā va·ta·te sā su·ṣa·mā ni·rā·kā·rā pra·bud·dhā ma·hā·sid·rā·nāṃ ma·te pra·sid·dhā || 21||

Said in the Tattvasāra: creation is called kuṇḍalinī; she is twofold in being: one gross, worldly, of belief —

उक्तं तत्वसारे :- खष्टिः ण्डलिनी ख्याता द्विधा भावगता तु सा | THT स्थूलरूपा च रोकना प्रत्यया(गा)त्मिका ॥ २२ ॥

uktaṃ tatvasāre :- khaṣṭiḥ ṇḍalinī khyātā dvidhā bhāvagatā tu sā | THT sthūlarūpā ca rokanā pratyayā(gā)tmikā || 22 ||

uk·taṃ tat·va·sā·re :- khaṣ·ṭiḥ ṇḍa·li·nī khyā·tā dvi·dhā bhā·va·ga·tā tu sā | THT sthū·la·rū·pā ca ro·ka·nā prat·ya·yā(gā)tmi·kā || 22 ||

the other all-pervading, subtle, free of belief; deluded by belief one does not know her distinction.

अपरा सवेगा IAT SAAT - वर्जिता । तस्या भेदं न जानाति मोहितः प्रत्ययेन तु ॥ २३॥

aparā savegā IAT SAAT - varjitā | tasyā bhedaṃ na jānāti mohitaḥ pratyayena tu || 23||

a·pa·rā sa·ve·gā I·AT SA·AT - var·ji·tā | tas·yā bhe·daṃ na jā·nā·ti mo·hi·taḥ prat·ya·ye·na tu || 23||

So the subtle, supreme, awareness-form middle śakti, kuṇḍalinī, is [used] by yogis for body-perfection in the state of their own form.

तस्मात्मृ्ष्मा परा सवित्सरूपा मध्यादाक्तेः कुण्डलिनी योगिभिर्दह - सिद्धयथ ARE - FART ख - खरूप - दशायां TNT ॥ २४॥

tasmātmṛṣmā parā savitsarūpā madhyādākteḥ kuṇḍalinī yogibhirdaha - siddhayatha ARE - FART kha - kharūpa - daśāyāṃ TNT || 24||

tas·māt·mṛṣ·mā pa·rā sa·vit·sa·rū·pā madh·yā·dāk·teḥ kuṇ·ḍa·li·nī yo·gi·bhir·da·ha - sid·dha·ya·tha A·RE - FART kha - kha·rū·pa - da·śā·yāṃ TNT || 24||

Now the fall of the upper śakti. The supreme state over all principles is 'upper'; its śakti, inclined to show many direct seeings of self-awareness, is called upper. Her falling is not the removal of duality, but happens as one's own undivided form.

अथ Ta - शक्तिनिपातः कथ्यते | सर्वेषां तत्वानायुपरि-पतेमानत्वाननिनोम्‌ परमं पदमेव उध्वं aes तस्याः सख - संवेदन - नाना-साक्षात्कारमूचनशीटा या BA शक्तिरभिधीयते | तस्या! निपातनमिति स - een - द्विधा- ara - निरासः किन्तु सख - सखरूपाखण्डत्वेन भवति ॥ २५॥

atha Ta - śaktinipātaḥ kathyate | sarveṣāṃ tatvānāyupari-patemānatvānaninom paramaṃ padameva udhvaṃ aes tasyāḥ sakha - saṃvedana - nānā-sākṣātkāramūcanaśīṭā yā BA śaktirabhidhīyate | tasyā! nipātanamiti sa - een - dvidhā- ara - nirāsaḥ kintu sakha - sakharūpākhaṇḍatvena bhavati || 25||

a·tha Ta - śak·ti·ni·pā·taḥ kath·ya·te | sar·ve·ṣāṃ tat·vā·nā·yu·pa·ri-pa·te·mā·nat·vā·na·ni·nom pa·ra·maṃ pa·da·me·va udh·vaṃ a·es tas·yāḥ sa·kha - saṃ·ve·da·na - nā·nā-sāk·ṣāt·kā·ra·mū·ca·na·śī·ṭā yā BA śak·ti·ra·bhi·dhī·ya·te | tas·yā! ni·pā·ta·na·mi·ti sa - e·en - dvi·dhā- a·ra - ni·rā·saḥ kin·tu sa·kha - sa·kha·rū·pā·khaṇ·ḍat·ve·na bha·va·ti || 25||

It is said: within Śiva is śakti, within śakti Śiva; know no gap, as between moon and moonlight.

उक्तच- रिवस्याभ्यन्तरे शक्तिः शक्तेरभ्यन्तरः रिवः | अन्तरं नेव जानीयाचन्द्रचन्धिकयोखिि ॥ २६ ॥

uktaca- rivasyābhyantare śaktiḥ śakterabhyantaraḥ rivaḥ | antaraṃ neva jānīyācandracandhikayokhii || 26 ||

uk·ta·ca- ri·vas·yābh·yan·ta·re śak·tiḥ śak·te·rabh·yan·ta·raḥ ri·vaḥ | an·ta·raṃ ne·va jā·nī·yā·can·dra·can·dhi·ka·yo·khi·i || 26 ||

So by the fall of the upper śakti the supreme state is reached by great-siddha yogis — settled.

अत WA - शक्तिः - निपातेन महापिद्र - योगिभिः परमपदं भराप्यत इति सिद्धम्‌ ॥ २७॥

ata WA - śaktiḥ - nipātena mahāpidra - yogibhiḥ paramapadaṃ bharāpyata iti siddham || 27||

a·ta WA - śak·tiḥ - ni·pā·te·na ma·hā·pid·ra - yo·gi·bhiḥ pa·ra·ma·pa·daṃ bha·rāp·ya·ta i·ti sid·dham || 27||

In every being the one awareness shines, making all; in every principle the supreme glory is awareness alone shining.

सत्वे सत्वे सकटरचना राजते संविदेका | तत्त्वे ATA परम्‌ - महिमा संविदेवावभाति tt २८ ॥

satve satve sakaṭaracanā rājate saṃvidekā | tattve ATA param - mahimā saṃvidevāvabhāti tt 28 ||

sat·ve sat·ve sa·ka·ṭa·ra·ca·nā rā·ja·te saṃ·vi·de·kā | tat·tve A·TA pa·ram - ma·hi·mā saṃ·vi·de·vā·va·bhā·ti tt 28 ||

In each feeling, this awareness, restless, greedy; in each appearance, awareness alone, skilled at worship. [?]

भावे भावे बह तरला रम्पटा संविदेषा | भासे मासे भजन--चतुरा seat संविदेव ।। २९॥।

bhāve bhāve baha taralā rampaṭā saṃvideṣā | bhāse māse bhajana--caturā seat saṃvideva || 29|||

bhā·ve bhā·ve ba·ha ta·ra·lā ram·pa·ṭā saṃ·vi·de·ṣā | bhā·se mā·se bha·ja·na--ca·tu·rā se·at saṃ·vi·de·va || 29|||

What is said? Awareness, of the form of parā-aparā reflection, as many śaktis, exists as the support of all bodies — the doctrine.

किमुक्त भवति परापर-विमशेरूपिणी संविननाना-शक्ति- रूपेण निखिर-पिण्डाधारत्वेन ada इति सिद्धान्तः ।। २० I

kimukta bhavati parāpara-vimaśerūpiṇī saṃvinanānā-śakti- rūpeṇa nikhira-piṇḍādhāratvena ada iti siddhāntaḥ || 20 I

ki·muk·ta bha·va·ti pa·rā·pa·ra-vi·ma·śe·rū·pi·ṇī saṃ·vi·na·nā·nā-śak·ti- rū·pe·ṇa ni·khi·ra-piṇ·ḍā·dhā·rat·ve·na a·da i·ti sid·dhān·taḥ || 20 I

Thus in the Siddha-Siddhānta-Paddhati made by Śrī Gorakṣanātha,

ll इति श्रीगोरक्षनाथक्रतो सिद्धसिद्धान्तपद्धतो

ll iti śrīgorakṣanāthakrato siddhasiddhāntapaddhato

ll i·ti śrī·go·rak·ṣa·nā·thak·ra·to sid·dha·sid·dhān·ta·pad·dha·to

the fourth teaching, called the support of the body.

पिण्डाधारो नाम चतुर्थोपदेशः ।। 2 ॥।

piṇḍādhāro nāma caturthopadeśaḥ || 2 |||

piṇ·ḍā·dhā·ro nā·ma ca·tur·tho·pa·de·śaḥ || 2 |||