Nātha Yoga texts नाथयोग

Fifth teaching. Now making body and state one-taste. Knowing [the bodies] from the supreme body to one's own body, [make them one] in the supreme state.

पञ्चमोपदेराः अथ पिष्डपदयोः समरसकरणं कथ्यते — Raga: Gina पपिष्डादिखपिष्डान्तं तत्वा परमपदे a FAA ॥ १ ॥

pañcamopaderāḥ atha piṣḍapadayoḥ samarasakaraṇaṃ kathyate — Raga: Gina papiṣḍādikhapiṣḍāntaṃ tatvā paramapade a FAA || 1 ||

pañ·ca·mo·pa·de·rāḥ a·tha piṣ·ḍa·pa·da·yoḥ sa·ma·ra·sa·ka·ra·ṇaṃ kath·ya·te — Ra·ga: Gi·na pa·piṣ·ḍā·di·kha·piṣ·ḍān·taṃ tat·vā pa·ra·ma·pa·de a FA·A || 1 ||

The supreme state is that which shines self-luminous, utterly the shower of appearance. [?]

परमपदमिति खसे अत्यन्तामासामासकमयं ॥ २॥

paramapadamiti khase atyantāmāsāmāsakamayaṃ || 2||

pa·ra·ma·pa·da·mi·ti kha·se at·yan·tā·mā·sā·mā·sa·ka·ma·yaṃ || 2||

Said in the Tattvasaṃhitā: where mind is not, nor knowledge nor another digit, reasoning pro and con must not be done — what can speech do there?

उक्तं तत्वसंहितायाम्‌ः- यत्र Teta नासि तच्चविन्नापरा कला | उहापोह न कर्तव्यौ वाचा तत्र करोति किम्‌ ॥

uktaṃ tatvasaṃhitāyāmḥ- yatra Teta nāsi taccavinnāparā kalā | uhāpoha na kartavyau vācā tatra karoti kim ||

uk·taṃ tat·va·saṃ·hi·tā·yāmḥ- yat·ra Te·ta nā·si tac·ca·vin·nā·pa·rā ka·lā | u·hā·po·ha na kar·tav·yau vā·cā tat·ra ka·ro·ti kim ||

Without the guru rightly, how is that state measured? So Śiva said the supreme state is self-known.

TPA गुरुणा सम्यङ्‌ कथं तत्यद मीयते | तस्मादुक्तं िषेनेव स्संबेदं परंपदम्‌ ॥ २॥

TPA guruṇā samyaṅ kathaṃ tatyada mīyate | tasmāduktaṃ iṣeneva ssaṃbedaṃ paraṃpadam || 2||

TPA gu·ru·ṇā sam·yaṅ ka·thaṃ tat·ya·da mī·ya·te | tas·mā·duk·taṃ i·ṣe·ne·va ssaṃ·be·daṃ pa·raṃ·pa·dam || 2||

So many kinds of skill in inquiry go to ruin; by devotion to the guru's feet, it being decided, that supreme state is known — the doctrine.

अतएव नानाविध — विचारचातुयं - क्व॑सा Peat गता गुरुषरणरतत्वात्‌ निर्णीतत्वात्‌ aa परमं पदम्‌ प्रसिद्रमिति िद्रान्तः ॥४॥

ataeva nānāvidha — vicāracātuyaṃ - kva॑sā Peat gatā guruṣaraṇaratatvāt nirṇītatvāt aa paramaṃ padam prasidramiti idrāntaḥ ||4||

a·ta·e·va nā·nā·vi·dha — vi·cā·ra·cā·tu·yaṃ - kva॑sā Pe·at ga·tā gu·ru·ṣa·ra·ṇa·ra·tat·vāt nir·ṇī·tat·vāt a·a pa·ra·maṃ pa·dam pra·sid·ra·mi·ti id·rān·taḥ ||4||

The guru is inclined to show the true path. The true path is the yoga path; other is the heretic's path. Ādinātha said: those initiated outside the path, and their slanderers — they are called heretics, and those who live with them.

TOT सम्यक्‌ सन्मागेदशनशीलो भवति । सन्मागों योगमागंस्तदितरः पाष॑टमागैः | तदुक्तमादिनायेनः- ATA ery दीधितास्तांश्च दूषकाः | ते हि eters प्रोक्ताः तथा तेः सहवासिनः ॥ ५॥

TOT samyak sanmāgedaśanaśīlo bhavati | sanmāgoṃ yogamāgaṃstaditaraḥ pāṣa॑ṭamāgaiḥ | taduktamādināyenaḥ- ATA ery dīdhitāstāṃśca dūṣakāḥ | te hi eters proktāḥ tathā teḥ sahavāsinaḥ || 5||

TOT sam·yak san·mā·ge·da·śa·na·śī·lo bha·va·ti | san·mā·goṃ yo·ga·mā·gaṃs·ta·di·ta·raḥ pā·ṣa॑ṭa·mā·gaiḥ | ta·duk·ta·mā·di·nā·ye·naḥ- A·TA ery dī·dhi·tās·tāṃś·ca dū·ṣa·kāḥ | te hi e·ters prok·tāḥ ta·thā teḥ sa·ha·vā·si·naḥ || 5||

When the [path] is shown by the guru, the [state] arises; so the guru alone is called the cause here.

mer दर्शिते सति TT TATA: मुत्पद्यते | ततो गुरुरेवत्र कारण्च्यते ॥ ६॥

mer darśite sati TT TATA: mutpadyate | tato gururevatra kāraṇcyate || 6||

mer dar·śi·te sa·ti TT TA·TA: mut·pad·ya·te | ta·to gu·ru·re·vat·ra kā·raṇ·cya·te || 6||

So by the fall of the guru's glance and by self-knowing, great-siddha yogis make their own body one-taste by the experience of no-arising — the doctrine.

तसमाटर्कटाक्षपातात्‌ खसंवेधतया च महासिद्र योगिभिः सकी पिण्डं निरुत्थानानुमवेन समरसं क्रियते इति पिद्वान्तः ॥ ७॥

tasamāṭarkaṭākṣapātāt khasaṃvedhatayā ca mahāsidra yogibhiḥ sakī piṇḍaṃ nirutthānānumavena samarasaṃ kriyate iti pidvāntaḥ || 7||

ta·sa·mā·ṭar·ka·ṭāk·ṣa·pā·tāt kha·saṃ·ve·dha·ta·yā ca ma·hā·sid·ra yo·gi·bhiḥ sa·kī piṇ·ḍaṃ ni·rut·thā·nā·nu·ma·ve·na sa·ma·ra·saṃ kri·ya·te i·ti pid·vān·taḥ || 7||

[variants] Now the means to reach no-arising. For great-siddha yogis, by attending as their own form, own-absorption arises; pressed by it, the great rising of …; then by the wonder of being-consciousness-bliss the awakening of the non-dual light is born; from awakening, all this, manifest, shining consciousness, the supreme beyond state flashes clear — true.

निरुपाधिकत्वात्‌ निर्निकेतत्वात्‌ (तं. ) ४ - आवारथ्वामिना (त. ). तद्यथा-निरुत्थानप्राप्त्युपायः कथ्यते | महासिद्धयोगिनः स्वस्वरूपतयायुसन्धानेन निजावेशो भवति निजावेशानिपीडित — fear - दजला - महोदयः HATTA | ततः सचिदानन्द — चमत्कारात्‌ अद्धंताकारप्रकाशप्रबोधो जायते । प्रबोधादखिलमेतद्‌ SAA ~ प्रकटतया चेतन्यभासाभासकं परात्परं पदमेव प्रस्फुटं भवतीति सत्यं ॥ ८ ॥

nirupādhikatvāt nirniketatvāt (taṃ. ) 4 - āvārathvāminā (ta. ). tadyathā-nirutthānaprāptyupāyaḥ kathyate | mahāsiddhayoginaḥ svasvarūpatayāyusandhānena nijāveśo bhavati nijāveśānipīḍita — fear - dajalā - mahodayaḥ HATTA | tataḥ sacidānanda — camatkārāt addhaṃtākāraprakāśaprabodho jāyate | prabodhādakhilametad SAA ~ prakaṭatayā cetanyabhāsābhāsakaṃ parātparaṃ padameva prasphuṭaṃ bhavatīti satyaṃ || 8 ||

ni·ru·pā·dhi·kat·vāt nir·ni·ke·tat·vāt (taṃ. ) 4 - ā·vā·rath·vā·mi·nā (ta. ). tad·ya·thā-ni·rut·thā·nap·rāp·tyu·pā·yaḥ kath·ya·te | ma·hā·sid·dha·yo·gi·naḥ svas·va·rū·pa·ta·yā·yu·san·dhā·ne·na ni·jā·ve·śo bha·va·ti ni·jā·ve·śā·ni·pī·ḍi·ta — fe·ar - da·ja·lā - ma·ho·da·yaḥ HAT·TA | ta·taḥ sa·ci·dā·nan·da — ca·mat·kā·rāt ad·dhaṃ·tā·kā·rap·ra·kā·śap·ra·bo·dho jā·ya·te | pra·bo·dhā·da·khi·la·me·tad SA·A ~ pra·ka·ṭa·ta·yā ce·tan·ya·bhā·sā·bhā·sa·kaṃ pa·rāt·pa·raṃ pa·da·me·va pras·phu·ṭaṃ bha·va·tī·ti sat·yaṃ || 8 ||

So by great-siddha yogis, by force of alertness, worshipping oneness, at once the supreme state is experienced. Knowing rightly one's own perfected body, making it one in the supreme state, turning back into it, within one's own body, for its perfection greatness is felt.

अत एव महासिद्धयोगिभिः सम्यक्‌ (उक्त ) Taras Beats — वधान — बलेनेक्यं भजमानेस्तरक्षणात्‌ परमं पटमेवालुभूयते lS WPI स्वीयं सिद्धं सम्य निजपिण्डं परिज्ञाता THA परमपदे एकीश्ृत्य तस्मिन्‌ प्रत्याव्रत्यारूटेवाभ्यन्तरे स्वपिण्ड सिद्धय्थं महत््वमनुभूयते ॥ १०॥

ata eva mahāsiddhayogibhiḥ samyak (ukta ) Taras Beats — vadhāna — balenekyaṃ bhajamānestarakṣaṇāt paramaṃ paṭamevālubhūyate lS WPI svīyaṃ siddhaṃ samya nijapiṇḍaṃ parijñātā THA paramapade ekīśṛtya tasmin pratyāvratyārūṭevābhyantare svapiṇḍa siddhaythaṃ mahatvamanubhūyate || 10||

a·ta e·va ma·hā·sid·dha·yo·gi·bhiḥ sam·yak (uk·ta ) Ta·ras Be·ats — va·dhā·na — ba·le·nek·yaṃ bha·ja·mā·nes·ta·rak·ṣa·ṇāt pa·ra·maṃ pa·ṭa·me·vā·lu·bhū·ya·te lS WPI svī·yaṃ sid·dhaṃ sam·ya ni·ja·piṇ·ḍaṃ pa·rij·ñā·tā THA pa·ra·ma·pa·de e·kī·śṛt·ya tas·min prat·yāv·rat·yā·rū·ṭe·vābh·yan·ta·re sva·piṇ·ḍa sid·dhay·thaṃ ma·hat·va·ma·nu·bhū·ya·te || 10||

'Own body' is mere unfolding of the bliss of one's own rays; the drawing back of that unfolding is making one-taste.

निजपिण्डमिति स्वरूपकिरणानन्दोन्मेषमात्रं यस्योन्मेषस्य प्रत्या- हरणमेव समरसकरणं भवति ॥ ११॥

nijapiṇḍamiti svarūpakiraṇānandonmeṣamātraṃ yasyonmeṣasya pratyā- haraṇameva samarasakaraṇaṃ bhavati || 11||

ni·ja·piṇ·ḍa·mi·ti sva·rū·pa·ki·ra·ṇā·nan·don·me·ṣa·māt·raṃ yas·yon·me·ṣas·ya prat·yā- ha·ra·ṇa·me·va sa·ma·ra·sa·ka·ra·ṇaṃ bha·va·ti || 11||

So the great-siddha yogis, taking their own body — a mass of great rays seen in its own form — into themselves by self-attention, abide for body-perfection; so it is known.

अतएव स्वकीयं पिण्डं महारस्मिपुंजं स्वेनेवाकारेण प्रतीयमानं स्वानुसन्धानेन स्वस्मिन्नुररीकृत्य महासिद्धयोगिनः पिण्डासिद्धयथं तिष्ठन्तीति प्रसिद्धम्‌ ।॥ १२॥

ataeva svakīyaṃ piṇḍaṃ mahārasmipuṃjaṃ svenevākāreṇa pratīyamānaṃ svānusandhānena svasminnurarīkṛtya mahāsiddhayoginaḥ piṇḍāsiddhayathaṃ tiṣṭhantīti prasiddham ||| 12||

a·ta·e·va sva·kī·yaṃ piṇ·ḍaṃ ma·hā·ras·mi·puṃ·jaṃ sve·ne·vā·kā·re·ṇa pra·tī·ya·mā·naṃ svā·nu·san·dhā·ne·na svas·min·nu·ra·rī·kṛt·ya ma·hā·sid·dha·yo·gi·naḥ piṇ·ḍā·sid·dha·ya·thaṃ tiṣ·ṭhan·tī·ti pra·sid·dham ||| 12||

Now the dress of the body-siddha: … wearing hair and body-hair; drinking amarī, … rubbing …

अथ पिण्डसिद्धो वेषः कथ्यते - NATTA केशरोमप्रधारणम्‌ | अमरीपानममरं तथा मदेनघत्कंटम्‌ ।॥ १२ ॥

atha piṇḍasiddho veṣaḥ kathyate - NATTA keśaromapradhāraṇam | amarīpānamamaraṃ tathā madenaghatkaṃṭam ||| 12 ||

a·tha piṇ·ḍa·sid·dho ve·ṣaḥ kath·ya·te - NAT·TA ke·śa·ro·map·ra·dhā·ra·ṇam | a·ma·rī·pā·na·ma·ma·raṃ ta·thā ma·de·na·ghat·kaṃ·ṭam ||| 12 ||

Solitude, initiation, twilight worship, japa with rosary, …and its worship with liquor and the like,

एकान्तवासो दीक्षा च सन्ध्या जपमार्भया | MPA तत्पूजा च सुरादिभिः ।॥ १४॥

ekāntavāso dīkṣā ca sandhyā japamārbhayā | MPA tatpūjā ca surādibhiḥ ||| 14||

e·kān·ta·vā·so dīk·ṣā ca san·dhyā ja·pa·mār·bha·yā | MPA tat·pū·jā ca su·rā·di·bhiḥ ||| 14||

the blown conch, …, loincloth and sandals, … day, blanket, wondrous umbrella,

शंखाध्मातं fadare कोषीनं पादुका तथा | Jere दिवसं कम्बलं छत्रमद्धतम्‌ ।॥ १५ ॥

śaṃkhādhmātaṃ fadare koṣīnaṃ pādukā tathā | Jere divasaṃ kambalaṃ chatramaddhatam ||| 15 ||

śaṃ·khādh·mā·taṃ fa·da·re ko·ṣī·naṃ pā·du·kā ta·thā | Je·re di·va·saṃ kam·ba·laṃ chat·ra·mad·dha·tam ||| 15 ||

[variants] the waterpot, the triple ash-mark — with effort … When their body-perfection is true, all siddhis come near.

"+ भूतकरणं ( तं ) -पिण्डपरीक्षा a स्व ( ह ) S~ SAA ( द. ) . -जपममायया (ह. ). स-यथाविधिः (ह. ). at कर्मेडलुवेव भस्मना च त्रिपुण्डकम्‌ | PNA प्रयत्नेन TRARY । तेषां पिण्डसिद्धौ सत्यां सवसिद्धयः सन्निधाना भवन्ति।। १७॥

"+ bhūtakaraṇaṃ ( taṃ ) -piṇḍaparīkṣā a sva ( ha ) S~ SAA ( da. ) . -japamamāyayā (ha. ). sa-yathāvidhiḥ (ha. ). at karmeḍaluveva bhasmanā ca tripuṇḍakam | PNA prayatnena TRARY | teṣāṃ piṇḍasiddhau satyāṃ savasiddhayaḥ sannidhānā bhavanti|| 17||

"+ bhū·ta·ka·ra·ṇaṃ ( taṃ ) -piṇ·ḍa·pa·rīk·ṣā a sva ( ha ) S~ SA·A ( da. ) . -ja·pa·ma·mā·ya·yā (ha. ). sa-ya·thā·vi·dhiḥ (ha. ). at kar·me·ḍa·lu·ve·va bhas·ma·nā ca tri·puṇ·ḍa·kam | PNA pra·yat·ne·na TRARY | te·ṣāṃ piṇ·ḍa·sid·dhau sat·yāṃ sa·va·sid·dha·yaḥ san·ni·dhā·nā bha·van·ti|| 17||

It is said: knowing which, the whole world is mastered in play; siddhis come of themselves — so the supreme state must be known. The supreme state is not reached by dress, in truth; dress is only a cause of the world's belief. In the world, taking the high and low and making them separate — this is called [the dress], especially in the yoga path.

उक्त :- यस्मिन्‌ ज्ञाते जगत्सवं सिद्धं भवति लीलया | सिद्धयः स्वयमायान्ति तस्माद्‌ ज्ञेयं परमं पदम्‌ ।॥। १८ I यरं पदं न वेषेण प्राप्यते परमाथतः | cage हि वेषं स्यारलोकमरत्ययहेतुकम्‌ ।। १९ ।! लोके निकृष्टयुत्र्टं परिगृह्य पथ्‌ कृतम्‌ | ATTA इति प्रोक्तो योगमार्भे विशेषतः ॥ २० ॥

ukta :- yasmin jñāte jagatsavaṃ siddhaṃ bhavati līlayā | siddhayaḥ svayamāyānti tasmād jñeyaṃ paramaṃ padam |||| 18 I yaraṃ padaṃ na veṣeṇa prāpyate paramāthataḥ | cage hi veṣaṃ syāralokamaratyayahetukam || 19 |! loke nikṛṣṭayutrṭaṃ parigṛhya path kṛtam | ATTA iti prokto yogamārbhe viśeṣataḥ || 20 ||

uk·ta :- yas·min jñā·te ja·gat·sa·vaṃ sid·dhaṃ bha·va·ti lī·la·yā | sid·dha·yaḥ sva·ya·mā·yān·ti tas·mād jñe·yaṃ pa·ra·maṃ pa·dam |||| 18 I ya·raṃ pa·daṃ na ve·ṣe·ṇa prāp·ya·te pa·ra·mā·tha·taḥ | ca·ge hi ve·ṣaṃ syā·ra·lo·ka·ma·rat·ya·ya·he·tu·kam || 19 |! lo·ke ni·kṛṣ·ṭa·yut·rṭaṃ pa·ri·gṛh·ya path kṛ·tam | AT·TA i·ti prok·to yo·ga·mār·bhe vi·śe·ṣa·taḥ || 20 ||

There is no path beyond the yoga path, none in śruti or smṛti.

योगमागौत्परो मार्गो नास्ति नास्ति श्रतो स्मृतो ॥ २१ ॥

yogamāgautparo mārgo nāsti nāsti śrato smṛto || 21 ||

yo·ga·mā·gaut·pa·ro mār·go nās·ti nās·ti śra·to smṛ·to || 21 ||

In all other śāstras yoga is told as supreme; yoga is the innate means among knowledge, company and reason. In the world, whoever do [this] or that, by worldly knowledge they give up …

राखेष्वन्येषु सर्वेषु Raa कथितः परा | योगः सनहनोपायो ज्ञानसंगतियुक्तिषु tl २२ Ut लोके frat aad य वा ये वा प्रकुवेतो | त वात॑ वा वजेयन्ति लोकन्ञानबटेन तु Ul २३॥

rākheṣvanyeṣu sarveṣu Raa kathitaḥ parā | yogaḥ sanahanopāyo jñānasaṃgatiyuktiṣu tl 22 Ut loke frat aad ya vā ye vā prakuveto | ta vāta॑ vā vajeyanti lokanñānabaṭena tu Ul 23||

rā·kheṣ·van·ye·ṣu sar·ve·ṣu Ra·a ka·thi·taḥ pa·rā | yo·gaḥ sa·na·ha·no·pā·yo jñā·na·saṃ·ga·ti·yuk·ti·ṣu tl 22 Ut lo·ke frat a·ad ya vā ye vā pra·ku·ve·to | ta vā·ta॑ vā va·je·yan·ti lo·kan·ñā·na·ba·ṭe·na tu Ul 23||

For all men here, by former impressions, the conduct of scripture and reason becomes clear in order.

मनुष्याणां च सर्वेषां प्राक्सस्कारवशादिह | शाख - युक्ति ~ समाचारः करमेण भवति स्फुटम्‌ Ul २४॥।

manuṣyāṇāṃ ca sarveṣāṃ prāksaskāravaśādiha | śākha - yukti ~ samācāraḥ karameṇa bhavati sphuṭam Ul 24|||

ma·nuṣ·yā·ṇāṃ ca sar·ve·ṣāṃ prāk·sas·kā·ra·va·śā·di·ha | śā·kha - yuk·ti ~ sa·mā·cā·raḥ ka·ra·me·ṇa bha·va·ti sphu·ṭam Ul 24|||

So when the body is perfected, for gaining knowledge, knowing that supreme state as the great siddhas hold, in that state the soul too is coloured by the order: innate, restraint, with-means, non-dual.

शवं पिण्डे संसिद्धे ज्ञानप्रप्त्यथं तच्च परमपदं महासिद्धानां मतं परिज्ञाय तस्मिन्न्मावे जीवात्मा च सहनस॑यम - सोपायादैतक्रमेणोपरक््यते ।। २५ ॥

śavaṃ piṇḍe saṃsiddhe jñānapraptyathaṃ tacca paramapadaṃ mahāsiddhānāṃ mataṃ parijñāya tasminnmāve jīvātmā ca sahanasa॑yama - sopāyādaitakrameṇoparakyate || 25 ||

śa·vaṃ piṇ·ḍe saṃ·sid·dhe jñā·nap·rap·tya·thaṃ tac·ca pa·ra·ma·pa·daṃ ma·hā·sid·dhā·nāṃ ma·taṃ pa·rij·ñā·ya tas·min·nmā·ve jī·vāt·mā ca sa·ha·na·sa॑ya·ma - so·pā·yā·dai·tak·ra·me·ṇo·pa·rak·ya·te || 25 ||

There, 'innate': knowledge by one's own nature that the Lord beyond the universe, shining as the universe, alone is — that is called sahaja.

तत्र सहजमिति | विश्वातीतं परमेश्वरं विश्वरूपेणावभासमानमिति एकमेवास्तीति स्वस्वभावेन यद्‌ ज्ञानं तत्सहजं प्रसिद्धम्‌ ॥ २६॥

tatra sahajamiti | viśvātītaṃ parameśvaraṃ viśvarūpeṇāvabhāsamānamiti ekamevāstīti svasvabhāvena yad jñānaṃ tatsahajaṃ prasiddham || 26||

tat·ra sa·ha·ja·mi·ti | viś·vā·tī·taṃ pa·ra·meś·va·raṃ viś·va·rū·pe·ṇā·va·bhā·sa·mā·na·mi·ti e·ka·me·vās·tī·ti svas·va·bhā·ve·na yad jñā·naṃ tat·sa·ha·jaṃ pra·sid·dham || 26||

'Restraint': restraining the alert, flashing movements of one's own mind and placing them in the self.

संयम इति | सावधानानां प्रस्फुरद्‌ - व्यापाराणां निजवृत्तीनां संयमनं करत्वा आत्मनि धीयते इति संयमः ॥ २७॥

saṃyama iti | sāvadhānānāṃ prasphurad - vyāpārāṇāṃ nijavṛttīnāṃ saṃyamanaṃ karatvā ātmani dhīyate iti saṃyamaḥ || 27||

saṃ·ya·ma i·ti | sā·va·dhā·nā·nāṃ pras·phu·rad - vyā·pā·rā·ṇāṃ ni·ja·vṛt·tī·nāṃ saṃ·ya·ma·naṃ ka·rat·vā āt·ma·ni dhī·ya·te i·ti saṃ·ya·maḥ || 27||

'With means': making the self-luminous one's own by oneself, ever stay there.

सोपायमिति | खयमेव प्रकादयमयै सेनेव ATCA कृत्य सदा तत्न स्थातव्यम्‌ ॥ २८ ॥

sopāyamiti | khayameva prakādayamayai seneva ATCA kṛtya sadā tatna sthātavyam || 28 ||

so·pā·ya·mi·ti | kha·ya·me·va pra·kā·da·ya·ma·yai se·ne·va AT·CA kṛt·ya sa·dā tat·na sthā·tav·yam || 28 ||

'Non-dual': as a non-doer the yogi, ever content, thought-free, stays always in no-arising.

अद्वैतमिति | अकतेतयेव योगी नित्यतप्नो नि्विकल्यः सदा निरत्थानत्वेन तिष्टति ॥ २९॥

advaitamiti | akatetayeva yogī nityatapno nivikalyaḥ sadā niratthānatvena tiṣṭati || 29||

ad·vai·ta·mi·ti | a·ka·te·ta·ye·va yo·gī nit·ya·tap·no ni·vi·kal·yaḥ sa·dā ni·rat·thā·nat·ve·na tiṣ·ṭa·ti || 29||

It is said: sahaja is knowing one's own self; restraint, holding one's self; with-means, one's own rest; non-dual, the supreme state.

उक्तश्च :- सहं स्वात्मसंवित्तिः संयमः खात्मनिग्रहः । सोपायः स्वस्य विधरान्तिरतं परमं पदम्‌ ॥ ३०॥

uktaśca :- sahaṃ svātmasaṃvittiḥ saṃyamaḥ khātmanigrahaḥ | sopāyaḥ svasya vidharāntirataṃ paramaṃ padam || 30||

uk·taś·ca :- sa·haṃ svāt·ma·saṃ·vit·tiḥ saṃ·ya·maḥ khāt·ma·nig·ra·haḥ | so·pā·yaḥ svas·ya vi·dha·rān·ti·ra·taṃ pa·ra·maṃ pa·dam || 30||

That [comes] from the true guru's word, not otherwise; not from logic, words, learning, conduct, or reciting Vedas,

त्य सदुरोकतरात्‌ नान्यथा TUTTE न तकंशब्दविज्ञानान्नाचारा्रेदपाटर्गोत्‌ ॥ २१॥

tya sadurokatarāt nānyathā TUTTE na takaṃśabdavijñānānnācārāredapāṭargot || 21||

tya sa·du·ro·ka·ta·rāt nān·ya·thā TUT·TE na ta·kaṃ·śab·da·vij·ñā·nān·nā·cā·rā·re·da·pā·ṭar·got || 21||

not from teaching 'tat tvam asi' and the like, not from uttering haṃsa, not from contemplating soul and Brahman as one,

TAHT तत्चमस्यादिबोधनात्‌ | न हंसोचारणाजीवत्रहमणोरेक्यमावनात्‌ ॥ २२॥

TAHT tatcamasyādibodhanāt | na haṃsocāraṇājīvatrahamaṇorekyamāvanāt || 22||

TAHT tat·ca·mas·yā·di·bo·dha·nāt | na haṃ·so·cā·ra·ṇā·jī·vat·ra·ha·ma·ṇo·rek·ya·mā·va·nāt || 22||

not from meditation, not from laya; absorbed, he crosses to all siddhi; free, the yogi …, ageless and deathless.

न ध्यानान्न रयाल्छीनः सव; सिद्िपारगः स्वेच्छो योगी VHT SSA चाजरोऽमरः ॥ 33 1

na dhyānānna rayālchīnaḥ sava; sidipāragaḥ sveccho yogī VHT SSA cājaro'maraḥ || 33 1

na dhyā·nān·na ra·yāl·chī·naḥ sa·va; si·di·pā·ra·gaḥ svec·cho yo·gī VHT SSA cā·ja·ro'ma·raḥ || 33 1

Unkillable … he plays like a bee; who is thus firm gains the [state] even by chance. [?]

अवध्यो SISA क्रीडते भरो यथा | इत्येवं निश्वसो योऽपो ्रमादाप्रोति Seat ॥ ३४॥

avadhyo SISA krīḍate bharo yathā | ityevaṃ niśvaso yo'po ramādāproti Seat || 34||

a·vadh·yo SI·SA krī·ḍa·te bha·ro ya·thā | it·ye·vaṃ niś·va·so yo'po ra·mā·dāp·ro·ti Se·at || 34||

All siddhis, unattainable, …; in the first [year] freedom from disease, loved by all; ever seeing [the self], established in the self.

असाध्याः सिद्धयः सवाः सर््यमीश्वरभासितम्‌ | प्रथमे त्वरोगतापिद्धिः सवेलोकप्रियो भवेत्‌ | कोधे दशेनं तस्य स्वातमारूढस्य नित्यशः ॥ २५॥

asādhyāḥ siddhayaḥ savāḥ saryamīśvarabhāsitam | prathame tvarogatāpiddhiḥ savelokapriyo bhavet | kodhe daśenaṃ tasya svātamārūḍhasya nityaśaḥ || 25||

a·sādh·yāḥ sid·dha·yaḥ sa·vāḥ sar·ya·mīś·va·ra·bhā·si·tam | pra·tha·me tva·ro·ga·tā·pid·dhiḥ sa·ve·lo·kap·ri·yo bha·vet | ko·dhe da·śe·naṃ tas·ya svā·ta·mā·rū·ḍhas·ya nit·ya·śaḥ || 25||

In the second, … ; in the third a divine body, not harmed by snakes and tigers.

BUR Mada त Fed TTA | तृतीये दिव्यदेहस्तु व्यालन्यघरेनं बाध्यते ॥ ३६॥

BUR Mada ta Fed TTA | tṛtīye divyadehastu vyālanyagharenaṃ bādhyate || 36||

BUR Ma·da ta Fed TTA | tṛ·tī·ye div·ya·de·has·tu vyā·lan·ya·gha·re·naṃ bādh·ya·te || 36||

[variants] In the fourth, free of hunger, thirst, sleep, cold and heat, he becomes a divine lord of yogis, no doubt.

मोन कर्म समाश्रयात्‌ लीने पिण्डे भवेद्‌ योगी (तं.). १४ — ages करणां बिना (ह). चतुर्थे श्ुत्तषानिद्राशीततापविवनितः | जायते दिन्ययोगीशो Te न संशयः 11 २७॥

mona karma samāśrayāt līne piṇḍe bhaved yogī (taṃ.). 14 — ages karaṇāṃ binā (ha). caturthe śuttaṣānidrāśītatāpavivanitaḥ | jāyate dinyayogīśo Te na saṃśayaḥ 11 27||

mo·na kar·ma sa·māś·ra·yāt lī·ne piṇ·ḍe bha·ved yo·gī (taṃ.). 14 — a·ges ka·ra·ṇāṃ bi·nā (ha). ca·tur·the śut·ta·ṣā·nid·rā·śī·ta·tā·pa·vi·va·ni·taḥ | jā·ya·te din·ya·yo·gī·śo Te na saṃ·śa·yaḥ 11 27||

In the fifth year perfected speech, entering others' bodies; in the sixth not cut by weapons, not harmed by thunderbolts.

पाङसिद्धिः पञ्चमे वर्षे परकायप्रवेशनम्‌ | पष्ट न छिद्यते शसवैज्पातेने बाध्यते ॥ ३८ ॥

pāṅasiddhiḥ pañcame varṣe parakāyapraveśanam | paṣṭa na chidyate śasavaijpātene bādhyate || 38 ||

pā·ṅa·sid·dhiḥ pañ·ca·me var·ṣe pa·ra·kā·yap·ra·ve·śa·nam | paṣ·ṭa na chid·ya·te śa·sa·vaij·pā·te·ne bādh·ya·te || 38 ||

Swift as wind, leaving the ground, …; in the eighth year endowed with aṇimā and the powers.

वायुवेभी क्षितित्यागी seat च स्मे । अणिमादिगुणोपेतस्त्वष्टमे वत्सरे भवेत्‌ ॥ ३९ ॥

vāyuvebhī kṣitityāgī seat ca sme | aṇimādiguṇopetastvaṣṭame vatsare bhavet || 39 ||

vā·yu·ve·bhī kṣi·tit·yā·gī se·at ca sme | a·ṇi·mā·di·gu·ṇo·pe·tas·tvaṣ·ṭa·me vat·sa·re bha·vet || 39 ||

In the ninth a diamond body, moving in the sky; in the tenth swift as wind, he runs where he wills. In the eleventh year rightly … sharing in siddhi; omniscient, equal to Śiva, himself maker and destroyer.

नवमे वज्रकाय स्यात्‌ खेचरो BRA भवेत्‌ | SHY पवनाद्रमी यत्रेच्छा तत्र धावति ॥ Vo Ui सम्यगेकादशे वपे aaa: पिद्विभाग्भवेत्‌ | staal शिवतुल्योऽसो कत हतो खयं भवेत्‌ ॥ ४१॥!

navame vajrakāya syāt khecaro BRA bhavet | SHY pavanādramī yatrecchā tatra dhāvati || Vo Ui samyagekādaśe vape aaa: pidvibhāgbhavet | staal śivatulyo'so kata hato khayaṃ bhavet || 41||!

na·va·me vaj·ra·kā·ya syāt khe·ca·ro BRA bha·vet | SHY pa·va·nād·ra·mī yat·rec·chā tat·ra dhā·va·ti || Vo U·i sam·ya·ge·kā·da·śe va·pe a·a·a: pid·vi·bhāg·bha·vet | sta·al śi·va·tul·yo'so ka·ta ha·to kha·yaṃ bha·vet || 41||!

The siddha is worshipped in the three worlds, truly like Śrī Bhairava; so in twelve years the siddha-yogi of great strength

त्रैलोक्ये पूज्यते सिद्धः सत्यं श्रीभेरखो यथा । एवं हादशवर्पेषु सिद्रयोभी महाबलः ॥

trailokye pūjyate siddhaḥ satyaṃ śrībherakho yathā | evaṃ hādaśavarpeṣu sidrayobhī mahābalaḥ ||

trai·lok·ye pūj·ya·te sid·dhaḥ sat·yaṃ śrī·bhe·ra·kho ya·thā | e·vaṃ hā·da·śa·var·pe·ṣu sid·ra·yo·bhī ma·hā·ba·laḥ ||

becomes … by the mere power of his feet, no doubt.

जायते ART: पादयप्रभावामात्र संदाय; ।। ४२ ।

jāyate ART: pādayaprabhāvāmātra saṃdāya; || 42 |

jā·ya·te ART: pā·da·yap·ra·bhā·vā·māt·ra saṃ·dā·ya; || 42 |

The guru-family lineages are told: Ādi-lineage, Vighneśvara-lineage, Vibhūti-lineage, Nātha-lineage, Yogīśvara-lineage; each has its own separate path.

गुरुकुलसन्तानश्वेति HA प्रोक्तम्‌ आईै-सन्तान विङेश्वर-सन्तानं विभूति - सन्तानं नाथ - सन्तानं योगीश्वर — सन्तानश्ेति एषामपि सन्तानानां पृथक्‌ पथ्‌ TTT वर्तते ॥ ४२ ॥

gurukulasantānaśveti HA proktam āīai-santāna viṅeśvara-santānaṃ vibhūti - santānaṃ nātha - santānaṃ yogīśvara — santānaśeti eṣāmapi santānānāṃ pṛthak path TTT vartate || 42 ||

gu·ru·ku·la·san·tā·naś·ve·ti HA prok·tam ā·ī·ai-san·tā·na vi·ṅeś·va·ra-san·tā·naṃ vi·bhū·ti - san·tā·naṃ nā·tha - san·tā·naṃ yo·gīś·va·ra — san·tā·na·śe·ti e·ṣā·ma·pi san·tā·nā·nāṃ pṛ·thak path TTT var·ta·te || 42 ||

In truth all are of the five elements; men born of them; Śiva is of the form of mere awakening; all else is ignorance, unmanifest; there Śiva is knowledge.

परमार्थतः सव पाश्वमोतिकै | तजार्वाः पुरूषाः | ( सवो ) सम्बोध- मात्रैकरूपः सरिवः | तदितरत्सर्वमन्ञानमन्यक्तं भवति तत्र शिवस्तु ज्ञानं ll ४४ ॥

paramārthataḥ sava pāśvamotikai | tajārvāḥ purūṣāḥ | ( savo ) sambodha- mātraikarūpaḥ sarivaḥ | taditaratsarvamanñānamanyaktaṃ bhavati tatra śivastu jñānaṃ ll 44 ||

pa·ra·mār·tha·taḥ sa·va pāś·va·mo·ti·kai | ta·jār·vāḥ pu·rū·ṣāḥ | ( sa·vo ) sam·bo·dha- māt·rai·ka·rū·paḥ sa·ri·vaḥ | ta·di·ta·rat·sar·va·man·ñā·na·man·yak·taṃ bha·va·ti tat·ra śi·vas·tu jñā·naṃ ll 44 ||

Of these lineages some, turned from their own form, having only the knowable, by selling and such, put each other down over lineage-differences and hate.

एतेषामपि सन्तानानां केचित्स्वरूपपराङ्यखाः वेद्य मात्रसम्पन्नाः यविक्रयादिकं Fated सन्तानभेदं ्रत्यन्योऽन्यमधः कुवन्ति ATA देषयन्ति ॥ ४५॥

eteṣāmapi santānānāṃ kecitsvarūpaparāṅyakhāḥ vedya mātrasampannāḥ yavikrayādikaṃ Fated santānabhedaṃ ratyanyo'nyamadhaḥ kuvanti ATA deṣayanti || 45||

e·te·ṣā·ma·pi san·tā·nā·nāṃ ke·cit·sva·rū·pa·pa·rāṅ·ya·khāḥ ved·ya māt·ra·sam·pan·nāḥ ya·vik·ra·yā·di·kaṃ Fa·ted san·tā·na·bhe·daṃ rat·yan·yo'nya·ma·dhaḥ ku·van·ti A·TA de·ṣa·yan·ti || 45||

Full of rajas and tamas, lustful, very angry, hypocritical, proud, sinful, they despise the Lord's beloved — those marked by good company, true scripture, supreme bliss, free in conduct, with knowledge and wisdom: 'you are wicked, we are good; you are …, we are …' — so they ever quarrel in delusion.

रजसा TAHT: कामुकाः अतिमन्यंवेः । दाम्भिकाः मानिनः पापाः धिक्ङुषैन्त्यीहवरप्रियाच्‌ । ४६ 1 साधुसङ्गम — सच्छा — परमानन्द - लक्षितान्‌ | स्वेच्छाचारविहारेक ~ ज्ञानविज्ञानसंयुतान्‌ |! Vol! युयं दुष्टा वय शिष्टा ष्टा FA वयं तथा | इत्येवं परिदन्ति संप्रमोहे निरन्तरम्‌ it ४८ ॥

rajasā TAHT: kāmukāḥ atimanyaṃveḥ | dāmbhikāḥ māninaḥ pāpāḥ dhikṅuṣaintyīhavarapriyāc | 46 1 sādhusaṅgama — sacchā — paramānanda - lakṣitān | svecchācāravihāreka ~ jñānavijñānasaṃyutān |! Vol! yuyaṃ duṣṭā vaya śiṣṭā ṣṭā FA vayaṃ tathā | ityevaṃ paridanti saṃpramohe nirantaram it 48 ||

ra·ja·sā TAHT: kā·mu·kāḥ a·ti·man·yaṃ·veḥ | dām·bhi·kāḥ mā·ni·naḥ pā·pāḥ dhik·ṅu·ṣain·tyī·ha·va·rap·ri·yāc | 46 1 sā·dhu·saṅ·ga·ma — sac·chā — pa·ra·mā·nan·da - lak·ṣi·tān | svec·chā·cā·ra·vi·hā·re·ka ~ jñā·na·vij·ñā·na·saṃ·yu·tān |! Vol! yu·yaṃ duṣ·ṭā va·ya śiṣ·ṭā ṣṭā FA va·yaṃ ta·thā | it·ye·vaṃ pa·ri·dan·ti saṃp·ra·mo·he ni·ran·ta·ram it 48 ||

Earth, water, fire, wind and space — these are rightly told as the risings of the lineages.

geal जरं तथा वहिः वायुराकाशमेव च | एते सन्तानोदयास्तु सम्यगेव प्रकीर्तिताः । ४९ ॥

geal jaraṃ tathā vahiḥ vāyurākāśameva ca | ete santānodayāstu samyageva prakīrtitāḥ | 49 ||

ge·al ja·raṃ ta·thā va·hiḥ vā·yu·rā·kā·śa·me·va ca | e·te san·tā·no·da·yās·tu sam·ya·ge·va pra·kīr·ti·tāḥ | 49 ||

Hardness, wetness, fire, running, steadiness — these qualities are remembered for the lineages in order.

कारिन्यश्वाद्रेता तेजो धावनं स्थिरता खलु | गुणान्येतानि TIT सन्तानानां क्रमात्‌ स्मरताः ॥ ५० ॥

kārinyaśvādretā tejo dhāvanaṃ sthiratā khalu | guṇānyetāni TIT santānānāṃ kramāt smaratāḥ || 50 ||

kā·rin·yaś·vād·re·tā te·jo dhā·va·naṃ sthi·ra·tā kha·lu | gu·ṇān·ye·tā·ni TIT san·tā·nā·nāṃ kra·māt sma·ra·tāḥ || 50 ||

Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva — these are told as the gods of the lineages in order.

San विष्णु सुद्र ईश्वरश्च सदाशिवः एताश्च देवताः प्रोक्ताः सन्तानानां करमेण T ॥ ५१॥

San viṣṇu sudra īśvaraśca sadāśivaḥ etāśca devatāḥ proktāḥ santānānāṃ karameṇa T || 51||

San viṣ·ṇu sud·ra īś·va·raś·ca sa·dā·śi·vaḥ e·tāś·ca de·va·tāḥ prok·tāḥ san·tā·nā·nāṃ ka·ra·me·ṇa T || 51||

Gross, subtle, causal, the fourth, beyond the fourth — five states seen in order. Who knows all these is a yogi, a siddha, the lord of lords of yogis — the supreme secret revealed.

स्थूल ~ मृक्ष्म - कारणं तूर्य तूयांतीतमिति पञ्चावस्थाः करमेण लक्ष्यन्ते | एतेषामपि सर्वेषां विज्ञाता यः स योगी स सिद्ध पुरुषः स योगीख्वरेश्वर इति परमरहस्यं प्रकारितम्‌ ॥ २२॥।

sthūla ~ mṛkṣma - kāraṇaṃ tūrya tūyāṃtītamiti pañcāvasthāḥ karameṇa lakṣyante | eteṣāmapi sarveṣāṃ vijñātā yaḥ sa yogī sa siddha puruṣaḥ sa yogīkhvareśvara iti paramarahasyaṃ prakāritam || 22|||

sthū·la ~ mṛk·ṣma - kā·ra·ṇaṃ tūr·ya tū·yāṃ·tī·ta·mi·ti pañ·cā·vas·thāḥ ka·ra·me·ṇa lak·ṣyan·te | e·te·ṣā·ma·pi sar·ve·ṣāṃ vij·ñā·tā yaḥ sa yo·gī sa sid·dha pu·ru·ṣaḥ sa yo·gīkh·va·reś·va·ra i·ti pa·ra·ma·ra·has·yaṃ pra·kā·ri·tam || 22|||

So, serving rightly the great yogi guru who gives one's own rest, gaining the state with alertness, making one-taste with one's own body, stay firm in the principle of all bliss in utter no-arising. Then one becomes a great siddha oneself — true.

अतएव सम्य निजविश्नान्तिकारकं महायोगिनं Age सेव- यित्वा सम्यक्‌ सावधानेन WH पदै सम्पाद्य तस्मिच्‌ निज- पिण्डे ( पिण्डं) समरसभावं छत्वाऽत्यन्तं निरूत्थानेन सबीनन्दतच््वे निश्च स्थातव्यम्‌ | ततः स्वयमेव महासेद्धो भवतीति सत्यम्‌ ।। ५२ ॥

ataeva samya nijaviśnāntikārakaṃ mahāyoginaṃ Age seva- yitvā samyak sāvadhānena WH padai sampādya tasmic nija- piṇḍe ( piṇḍaṃ) samarasabhāvaṃ chatvā'tyantaṃ nirūtthānena sabīnandatacve niśca sthātavyam | tataḥ svayameva mahāseddho bhavatīti satyam || 52 ||

a·ta·e·va sam·ya ni·ja·viś·nān·ti·kā·ra·kaṃ ma·hā·yo·gi·naṃ A·ge se·va- yit·vā sam·yak sā·va·dhā·ne·na WH pa·dai sam·pād·ya tas·mic ni·ja- piṇ·ḍe ( piṇ·ḍaṃ) sa·ma·ra·sa·bhā·vaṃ chat·vā'tyan·taṃ ni·rūt·thā·ne·na sa·bī·nan·da·tac·ve niś·ca sthā·tav·yam | ta·taḥ sva·ya·me·va ma·hā·sed·dho bha·va·tī·ti sat·yam || 52 ||

No rule, no caste, no notion of to-be-avoided; no division, no death, no …, no water-rites — for the lord of lords of yogis, ever content, who by merit has gained rest in the bliss of his conscious self.

न विधिर्नैव वर्णश्च न वज्यावज्यकस्पना | न मेदो निधनं Brats नोदकक्रिया ॥ ५९ UI योगीरवरेद्वरस्येवं नित्यतृप्तस्य योगिनः | चित्स्वात्मसुखविश्रान्तिमावलन्धस्य पुण्यतः ॥ ५५ |

na vidhirnaiva varṇaśca na vajyāvajyakaspanā | na medo nidhanaṃ Brats nodakakriyā || 59 UI yogīravaredvarasyevaṃ nityatṛptasya yoginaḥ | citsvātmasukhaviśrāntimāvalandhasya puṇyataḥ || 55 |

na vi·dhir·nai·va var·ṇaś·ca na vaj·yā·vaj·ya·kas·pa·nā | na me·do ni·dha·naṃ Brats no·da·kak·ri·yā || 59 U·I yo·gī·ra·va·red·va·ras·ye·vaṃ nit·ya·tṛp·tas·ya yo·gi·naḥ | cit·svāt·ma·su·kha·viś·rān·ti·mā·va·lan·dhas·ya puṇ·ya·taḥ || 55 |

…from right knowing of one's own nature; not from gradual practice nor posture; not from …, not from despair, nor from holding food and breath;

oe ee oe सम्यक्‌ स्वमावविज्ञानात्‌ क्रमाभ्यासान्न चासनात्‌ | न RUT नेराश्यान्नाहार प्राण — धारणात्‌ ।। ५६ ॥।

oe ee oe samyak svamāvavijñānāt kramābhyāsānna cāsanāt | na RUT nerāśyānnāhāra prāṇa — dhāraṇāt || 56 |||

o·e e·e o·e sam·yak sva·mā·va·vij·ñā·nāt kra·mābh·yā·sān·na cā·sa·nāt | na RUT ne·rāś·yān·nā·hā·ra prā·ṇa — dhā·ra·ṇāt || 56 |||

not from holding mudrās, nor from yoga of silence and rites; not from vain dispassion, nor from mortifying the body;

न सुद्रा-धारणाद्योगान मानकर्म-समाश्रयात्‌ । न विरक्ता बथायासान्न कायक्लेशधारणात्‌ ।। ५७

na sudrā-dhāraṇādyogāna mānakarma-samāśrayāt | na viraktā bathāyāsānna kāyakleśadhāraṇāt || 57

na sud·rā-dhā·ra·ṇād·yo·gā·na mā·na·kar·ma-sa·māś·ra·yāt | na vi·rak·tā ba·thā·yā·sān·na kā·yak·le·śa·dhā·ra·ṇāt || 57

not from japa, austerity, meditation, sacrifice or pilgrimage; not from worship of gods, devotion, or keeping the stages of life;

न जपान्न तपोध्यानान्न यज्ञात्ती्सेवनात्‌ । न देवाचंनाश्रयाद्धक्त्या नाश्रमाणाश्च पालनात्‌ ॥ ५८ ॥

na japānna tapodhyānānna yajñāttīsevanāt | na devācaṃnāśrayāddhaktyā nāśramāṇāśca pālanāt || 58 ||

na ja·pān·na ta·podh·yā·nān·na yaj·ñāt·tī·se·va·nāt | na de·vā·caṃ·nāś·ra·yād·dhak·tyā nāś·ra·mā·ṇāś·ca pā·la·nāt || 58 ||

not from wearing the six-system marks and hair, nor shaving; not by endless means and efforts is the supreme state gained.

न पदशेनकेशादिधारणात्न च मुण्डनात्‌ | नानन्तोपाययत्नेभ्यः प्राप्यते परम पदम्‌ ॥ ५९॥।

na padaśenakeśādidhāraṇātna ca muṇḍanāt | nānantopāyayatnebhyaḥ prāpyate parama padam || 59|||

na pa·da·śe·na·ke·śā·di·dhā·ra·ṇāt·na ca muṇ·ḍa·nāt | nā·nan·to·pā·ya·yat·nebh·yaḥ prāp·ya·te pa·ra·ma pa·dam || 59|||

Giving up all these means, the siddhas stand at once in the supreme state. How? By the guru's glance, for the firm and truthful, that state is born.

एतानि साधनानि सवाणि Seana परित्यज्य परमपदेऽदेदिक स्थीयते सिद्धपुरषेरिति | So | तत्कथं | गुरूटक्पातनात्‌ प्रायो दृढानां सत्यवादिनां सा स्थिति- जोयते ॥ ६१ ॥

etāni sādhanāni savāṇi Seana parityajya paramapade'dedika sthīyate siddhapuraṣeriti | So | tatkathaṃ | gurūṭakpātanāt prāyo dṛḍhānāṃ satyavādināṃ sā sthiti- joyate || 61 ||

e·tā·ni sā·dha·nā·ni sa·vā·ṇi Se·a·na pa·rit·yaj·ya pa·ra·ma·pa·de'de·di·ka sthī·ya·te sid·dha·pu·ra·ṣe·ri·ti | So | tat·ka·thaṃ | gu·rū·ṭak·pā·ta·nāt prā·yo dṛ·ḍhā·nāṃ sat·ya·vā·di·nāṃ sā sthi·ti- jo·ya·te || 61 ||

By word, by the fall of śakti, by the glance at his feet, by the grace of one's own guru, the supreme state is rightly gained.

कथनाच्छाक्तपाताद्रा पादावटाकनात्‌ | प्रसादात्‌ स्वगुरोः सम्यर्‌ प्राप्यते परम पदम्‌ ॥ ६२॥।

kathanācchāktapātādrā pādāvaṭākanāt | prasādāt svaguroḥ samyar prāpyate parama padam || 62|||

ka·tha·nāc·chāk·ta·pā·tād·rā pā·dā·va·ṭā·ka·nāt | pra·sā·dāt sva·gu·roḥ sam·yar prāp·ya·te pa·ra·ma pa·dam || 62|||

So Śiva said: nothing beyond the guru, nothing beyond the guru, nothing beyond the guru, nothing beyond the guru — by Śiva's command, Śiva's command, Śiva's command.

अतएव हिवेनोक्तम्‌- न गुरोरधिकं न गुरोरधिकं न गुरोरधिकं न गुरोराधिकम्‌ । Raa: रिवश्चासनतः शिवशासनतः शिवशासनतः ॥६२।।

ataeva hivenoktam- na guroradhikaṃ na guroradhikaṃ na guroradhikaṃ na gurorādhikam | Raa: rivaścāsanataḥ śivaśāsanataḥ śivaśāsanataḥ ||62||

a·ta·e·va hi·ve·nok·tam- na gu·ro·ra·dhi·kaṃ na gu·ro·ra·dhi·kaṃ na gu·ro·ra·dhi·kaṃ na gu·ro·rā·dhi·kam | Ra·a: ri·vaś·cā·sa·na·taḥ śi·va·śā·sa·na·taḥ śi·va·śā·sa·na·taḥ ||62||

Who by mere word or glance at once makes clear the Śāmbhava, the self-known supreme state —

वाङ्मात्रादाथदक्पातात्‌ यः करोति च तत्क्षणात्‌ | प्रस्फुटं शाम्भवं वेद्यं स्वसंवेद्यं परं पदम्‌ U1 ६४॥

vāṅmātrādāthadakpātāt yaḥ karoti ca tatkṣaṇāt | prasphuṭaṃ śāmbhavaṃ vedyaṃ svasaṃvedyaṃ paraṃ padam U1 64||

vāṅ·māt·rā·dā·tha·dak·pā·tāt yaḥ ka·ro·ti ca tat·kṣa·ṇāt | pras·phu·ṭaṃ śām·bha·vaṃ ved·yaṃ sva·saṃ·ved·yaṃ pa·raṃ pa·dam U1 64||

cutting the snare of the enemy with the sword of compassion, giving true bliss — he is called the true guru.

करुणाखडगपातेन छित्वा Wah रि(प)णोः | सम्यगानन्दजनकः AES: सोऽभिधीयते ।। ६५५ ॥।

karuṇākhaḍagapātena chitvā Wah ri(pa)ṇoḥ | samyagānandajanakaḥ AES: so'bhidhīyate || 655 |||

ka·ru·ṇā·kha·ḍa·ga·pā·te·na chit·vā Wah ri(pa)ṇoḥ | sam·ya·gā·nan·da·ja·na·kaḥ A·ES: so'bhi·dhī·ya·te || 655 |||

Who, by half a blink or a look at his feet, sets one's self steady — to that Śrī Guru homage.

निमिषाधार्धपाताद्वा यदा पादावलोकनात्‌ | स्वात्मानं स्थिरमाधत्ते तस्मे श्रीगुरवे नमः ॥ ६६ ॥

nimiṣādhārdhapātādvā yadā pādāvalokanāt | svātmānaṃ sthiramādhatte tasme śrīgurave namaḥ || 66 ||

ni·mi·ṣā·dhār·dha·pā·tād·vā ya·dā pā·dā·va·lo·ka·nāt | svāt·mā·naṃ sthi·ra·mā·dhat·te tas·me śrī·gu·ra·ve na·maḥ || 66 ||

Who by his talk gives rest from many notions — he is the true guru, not a false mocker.

नाना-विकल्य-विश्रान्तिं कथया HA त॒ यः | age स तु Raat न तु मिथ्या-विडम्ब्रकः ।। ६७ I

nānā-vikalya-viśrāntiṃ kathayā HA ta॒ yaḥ | age sa tu Raat na tu mithyā-viḍambrakaḥ || 67 I

nā·nā-vi·kal·ya-viś·rān·tiṃ ka·tha·yā HA ta॒ yaḥ | a·ge sa tu Ra·at na tu mith·yā-vi·ḍam·bra·kaḥ || 67 I

So to gain the supreme state that true guru is ever to be bowed to. 'Guru' rightly teaches rest in consciousness.

अतएव परमपदग्राप्त्यथं स सद्रुः सदा वन्दनीयः गुरुरिति sons शं ` सम्यक्‌ चेतन्यविश्रान्तिुपदिश्चति ॥।

ataeva paramapadagrāptyathaṃ sa sadruḥ sadā vandanīyaḥ gururiti sons śaṃ ` samyak cetanyaviśrāntiupadiścati |||

a·ta·e·va pa·ra·ma·pa·dag·rāp·tya·thaṃ sa sad·ruḥ sa·dā van·da·nī·yaḥ gu·ru·ri·ti sons śaṃ ` sam·yak ce·tan·ya·viś·rān·ti·u·pa·diś·ca·ti |||

By rest the supreme state beyond the beyond flashes clear of itself; at once is direct seeing.

विश्रान्त्या स्वयमेव परात्परं परमपदमेव प्रस्फुटं भवति ततक्षणात्साक्षार्कारो भवति | ६८ ॥

viśrāntyā svayameva parātparaṃ paramapadameva prasphuṭaṃ bhavati tatakṣaṇātsākṣārkāro bhavati | 68 ||

viś·rān·tyā sva·ya·me·va pa·rāt·pa·raṃ pa·ra·ma·pa·da·me·va pras·phu·ṭaṃ bha·va·ti ta·tak·ṣa·ṇāt·sāk·ṣār·kā·ro bha·va·ti | 68 ||

So said in the great siddhas' view: who by word, by glance, or by right looking at once leads one into rest — he is the true guru. Without one's own rest there is no one-taste of body and state — the doctrine. So the true guru is the giver of one's own rest, none other.

अतएव महासिद्धानां मते प्रोक्तं । वाग्मात्रेण वा टदक्यात- मात्रेण वा सम्यगवलोकनेन वा तरक्षणान्पुहुविश्रान्तिमत्तं नयतीति ( विश्रान्तियुक्तं करोतीति, ह ) यः स agente | नो चेनिनविधान्ति विना पिण्डपदयोः समरसकरणं न भवतीति सिद्धान्तः | तस्माननिजविश्रान्तिकारकः ALTA नान्यः ॥

ataeva mahāsiddhānāṃ mate proktaṃ | vāgmātreṇa vā ṭadakyāta- mātreṇa vā samyagavalokanena vā tarakṣaṇānpuhuviśrāntimattaṃ nayatīti ( viśrāntiyuktaṃ karotīti, ha ) yaḥ sa agente | no ceninavidhānti vinā piṇḍapadayoḥ samarasakaraṇaṃ na bhavatīti siddhāntaḥ | tasmānanijaviśrāntikārakaḥ ALTA nānyaḥ ||

a·ta·e·va ma·hā·sid·dhā·nāṃ ma·te prok·taṃ | vāg·māt·re·ṇa vā ṭa·dak·yā·ta- māt·re·ṇa vā sam·ya·ga·va·lo·ka·ne·na vā ta·rak·ṣa·ṇān·pu·hu·viś·rān·ti·mat·taṃ na·ya·tī·ti ( viś·rān·ti·yuk·taṃ ka·ro·tī·ti, ha ) yaḥ sa a·gen·te | no ce·ni·na·vi·dhān·ti vi·nā piṇ·ḍa·pa·da·yoḥ sa·ma·ra·sa·ka·ra·ṇaṃ na bha·va·tī·ti sid·dhān·taḥ | tas·mā·na·ni·ja·viś·rān·ti·kā·ra·kaḥ AL·TA nān·yaḥ ||

A guru who deceives with words, scripture, inference and logic is to be left.

पुनवागादि-शाखदटयायुमानतस्तके-युद्रया ओअमिको गुरस्त्याज्यः 11 ६९ II

punavāgādi-śākhadaṭayāyumānatastake-yudrayā oamiko gurastyājyaḥ 11 69 II

pu·na·vā·gā·di-śā·kha·da·ṭa·yā·yu·mā·na·tas·ta·ke-yud·ra·yā o·a·mi·ko gu·ras·tyāj·yaḥ 11 69 I·I

It is said: a guru void of knowledge is to be left, a liar and mocker; not knowing his own rest, what can he do for others?

उक्तश्च :- ज्ञानहीनो गुरुस्त्याज्यः मिथ्यावादी विडम्बकः | स्वविश्रान्तिं न जानाति परेषां स करोति किम्‌ ।! ७० ॥

uktaśca :- jñānahīno gurustyājyaḥ mithyāvādī viḍambakaḥ | svaviśrāntiṃ na jānāti pareṣāṃ sa karoti kim |! 70 ||

uk·taś·ca :- jñā·na·hī·no gu·rus·tyāj·yaḥ mith·yā·vā·dī vi·ḍam·ba·kaḥ | sva·viś·rān·tiṃ na jā·nā·ti pa·re·ṣāṃ sa ka·ro·ti kim |! 70 ||

Can one cross to the far shore on a stone? He who has crossed himself is able to carry others across.

शिलया किं परं पारं Brenda: प्रतायते । स्वर्यं तीणों AANA परान्निस्तारयत्यलम्‌ ॥ ५९ ॥

śilayā kiṃ paraṃ pāraṃ Brenda: pratāyate | svaryaṃ tīṇoṃ AANA parānnistārayatyalam || 59 ||

śi·la·yā kiṃ pa·raṃ pā·raṃ Bren·da: pra·tā·ya·te | svar·yaṃ tī·ṇoṃ A·A·NA pa·rān·nis·tā·ra·yat·ya·lam || 59 ||

From the terrible sea of notions, hard to cross with waves of worry, crowded with the crocodiles of world-impressions —

विकल्यसागरात्थोराचिन्ताक्टटोरदुस्तरात्‌ । प्रपञ्च-वासना-दुष्ट-( ग्रह ) ग्राहजाटसमाङलात्‌ ।॥ ७२ I

vikalyasāgarātthorācintākṭaṭoradustarāt | prapañca-vāsanā-duṣṭa-( graha ) grāhajāṭasamāṅalāt ||| 72 I

vi·kal·ya·sā·ga·rāt·tho·rā·cin·tāk·ṭa·ṭo·ra·dus·ta·rāt | pra·pañ·ca-vā·sa·nā-duṣ·ṭa-( gra·ha ) grā·ha·jā·ṭa·sa·mā·ṅa·lāt ||| 72 I

he alone, abiding in himself, can carry himself across; by a teaching in himself, by no-arising, at once.

TAA BEATE: स्वं तारियतै AA: | स्वस्थेनेवोपदे शेन निरुप्थानेन तत्क्षणात्‌ ॥ ७२ ॥

TAA BEATE: svaṃ tāriyatai AA: | svasthenevopade śena nirupthānena tatkṣaṇāt || 72 ||

TA·A BE·A·TE: svaṃ tā·ri·ya·tai A·A: | svas·the·ne·vo·pa·de śe·na ni·rup·thā·ne·na tat·kṣa·ṇāt || 72 ||

[variant] He carries across by glance or word; carried across, one holds one's own state and stays steady within oneself.

नास्वस्थतरितु क्षयः ( त. ). तारयत्येव दऋपातात्‌ कथनाद्वा SHAT । तारिते स्वपदं धत्ते स्वस्वमध्ये स्थिरो भवेत्‌ ।। we |

nāsvasthataritu kṣayaḥ ( ta. ). tārayatyeva daṛpātāt kathanādvā SHAT | tārite svapadaṃ dhatte svasvamadhye sthiro bhavet || we |

nās·vas·tha·ta·ri·tu kṣa·yaḥ ( ta. ). tā·ra·yat·ye·va da·ṛ·pā·tāt ka·tha·nād·vā SHAT | tā·ri·te sva·pa·daṃ dhat·te svas·va·madh·ye sthi·ro bha·vet || we |

Then the disciple is freed from the bond of birth and saṃsāra; full of supreme bliss, partless, he goes to Śiva-hood.

ततः स खुच्यते शिष्यो जन्मसंसारबन्धनात्‌ । परानन्दमयो भूत्वा निष्कः शिवतां वजेत्‌ ।। ७५ |

tataḥ sa khucyate śiṣyo janmasaṃsārabandhanāt | parānandamayo bhūtvā niṣkaḥ śivatāṃ vajet || 75 |

ta·taḥ sa khuc·ya·te śiṣ·yo jan·ma·saṃ·sā·ra·ban·dha·nāt | pa·rā·nan·da·ma·yo bhūt·vā niṣ·kaḥ śi·va·tāṃ va·jet || 75 |

He carries across crores of families at once; so bow to the true guru directly at the three times.

कुखानां कोरिकोटीनां तारयत्येव तत्क्षणात्‌ | अतस्तव age साक्षात्‌ त्रिकालमभिवन्दयेत्‌ ।। ७६ I

kukhānāṃ korikoṭīnāṃ tārayatyeva tatkṣaṇāt | atastava age sākṣāt trikālamabhivandayet || 76 I

ku·khā·nāṃ ko·ri·ko·ṭī·nāṃ tā·ra·yat·ye·va tat·kṣa·ṇāt | a·tas·ta·va a·ge sāk·ṣāt tri·kā·la·ma·bhi·van·da·yet || 76 I

With full-body prostration serve the … guru; … one becomes full of one's own form.

सवोङ्गप्रणिपातेन Ware गुरं भजेत्‌ | WATERMAN स्वस्वरूपमयो भवेत्‌ ।। ७७ ।।

savoṅgapraṇipātena Ware guraṃ bhajet | WATERMAN svasvarūpamayo bhavet || 77 ||

sa·voṅ·gap·ra·ṇi·pā·te·na Wa·re gu·raṃ bha·jet | WA·TER·MAN svas·va·rū·pa·ma·yo bha·vet || 77 ||

Why say much, or hundreds of crores of scriptures? Rest of mind is hard to gain without the guru's supreme grace.

किमत्र बहुनोक्तेन शाख्रकोरिश्तेन च | gent चित्तविश्नान्तिर्विना गुरुकृपां पराम्‌ ।। ७८ ॥

kimatra bahunoktena śākhrakoriśtena ca | gent cittaviśnāntirvinā gurukṛpāṃ parām || 78 ||

ki·mat·ra ba·hu·nok·te·na śākh·ra·ko·riś·te·na ca | gent cit·ta·viś·nān·tir·vi·nā gu·ru·kṛ·pāṃ pa·rām || 78 ||

For yogis who have gained rest of mind, firm-minded, sunk within themselves, no-arising especially —

चित्तविश्रान्तिकन्धानां योगिनां टदचेतसाम्‌ | स्वस्वमध्ये निमप्रानां निरुत्थानं विदोषतः ।। ७९. ॥

cittaviśrāntikandhānāṃ yogināṃ ṭadacetasām | svasvamadhye nimaprānāṃ nirutthānaṃ vidoṣataḥ || 79. ||

cit·ta·viś·rān·ti·kan·dhā·nāṃ yo·gi·nāṃ ṭa·da·ce·ta·sām | svas·va·madh·ye ni·map·rā·nāṃ ni·rut·thā·naṃ vi·do·ṣa·taḥ || 79. ||

in a blink the supreme state shines clear, in which the body … suddenly, no doubt. For those who serve the rest of the world of awareness, action, …, it shines of itself; when the mass of one's own rushing is swallowed, state and body one — true one-taste comes to those dear to the guru.

निमिषात्प्स्फुरं भाति goa परम पदम्‌ | यस्मिन्‌ पिण्डो wala: सहसा नात्र संचयः Ih co | संवित्क्रिया-विकरणोदय-चेद्धिलोक - विभ्ान्तिमेव भजतां स्वयमेव माति | ग्रस्ते स्ववेगनिचये पद पिण्डमेक्य, सत्यै भवेत्समरसं गुरुवत्सलानाम्‌ । ८१ ॥

nimiṣātpsphuraṃ bhāti goa parama padam | yasmin piṇḍo wala: sahasā nātra saṃcayaḥ Ih co | saṃvitkriyā-vikaraṇodaya-ceddhiloka - vibhāntimeva bhajatāṃ svayameva māti | graste svaveganicaye pada piṇḍamekya, satyai bhavetsamarasaṃ guruvatsalānām | 81 ||

ni·mi·ṣāt·psphu·raṃ bhā·ti go·a pa·ra·ma pa·dam | yas·min piṇ·ḍo wa·la: sa·ha·sā nāt·ra saṃ·ca·yaḥ Ih co | saṃ·vit·kri·yā-vi·ka·ra·ṇo·da·ya-ced·dhi·lo·ka - vi·bhān·ti·me·va bha·ja·tāṃ sva·ya·me·va mā·ti | gras·te sva·ve·ga·ni·ca·ye pa·da piṇ·ḍa·mek·ya, sat·yai bha·vet·sa·ma·ra·saṃ gu·ru·vat·sa·lā·nām | 81 ||

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

।। इति श्रीगोरक्षनाथक्रतां सिद्धसिद्धान्तपद्धती

|| iti śrīgorakṣanāthakratāṃ siddhasiddhāntapaddhatī

|| i·ti śrī·go·rak·ṣa·nā·thak·ra·tāṃ sid·dha·sid·dhān·ta·pad·dha·tī

the fifth teaching, called making body and state one-taste.

पिण्डपदयोः समरसकरणं नाम पञ्चमोपदेशः ।। ५॥

piṇḍapadayoḥ samarasakaraṇaṃ nāma pañcamopadeśaḥ || 5||

piṇ·ḍa·pa·da·yoḥ sa·ma·ra·sa·ka·ra·ṇaṃ nā·ma pañ·ca·mo·pa·de·śaḥ || 5||