Nātha Yoga texts नाथयोग

Now the marks of the avadhūta yogi. Who is the avadhūta? He who shakes off (avadhūnoti) all modifications of nature is the avadhūta; who has yoga is a yogi. The root dhū means to shake: gathering the mind attached to body, bodily things and the world, withdrawing it, mind dissolved in the glory of his own abode, he is beyond beginning, middle, end and death.

अथ अवधृतयोगिलक्षणं कथ्यते अवधृतयोगी नाम क इत्यपेक्षायामाह | यः सवान्‌ प्रकृतिविकारान्‌ अवधूनोतीत्यवधृतः | योगोऽ स्यास्तीति योगी । धूञ्‌ कम्पने इति धातुः कम्पनार्थे तंते | कम्पने चालनं देह -दहिक ~ प्रपचादिषु विषयेषु संगतं मनः परिगृह्य तेभ्यः प्रत्याहत्य स्वधाममरहिम्नि परिलीन - चेताः TRU आदिमध्यान्तनिधनमेदवमितः ॥ १ ॥

atha avadhṛtayogilakṣaṇaṃ kathyate avadhṛtayogī nāma ka ityapekṣāyāmāha | yaḥ savān prakṛtivikārān avadhūnotītyavadhṛtaḥ | yogo' syāstīti yogī | dhūñ kampane iti dhātuḥ kampanārthe taṃte | kampane cālanaṃ deha -dahika ~ prapacādiṣu viṣayeṣu saṃgataṃ manaḥ parigṛhya tebhyaḥ pratyāhatya svadhāmamarahimni parilīna - cetāḥ TRU ādimadhyāntanidhanamedavamitaḥ || 1 ||

a·tha a·va·dhṛ·ta·yo·gi·lak·ṣa·ṇaṃ kath·ya·te a·va·dhṛ·ta·yo·gī nā·ma ka it·ya·pek·ṣā·yā·mā·ha | yaḥ sa·vān pra·kṛ·ti·vi·kā·rān a·va·dhū·no·tīt·ya·va·dhṛ·taḥ | yo·go' syās·tī·ti yo·gī | dhūñ kam·pa·ne i·ti dhā·tuḥ kam·pa·nār·the taṃ·te | kam·pa·ne cā·la·naṃ de·ha -da·hi·ka ~ pra·pa·cā·di·ṣu vi·ṣa·ye·ṣu saṃ·ga·taṃ ma·naḥ pa·ri·gṛh·ya tebh·yaḥ prat·yā·hat·ya sva·dhā·ma·ma·ra·him·ni pa·ri·lī·na - ce·tāḥ TRU ā·di·madh·yān·ta·ni·dha·na·me·da·va·mi·taḥ || 1 ||

The letter ha is …, ra the fire-seed; the consciousness-form making them one is proclaimed. This is now made plain: who has shaken off the waves and snares of affliction, freed from all states — he is called an avadhūta.

यकारो TEN स्याद्रकारो वद्विबीजकम्‌ । तयोरभेदंकारथिदाकारः प्रकीतिंतः UU तदेतद्‌ व्यक्तयुच्यते :- क्टेशपाशतरद्गाणां Heated OSA । सवावस्थाविनियुक्तः सोऽवधृतोऽभिधीयते ।॥ ३॥

yakāro TEN syādrakāro vadvibījakam | tayorabhedaṃkārathidākāraḥ prakītiṃtaḥ UU tadetad vyaktayucyate :- kṭeśapāśataradgāṇāṃ Heated OSA | savāvasthāviniyuktaḥ so'vadhṛto'bhidhīyate ||| 3||

ya·kā·ro TEN syād·ra·kā·ro vad·vi·bī·ja·kam | ta·yo·ra·bhe·daṃ·kā·ra·thi·dā·kā·raḥ pra·kī·tiṃ·taḥ U·U ta·de·tad vyak·ta·yuc·ya·te :- kṭe·śa·pā·śa·ta·rad·gā·ṇāṃ He·a·ted O·SA | sa·vā·vas·thā·vi·ni·yuk·taḥ so'va·dhṛ·to'bhi·dhī·ya·te ||| 3||

The yogi adorned on his own limbs with the ash of his own …, whose base is firm — he is called an avadhūta.

निरजस्मरविभूतिर्यो योगी स्वाङ्गे विभूषितः | आधारे यस्य Tele: (ढः) सोऽधतोऽभिधीयते ॥ ४॥

nirajasmaravibhūtiryo yogī svāṅge vibhūṣitaḥ | ādhāre yasya Tele: (ḍhaḥ) so'dhato'bhidhīyate || 4||

ni·ra·jas·ma·ra·vi·bhū·tir·yo yo·gī svāṅ·ge vi·bhū·ṣi·taḥ | ā·dhā·re yas·ya Te·le: (ḍhaḥ) so'dha·to'bhi·dhī·ya·te || 4||

Seated firm amid the world, freed of all …, [wearing] the loincloth — he is called an avadhūta.

लोकमध्ये स्थिरासीनः समस्त - करनोज्धितः | कोपिनं assy सोऽवधूतोऽभिधीयते ॥ ५॥

lokamadhye sthirāsīnaḥ samasta - karanojdhitaḥ | kopinaṃ assy so'vadhūto'bhidhīyate || 5||

lo·ka·madh·ye sthi·rā·sī·naḥ sa·mas·ta - ka·ra·noj·dhi·taḥ | ko·pi·naṃ assy so'va·dhū·to'bhi·dhī·ya·te || 5||

For whom the void, bliss, the supreme Brahman is the conch, sounding by its being struck; who has held the doctrine — he is called an avadhūta.

यां सुखं खं परं ब्रह्म शंखं स्धटनाद्‌ भवत्‌ | सिद्धान्तं धारितं येन सोऽवधृतोऽभिधीयते ॥ £ ॥।

yāṃ sukhaṃ khaṃ paraṃ brahma śaṃkhaṃ sdhaṭanād bhavat | siddhāntaṃ dhāritaṃ yena so'vadhṛto'bhidhīyate || £ |||

yāṃ su·khaṃ khaṃ pa·raṃ brah·ma śaṃ·khaṃ sdha·ṭa·nād bha·vat | sid·dhān·taṃ dhā·ri·taṃ ye·na so'va·dhṛ·to'bhi·dhī·ya·te || £ |||

Whose sandals are knowing the state, …, whose staff is supreme awareness — he is called an avadhūta.

पादुका पदसंवित्ति Bay महाहतम्‌ | वेला थस्य परा संवित्सोऽवधृतोऽभिधीयते ।। ७ ॥

pādukā padasaṃvitti Bay mahāhatam | velā thasya parā saṃvitso'vadhṛto'bhidhīyate || 7 ||

pā·du·kā pa·da·saṃ·vit·ti Bay ma·hā·ha·tam | ve·lā thas·ya pa·rā saṃ·vit·so'va·dhṛ·to'bhi·dhī·ya·te || 7 ||

Whose girdle is ever withdrawal, his own form the hide-seat, … from modifications — he is called an avadhūta. [variants] Whose two earrings are consciousness-light and supreme bliss, whose rosary is rest of the senses — he is called an avadhūta.

मेखला निवरंत्तिनित्यं स्वसखरूपं कटासनम्‌ Raf: पविकारेभ्यः सोऽवधूतोऽभिधीयते tc Isat (तं. ). २-निजस्फार ( त. ). ३-त्वक्‌ स्यादनाहता ( ह. ). ४- चित्प्रकाश्च — परानन्दो यस्य वे कुण्डलदयम्‌ | जपमालाक्षविध्रान्तिः सोऽवधूतोऽभिधीयते ।। ९॥

mekhalā nivaraṃttinityaṃ svasakharūpaṃ kaṭāsanam Raf: pavikārebhyaḥ so'vadhūto'bhidhīyate tc Isat (taṃ. ). 2-nijasphāra ( ta. ). 3-tvak syādanāhatā ( ha. ). 4- citprakāśca — parānando yasya ve kuṇḍaladayam | japamālākṣavidhrāntiḥ so'vadhūto'bhidhīyate || 9||

me·kha·lā ni·va·raṃt·ti·nit·yaṃ sva·sa·kha·rū·paṃ ka·ṭā·sa·nam Raf: pa·vi·kā·rebh·yaḥ so'va·dhū·to'bhi·dhī·ya·te tc I·sat (taṃ. ). 2-ni·jas·phā·ra ( ta. ). 3-tvak syā·da·nā·ha·tā ( ha. ). 4- cit·pra·kāś·ca — pa·rā·nan·do yas·ya ve kuṇ·ḍa·la·da·yam | ja·pa·mā·lāk·ṣa·vidh·rān·tiḥ so'va·dhū·to'bhi·dhī·ya·te || 9||

Whose staff is made of steadiness, whose begging-bowl is the supreme sky, whose yoga-cloth is his own śakti — he is called an avadhūta.

यस्य धेयमयो दण्डः पराकाशं च ख्परम्‌ | योगपद निजा शक्तिः सोऽवधृतोऽभिधीयते ।। १० ॥

yasya dheyamayo daṇḍaḥ parākāśaṃ ca khparam | yogapada nijā śaktiḥ so'vadhṛto'bhidhīyate || 10 ||

yas·ya dhe·ya·ma·yo daṇ·ḍaḥ pa·rā·kā·śaṃ ca khpa·ram | yo·ga·pa·da ni·jā śak·tiḥ so'va·dhṛ·to'bhi·dhī·ya·te || 10 ||

Difference and non-difference his own alms, delighting in the taste of six flavours, digesting them into oneness — he is called an avadhūta.

भेदाभेदौ स्वयं भिक्षां पट्‌रसास्वादने रतः जारणा(त) तन्मयीभावः सोऽवधूतोऽभिधीयते ।। ११ ॥

bhedābhedau svayaṃ bhikṣāṃ paṭrasāsvādane rataḥ jāraṇā(ta) tanmayībhāvaḥ so'vadhūto'bhidhīyate || 11 ||

bhe·dā·bhe·dau sva·yaṃ bhik·ṣāṃ paṭ·ra·sās·vā·da·ne ra·taḥ jā·ra·ṇā(ta) tan·ma·yī·bhā·vaḥ so'va·dhū·to'bhi·dhī·ya·te || 11 ||

Who goes into his own inner region, unthinkable, his own direction and land, dwelling in one place — he is called an avadhūta.

अचिन्त्ये निज ~ दिग्देश स्वान्तरं यस्तु गच्छति | एकदेशान्तरीयो यः सोऽवधूतोऽभिधीयते ।। १२॥।

acintye nija ~ digdeśa svāntaraṃ yastu gacchati | ekadeśāntarīyo yaḥ so'vadhūto'bhidhīyate || 12|||

a·cin·tye ni·ja ~ dig·de·śa svān·ta·raṃ yas·tu gac·cha·ti | e·ka·de·śān·ta·rī·yo yaḥ so'va·dhū·to'bhi·dhī·ya·te || 12|||

Who, to make his own body deathless, himself drinks the endless amarī — he is called an avadhūta.

स्वपिण्डममरं कतुमनन्ताममरीं च यः । स्वयमेव पिवेदेतां सोऽवधृतोऽभिधीयते ।। १३ ॥

svapiṇḍamamaraṃ katumanantāmamarīṃ ca yaḥ | svayameva pivedetāṃ so'vadhṛto'bhidhīyate || 13 ||

sva·piṇ·ḍa·ma·ma·raṃ ka·tu·ma·nan·tā·ma·ma·rīṃ ca yaḥ | sva·ya·me·va pi·ve·de·tāṃ so'va·dhṛ·to'bhi·dhī·ya·te || 13 ||

Who has eaten the vajrī — unthinkable, hard as diamond, the dirt-mass of latent desire — — he is called an avadhūta. Who rightly turns back ever into himself, with evenness — he is called an avadhūta.

अचिन्त्य वज्रवद्राढटा वासनामलसंकखा | सा वज्री भक्षिता येन सोऽवधूतोऽभिधीयते ।। १४ Ut आवत्तेयति यः सम्यक्‌ स्वस्वमध्ये HA सदा । समत्वेन shat सोऽवधूतोऽभिधीयते ।। १५॥।

acintya vajravadrāḍhaṭā vāsanāmalasaṃkakhā | sā vajrī bhakṣitā yena so'vadhūto'bhidhīyate || 14 Ut āvatteyati yaḥ samyak svasvamadhye HA sadā | samatvena shat so'vadhūto'bhidhīyate || 15|||

a·cin·tya vaj·ra·vad·rā·ḍha·ṭā vā·sa·nā·ma·la·saṃ·ka·khā | sā vaj·rī bhak·ṣi·tā ye·na so'va·dhū·to'bhi·dhī·ya·te || 14 Ut ā·vat·te·ya·ti yaḥ sam·yak svas·va·madh·ye HA sa·dā | sa·mat·ve·na shat so'va·dhū·to'bhi·dhī·ya·te || 15|||

Who knows his own self and abides in his own self, rightly made of no-arising — he is called an avadhūta. Endowed with no-arising as base, crossed to supreme rest, knower of the truth of conscious firmness — he is called an avadhūta. Who holds the manifest in the unmanifest and swallows all the manifest, being within himself — he is called an avadhūta.

स्वात्मानमवगच्छेयः स्वात्मन्येवावतिष्ठते । अचुत्थानमयः सम्यक्‌ सोऽवधूतोऽभिधीयते ।। १६ U अचुत्वा(त्था)धारसम्पन्नः परविश्ान्तिपारगः । ध्रतिचिन्मयतत्त्वज्ञः सोऽवधूतोऽभिधीयते Ul Vo I अव्यक्तं व्यक्तमाधत्ते व्यक्तं सवे ग्रसत्यलस्‌ | MDa स्वान्तरे सन्‌ यः सोऽवधूतोऽमिधीयते ॥ १८

svātmānamavagaccheyaḥ svātmanyevāvatiṣṭhate | acutthānamayaḥ samyak so'vadhūto'bhidhīyate || 16 U acutvā(tthā)dhārasampannaḥ paraviśāntipāragaḥ | dhraticinmayatattvajñaḥ so'vadhūto'bhidhīyate Ul Vo I avyaktaṃ vyaktamādhatte vyaktaṃ save grasatyalas | MDa svāntare san yaḥ so'vadhūto'midhīyate || 18

svāt·mā·na·ma·va·gac·che·yaḥ svāt·man·ye·vā·va·tiṣ·ṭha·te | a·cut·thā·na·ma·yaḥ sam·yak so'va·dhū·to'bhi·dhī·ya·te || 16 U a·cut·vā(tthā)dhā·ra·sam·pan·naḥ pa·ra·vi·śān·ti·pā·ra·gaḥ | dhra·ti·cin·ma·ya·tat·tvaj·ñaḥ so'va·dhū·to'bhi·dhī·ya·te Ul Vo I av·yak·taṃ vyak·ta·mā·dhat·te vyak·taṃ sa·ve gra·sat·ya·las | MDa svān·ta·re san yaḥ so'va·dhū·to'mi·dhī·ya·te || 18

The appearing light, self-luminous, standing in itself, who plays in the world — he is called an avadhūta.

अवभासात्मको भासः स्वप्रकारो खसंस्थितः | ASU रमते लोके सोऽवधूतोऽभिधीयते ।। १९॥।

avabhāsātmako bhāsaḥ svaprakāro khasaṃsthitaḥ | ASU ramate loke so'vadhūto'bhidhīyate || 19|||

a·va·bhā·sāt·ma·ko bhā·saḥ svap·ra·kā·ro kha·saṃs·thi·taḥ | A·SU ra·ma·te lo·ke so'va·dhū·to'bhi·dhī·ya·te || 19|||

Now an enjoyer, now a renouncer, now naked like a ghoul, now a king, now of [low] conduct — he is called an avadhūta.

कचिद्धोगी कचित्त्यागी काचिन्नभ्रः पिशाचवत्‌ | कचिद्राजा कचाचारी सोऽवधूतोऽभिधीयते tl २० ॥।

kaciddhogī kacittyāgī kācinnabhraḥ piśācavat | kacidrājā kacācārī so'vadhūto'bhidhīyate tl 20 |||

ka·cid·dho·gī ka·cit·tyā·gī kā·cin·nabh·raḥ pi·śā·ca·vat | ka·cid·rā·jā ka·cā·cā·rī so'va·dhū·to'bhi·dhī·ya·te tl 20 |||

… in the eternally shining [reality] that points to many signs, of his own form, rightly showing the own-form of all doctrines and views — he is called the avadhūta yogi, he becomes the true guru, since he harmonises all views in the vision of one's own form.

od-fra नानासंकेतघ्रूचकनित्यप्रकाशे ( वस्तुनि ) सुनिज- स्वरूपी स्वेषां सिद्धान्तदशेनानां स्वस्वरूपदशेने सम्यक्‌ सद्धकोऽ वधूतयोगी -त्यभिधीयते स॒ सटुरुभवति । यतः सवेदशनानां स्वस्वरूपदशने समन्वयं करोति सोऽवधूत॒योगी स्यात्‌ ॥

od-fra nānāsaṃketaghrūcakanityaprakāśe ( vastuni ) sunija- svarūpī sveṣāṃ siddhāntadaśenānāṃ svasvarūpadaśene samyak saddhako' vadhūtayogī -tyabhidhīyate sa॒ saṭurubhavati | yataḥ savedaśanānāṃ svasvarūpadaśane samanvayaṃ karoti so'vadhūta॒yogī syāt ||

od-fra nā·nā·saṃ·ke·tagh·rū·ca·ka·nit·yap·ra·kā·śe ( vas·tu·ni ) su·ni·ja- sva·rū·pī sve·ṣāṃ sid·dhān·ta·da·śe·nā·nāṃ svas·va·rū·pa·da·śe·ne sam·yak sad·dha·ko' va·dhū·ta·yo·gī -tya·bhi·dhī·ya·te sa॒ sa·ṭu·ru·bha·va·ti | ya·taḥ sa·ve·da·śa·nā·nāṃ svas·va·rū·pa·da·śa·ne sa·man·va·yaṃ ka·ro·ti so'va·dhū·ta॒yo·gī syāt ||

[He is called] Nātha and yogi, knower, siddha, …, Īśvara and Svāmī, blessed, holy sādhu,

TMA च योभी च ज्ञानी सिद्ध aaa: | ईश्वरश्च तथा स्वामी धन्यैः श्रीसाधुरेव च ॥ २१॥

TMA ca yobhī ca jñānī siddha aaa: | īśvaraśca tathā svāmī dhanyaiḥ śrīsādhureva ca || 21||

TMA ca yo·bhī ca jñā·nī sid·dha a·a·a: | īś·va·raś·ca ta·thā svā·mī dhan·yaiḥ śrī·sā·dhu·re·va ca || 21||

conqueror of senses, Bhagavān, wise, learned, sage; by Cārvākas …, by Buddhists 'knower of light',

जितेन्द्रियश्च भगवान्‌ स सधीः कोविदो बुधः | चावौकथाहतश्ेति तथा बौद्धः प्रकाशवित्‌ ॥ २२॥।

jitendriyaśca bhagavān sa sadhīḥ kovido budhaḥ | cāvaukathāhataśeti tathā bauddhaḥ prakāśavit || 22|||

ji·ten·dri·yaś·ca bha·ga·vān sa sa·dhīḥ ko·vi·do bu·dhaḥ | cā·vau·ka·thā·ha·ta·śe·ti ta·thā baud·dhaḥ pra·kā·śa·vit || 22|||

by logicians, Sāṃkhyas and Mīmāṃsakas …, called 'deity' and the rest by the learned in crores of scriptures;

तार्किकशति सांख्य तथा मीमांसको विदुः । देवतेत्यादि विदद्धिः कीर्तितः शाख्रकोटिमिः ॥ २२॥

tārkikaśati sāṃkhya tathā mīmāṃsako viduḥ | devatetyādi vidaddhiḥ kīrtitaḥ śākhrakoṭimiḥ || 22||

tār·ki·ka·śa·ti sāṃkh·ya ta·thā mī·māṃ·sa·ko vi·duḥ | de·va·tet·yā·di vi·dad·dhiḥ kīr·ti·taḥ śākh·ra·ko·ṭi·miḥ || 22||

'self', 'supreme self', 'individual self' — the supreme existing truth directly, named Śiva, Rudra and the rest.

आत्मेति परमात्मेति जीवात्मेति पुनः स्वयम्‌ | अस्तितत्त्वं परं साक्षाच्छिव ~ रुद्रादि - संज्ञितम्‌ । २४॥

ātmeti paramātmeti jīvātmeti punaḥ svayam | astitattvaṃ paraṃ sākṣācchiva ~ rudrādi - saṃjñitam | 24||

āt·me·ti pa·ra·māt·me·ti jī·vāt·me·ti pu·naḥ sva·yam | as·ti·tat·tvaṃ pa·raṃ sāk·ṣāc·chi·va ~ rud·rā·di - saṃj·ñi·tam | 24||

That which stands in all in the hollow of the body-lotus — seekers of liberation must surely know it through the great teaching.

शरीरपद्मकुहरे यत्सर्वेषांमवस्थितम्‌ | तदवश्यं महा्ासादेदितव्यं युयुश्चमिः ॥ २५॥।

śarīrapadmakuhare yatsarveṣāṃmavasthitam | tadavaśyaṃ mahāāsādeditavyaṃ yuyuścamiḥ || 25|||

śa·rī·ra·pad·ma·ku·ha·re yat·sar·ve·ṣāṃ·ma·vas·thi·tam | ta·da·vaś·yaṃ ma·hā·ā·sā·de·di·tav·yaṃ yu·yuś·ca·miḥ || 25|||

Brahmā, Viṣṇu, Rudra — he is the imperishable …; he is Indra, he breath, he … and the moon.

रह्मा विष्णुश्च रुद्र सोऽक्षरः WAS ATE । स एव इन्द्रः स प्राणः स Hola: सचेन्द्रकः । २६॥

rahmā viṣṇuśca rudra so'kṣaraḥ WAS ATE | sa eva indraḥ sa prāṇaḥ sa Hola: sacendrakaḥ | 26||

rah·mā viṣ·ṇuś·ca rud·ra so'kṣa·raḥ WAS A·TE | sa e·va in·draḥ sa prā·ṇaḥ sa Ho·la: sa·cen·dra·kaḥ | 26||

He the sun, he Śiva, he the supreme Śiva; he reached by yoga, by Sāṃkhyas devoted to their śāstra;

स एव सूयः स शिवः स एव परमः दिवः | स एव योगगम्यस्तु सां ख्यन्नाख्लपरायणः | २७॥

sa eva sūyaḥ sa śivaḥ sa eva paramaḥ divaḥ | sa eva yogagamyastu sāṃ khyannākhlaparāyaṇaḥ | 27||

sa e·va sū·yaḥ sa śi·vaḥ sa e·va pa·ra·maḥ di·vaḥ | sa e·va yo·ga·gam·yas·tu sāṃ khyan·nākh·la·pa·rā·ya·ṇaḥ | 27||

he called [karma] by all Mīmāṃsakas; called the all-pervading by the Vedic too.

स एव RA इत्युक्तः सवैकमेमीमांसकेरपि । सवेत्र AAS इत्युक्तो वेदिकैरपि tl २८ ॥

sa eva RA ityuktaḥ savaikamemīmāṃsakerapi | savetra AAS ityukto vedikairapi tl 28 ||

sa e·va RA it·yuk·taḥ sa·vai·ka·me·mī·māṃ·sa·ke·ra·pi | sa·vet·ra A·AS it·yuk·to ve·di·kai·ra·pi tl 28 ||

This difference is by usage; so of the one, not otherwise; in bliss of joy, of soul and supreme self —

व्यवहारेरयं भेदः तस्मादेकस्य नान्यथा | पुद्‌-मोदे तु रानन्दो ( रादाने ) जीवात्मपरमात्मनोः 11 २९॥

vyavahārerayaṃ bhedaḥ tasmādekasya nānyathā | pud-mode tu rānando ( rādāne ) jīvātmaparamātmanoḥ 11 29||

vya·va·hā·re·ra·yaṃ bhe·daḥ tas·mā·de·kas·ya nān·ya·thā | pud-mo·de tu rā·nan·do ( rā·dā·ne ) jī·vāt·ma·pa·ra·māt·ma·noḥ 11 29||

the oneness of both, awareness, is proclaimed.

उभयोरेक्यं सैवित्ति gata परिकीर्तिताः ॥ ३० ॥

ubhayorekyaṃ saivitti gata parikīrtitāḥ || 30 ||

u·bha·yo·rek·yaṃ sai·vit·ti ga·ta pa·ri·kīr·ti·tāḥ || 30 ||

The god-hosts rejoice, the demon-hosts flee; [this teaching] is told as ever granting good.

> मोदन्ते देवसंघा द्रावन्तेऽसरराशयः | usta कथिता साक्षात्सदा भद्राथदायिनी । ३१ ॥

> modante devasaṃghā drāvante'sararāśayaḥ | usta kathitā sākṣātsadā bhadrāthadāyinī | 31 ||

> mo·dan·te de·va·saṃ·ghā drā·van·te'sa·ra·rā·śa·yaḥ | us·ta ka·thi·tā sāk·ṣāt·sa·dā bhad·rā·tha·dā·yi·nī | 31 ||

Those uninitiated in this path, ever attached to saṃsāra — they are called heretics, wanderers in saṃsāra.

अस्मिन्‌ मार्गेऽदीक्षिता ये सदा ससाररागिणः | ते हि पाषण्डिनः प्रोक्ताः संसारपरिपेरवाः ।। ३२ ॥

asmin mārge'dīkṣitā ye sadā sasārarāgiṇaḥ | te hi pāṣaṇḍinaḥ proktāḥ saṃsārapariperavāḥ || 32 ||

as·min mār·ge'dīk·ṣi·tā ye sa·dā sa·sā·ra·rā·gi·ṇaḥ | te hi pā·ṣaṇ·ḍi·naḥ prok·tāḥ saṃ·sā·ra·pa·ri·pe·ra·vāḥ || 32 ||

The avadhūta-bodied yogi stands in the formless state; the own-form of all views shines forth.

अवधूत — तयुर्योगी निराकारपदे स्थितः | सर्वेषां दश्यनानां च स्वस्वरूपं प्रकाशते ।। २३ ॥!

avadhūta — tayuryogī nirākārapade sthitaḥ | sarveṣāṃ daśyanānāṃ ca svasvarūpaṃ prakāśate || 23 ||!

a·va·dhū·ta — ta·yur·yo·gī ni·rā·kā·ra·pa·de sthi·taḥ | sar·ve·ṣāṃ daś·ya·nā·nāṃ ca svas·va·rū·paṃ pra·kā·śa·te || 23 ||!

Now the stages among brahmins. Brahmacarya: who moves in Brahman, the all-filled form gathered by his own awakening — he is called a brahmacārin.

तत्र ब्राह्मणेषु ब्रह्मचयोभरममाह :- सवेतो भरिताकारं निजबोधेन चंहितम्‌ | चरते AAR बरह्मचारी स कथ्यते ।। ३४ ॥

tatra brāhmaṇeṣu brahmacayobharamamāha :- saveto bharitākāraṃ nijabodhena caṃhitam | carate AAR barahmacārī sa kathyate || 34 ||

tat·ra brāh·ma·ṇe·ṣu brah·ma·ca·yo·bha·ra·ma·mā·ha :- sa·ve·to bha·ri·tā·kā·raṃ ni·ja·bo·dhe·na caṃ·hi·tam | ca·ra·te A·AR ba·rah·ma·cā·rī sa kath·ya·te || 34 ||

Whose wife is eternal fullness, whose house is the ever-unmoving sky, who dwells in these — he is called a householder.

गृहिणी पूर्णता नित्या गेहं व्योम सदाचंलम्‌ | यस्तयोर्निवसत्यत्र Wer: सोऽभिधीयते । ३५ ॥

gṛhiṇī pūrṇatā nityā gehaṃ vyoma sadācaṃlam | yastayornivasatyatra Wer: so'bhidhīyate | 35 ||

gṛ·hi·ṇī pūr·ṇa·tā nit·yā ge·haṃ vyo·ma sa·dā·caṃ·lam | yas·ta·yor·ni·va·sat·yat·ra Wer: so'bhi·dhī·ya·te | 35 ||

Who ever sets out inward into the self-luminous forest — know him as a forest-dweller, not one who dwells in a forest. The supreme self and the individual self flash in the self; who has laid [all] in it is called a renouncer. Who ever punishes (daṇḍita) the net of māyā, karma and digits, shining unmoving like a mountain — he is called a staff-bearer.

सदान्तःप्रस्थितो योऽसौ स्वग्रकाश्चमये वने | वानप्रस्थः स विज्ञेयो न वने BATT ।! २६ I परमात्माथ जीवात्मा आत्मन्येव स्फुरत्यलम्‌ | तस्मिन्‌ न्यस्तः सदा येन संन्यासी सोऽभिधीयते । २७ मायाकमंकलाजालमनिशं येन दण्डितम्‌ | अचलो नगवद्धाति दण्डी सोऽभिधीयते । ३८ ॥

sadāntaḥprasthito yo'sau svagrakāścamaye vane | vānaprasthaḥ sa vijñeyo na vane BATT |! 26 I paramātmātha jīvātmā ātmanyeva sphuratyalam | tasmin nyastaḥ sadā yena saṃnyāsī so'bhidhīyate | 27 māyākamaṃkalājālamaniśaṃ yena daṇḍitam | acalo nagavaddhāti daṇḍī so'bhidhīyate | 38 ||

sa·dān·taḥp·ras·thi·to yo'sau svag·ra·kāś·ca·ma·ye va·ne | vā·nap·ras·thaḥ sa vij·ñe·yo na va·ne BATT |! 26 I pa·ra·māt·mā·tha jī·vāt·mā āt·man·ye·va sphu·rat·ya·lam | tas·min nyas·taḥ sa·dā ye·na saṃn·yā·sī so'bhi·dhī·ya·te | 27 mā·yā·ka·maṃ·ka·lā·jā·la·ma·ni·śaṃ ye·na daṇ·ḍi·tam | a·ca·lo na·ga·vad·dhā·ti daṇ·ḍī so'bhi·dhī·ya·te | 38 ||

Who has punished the one, many-formed, unsteady mind — he is called a one-staff bearer.

एकं नानाविधाकारमस्थिरं AAS सदा | aad दण्डितं येन एकदण्डी स कथ्यते ।। ३९. II

ekaṃ nānāvidhākāramasthiraṃ AAS sadā | aad daṇḍitaṃ yena ekadaṇḍī sa kathyate || 39. II

e·kaṃ nā·nā·vi·dhā·kā·ra·mas·thi·raṃ A·AS sa·dā | a·ad daṇ·ḍi·taṃ ye·na e·ka·daṇ·ḍī sa kath·ya·te || 39. I·I

Who knows Śiva — pure, peaceful, formless, supreme bliss ever risen — he becomes pure and awakened. Who ever scorches (tāpayati) all the blazing senses — know him as an ascetic (tāpasa), not one who wears cow-dung ash.

Ue शान्तं निराकारे परानन्दं सदोदितम्‌ | त शिवं यो विजानाति ज्द्धबुद्धरेवो भवेत्तु सः Ive | सन्तापयति दीप्तानि सखवेन्द्रियणि च यः सदा । तापसः स तु विज्ञेयो न च गोभस्मधारकः ॥ ४१।।

Ue śāntaṃ nirākāre parānandaṃ sadoditam | ta śivaṃ yo vijānāti jddhabuddharevo bhavettu saḥ Ive | santāpayati dīptāni sakhavendriyaṇi ca yaḥ sadā | tāpasaḥ sa tu vijñeyo na ca gobhasmadhārakaḥ || 41||

U·e śān·taṃ ni·rā·kā·re pa·rā·nan·daṃ sa·do·di·tam | ta śi·vaṃ yo vi·jā·nā·ti jddha·bud·dha·re·vo bha·vet·tu saḥ I·ve | san·tā·pa·ya·ti dīp·tā·ni sa·kha·ven·dri·ya·ṇi ca yaḥ sa·dā | tā·pa·saḥ sa tu vij·ñe·yo na ca go·bhas·ma·dhā·ra·kaḥ || 41||

[variant] Having killed the net of actions, gone to lordship (patitva) and fullness, who stays in the pashu-state — he becomes a Pāśupata. [?]

१ ३-सदावलं ( ह. ). क्रियाजारं gay हत्वा पतित्वं पूर्णतां गतम्‌ | यस्तिष्ठेत्यद्युभावेन स वे पा्युपतो भवेत्‌ । ४२ ॥

1 3-sadāvalaṃ ( ha. ). kriyājāraṃ gay hatvā patitvaṃ pūrṇatāṃ gatam | yastiṣṭhetyadyubhāvena sa ve pāyupato bhavet | 42 ||

1 3-sa·dā·va·laṃ ( ha. ). kri·yā·jā·raṃ gay hat·vā pa·tit·vaṃ pūr·ṇa·tāṃ ga·tam | yas·tiṣ·ṭhet·yad·yu·bhā·ve·na sa ve pā·yu·pa·to bha·vet | 42 ||

By whom the liṅga full of supreme bliss is ever worshipped on its own unmoving seat — he becomes a [Śaiva].

परानन्दमय for निनपीरटे सदाऽचले | des पूजितं येन स वै Haga भवेत्‌ ।। ४३ I

parānandamaya for ninapīraṭe sadā'cale | des pūjitaṃ yena sa vai Haga bhavet || 43 I

pa·rā·nan·da·ma·ya for ni·na·pī·ra·ṭe sa·dā'ca·le | des pū·ji·taṃ ye·na sa vai Ha·ga bha·vet || 43 I

The hero who ever holds firm the dissolution of all principles becomes a liṅga-bearer. Who, giving up the principles from death on, naked, sky-clad, is set in the nirvāṇa-state — he is a Nirvāṇa follower.

विलय सर्वतत्त्वानां कत्वा संधायेते स्थिरम्‌ । सवेदा येन वीरेण लिङ्गधारी भवेत्त सः ॥ ee ti अन्तकादीनि तत्वानि त्यक्त्वा नम्रो दिगम्बरः | यो निवोणपदे sla: स निवोणपरो भवेत्‌ ।। ४९५ ।।

vilaya sarvatattvānāṃ katvā saṃdhāyete sthiram | savedā yena vīreṇa liṅgadhārī bhavetta saḥ || ee ti antakādīni tatvāni tyaktvā namro digambaraḥ | yo nivoṇapade sla: sa nivoṇaparo bhavet || 495 ||

vi·la·ya sar·va·tat·tvā·nāṃ kat·vā saṃ·dhā·ye·te sthi·ram | sa·ve·dā ye·na vī·re·ṇa liṅ·ga·dhā·rī bha·vet·ta saḥ || e·e ti an·ta·kā·dī·ni tat·vā·ni tyak·tvā nam·ro di·gam·ba·raḥ | yo ni·vo·ṇa·pa·de sla: sa ni·vo·ṇa·pa·ro bha·vet || 495 ||

Who ever guards on all sides the knowledge of his own form, non-otherness — he becomes a Kāpālika.

स्वस्वरूपात्मकं ज्ञानं समन्त्रं (समन्तात्‌ ) तसप्रतिपालितम्‌ अनन्यत्वं सदा येन स वे कापालिको भवेत्‌ ।। ४६ I

svasvarūpātmakaṃ jñānaṃ samantraṃ (samantāt ) tasapratipālitam ananyatvaṃ sadā yena sa ve kāpāliko bhavet || 46 I

svas·va·rū·pāt·ma·kaṃ jñā·naṃ sa·man·traṃ (sa·man·tāt ) ta·sap·ra·ti·pā·li·tam a·nan·yat·vaṃ sa·dā ye·na sa ve kā·pā·li·ko bha·vet || 46 I

Who has held the vow of the great pervading supreme truth, free of support and supported — he is a Mahāvratin.

महाव्यापिपरं तत्वमाधाराधेयवनितम्‌ । तदूव्रतं धारितं यन स AAS महारतः ।। Vo II

mahāvyāpiparaṃ tatvamādhārādheyavanitam | tadūvrataṃ dhāritaṃ yana sa AAS mahārataḥ || Vo II

ma·hāv·yā·pi·pa·raṃ tat·va·mā·dhā·rā·dhe·ya·va·ni·tam | ta·dūv·ra·taṃ dhā·ri·taṃ ya·na sa A·AS ma·hā·ra·taḥ || Vo I·I

Kula is …, the body, akula facing all ways; the śakti … — who knows her shares in śakti. Kaula is the swallowing of all digits; who knows that śakti by which it is ever done is called a śakti-knower.

कुलं aaah पिण्डमकुरं सवैतोयुखम्‌ | THANE शक्तियस्तां वेद स शक्तिभाक्‌ Il ve | कोलं सवेकलाग्रासः स करतः सतत यया | तां शक्ति विजानाति शक्तिज्ञानी स कथ्यते 11 ४९ ॥।

kulaṃ aaah piṇḍamakuraṃ savaitoyukham | THANE śaktiyastāṃ veda sa śaktibhāk Il ve | kolaṃ savekalāgrāsaḥ sa karataḥ satata yayā | tāṃ śakti vijānāti śaktijñānī sa kathyate 11 49 |||

ku·laṃ a·a·ah piṇ·ḍa·ma·ku·raṃ sa·vai·to·yu·kham | THA·NE śak·ti·yas·tāṃ ve·da sa śak·ti·bhāk Il ve | ko·laṃ sa·ve·ka·lāg·rā·saḥ sa ka·ra·taḥ sa·ta·ta ya·yā | tāṃ śak·ti vi·jā·nā·ti śak·tij·ñā·nī sa kath·ya·te 11 49 |||

Knowing kula and akula, step by step, by the great self-luminous śakti, then … [Kaula].

ज्ञात्वा कृखाङ्र TS स क्रमेण क्रमेण तु । स्वप्रकालमहाशक्त्या ततः WEIS TAT ॥ ५० ॥।

jñātvā kṛkhāṅra TS sa krameṇa krameṇa tu | svaprakālamahāśaktyā tataḥ WEIS TAT || 50 |||

jñāt·vā kṛ·khāṅ·ra TS sa kra·me·ṇa kra·me·ṇa tu | svap·ra·kā·la·ma·hā·śak·tyā ta·taḥ WE·IS TAT || 50 |||

Mada is wine, mudrā the mind's …, māyā the fish, mind the meat, … union — of whom these are, he is called [Kaula].

मदो मद्यं मतिधरद्रा माया मीनं मनः पलम्‌ | Weed मैथुनं यस्य Vasa ARK उच्यते ।। ५९ ॥

mado madyaṃ matidharadrā māyā mīnaṃ manaḥ palam | Weed maithunaṃ yasya Vasa ARK ucyate || 59 ||

ma·do mad·yaṃ ma·ti·dha·rad·rā mā·yā mī·naṃ ma·naḥ pa·lam | We·ed mai·thu·naṃ yas·ya Va·sa ARK uc·ya·te || 59 ||

Who knows the śakti by which [all] is made clear by force — he is called a Śākta here.

यया WS कृतं चेव स्फुटं वलात्‌ | तां शक्तिं यो विजानाति शाक्तः सोऽत्राभिधीयते tb ५२॥।

yayā WS kṛtaṃ ceva sphuṭaṃ valāt | tāṃ śaktiṃ yo vijānāti śāktaḥ so'trābhidhīyate tb 52|||

ya·yā WS kṛ·taṃ ce·va sphu·ṭaṃ va·lāt | tāṃ śak·tiṃ yo vi·jā·nā·ti śāk·taḥ so'trā·bhi·dhī·ya·te tb 52|||

Who makes no-arising and ever moves in the wonder of doership — rest by that śakti — he is called a Śākta here.

यः करोति निरुत्थानं कतैचित्रसरेत्सदा । तदिभ्ान्तिस्तया शक्त्या शाक्तः सोऽत्राभिधीयते ।। “५२३ ॥

yaḥ karoti nirutthānaṃ kataicitrasaretsadā | tadibhāntistayā śaktyā śāktaḥ so'trābhidhīyate || “523 ||

yaḥ ka·ro·ti ni·rut·thā·naṃ ka·tai·cit·ra·sa·ret·sa·dā | ta·di·bhān·tis·ta·yā śak·tyā śāk·taḥ so'trā·bhi·dhī·ya·te || “523 ||

Knowing in the body the supreme essence in pervasion, Viṣṇu's non-dual imperishable, giver of rest — one becomes a Vaiṣṇava.

व्यापकत्वे परं सारं यद्विष्णोरद्यमन्ययम्‌ । विश्रान्तिदायकं दहे तज्ज्ञात्वा वेष्णवो भवेत्‌ ।। ५४॥

vyāpakatve paraṃ sāraṃ yadviṣṇoradyamanyayam | viśrāntidāyakaṃ dahe tajjñātvā veṣṇavo bhavet || 54||

vyā·pa·kat·ve pa·raṃ sā·raṃ yad·viṣ·ṇo·rad·ya·man·ya·yam | viś·rān·ti·dā·ya·kaṃ da·he taj·jñāt·vā veṣ·ṇa·vo bha·vet || 54||

In whose body ever shines the radiant form free of birth from difference and non-difference — he is a Bhāgavata.

भास्वत्स्वरूपो यो मदाद्‌ मेदाभेदभवोज्छ्ितः | भाति दहे सदा यस्य स वै भागवतो भवेत्‌ ।। ५५९५ ।।

bhāsvatsvarūpo yo madād medābhedabhavojchitaḥ | bhāti dahe sadā yasya sa vai bhāgavato bhavet || 5595 ||

bhās·vat·sva·rū·po yo ma·dād me·dā·bhe·da·bha·voj·chi·taḥ | bhā·ti da·he sa·dā yas·ya sa vai bhā·ga·va·to bha·vet || 5595 ||

Who knows the Vaiṣṇava difference, his own, all and not-all, … dwelling in all bodies — he becomes a Bhedavādin.

यो वेत्ति वैष्णवं मेदं सवांसवेमयं निजम्‌ | nag सवेदेहस्थं भेदवादी भवेत्तु सः ।। ५६ I

yo vetti vaiṣṇavaṃ medaṃ savāṃsavemayaṃ nijam | nag savedehasthaṃ bhedavādī bhavettu saḥ || 56 I

yo vet·ti vaiṣ·ṇa·vaṃ me·daṃ sa·vāṃ·sa·ve·ma·yaṃ ni·jam | nag sa·ve·de·has·thaṃ bhe·da·vā·dī bha·vet·tu saḥ || 56 I

The fivefoldness of the five … ; who knows that night becomes a Pāñcarātrika.

पश्चानामक्षया हानिः (पञ्चानामक्षपातानां) पञ्चत्वं TREAT | तां रात्रिं यो विजानाति स भवेत्पांचरात्रिकः ।। ५५७ I

paścānāmakṣayā hāniḥ (pañcānāmakṣapātānāṃ) pañcatvaṃ TREAT | tāṃ rātriṃ yo vijānāti sa bhavetpāṃcarātrikaḥ || 557 I

paś·cā·nā·mak·ṣa·yā hā·niḥ (pañ·cā·nā·mak·ṣa·pā·tā·nāṃ) pañ·cat·vaṃ TRE·AT | tāṃ rāt·riṃ yo vi·jā·nā·ti sa bha·vet·pāṃ·ca·rāt·ri·kaḥ || 557 I

Who knows that soul by which souls live and go to liberation at once — he is called an ever-living one.

येन जीवन्ति जीवा वे युक्ति यान्ति च तत्क्षणात्‌ | स जीवो विदितो यन सदाजीवी स कथ्यते ।। ५८ ॥

yena jīvanti jīvā ve yukti yānti ca tatkṣaṇāt | sa jīvo vidito yana sadājīvī sa kathyate || 58 ||

ye·na jī·van·ti jī·vā ve yuk·ti yān·ti ca tat·kṣa·ṇāt | sa jī·vo vi·di·to ya·na sa·dā·jī·vī sa kath·ya·te || 58 ||

Who ever loves the supreme serene Person, the senses made servants — he is called Sāttvika.

यः करोति सदा प्रीतिं प्रसन्ने पुरुषे परे दासितानीद््रियाण्यब सात्त्विकः सो ऽभिधीयते th ५९. ॥

yaḥ karoti sadā prītiṃ prasanne puruṣe pare dāsitānīdriyāṇyaba sāttvikaḥ so 'bhidhīyate th 59. ||

yaḥ ka·ro·ti sa·dā prī·tiṃ pra·san·ne pu·ru·ṣe pa·re dā·si·tā·nīd·ri·yāṇ·ya·ba sāt·tvi·kaḥ so 'bhi·dhī·ya·te th 59. ||

Who knows the all-formed, formless, causeless, stainless … and haṃsa — he is a subtle Sāttvika. Who, knowing the true one, unborn, eternal, endless, imperishable, firm, speaks it — the steadfast is called a truth-speaker. … know him as the stained one [?], the pervading supreme Person. The pervading, self-luminous insight — whose this is, that knower becomes Sāttvika.

सवाकारं निराकारं निनिमित्तं निरञ्नम्‌ । meat हंसश्च यो वेत्ति स भवेस्सुक्ष्मसात््विकः । ६० Il सत्यमेकमजं नित्यमनन्तश्चाक्षर्यं ध्रुवम्‌ । ज्ञात्वा यस्तु वदेद्धीरः सत्यवादी स कथ्यते 1) ६१ | ज्ञानज्ञेयमयाभ्यां त॒ योगिनः स्स्वभावतः | कलङ्की स तु विज्ञेयो व्यापकः पुरुषोत्तमः । ६२ I gear मतिया वे व्यापिका स्वग्रकाशिका | एषा ज्ञानवती यस्य ज्ञाता ऽसो सात्विको भवेत्‌ ।। ६२ ॥

savākāraṃ nirākāraṃ ninimittaṃ nirañnam | meat haṃsaśca yo vetti sa bhavessukṣmasātvikaḥ | 60 Il satyamekamajaṃ nityamanantaścākṣaryaṃ dhruvam | jñātvā yastu vadeddhīraḥ satyavādī sa kathyate 1) 61 | jñānajñeyamayābhyāṃ ta॒ yoginaḥ ssvabhāvataḥ | kalaṅkī sa tu vijñeyo vyāpakaḥ puruṣottamaḥ | 62 I gear matiyā ve vyāpikā svagrakāśikā | eṣā jñānavatī yasya jñātā 'so sātviko bhavet || 62 ||

sa·vā·kā·raṃ ni·rā·kā·raṃ ni·ni·mit·taṃ ni·rañ·nam | me·at haṃ·saś·ca yo vet·ti sa bha·ves·suk·ṣma·sāt·vi·kaḥ | 60 Il sat·ya·me·ka·ma·jaṃ nit·ya·ma·nan·taś·cāk·ṣar·yaṃ dhru·vam | jñāt·vā yas·tu va·ded·dhī·raḥ sat·ya·vā·dī sa kath·ya·te 1) 61 | jñā·naj·ñe·ya·ma·yābh·yāṃ ta॒ yo·gi·naḥ ssva·bhā·va·taḥ | ka·laṅ·kī sa tu vij·ñe·yo vyā·pa·kaḥ pu·ru·ṣot·ta·maḥ | 62 I ge·ar ma·ti·yā ve vyā·pi·kā svag·ra·kā·śi·kā | e·ṣā jñā·na·va·tī yas·ya jñā·tā 'so sāt·vi·ko bha·vet || 62 ||

Who destroys the mind's movements, robs passion and hatred, naked as the sky — he becomes a Kṣapaṇaka.

क्षपणं चित्तवृत्तीनां रागदेषविदुण्ठनम्‌ | कुरुते व्योमवन्नप्रो Asal क्षपणको भवेत्‌ ।। ६५ ॥

kṣapaṇaṃ cittavṛttīnāṃ rāgadeṣaviduṇṭhanam | kurute vyomavannapro Asal kṣapaṇako bhavet || 65 ||

kṣa·pa·ṇaṃ cit·ta·vṛt·tī·nāṃ rā·ga·de·ṣa·vi·duṇ·ṭha·nam | ku·ru·te vyo·ma·van·nap·ro A·sal kṣa·pa·ṇa·ko bha·vet || 65 ||

Śakti shines as spreading, Śiva as contracting; who makes their union becomes king of siddha-yogis.

प्रसरं भासते शक्तिः संकोचं भासते रिवः | तयोर्योगस्य कतो यः स भवेत्‌ सिद्धयोगिरार्‌ ।। &५ ॥

prasaraṃ bhāsate śaktiḥ saṃkocaṃ bhāsate rivaḥ | tayoryogasya kato yaḥ sa bhavet siddhayogirār || &5 ||

pra·sa·raṃ bhā·sa·te śak·tiḥ saṃ·ko·caṃ bhā·sa·te ri·vaḥ | ta·yor·yo·gas·ya ka·to yaḥ sa bha·vet sid·dha·yo·gi·rār || &5 ||

As the one beyond the universe shines as the universe, who is ever in that union is a siddha-yogi.

विश्वातीत यथा विश्चमेकमेव विराजते | संयोगेन सदा यस्तु सिद्धयोमी भवेत्त सः tl ६६ ॥

viśvātīta yathā viścamekameva virājate | saṃyogena sadā yastu siddhayomī bhavetta saḥ tl 66 ||

viś·vā·tī·ta ya·thā viś·ca·me·ka·me·va vi·rā·ja·te | saṃ·yo·ge·na sa·dā yas·tu sid·dha·yo·mī bha·vet·ta saḥ tl 66 ||

Who himself serves the … of his own movements becomes, in the Siddha-siddhānta, a siddha-yogi of great strength. Indifferent, ever peaceful, well within, showing himself, full of great bliss, steadfast — he becomes king of siddha-yogis. All-full, serene, risen in every state, pure, overflowing with bliss — he becomes king of siddha-yogis.

aaa निजबृत्तीनां प्रति भजते खयम्‌ ( तु यः ) । स भवेत्‌ सिद्धसिद्धान्ते सिद्धयोगी महाबलः |) ६७ I उदासीनः सदा शान्तः स्वस्थोऽन्तनिंजमासकः | महानन्दमयो धीरः स भवेत्‌ सिद्धयोगिराट्‌ ।॥ ६८ It परिपूर्णः प्रसनात्मा सवोसवेपदोदितः । विशुद्धो निभेरानन्दः स भवेत्‌ सिद्धयोगिराट्‌ ।। ६९ ॥

aaa nijabṛttīnāṃ prati bhajate khayam ( tu yaḥ ) | sa bhavet siddhasiddhānte siddhayogī mahābalaḥ |) 67 I udāsīnaḥ sadā śāntaḥ svastho'ntaniṃjamāsakaḥ | mahānandamayo dhīraḥ sa bhavet siddhayogirāṭ ||| 68 It paripūrṇaḥ prasanātmā savosavepadoditaḥ | viśuddho nibherānandaḥ sa bhavet siddhayogirāṭ || 69 ||

a·a·a ni·ja·bṛt·tī·nāṃ pra·ti bha·ja·te kha·yam ( tu yaḥ ) | sa bha·vet sid·dha·sid·dhān·te sid·dha·yo·gī ma·hā·ba·laḥ |) 67 I u·dā·sī·naḥ sa·dā śān·taḥ svas·tho'nta·niṃ·ja·mā·sa·kaḥ | ma·hā·nan·da·ma·yo dhī·raḥ sa bha·vet sid·dha·yo·gi·rāṭ ||| 68 It pa·ri·pūr·ṇaḥ pra·sa·nāt·mā sa·vo·sa·ve·pa·do·di·taḥ | vi·śud·dho ni·bhe·rā·nan·daḥ sa bha·vet sid·dha·yo·gi·rāṭ || 69 ||

All-full, serene, giving bliss to all, wise, rightly minded to grace all — he becomes king of siddha-yogis.

परिपणः प्रसन्नात्मा सवोनन्दकरः सुधीः | सवानुग्रहधीः सम्यक स भवेत्‌ सिद्धयोगिराट्‌ ।॥ ७० ॥

paripaṇaḥ prasannātmā savonandakaraḥ sudhīḥ | savānugrahadhīḥ samyaka sa bhavet siddhayogirāṭ ||| 70 ||

pa·ri·pa·ṇaḥ pra·san·nāt·mā sa·vo·nan·da·ka·raḥ su·dhīḥ | sa·vā·nug·ra·ha·dhīḥ sam·ya·ka sa bha·vet sid·dha·yo·gi·rāṭ ||| 70 ||

For what is gone no grief, for wealth no longing, at gain no joy the yogi makes; full of bliss, dissolved in his own awakening, he is never harmed by the path of time.

गते न शोकै विभ्वे न वांछं प्रापे च हषं न करोति योगी । आनन्दपूर्णो निजगोधलीनो न वाध्यते कालपथेन नित्यम्‌ । ७१ ॥

gate na śokai vibhve na vāṃchaṃ prāpe ca haṣaṃ na karoti yogī | ānandapūrṇo nijagodhalīno na vādhyate kālapathena nityam | 71 ||

ga·te na śo·kai vibh·ve na vāṃ·chaṃ prā·pe ca ha·ṣaṃ na ka·ro·ti yo·gī | ā·nan·da·pūr·ṇo ni·ja·go·dha·lī·no na vādh·ya·te kā·la·pa·the·na nit·yam | 71 ||

So the avadhūta alone is praised as the true guru, who teaches the harmony in Brahman of all separate doctrines and views. Where the separate teachings come to rest, that is called rest.

एव॑ स्वैसिद्धान्तदनानां प्रथक्‌ प्रथक्‌ भूतानामपि ब्रह्मणि समन्वयसमचनसीलोपदेशाकतोऽवधृत एव सद्रुः प्रशस्यते । एषायुपदेशानां पथ्‌ प्रथक्‌ Aaa जायत यत्र विधरान्तिः सा विश्रान्तिरमिधीयते 11 ७२॥।

eva॑ svaisiddhāntadanānāṃ prathak prathak bhūtānāmapi brahmaṇi samanvayasamacanasīlopadeśākato'vadhṛta eva sadruḥ praśasyate | eṣāyupadeśānāṃ path prathak Aaa jāyata yatra vidharāntiḥ sā viśrāntiramidhīyate 11 72|||

e·va॑ svai·sid·dhān·ta·da·nā·nāṃ pra·thak pra·thak bhū·tā·nā·ma·pi brah·ma·ṇi sa·man·va·ya·sa·ma·ca·na·sī·lo·pa·de·śā·ka·to'va·dhṛ·ta e·va sad·ruḥ pra·śas·ya·te | e·ṣā·yu·pa·de·śā·nāṃ path pra·thak A·a·a jā·ya·ta yat·ra vi·dha·rān·tiḥ sā viś·rān·ti·ra·mi·dhī·ya·te 11 72|||

Dissolution comes of itself from the wonder of no-arising; because he is made of no-arising, he is king of avadhūtas.

लीनता च स्वयं याति निरुत्यानचमलत्कृतेः | यतो निरुत्थानमयात्‌ (मयः ) सो ऽय॑ स्यादतधृतराद्‌ ।। ७३ ॥

līnatā ca svayaṃ yāti nirutyānacamalatkṛteḥ | yato nirutthānamayāt (mayaḥ ) so 'ya॑ syādatadhṛtarād || 73 ||

lī·na·tā ca sva·yaṃ yā·ti ni·rut·yā·na·ca·ma·lat·kṛ·teḥ | ya·to ni·rut·thā·na·ma·yāt (ma·yaḥ ) so 'ya॑ syā·da·ta·dhṛ·ta·rād || 73 ||

So ever worship that true guru …; at once he gives the siddha-state shining in one's self. Those … who cause view-delusion are not to be bowed to; the steadfast follower of the siddha view should shun them far.

तस्मात्तं सरं AAA पूजयेत्सदा | सम्यक्‌ सिद्धपदं धत्त तत्क्षणात्स्वात्मभासितम्‌ |! ov I न वन्दनीयास्ते काष्ट; दशेनम्रान्तिकारकाः । वजेयेत्‌ तान्‌ Te दूरे धीरः सिद्धमताश्रयः 11 ७५॥।

tasmāttaṃ saraṃ AAA pūjayetsadā | samyak siddhapadaṃ dhatta tatkṣaṇātsvātmabhāsitam |! ov I na vandanīyāste kāṣṭa; daśenamrāntikārakāḥ | vajeyet tān Te dūre dhīraḥ siddhamatāśrayaḥ 11 75|||

tas·māt·taṃ sa·raṃ A·A·A pū·ja·yet·sa·dā | sam·yak sid·dha·pa·daṃ dhat·ta tat·kṣa·ṇāt·svāt·ma·bhā·si·tam |! ov I na van·da·nī·yās·te kāṣ·ṭa; da·śe·nam·rān·ti·kā·ra·kāḥ | va·je·yet tān Te dū·re dhī·raḥ sid·dha·ma·tāś·ra·yaḥ 11 75|||

Now he refutes other sides: the Vedāntin is seized by much logic and …, by māyā; the …, longing for karma-fruit, minds struck; the Vaiśeṣikas by duality;

उपज (तञ १५; (ते) परपक्षं निरासं करोतिः- वेदान्ती बहुतकैककदामतिप्रस्तः परं मायया । WE: कमेफलाङखा हतधियो द्रेतेन वेदोषिकाः ॥

upaja (taña 15; (te) parapakṣaṃ nirāsaṃ karotiḥ- vedāntī bahutakaikakadāmatiprastaḥ paraṃ māyayā | WE: kamephalāṅakhā hatadhiyo dretena vedoṣikāḥ ||

u·pa·ja (ta·ña 15; (te) pa·ra·pak·ṣaṃ ni·rā·saṃ ka·ro·tiḥ- ve·dān·tī ba·hu·ta·kai·ka·ka·dā·ma·tip·ras·taḥ pa·raṃ mā·ya·yā | WE: ka·me·pha·lā·ṅa·khā ha·ta·dhi·yo dre·te·na ve·do·ṣi·kāḥ ||

others, crippled by dispute, cheated of the true principle — so the steadfast should ever take refuge in the siddha view, the covenant of one's own nature. Śaivas, Vaiṣṇavas, Vedic ritualists, renouncers, ascetics, Sauras, hero-worshippers, worldlings, Buddhists, Jains, Śrāvakas —

अन्ये ara: विवादविकलखा स्त तत्त्वतोवश्विताः ( सत्तत्त्वतोवखिताः ) | तस्मात्सिद्धमतं स्वभावसर्भयं धीरः सदा संश्रयेत्‌ 9% I aia वैष्णवा वैदिका विधिपराः संन्यासिनस्तापसाः | सोरा वीरपराः प्रपश्चनिरता बोद्धा जिनाः श्रावकाः ॥

anye ara: vivādavikalakhā sta tattvatovaśvitāḥ ( sattattvatovakhitāḥ ) | tasmātsiddhamataṃ svabhāvasarbhayaṃ dhīraḥ sadā saṃśrayet 9% I aia vaiṣṇavā vaidikā vidhiparāḥ saṃnyāsinastāpasāḥ | sorā vīraparāḥ prapaścaniratā boddhā jināḥ śrāvakāḥ ||

an·ye a·ra: vi·vā·da·vi·ka·la·khā sta tat·tva·to·vaś·vi·tāḥ ( sat·tat·tva·to·va·khi·tāḥ ) | tas·māt·sid·dha·ma·taṃ sva·bhā·va·sar·bha·yaṃ dhī·raḥ sa·dā saṃś·ra·yet 9% I ai·a vaiṣ·ṇa·vā vai·di·kā vi·dhi·pa·rāḥ saṃn·yā·si·nas·tā·pa·sāḥ | so·rā vī·ra·pa·rāḥ pra·paś·ca·ni·ra·tā bod·dhā ji·nāḥ śrā·va·kāḥ ||

these have gone vain ways, cheated of the true principle; so the steadfast should ever take refuge in the siddha view. Teachers much-initiated, fond of oblations, vow-keeping ascetics, pilgrims to many tīrthas, devoted to japa, silent, … — these, bound to the load of sorrow, are cheated of the true principle; so … the siddha view.

एते HOTA व्रथापथगतास्ते सत्तत्त्वतो TAT: | तस्मास्सिद्धमत स्वभावसमयं धीरः सदा संश्रयेत्‌ ॥ ७७ UI आचाय बहूदीक्षिता हुतिरता नयत्रतास्तापसाः ¦ नानातीथनिपेवका जपपरा मोनस्थिता FAT: UI एते ते खलु दुःखभारानिरतास्ते सत्तत्त्वतो वश्विताः | तस्मास्सिद्धमतं स्वभावसमयं धीरः सदा संश्रयेत्‌ ॥ ७८ ॥

ete HOTA vrathāpathagatāste sattattvato TAT: | tasmāssiddhamata svabhāvasamayaṃ dhīraḥ sadā saṃśrayet || 77 UI ācāya bahūdīkṣitā hutiratā nayatratāstāpasāḥ ¦ nānātīthanipevakā japaparā monasthitā FAT: UI ete te khalu duḥkhabhārāniratāste sattattvato vaśvitāḥ | tasmāssiddhamataṃ svabhāvasamayaṃ dhīraḥ sadā saṃśrayet || 78 ||

e·te HO·TA vra·thā·pa·tha·ga·tās·te sat·tat·tva·to TAT: | tas·mās·sid·dha·ma·ta sva·bhā·va·sa·ma·yaṃ dhī·raḥ sa·dā saṃś·ra·yet || 77 U·I ā·cā·ya ba·hū·dīk·ṣi·tā hu·ti·ra·tā na·yat·ra·tās·tā·pa·sāḥ ¦ nā·nā·tī·tha·ni·pe·va·kā ja·pa·pa·rā mo·nas·thi·tā FAT: U·I e·te te kha·lu duḥ·kha·bhā·rā·ni·ra·tās·te sat·tat·tva·to vaś·vi·tāḥ | tas·mās·sid·dha·ma·taṃ sva·bhā·va·sa·ma·yaṃ dhī·raḥ sa·dā saṃś·ra·yet || 78 ||

First cleansing the channels by exhale, inhale and retention, suddenly making the mind swoon …, then seeing the imperishable syllable in the lamp-sprout of Oṃkāra with collected mind — theirs is not the eternal state; so … the siddha view.

आदो रेचक-पूरक-कुम्भक-विधो नाडीपथा शोधितम्‌ । कृत्वा THASITE त॒ सहसा चित्तं महामूच्छितम्‌ | पश्वादन्ययमक्षरं WHS चोकारदीपाङ्करे । ये पश्यन्ति समाहितेन मनसा तेषां न नित्य पदम्‌ | तस्मास्सिद्धमतं स्वभावसमय धीरः सदा संश्रयेत्‌ ॥ ७९॥

ādo recaka-pūraka-kumbhaka-vidho nāḍīpathā śodhitam | kṛtvā THASITE ta॒ sahasā cittaṃ mahāmūcchitam | paśvādanyayamakṣaraṃ WHS cokāradīpāṅkare | ye paśyanti samāhitena manasā teṣāṃ na nitya padam | tasmāssiddhamataṃ svabhāvasamaya dhīraḥ sadā saṃśrayet || 79||

ā·do re·ca·ka-pū·ra·ka-kum·bha·ka-vi·dho nā·ḍī·pa·thā śo·dhi·tam | kṛt·vā THA·SI·TE ta॒ sa·ha·sā cit·taṃ ma·hā·mūc·chi·tam | paś·vā·dan·ya·ya·mak·ṣa·raṃ WHS co·kā·ra·dī·pāṅ·ka·re | ye paś·yan·ti sa·mā·hi·te·na ma·na·sā te·ṣāṃ na nit·ya pa·dam | tas·mās·sid·dha·ma·taṃ sva·bhā·va·sa·ma·ya dhī·raḥ sa·dā saṃś·ra·yet || 79||

Cārvākas, clever, skilled in logic, devoted to the body-is-self doctrine — they do not cross the unbearable; those … supreme sāttvikas [?]. All prosper who are yavanas, fond of sin …; their fruit is only this-worldly and small, not the truth, not liberation.

चावौकार्चतुराश्च तकेनिपुणा देहात्मवादे रताः | ते ad तरन्ति दुःसहतर ये ते परं सात्विकाः II ते सरवे प्रभवन्ति ये च यर्वनाः पापे रता ea: | तेषामेहिकमस्पमेव फलद तत्तव॑ न मोक्षपंदैम्‌ ॥ ८० ॥

cāvaukārcaturāśca takenipuṇā dehātmavāde ratāḥ | te ad taranti duḥsahatara ye te paraṃ sātvikāḥ II te sarave prabhavanti ye ca yarvanāḥ pāpe ratā ea: | teṣāmehikamaspameva phalada tattava॑ na mokṣapaṃdaim || 80 ||

cā·vau·kār·ca·tu·rāś·ca ta·ke·ni·pu·ṇā de·hāt·ma·vā·de ra·tāḥ | te ad ta·ran·ti duḥ·sa·ha·ta·ra ye te pa·raṃ sāt·vi·kāḥ I·I te sa·ra·ve pra·bha·van·ti ye ca yar·va·nāḥ pā·pe ra·tā e·a: | te·ṣā·me·hi·ka·mas·pa·me·va pha·la·da tat·ta·va॑ na mok·ṣa·paṃ·daim || 80 ||

…, devoted to kula and akula worship, Śāmbhavas — these, devoted to artificial mantras and tantras, are cheated of truth. [variants] At the head's end, the triple-cavity hollow, the brahmarandhra, …, at the nose-tip, in the ear's sound, the bell, the royal tooth,

AS कुला कुलचैनरता - Isat: शाम्भवाः | एते कत्रिममं्रत॑त्रनिरतास्ते तत्त्वतो afer: तस्मात सिद्धमत ( त. ). १८-रजसा ( तं.). १ ९- मोक्षफलम्‌ (त. ). Mer ` मस्तकान्ते त्रिपुटपुटषिले ब्रह्मरन्ध्रे Tare | FAT नासिकाप्रे ्रवणपथरवे घण्टिका राजदन्ते ॥

AS kulā kulacainaratā - Isat: śāmbhavāḥ | ete katrimamaṃrata॑traniratāste tattvato afer: tasmāta siddhamata ( ta. ). 18-rajasā ( taṃ.). 1 9- mokṣaphalam (ta. ). Mer ` mastakānte tripuṭapuṭaṣile brahmarandhre Tare | FAT nāsikāpre ravaṇapatharave ghaṇṭikā rājadante ||

AS ku·lā ku·la·cai·na·ra·tā - I·sat: śām·bha·vāḥ | e·te kat·ri·ma·maṃ·ra·ta॑tra·ni·ra·tās·te tat·tva·to a·fer: tas·mā·ta sid·dha·ma·ta ( ta. ). 18-ra·ja·sā ( taṃ.). 1 9- mok·ṣa·pha·lam (ta. ). Mer ` mas·ta·kān·te tri·pu·ṭa·pu·ṭa·ṣi·le brah·ma·ran·dhre Ta·re | FAT nā·si·kāp·re ra·va·ṇa·pa·tha·ra·ve ghaṇ·ṭi·kā rā·ja·dan·te ||

in throat, heart, navel, the three-lotus hollow, … and the root — those who [meditate] thus, ah, theirs is not the supreme state of no-arising.

कण्टे हृन्नाभिमध्ये त्रिकमलङरहरे Asa च मूले । एवं ये MASA: परमपदमहो नास्ति तेषां निरुत्थम्‌ । ८१॥।।

kaṇṭe hṛnnābhimadhye trikamalaṅarahare Asa ca mūle | evaṃ ye MASA: paramapadamaho nāsti teṣāṃ niruttham | 81||||

kaṇ·ṭe hṛn·nā·bhi·madh·ye tri·ka·ma·la·ṅa·ra·ha·re A·sa ca mū·le | e·vaṃ ye MA·SA: pa·ra·ma·pa·da·ma·ho nās·ti te·ṣāṃ ni·rut·tham | 81||||

In the skull-hall, like the fire of dissolution, or at the siddha Jālandhara, one light flickering like lightning in the brahma-channel, lightning-bright, above it on the peak fierce as a crore of suns — those who ever imagine this, ah, theirs is not the supreme no-arising.

कोल्छारे FAIA प्रखयरिखिनिमे सिद्धजालन्धरे वा | Ae ज्योतिरेकं तडिदिव तरलं बरह्मनाञ्यन्तराठे | भान्ते विद्युदाभं तदुपरि शिखरे कोटिमातेण्डचण्डे । ये नित्य भावयन्ते परमपदमहो नास्ति तेषां निरुत्थम्‌ 1 ८२॥।

kolchāre FAIA prakhayarikhinime siddhajālandhare vā | Ae jyotirekaṃ taḍidiva taralaṃ barahmanāñyantarāṭhe | bhānte vidyudābhaṃ tadupari śikhare koṭimāteṇḍacaṇḍe | ye nitya bhāvayante paramapadamaho nāsti teṣāṃ niruttham 1 82|||

kol·chā·re FAI·A pra·kha·ya·ri·khi·ni·me sid·dha·jā·lan·dha·re vā | A·e jyo·ti·re·kaṃ ta·ḍi·di·va ta·ra·laṃ ba·rah·ma·nāñ·yan·ta·rā·ṭhe | bhān·te vid·yu·dā·bhaṃ ta·du·pa·ri śi·kha·re ko·ṭi·mā·teṇ·ḍa·caṇ·ḍe | ye nit·ya bhā·va·yan·te pa·ra·ma·pa·da·ma·ho nās·ti te·ṣāṃ ni·rut·tham 1 82|||

Piercing the brahma-channel by moving mind and wind from the liṅga to the spine-sprout, leading the bindu to the cave of the supreme state above the conch-womb,

लिङ्गादण्डांकुरान्तमनःपवनगमात्‌ ब्रह्मनाञ्यादिमेदम्‌ । करत्वा बिन्दुं नयन्तः परमपदगुहां रंखगर्मोदरोध्वेम्‌ ॥

liṅgādaṇḍāṃkurāntamanaḥpavanagamāt brahmanāñyādimedam | karatvā binduṃ nayantaḥ paramapadaguhāṃ raṃkhagarmodarodhvem ||

liṅ·gā·daṇ·ḍāṃ·ku·rān·ta·ma·naḥ·pa·va·na·ga·māt brah·ma·nāñ·yā·di·me·dam | ka·rat·vā bin·duṃ na·yan·taḥ pa·ra·ma·pa·da·gu·hāṃ raṃ·kha·gar·mo·da·rodh·vem ||

there in the inner roar of nāda, sky-qualitied, by vajrolī and the rest — those who do this here with pain, ah, theirs is not the supreme no-arising.

तव्रान्तनोदधोषे गगनगुणमय बज्रदण्डीचोटीक्रमेण | ये कुवेन्तीह कष्टात्‌ परमपदमहो नास्ति तेषां निरुत्थम्‌ । ८३॥।

tavrāntanodadhoṣe gaganaguṇamaya bajradaṇḍīcoṭīkrameṇa | ye kuventīha kaṣṭāt paramapadamaho nāsti teṣāṃ niruttham | 83|||

tav·rān·ta·no·da·dho·ṣe ga·ga·na·gu·ṇa·ma·ya baj·ra·daṇ·ḍī·co·ṭīk·ra·me·ṇa | ye ku·ven·tī·ha kaṣ·ṭāt pa·ra·ma·pa·da·ma·ho nās·ti te·ṣāṃ ni·rut·tham | 83|||

Making the tongue long by constant moving and milking, inserting it into the palate, crossing even the tenth door, leading [it] … to the head, drinking the six drinks — they are long deluded in swoon.

सम्यक चालनदोहनेन सततं दीर्घ कृतां BETH | तां ताल्वभ्यैतरवेशितां च दशषमदारेऽपि ° चोल्लंधिनीम्‌ | नीत्वा मध्यम-मन्धि-संघर-घटातप्ाप्रां रिरोदेशतः पीत्वा षडविधपानकाष्टितजनां मूच्छ चिरं मोहिताः ।। ८४ ॥

samyaka cālanadohanena satataṃ dīrgha kṛtāṃ BETH | tāṃ tālvabhyaitaraveśitāṃ ca daśaṣamadāre'pi ° collaṃdhinīm | nītvā madhyama-mandhi-saṃghara-ghaṭātapāprāṃ rirodeśataḥ pītvā ṣaḍavidhapānakāṣṭitajanāṃ mūccha ciraṃ mohitāḥ || 84 ||

sam·ya·ka cā·la·na·do·ha·ne·na sa·ta·taṃ dīr·gha kṛ·tāṃ BETH | tāṃ tāl·vabh·yai·ta·ra·ve·śi·tāṃ ca da·śa·ṣa·ma·dā·re'pi ° col·laṃ·dhi·nīm | nīt·vā madh·ya·ma-man·dhi-saṃ·gha·ra-gha·ṭā·ta·pāp·rāṃ ri·ro·de·śa·taḥ pīt·vā ṣa·ḍa·vi·dha·pā·na·kāṣ·ṭi·ta·ja·nāṃ mūc·cha ci·raṃ mo·hi·tāḥ || 84 ||

Seizing the western and eastern paths, restraining the middle wind, by meditation, samādhi, watching, and many postures,

गृह्यात्पधिमपूतेमागेयुभय रुध्वानिरं मध्यमम्‌ | नीत्वा ध्यानसमाधिरक्षकरणेनानासनाभ्यासनेः ॥

gṛhyātpadhimapūtemāgeyubhaya rudhvāniraṃ madhyamam | nītvā dhyānasamādhirakṣakaraṇenānāsanābhyāsaneḥ ||

gṛh·yāt·pa·dhi·ma·pū·te·mā·ge·yu·bha·ya rudh·vā·ni·raṃ madh·ya·mam | nīt·vā dhyā·na·sa·mā·dhi·rak·ṣa·ka·ra·ṇe·nā·nā·sa·nābh·yā·sa·neḥ ||

by uniting prāṇa and apāna ever in the haṃsa-belly — even those who serve thus sink, sorrowing, in the waters of becoming.

प्राणापानसमांगमेन सततं हसोदरे TACT | एवं येऽपि भजन्ति ते भवजले मञ्जन्त्यहो दुःखितः ॥ ८५॥।

prāṇāpānasamāṃgamena satataṃ hasodare TACT | evaṃ ye'pi bhajanti te bhavajale mañjantyaho duḥkhitaḥ || 85|||

prā·ṇā·pā·na·sa·māṃ·ga·me·na sa·ta·taṃ ha·so·da·re TACT | e·vaṃ ye'pi bha·jan·ti te bha·va·ja·le mañ·jan·tya·ho duḥ·khi·taḥ || 85|||

Contracting śakti, lengthening the …, pressing the base, waking kuṇḍalinī from her place, the mind then to the head,

राक््याङुश्चनमध्रिदीषिंकरणं त्वाधारसंपीडनात्‌ स्थानात्कुण्डलिनीप्रबोधन्‌मनः (तः ) कतवा ततो मृधेनि ॥

rākyāṅuścanamadhridīṣiṃkaraṇaṃ tvādhārasaṃpīḍanāt sthānātkuṇḍalinīprabodhanmanaḥ (taḥ ) katavā tato mṛdheni ||

rāk·yā·ṅuś·ca·na·madh·ri·dī·ṣiṃ·ka·ra·ṇaṃ tvā·dhā·ra·saṃ·pī·ḍa·nāt sthā·nāt·kuṇ·ḍa·li·nīp·ra·bo·dhan·ma·naḥ (taḥ ) ka·ta·vā ta·to mṛ·dhe·ni ||

[variants] leading her to Pūrṇagiri, then making her fall down — those delighting in partial knowledge are far from their own state.

द्रारोदरे शखिनी ( तं. ). >३ प्राप्तां (तं. ). २४-भजनं वाञ्छन्ति ये मोहिता ( ह. ). Anata ( द. ). २६ - सद्धयात्‌ ( तं. ). नीत्वा पूणगिरिं निपातनमधः Fara तस्याथ ये । खण्डज्ञानरतास्तु ते निजपदे तेषां हि दूरं पदम्‌ । ८६ ॥।

drārodare śakhinī ( taṃ. ). >3 prāptāṃ (taṃ. ). 24-bhajanaṃ vāñchanti ye mohitā ( ha. ). Anata ( da. ). 26 - saddhayāt ( taṃ. ). nītvā pūṇagiriṃ nipātanamadhaḥ Fara tasyātha ye | khaṇḍajñānaratāstu te nijapade teṣāṃ hi dūraṃ padam | 86 |||

drā·ro·da·re śa·khi·nī ( taṃ. ). >3 prāp·tāṃ (taṃ. ). 24-bha·ja·naṃ vāñ·chan·ti ye mo·hi·tā ( ha. ). A·na·ta ( da. ). 26 - sad·dha·yāt ( taṃ. ). nīt·vā pū·ṇa·gi·riṃ ni·pā·ta·na·ma·dhaḥ Fa·ra tas·yā·tha ye | khaṇ·ḍaj·ñā·na·ra·tās·tu te ni·ja·pa·de te·ṣāṃ hi dū·raṃ pa·dam | 86 |||

Locks, piercings, mudrās, the chin-bound paths, fire; moon-sun one-taste, calm, control, rules, nāda, bindu at the hand's end — those who ever serve these, even with experience-mind and unmanī-yoga, turned from their own face, wander the worlds, sharing karma and sorrow.

बन्धं मेदं च मुद्रां गरुचिर-चिचुका-बद्धमार्भेषु वन्टिम्‌ ¦ चन्द्रार्क सामरस्यं शमदम नियमानाद विन्दं करान्ते | ये निन्य मेख्यन्ते द्यनुभवमनसाप्युन्मनीयोगयुक्ताः | ते खोकान्‌ भ्रामयन्ती निजयुखविमुखाः क्मदुःवाध्वभाजः |) ८७॥।

bandhaṃ medaṃ ca mudrāṃ garucira-cicukā-baddhamārbheṣu vanṭim ¦ candrārka sāmarasyaṃ śamadama niyamānāda vindaṃ karānte | ye ninya mekhyante dyanubhavamanasāpyunmanīyogayuktāḥ | te khokān bhrāmayantī nijayukhavimukhāḥ kmaduḥvādhvabhājaḥ |) 87|||

ban·dhaṃ me·daṃ ca mud·rāṃ ga·ru·ci·ra-ci·cu·kā-bad·dha·mār·bhe·ṣu van·ṭim ¦ can·drār·ka sā·ma·ras·yaṃ śa·ma·da·ma ni·ya·mā·nā·da vin·daṃ ka·rān·te | ye nin·ya mekh·yan·te dya·nu·bha·va·ma·na·sāp·yun·ma·nī·yo·ga·yuk·tāḥ | te kho·kān bhrā·ma·yan·tī ni·ja·yu·kha·vi·mu·khāḥ kma·duḥ·vādh·va·bhā·jaḥ |) 87|||

…the yoga-path, the kula-person view, the piercing of the six cakras; in the wind's middle, like a sun-ray, the pervading essence of itself —

ANS योगमाग ङलपुरूषमतं षषण्णुसीचक्रमेदम्‌ | TAT वायुमध्ये रविकिरणनिभं स्वतो व्यापिमारम्‌ ॥।

ANS yogamāga ṅalapurūṣamataṃ ṣaṣaṇṇusīcakramedam | TAT vāyumadhye ravikiraṇanibhaṃ svato vyāpimāram |||

ANS yo·ga·mā·ga ṅa·la·pu·rū·ṣa·ma·taṃ ṣa·ṣaṇ·ṇu·sī·cak·ra·me·dam | TAT vā·yu·madh·ye ra·vi·ki·ra·ṇa·ni·bhaṃ sva·to vyā·pi·mā·ram |||

those who gaze with the eye at … or the blue sky, who imagine thus — alas, they too share hardship.

दृष्या ये वीक्षयन्ते aad नीलवर्णं नभो वा | एवं ये भावयन्ते निगदितमतयम्तऽपि हा क्षटटभाजः ।। ८८ ॥

dṛṣyā ye vīkṣayante aad nīlavarṇaṃ nabho vā | evaṃ ye bhāvayante nigaditamatayamta'pi hā kṣaṭaṭabhājaḥ || 88 ||

dṛṣ·yā ye vīk·ṣa·yan·te a·ad nī·la·var·ṇaṃ na·bho vā | e·vaṃ ye bhā·va·yan·te ni·ga·di·ta·ma·ta·yam·ta'pi hā kṣa·ṭa·ṭa·bhā·jaḥ || 88 ||

First holding, then the great holding, full counter-holding, the gaze…, …, the bell, vasantolikā — those who do and make others do these ever wander and grieve.

आदौ धारण A ATTA: कृत्वा महाधारणम्‌ | सम्पूणं प्रतिधारणं Aare दृटिं तथा निभां ।¦ sa Taste दरीसनमथो घण्टी वसन्तोलिका | य gata च कारयन्ति च सदा भ्राम्यन्ति खिद्यन्ति ते | ८९॥)

ādau dhāraṇa A ATTA: kṛtvā mahādhāraṇam | sampūṇaṃ pratidhāraṇaṃ Aare dṛṭiṃ tathā nibhāṃ |¦ sa Taste darīsanamatho ghaṇṭī vasantolikā | ya gata ca kārayanti ca sadā bhrāmyanti khidyanti te | 89||)

ā·dau dhā·ra·ṇa A AT·TA: kṛt·vā ma·hā·dhā·ra·ṇam | sam·pū·ṇaṃ pra·ti·dhā·ra·ṇaṃ A·a·re dṛ·ṭiṃ ta·thā ni·bhāṃ |¦ sa Tas·te da·rī·sa·na·ma·tho ghaṇ·ṭī va·san·to·li·kā | ya ga·ta ca kā·ra·yan·ti ca sa·dā bhrām·yan·ti khid·yan·ti te | 89||)

…, salt water, the palate…, vomiting, …, drinking amarī, the khaparī,

दंवक्षारनमन्तरं TAA ताल्वोष्नामारसम्‌ | वान्तेरु्धटने कर्वौटममरीपाने तथा खपरी ॥

daṃvakṣāranamantaraṃ TAA tālvoṣnāmārasam | vānterudhaṭane karvauṭamamarīpāne tathā khaparī ||

daṃ·vak·ṣā·ra·na·man·ta·raṃ TA·A tāl·voṣ·nā·mā·ra·sam | vān·te·ru·dha·ṭa·ne kar·vau·ṭa·ma·ma·rī·pā·ne ta·thā kha·pa·rī ||

semen made to flow, the self-born, again swallowing … — dullards who do this, no; theirs is not born of the doctrine.

वीयद्रावितमातमजं पुनरहो ग्रासं प्रखप॑श्च वा | ये कुर्वति जडास्तु ते नहि HS तेषां त॒ सिद्धान्तजम्‌ ॥ ९०}!

vīyadrāvitamātamajaṃ punaraho grāsaṃ prakhapa॑śca vā | ye kurvati jaḍāstu te nahi HS teṣāṃ ta॒ siddhāntajam || 90}!

vī·yad·rā·vi·ta·mā·ta·ma·jaṃ pu·na·ra·ho grā·saṃ pra·kha·pa॑śca vā | ye kur·va·ti ja·ḍās·tu te na·hi HS te·ṣāṃ ta॒ sid·dhān·ta·jam || 90}!

When they hear rightly the nāda, made of the unstruck sound — bell, kāhala, cymbal, mṛdaṅga, great drum — ceaselessly in the body or in the cosmic egg, then the siddha state is fitting for them, the supreme truth.

वण्टाकादल-काटमदेट-महा-मेरीनिनादं यदा | सम्यङ्‌ नादमनाहतध्वनिमर्य शृण्वन्ति FATE ।; पिण्डे Ba निरन्तरतया ब्ह्माण्डमध्येऽपि वा | तेषां सिद्धपदं ततः समुचितं तत्व परं Seay ॥ ९१ 1

vaṇṭākādala-kāṭamadeṭa-mahā-merīninādaṃ yadā | samyaṅ nādamanāhatadhvanimarya śṛṇvanti FATE |; piṇḍe Ba nirantaratayā bhmāṇḍamadhye'pi vā | teṣāṃ siddhapadaṃ tataḥ samucitaṃ tatva paraṃ Seay || 91 1

vaṇ·ṭā·kā·da·la-kā·ṭa·ma·de·ṭa-ma·hā-me·rī·ni·nā·daṃ ya·dā | sam·yaṅ nā·da·ma·nā·ha·tadh·va·ni·mar·ya śṛṇ·van·ti FA·TE |; piṇ·ḍe Ba ni·ran·ta·ra·ta·yā bhmāṇ·ḍa·madh·ye'pi vā | te·ṣāṃ sid·dha·pa·daṃ ta·taḥ sa·mu·ci·taṃ tat·va pa·raṃ Se·ay || 91 1

From dispassion eating grass, greens, leaves, water, bulbs, fruits and roots, some take to forest-dwelling, others to far lands; with many acts like a child, madman, ghoul, mute or idiot — without the state, fallen from the strength of insight, they are bewildered.

वैराग्यात्तणश्ाकपलवजलं कन्दं फलं मूलकम्‌ | भुक्तवा ये वनवासमेव भजन्ते चान्ये च देशान्तरम्‌ I —- ( ह. ). ३ ०-भ्रासप्रदं पञ्चधा (तं. ). बालोन्मत्तपिश्ाचमूकजडवत्‌ चेष्टाश्च नानाविधा । ये वन्ति पदं विना मतिबलाद्भ्रष्टा विघुद्यन्ति ते । ९२ ॥

vairāgyāttaṇaśākapalavajalaṃ kandaṃ phalaṃ mūlakam | bhuktavā ye vanavāsameva bhajante cānye ca deśāntaram I —- ( ha. ). 3 0-bhrāsapradaṃ pañcadhā (taṃ. ). bālonmattapiśācamūkajaḍavat ceṣṭāśca nānāvidhā | ye vanti padaṃ vinā matibalādbhraṣṭā vighudyanti te | 92 ||

vai·rāg·yāt·ta·ṇa·śā·ka·pa·la·va·ja·laṃ kan·daṃ pha·laṃ mū·la·kam | bhuk·ta·vā ye va·na·vā·sa·me·va bha·jan·te cān·ye ca de·śān·ta·ram I —- ( ha. ). 3 0-bhrā·sap·ra·daṃ pañ·ca·dhā (taṃ. ). bā·lon·mat·ta·pi·śā·ca·mū·ka·ja·ḍa·vat ceṣ·ṭāś·ca nā·nā·vi·dhā | ye van·ti pa·daṃ vi·nā ma·ti·ba·lād·bhraṣ·ṭā vi·ghud·yan·ti te | 92 ||

The patched cloak, wondrous sects of many kinds, begging, playacting, smearing ash on limbs, …, they wander hardest holy fields cutting off all senses — yet they do not find the supreme state from the guru's mouth, out of pride.

कथां दशेनमद्धतं बहुविधं भिक्षाटनं नाटकम्‌ | भस्मोढलनमङ्गं HRA कृत्वाथ वषं चरेत्‌ | ad क्षत्रमटन्ति दुगेमतरं छित्वा सर्वेन्द्रियम्‌ | नो विन्दन्ति परं पदं गुरुपुखाद्वर्वेण Hera ते । ९३ ॥

kathāṃ daśenamaddhataṃ bahuvidhaṃ bhikṣāṭanaṃ nāṭakam | bhasmoḍhalanamaṅgaṃ HRA kṛtvātha vaṣaṃ caret | ad kṣatramaṭanti dugemataraṃ chitvā sarvendriyam | no vindanti paraṃ padaṃ gurupukhādvarveṇa Hera te | 93 ||

ka·thāṃ da·śe·na·mad·dha·taṃ ba·hu·vi·dhaṃ bhik·ṣā·ṭa·naṃ nā·ṭa·kam | bhas·mo·ḍha·la·na·maṅ·gaṃ HRA kṛt·vā·tha va·ṣaṃ ca·ret | ad kṣat·ra·ma·ṭan·ti du·ge·ma·ta·raṃ chit·vā sar·ven·dri·yam | no vin·dan·ti pa·raṃ pa·daṃ gu·ru·pu·khād·var·ve·ṇa He·ra te | 93 ||

Those who [use] fourfold speech, self-made or made by the lord of siddhas, clever at gāyatrī, devoted to recitation, to disputes in learning —

वाणीं ये च चतुर्विधां स्वरचितां सिद्धेश वा निर्मितां | गायत्रीचतुराश् पाठनिरता विदयाविवादे रताः ॥

vāṇīṃ ye ca caturvidhāṃ svaracitāṃ siddheśa vā nirmitāṃ | gāyatrīcaturāś pāṭhaniratā vidayāvivāde ratāḥ ||

vā·ṇīṃ ye ca ca·tur·vi·dhāṃ sva·ra·ci·tāṃ sid·dhe·śa vā nir·mi·tāṃ | gā·yat·rī·ca·tu·rāś pā·ṭha·ni·ra·tā vi·da·yā·vi·vā·de ra·tāḥ ||

they do not find its meaning in the self, they toil from folly: staff, scissors, trident, wheel, …

नो विन्दन्ति तद्थमात्मसरशते खियन्ति मोडाटलात्‌ | दण्डः कर्तरिश्चूटचक्ररगुडमण्डाश TIA 11 ५१॥

no vindanti tadthamātmasaraśate khiyanti moḍāṭalāt | daṇḍaḥ kartariścūṭacakraraguḍamaṇḍāśa TIA 11 51||

no vin·dan·ti tad·tha·māt·ma·sa·ra·śa·te khi·yan·ti mo·ḍā·ṭa·lāt | daṇ·ḍaḥ kar·ta·riś·cū·ṭa·cak·ra·ra·gu·ḍa·maṇ·ḍā·śa TI·A 11 51||

So the supreme state, void beyond the five voids, beyond the sky, …, one's own kula and akula, wondrous, universal form, unmanifest, …, without rising, beyond, shining, nameless, one — making it shine by mere words, many-minded, troubled, they are led astray.

एवै TM परमपरपदं पश्चशन्यादिश॒न्यम्‌ । व्योमातीतं cael निजङलमङुलं चाद्धतं विश्वरूपम्‌ | अव्यक्तं Teas निखू्दयमपरं भासनिनाममक्यम्‌ । वाङ्मात्राद्धासयन्तो बहुविधमनसो व्याकुला भ्रामितास्त ।! ९४॥

evai TM paramaparapadaṃ paścaśanyādiśa॒nyam | vyomātītaṃ cael nijaṅalamaṅulaṃ cāddhataṃ viśvarūpam | avyaktaṃ Teas nikhūdayamaparaṃ bhāsanināmamakyam | vāṅmātrāddhāsayanto bahuvidhamanaso vyākulā bhrāmitāsta |! 94||

e·vai TM pa·ra·ma·pa·ra·pa·daṃ paś·ca·śan·yā·di·śa॒nyam | vyo·mā·tī·taṃ ca·el ni·ja·ṅa·la·ma·ṅu·laṃ cād·dha·taṃ viś·va·rū·pam | av·yak·taṃ Te·as ni·khū·da·ya·ma·pa·raṃ bhā·sa·ni·nā·ma·mak·yam | vāṅ·māt·rād·dhā·sa·yan·to ba·hu·vi·dha·ma·na·so vyā·ku·lā bhrā·mi·tās·ta |! 94||

Granting the siddhi of command, ever fitting, full, the shower, all-pervading in the body, the deathless way, the best essence of doctrine,

आज्ञासिद्धिकरं सदा समुचितं सम्पूणेमाभासकम्‌ । पिण्डे सवगतं विधानममरं मिद्रान्तसारं वरम्‌ ॥

ājñāsiddhikaraṃ sadā samucitaṃ sampūṇemābhāsakam | piṇḍe savagataṃ vidhānamamaraṃ midrāntasāraṃ varam ||

āj·ñā·sid·dhi·ka·raṃ sa·dā sa·mu·ci·taṃ sam·pū·ṇe·mā·bhā·sa·kam | piṇ·ḍe sa·va·ga·taṃ vi·dhā·na·ma·ma·raṃ mid·rān·ta·sā·raṃ va·ram ||

…, giving bliss beyond bliss, ender of time, eternal — that eternal … supreme no-arising state is to be known.

आरान्तेनिदेरणं सुखातिसुखदं कालान्तकं शाश्वतम्‌ | तन्नित्यं seated Ter जेय निरुत्थं पदम्‌ ॥ ९५॥।

ārāntenideraṇaṃ sukhātisukhadaṃ kālāntakaṃ śāśvatam | tannityaṃ seated Ter jeya nirutthaṃ padam || 95|||

ā·rān·te·ni·de·ra·ṇaṃ su·khā·ti·su·kha·daṃ kā·lān·ta·kaṃ śāś·va·tam | tan·nit·yaṃ se·a·ted Ter je·ya ni·rut·thaṃ pa·dam || 95|||

In inquiring 'self', 'supreme self', 'individual self', the arising of the oneness of the three is called Ādeśa.

आत्मेति परमात्मेति जीवात्मेति विचारणे । त्रयाणामेक्यसंभूतिः आदेश्च इति कीर्तितः ॥ SS

ātmeti paramātmeti jīvātmeti vicāraṇe | trayāṇāmekyasaṃbhūtiḥ ādeśca iti kīrtitaḥ || SS

āt·me·ti pa·ra·māt·me·ti jī·vāt·me·ti vi·cā·ra·ṇe | tra·yā·ṇā·mek·ya·saṃ·bhū·tiḥ ā·deś·ca i·ti kīr·ti·taḥ || SS

Ādeśa — removing all pairs; who says it back to a yogi goes to the lordly self.

आदेश्च इति agit सवेदन्दक्षयापहाम्‌ | यो योगिनं प्रतिवदेत्‌ स यात्यात्मानमेश्वरम्‌ ।। ९७॥

ādeśca iti agit savedandakṣayāpahām | yo yoginaṃ prativadet sa yātyātmānameśvaram || 97||

ā·deś·ca i·ti a·git sa·ve·dan·dak·ṣa·yā·pa·hām | yo yo·gi·naṃ pra·ti·va·det sa yāt·yāt·mā·na·meś·va·ram || 97||

Burning hope is the ash, inquiry and contentment the two earrings, steady mind the loincloth, the sky the begging-bowl — the worship of the self.

आशादहन भसितं इण्डलयुगरं विचारसन्तोषः | कौपीनं स्थिरचित्तं खपेरमाकाशमात्मनो भजनम्‌ ॥ ९८ ॥

āśādahana bhasitaṃ iṇḍalayugaraṃ vicārasantoṣaḥ | kaupīnaṃ sthiracittaṃ khaperamākāśamātmano bhajanam || 98 ||

ā·śā·da·ha·na bha·si·taṃ iṇ·ḍa·la·yu·ga·raṃ vi·cā·ra·san·to·ṣaḥ | kau·pī·naṃ sthi·ra·cit·taṃ kha·pe·ra·mā·kā·śa·māt·ma·no bha·ja·nam || 98 ||

[variant] This śāstra is great and divine, the secret of the supreme Lord, the doctrine …, deciding many signs.

कलज्न्नितं ( ह. ). एतच्छाखं महादिव्यं रहस्यं पारमेश्वरम्‌ । सिद्धान्तं ware नानासंकेतनि्णयम्‌ ।। ९.९ 1

kalajnnitaṃ ( ha. ). etacchākhaṃ mahādivyaṃ rahasyaṃ pārameśvaram | siddhāntaṃ ware nānāsaṃketaniṇayam || 9.9 1

ka·laj·nni·taṃ ( ha. ). e·tac·chā·khaṃ ma·hā·div·yaṃ ra·has·yaṃ pā·ra·meś·va·ram | sid·dhān·taṃ wa·re nā·nā·saṃ·ke·ta·ni·ṇa·yam || 9.9 1

The siddhas' …, proven, giving instant proof, ever giving self-bliss, destroying all doubt.

सिद्धानां प्रकरं सिद्धं सयःम्रत्ययकारक्‌ | आत्मान॑दकरं नित्यं सवेसंदेहनाशनम्‌ ।। १०० I

siddhānāṃ prakaraṃ siddhaṃ sayaḥmratyayakārak | ātmāna॑dakaraṃ nityaṃ savesaṃdehanāśanam || 100 I

sid·dhā·nāṃ pra·ka·raṃ sid·dhaṃ sa·yaḥm·rat·ya·ya·kā·rak | āt·mā·na॑da·ka·raṃ nit·yaṃ sa·ve·saṃ·de·ha·nā·śa·nam || 100 I

Do not [give it] to others' disciples, nor read it near others; not for …, nor gifts, nor from love, nor from untruth, nor fear; nor from friendship, gifts, …, nor posture; do not give it even to a son, without the guru-disciple order.

न 24 परशिष्येभ्यः नान्येषां सन्निधो पठेत्‌ | न TTT ARGU मोदानानृन्ताच्छरात्‌ [1 १०९ I न मेत्रीभावनादानान्न areata चासनात्‌ | पुत्रस्यापि न दातव्य गुरुरिष्यक्रमं विना ।। २०२।।

na 24 paraśiṣyebhyaḥ nānyeṣāṃ sannidho paṭhet | na TTT ARGU modānānṛntāccharāt [1 109 I na metrībhāvanādānānna areata cāsanāt | putrasyāpi na dātavya gururiṣyakramaṃ vinā || 202||

na 24 pa·ra·śiṣ·yebh·yaḥ nān·ye·ṣāṃ san·ni·dho pa·ṭhet | na TTT AR·GU mo·dā·nā·nṛn·tāc·cha·rāt [1 109 I na met·rī·bhā·va·nā·dā·nān·na a·re·a·ta cā·sa·nāt | put·ras·yā·pi na dā·tav·ya gu·ru·riṣ·yak·ra·maṃ vi·nā || 202||

Truthful, compassionate, …, ever awakeners to knowledge,

सत्यवन्तो दयाचित्ताः ZAM AAS: TASS: ALAA: सदाज्ञानमप्रबोधकाः 11 १०३ II

satyavanto dayācittāḥ ZAM AAS: TASS: ALAA: sadājñānamaprabodhakāḥ 11 103 II

sat·ya·van·to da·yā·cit·tāḥ ZAM A·AS: TASS: A·LA·A: sa·dāj·ñā·na·map·ra·bo·dha·kāḥ 11 103 I·I

…, free of sloth, pride, envy, hypocrisy, deceit and trickery, turned from ego, great delusion, passion and hatred, free of anger, desire, …, error and greed, desireless, stainless, steadfast, delighting in the true non-dual state — to them give it with care; ever hide it from rogues. Slanderers, of bad conduct, …, violators of the guru's bed, atheists, cheats, cruel, fond of learned disputes, fallen from yoga conduct, fond of sleep and quarrel, intent on their own work, careless of the guru's work — shun these far, even if they come as disciples.

AISA TSAI MAA: । आलस्यमदमात्सयेदम्भमायाछटोच्दिताः ।। 2oR It अहङ्कारमहामोहरागद्रेषपराङ्घुखाः ऋोधेच्छाकाय्चकास्रयाभ्रान्तितारोभवनिताः ।। १०५ TI निस्पहा निर्मला धीराः सदद्रैतपदे रताः | तेभ्यो दे प्रयत्नेन धुतोनां गोपयेत्‌ सदा ।। १०६ UI निन्दका ये दुराचाराइ्चुम्बकाः गुरुतल्पगाः | नास्तिका ये शठाः क्रूरा विद्ावादरतास्तथा ।। १०७ UI योगाचारपरिन्रष्टाः निद्राकठहयोः प्रियाः | स्वस्वकार्ये परानिष्ठाः गुरुकार्येषु निस्प्रहाः il १०८ Il एतान्‌ विवर्जयेद्‌ दूरे शिष्यत्वेन गतानपि 11 १०९ I

AISA TSAI MAA: | ālasyamadamātsayedambhamāyāchaṭocditāḥ || 2oR It ahaṅkāramahāmoharāgadreṣaparāṅghukhāḥ ṛodhecchākāycakāsrayābhrāntitārobhavanitāḥ || 105 TI nispahā nirmalā dhīrāḥ sadadraitapade ratāḥ | tebhyo de prayatnena dhutonāṃ gopayet sadā || 106 UI nindakā ye durācārāicumbakāḥ gurutalpagāḥ | nāstikā ye śaṭhāḥ krūrā vidāvādaratāstathā || 107 UI yogācāraparinraṣṭāḥ nidrākaṭhahayoḥ priyāḥ | svasvakārye parāniṣṭhāḥ gurukāryeṣu nisprahāḥ il 108 Il etān vivarjayed dūre śiṣyatvena gatānapi 11 109 I

AI·SA TSAI MA·A: | ā·las·ya·ma·da·māt·sa·ye·dam·bha·mā·yā·cha·ṭoc·di·tāḥ || 2oR It a·haṅ·kā·ra·ma·hā·mo·ha·rā·gad·re·ṣa·pa·rāṅ·ghu·khāḥ ṛ·o·dhec·chā·kāy·ca·kās·ra·yābh·rān·ti·tā·ro·bha·va·ni·tāḥ || 105 TI nis·pa·hā nir·ma·lā dhī·rāḥ sa·dad·rai·ta·pa·de ra·tāḥ | tebh·yo de pra·yat·ne·na dhu·to·nāṃ go·pa·yet sa·dā || 106 U·I nin·da·kā ye du·rā·cā·rā·i·cum·ba·kāḥ gu·ru·tal·pa·gāḥ | nās·ti·kā ye śa·ṭhāḥ krū·rā vi·dā·vā·da·ra·tās·ta·thā || 107 U·I yo·gā·cā·ra·pa·rin·raṣ·ṭāḥ nid·rā·ka·ṭha·ha·yoḥ pri·yāḥ | svas·va·kār·ye pa·rā·niṣ·ṭhāḥ gu·ru·kār·ye·ṣu nis·pra·hāḥ il 108 Il e·tān vi·var·ja·yed dū·re śiṣ·yat·ve·na ga·tā·na·pi 11 109 I

…the siddha path and the Siddha-Siddhānta-Paddhati — never give it to them, if one wishes long life. Guard it with care as wealth from thieves. Who from delusion teaches them, untested, dull-minded —

more सिद्धमागेश्च सिद्धसिद्धान्तपद्धतिम्‌ | न देयं सवेदा तेभ्यो यदीच्छेचिरजीवनम्‌ tl ११० I गोपनीय प्रयत्नेन तस्करेभ्योधनं यथा । तेषां यो बोधयेत्‌ मोहादपरीकितंमन्दधीः ।। १९१ ।

more siddhamāgeśca siddhasiddhāntapaddhatim | na deyaṃ savedā tebhyo yadīcchecirajīvanam tl 110 I gopanīya prayatnena taskarebhyodhanaṃ yathā | teṣāṃ yo bodhayet mohādaparīkitaṃmandadhīḥ || 191 |

mo·re sid·dha·mā·geś·ca sid·dha·sid·dhān·ta·pad·dha·tim | na de·yaṃ sa·ve·dā tebh·yo ya·dīc·che·ci·ra·jī·va·nam tl 110 I go·pa·nī·ya pra·yat·ne·na tas·ka·rebh·yo·dha·naṃ ya·thā | te·ṣāṃ yo bo·dha·yet mo·hā·da·pa·rī·ki·taṃ·man·da·dhīḥ || 191 |

there is no liberation for him, ever sinking in sorrow; the khecarī, …, yoginī, śākinī and night-walker — the wondrous curse of these, of the siddhas and of Bhairava, falls on his head; so guard it with care.

न हि सुक्तिभवेत्तस्य सदा दुःखेन सीदतः | खेचरी wad योगी शाकिनी च निशाचरी । ११२), एतेषामद्धत सपः सिद्धानां भैरवस्य च | मस्तके तस्य पतति तस्मा्यत्नेन रक्षयेत्‌ ।॥ ११२ ॥

na hi suktibhavettasya sadā duḥkhena sīdataḥ | khecarī wad yogī śākinī ca niśācarī | 112), eteṣāmaddhata sapaḥ siddhānāṃ bhairavasya ca | mastake tasya patati tasmāyatnena rakṣayet ||| 112 ||

na hi suk·ti·bha·vet·tas·ya sa·dā duḥ·khe·na sī·da·taḥ | khe·ca·rī wad yo·gī śā·ki·nī ca ni·śā·ca·rī | 112), e·te·ṣā·mad·dha·ta sa·paḥ sid·dhā·nāṃ bhai·ra·vas·ya ca | mas·ta·ke tas·ya pa·ta·ti tas·mā·yat·ne·na rak·ṣa·yet ||| 112 ||

Who stands at the guru's lotus feet, ever speaking …: whence sorrow and fear for the great soul who knows the truth?

गुरूपादाम्बुजस्थाय “ted प्रवबदेत्सदा | कुतो दुःखं च भीतिश्च तत्वज्ञस्य महात्मनः ॥ २१४ 1

gurūpādāmbujasthāya “ted pravabadetsadā | kuto duḥkhaṃ ca bhītiśca tatvajñasya mahātmanaḥ || 214 1

gu·rū·pā·dām·bu·jas·thā·ya “ted pra·va·ba·det·sa·dā | ku·to duḥ·khaṃ ca bhī·tiś·ca tat·vaj·ñas·ya ma·hāt·ma·naḥ || 214 1

Give it only from grace, for the lineage's continuance, since the lineage's continuance is agreed by all. Bowing to Māyākṣaṅkara-nātha [?], who writes and reads with devotion the Siddhānta-paddhati goes to the supreme goal.

कृपयेव प्रदातव्यं सम्प्रदायग्रघ्त्तये | सम्प्रदायत्रवरत्तिहिं सर्वेषां सम्मता यतः; । ११५ A मायाक्षंकरनाथाय नखा सिद्धान्तपद्भतिम्‌ | लिखित्वा यः पठेद्भक्त्या स याति परमां गतिम्‌ ॥ ११६ |

kṛpayeva pradātavyaṃ sampradāyagraghttaye | sampradāyatravarattihiṃ sarveṣāṃ sammatā yataḥ; | 115 A māyākṣaṃkaranāthāya nakhā siddhāntapadbhatim | likhitvā yaḥ paṭhedbhaktyā sa yāti paramāṃ gatim || 116 |

kṛ·pa·ye·va pra·dā·tav·yaṃ sam·pra·dā·yag·ragh·tta·ye | sam·pra·dā·yat·ra·va·rat·ti·hiṃ sar·ve·ṣāṃ sam·ma·tā ya·taḥ; | 115 A mā·yāk·ṣaṃ·ka·ra·nā·thā·ya na·khā sid·dhān·ta·pad·bha·tim | li·khit·vā yaḥ pa·ṭhed·bhak·tyā sa yā·ti pa·ra·māṃ ga·tim || 116 |

…, the embodied grace for devotees, the mind supreme in remembered bliss — the light called Gaṇapati.

विद्धत्वत्यथनिच(ल)य भक्तानग्रहमूर्तिमत्‌ | स्मरानन्दपरं चेतो गणप(य)त्यभिधं महः ॥ ११७ ॥

viddhatvatyathanica(la)ya bhaktānagrahamūrtimat | smarānandaparaṃ ceto gaṇapa(ya)tyabhidhaṃ mahaḥ || 117 ||

vid·dhat·vat·ya·tha·ni·ca(la)ya bhak·tā·nag·ra·ha·mūr·ti·mat | sma·rā·nan·da·pa·raṃ ce·to ga·ṇa·pa(ya)tya·bhi·dhaṃ ma·haḥ || 117 ||

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

॥ इति श्रीगोरक्षनाथकृता सिद्रमिद्धान्तपद्भतो अवधृत -

|| iti śrīgorakṣanāthakṛtā sidramiddhāntapadbhato avadhṛta -

|| i·ti śrī·go·rak·ṣa·nā·tha·kṛ·tā sid·ra·mid·dhān·ta·pad·bha·to a·va·dhṛ·ta -

the sixth teaching, called the marks of the avadhūta yogi.

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yogilakṣaṇaṃ nāma ṣaṣṭhopadeśaḥ ||| £ ||

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