Siddha Siddhanta Paddhati

Author(s): Kalyani Mallik
Publisher: Poona Oriental Book House Poona
Catalog link: https://jainqq.org/explore/011032/1

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GAARCISCESCESCRE.SCR.SCRICKSCARCITRCISCESCRICAICuservernce 6 lAla bahAdura zAstrI rASTrIya prazAsana akAdamI hai L.B.S. National Academy of Administration masUrI STORICROCHOcrocrococoCrocrocrocoCROCOCOCroche MUSSOORIE pustakAlaya LIBRARY - /60232 avApti saMkhyA Accession No. 1 8 0 varga saMkhyA Class No. _181.45 6 pustaka saMkhyA Book No. Mal SE.VORCE.SCARICASCARS CANCERCIRCASEARCISCESCXScarsexc GL 181.45 MAL 100732 LBSNAA

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SIDDHA - SIDDHANTA - PADDHATI AND OTHER WORKS OF THE NATHA YOGIS By SMT. KALYANI MALLIK, M.A., B.T., Ph.D., Author of the History, Philosophical Doctrine and Practice of the Natha Sampradaya &c. FOREWORD By Rao Bahadur P. C. DIVANJI, M.A., LL.M. POONA ORIENTAL BOOK HOUSE 330A, Sadashiv Peth, POONA. Price Rs. 10.

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(All rights reserved by the publisher) First impression 1954 Printed by B. G. Dhawale at the Karnatak Printing Press, Chira Bazar, Bombay 2 and Published by D. K. Gondhalekar, Proprietor, Poona Oriental Book House, 330 A, Sadashiv Peth, Poona 2.

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DEDICATED IN MEMORY OF MY HUSBAND AND OUR ONLY SON

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FOREWORD I have great pleasure in drawing the attention of the scholars and philosophers interested in the Yoga system of philosophy to this collection of 10 works of the school of the system known as that of the Natha Yogis or Kanphata Yogis, which the learned Dr. Kalyani Devi Malik has edited on procuring MSS. thereof from far and near with great assiduity and to which she has prefixed a well-thought out and thought-provoking thesis on the historicity and dates of the principal personalities whose names are associated with the origin and development of the cult of the said Yogis, and added a comprehensive synopsis of the contents of each work, made more interesting and instructive by the supplementation of critical notes. She has, by doing so, rendered a great service to the cause of Indian culture in its spiritual aspect because the Natha Yogis continue in an uncorrupted form the ancient Hathayoga tradition, whose origin goes back to the proto-historic times when there lived the great Siddhas of the Mahesvara sect like the great sage Panini, who have left behind for the benefit of civilised man, wonderful works on such scientific subjects as grammar, linguistics, mathematics, medicine, classical music etc., based on intuitive knowledge acquired by a singular devotion to the humanistic ideals and at great personal sacrifice. Dr. Gopinath Kaviraj had, in the first quarter of this century, published in the Prince of Wales Sarasvati Bhavan Text Series two works of that sect of secondary importance. namely Goraksa-siddhanta-sangraha and Siddha-siddhanta-samgraha. The former thereout is a 17th century work made out on the basis of extracts drawn from 60-65 works and the latter is a summary of the Siddha-siddhanta-paddhati of Nityanath, who flourished long after Goraksanatha whose achievement in the matter of the revival of the Siddha tradition is comparable with that of Siddha Vasugupta in the matter of that of the Kasmir Saivism and of the great philosopher Samkara in that of the Advaita Vedanta. The former contains some extracts from the

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vi Siddha-siddhanta-paddhati of Goraksnath himself. But the learned editress of this collection has placed before the public the full text of that work based on a copy of a MS. at Jodhpur and added comparative notes based on the copies of two other MSS. obtained from Hardwar and Tanjore. The language of the text is ungrammatical at places. But that is a usual feature of almost all the works of that sect as noted by Dr. Kaviraj in his Preface to the GSS. Such inaccuracies have not escaped the notice of Dr. Kalyani and she has wisely drawn attention to some of them by suggesting emendations thereof in brackets. The authenticity of that work is vouched for not only by the fact of the authors of the said previously-published works having incorporated extracts therefrom in the said works but also by the fact that Aufrecht has in his Catalogus Catalogorum mentioned it as one of the 9 works ascribed to Goraksanatha. Another of those works is the Yogamartarda. It too forms part of this collection. These two supplement each other because whereas the SSP. besides mentioning the characteristics of an Ayadhuta Yogi who is fit to be a Guru, works out the full details of the Pinda-Brahmanda equation, which is the very foundation of the Siddhanta of the Siddhas but mentions only the bare outlines of the Astanga-yoga, which is recommended as the modus operandi for the actual realisation of that equality and for the attainment of the Siddhis as the fruit of having meticulously gone through that hard discipline, the YM. omits the theory of the equation but supplies the full details of the constituents of the said Yoga. There is a third work in this collection, namely Amaraugha-prabodha, purporting to have been composed by the same author. Although I cannot vouch for its authenticity as it is not one of the nine mentioned by Aufrecht and as I do not remember to have seen extracts made from it in any other work, I can recommend its study for the knowledge of the inter-relation between Mantra-yoga, Laya-yoga, Hathayoga and Raja-yoga, the methods to be followed in the practice of each of them and the indispensability of the last to those who are anxious to see concrete results flowing from the practice of any kind of the first three varieties, etc. Besides the above three there is in this collection a fourth work in Sanskrit named Yogavisaya. In verse 7 thereof its

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V11 author has given his name as "Minanatha, son of Umasamkara," while the colophon, probably added by a scribe, mentions it as a work, whose name has the initial letters "Bhaktisam,' composed by Matsyendranatha." The learned editress being of the view that the two were identical individuals has put it down as a work of "Minanath alias Matseyndranath" but I have my reasons for doubting that identity. I cannot mention them here at length just as I cannot enter into a discussion of the questions as to the connection between the doctrine of the Siddhas and those of the Mahayana Buddhists and the Tantrikas, on which she has expressed her own views, for fear of exceeding the legitimate limit of a Foreword. Apart from that this work is not mentioned by Aufrecht under the name "Minanatha." That however is no reason for considering it unauthoritative because there is the above-mentioned internal evidence and the same in verse 5 also. As for its value as an additional source of information regarding the Siddhanta of the Siddhas, it is a short treatise containing 33 couplets purporting to expound the nature of the "Para-tattva" leading to the knowledge of the "Kula and the Akula and towards that end mentions the 6" Kaula Cakras" which must be pierced in order to reach the "Niranjana" who is beyond them and the principal veins through which the vital air passes, refers to the mystic letters imprinted in 6 of the vital parts commencing from the Adhara and ending with the Ajna, the 10 Vayus, the 3 Granthis, the special process by which the Kundalini having 8 coils, each of which has a specific name given to it in this treatise only, can be aroused and be made to pierce the 6 Cakras, as indications whereof the lamp of knowledge blazes forth, a sound issuing from the Brahmasthana is heard and the Samkhini Nadi showers nectar from the moon in the forehead, and recommends its utilisation in bathing the Cidrupa fsvara" before offering the mind-flower to Him. As to Him, he further explains that He, of the nature of the self or of pure knowledge can be visualised in the form of an all-pervading body, as the source of the sound "Hamsa ", or in that of any of the three Lingas, the symbols of Siva, located in the lower, middle and upper parts of the body, and winds up the topic by saying that the said process is effective in eradica 29 66 19 29 66

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VIII ting all diseases if the involved movements of Vata and Pitta are free from 18 faults. It thus contains something new which is not found in the previous works. All the other 6 works in this collection are in either Hindi or in its source the Eastern Rajasthani. The first of them, which is in prose, purports to be the Goraksa Upanisad, which is however probably a Hindi rendering of the Sanskrit work of that name mentioned in Aufrecht's Catalogue and utilised in the GSS. for supporting some parts of the Siddhanta expounded therein. The remaining 5 works are only popular songs showing that physical renunciation was considered essential by the votaries of this sect in the period between 801 to 1500 A.D., to which the language thereof seems to belong. I regret to have noticed some misprints in the said Sanskrit works. I understand that they have remained uncorrected because Dr. Kalyani was required to entrust the work of proofcorrection to another person on account of her illness and am assured that a list of corrections will be inserted before the copies of the book are bound up. Lastly, I should not fail to refer to the enterprise of Sri D. K. Gondhalekar, whose Poona Oriental Book House undertook to publish this work and make its copies available to those interested in the literature of the Natha Yogis at his own cost. As much credit is due to him for doing so as to the learned elitress who made the collection and prepared its press-copy. P. C. DIVANJI. Bombay. Dated 14th August, 1953.

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PREFACE The present book is a collection from some parts of India, of unpublished manuscripts on Nathism, which probably had little chance of being edited and published. I am now able to place these before erudite scholars who are interested in the subject. I have added an introduction in the hope of elucidating certain facts. Dr. B. B. Dutt, M.A., Ph.D. of Calcutta University, has been very helpful in going through the manuscripts and their proofs. My special thanks are due to him. My publishers, The Poona Oriental Book House and its Proprietor, Sree D. K. Gondhalekar, without whose help it would not have been possible for me to see the book in print, have my sincere gratitude. I hereby thank all those who have in any way encouraged or helped me in my work, specially Rao Bahadur P. C. Divanji, who has contributed the Foreword and made out the list of Corrections and Abbreviations and has taken great pains to help me in every possible way. Any suggestions for improvement will be thankfully received. KALYANI MALLIK Calcutta. Dated 13th December, 1953.

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xi kura CONTENTS PREFACE DEDICATION FOREWORD by Rao Bahadur P. C. Divanji CORRECTIONS AND ABBREVIATIONS INTRODUCTION Part I I-A Short History of the Nathapantha II Summary of the Contents of the Original Texts with Critical Comments ORIGINAL TEXTS OF THE NATHA SAMPRADAYA 1. Siddha-Siddhanta-Paddhati of Goraksanatha 2. Yogavisaya of Minanatha 3. Amaraughaprabodha of Goraksanatha 4. Yogamartanda of Goraksanatha 5. Goraksa Upanisad 6. Matsyendraji-ka-Pada 7. Bharathariji-ki-Sabdi 8. Chirpatji-ki-Sabdi 9. Gopichandaji-ki-Sabdi 10. Jalandhari Paoji-ki-Sabdi pp. i iii vii xiii 1 35 1 45 48 56 72 CARLIN, 76 77 82 88 90

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X111 CORRECTIONS AND ABBREVIATIONS 1. CORRECTIONS. INTRODUCTION Page Line 8 32 6 Misprint Halipaas Jnanesvara was born muslims Correction Hadipa as Jnanesvari was written Muslims 7 5 9 15 author indentical sampradayaviskriti its was her authors identical sampradayaviskyti their were in his wife's 39 in 38 17 27 11 sadAnanRdevatA dvaitavA'ddhatarUpa gura death, his Buidhism serched Yoga-Martyanda Hata Dipika uptill origion blucakra (known as Sringara from Siva svaprasAracAturya he his mind haristhajini meaning avadhuta 12 sadAnandadevatA dvaitaM vA'dvaitarUpa Guru death. His Buddhism searched Yogamattarda Hathadipika uptil origin bhtucakra known as Srigala From Siva svaprasAracAturya she one's mind Ksitijaya meaning of the term avadhuta CA 23

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XIV ORIGINAL TEXTS : The learned editress has at page 27 of her Introduction noted that the texts as printed are" full of incorrect readings" and that "The language is not strictly grammatical." Her explanation is that "this was apparently done on purpose, as it was easily understood by all. The Sant poets also followed this policy of preaching in the popular language, which was in their case the Hindi." In view of the fact that some of the texts of the Natha cult edited in the Sarasvati Bhavan Texts Series of Banaras are also similar this explanation is plausible. At the same time it must be admitted that some of the errors and irregularities may have been due to the carelessness or incompetence of the scribes who may have transcribed the previous manuscripts and that some divergences of the print from the press-copy may have remained uncorrected till the end. Whatever the cause or causes, the following corrections are suggested for consideration by the class of learned readers, for whose benefit this edition can be deemed to have been undertaken, in order that the texts may be able to convey to them intelligible notions about the principles of the Natha cult. 1. siddhasiddhAntapaddhatiH // pRSTham 3 paMktiH azuddham 12 nispanda 4 zabdavatvamiti 21 klAnti Alasyamiti 8 nispRhatvamiti zuddham niHspanda zabdavattvamiti klAntirAlasyamiti niHspRhatvamiti evaM24 . 2 (anyA sarvA 3 dazAvayavaH 4 -ucchrAsa 6 pAvakazca , 10-11 dhanaJjayo nAda , ghoSaka iti (anyAH sarvA daza vAyavaH ucchvAsapAcakazca dhanaJjayo nAdo ghoSakaH / iti

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pRSTham "" 34 10 33 11 "" "" "" 99 12 39 13 "" 33 14 15 39 16 18 1239 """ dd 19 20 35 21 "" "" 22 23 paMktiH azuddham "" 18 me bhavati 11 12 15 9-10 20- 21 21 22 24 dazavAyuravalokanena piNDo tpattiH naranArI rUpam // brahmarandhraparyataM adhovAyutatvaM tejastatvaM kallola... tatvaM pArthivatatvaM 12 tatvAkAzaM 16 nija-- lokayet 9 1 dazaghAtumayaM zarIraMmiti bhitvA . saMkocanaM paJcama... 2 zanaiHzanai sAdhayet 13 nijatatvasvarUpa 19 sarvatatvAnAM 10 bhUrlokaM zRGgAre sadAcAratatve 10 10 trayastriMzat 5 kAryakAraNakataNA 9 19 cittacamatkAra XV svAsminnunmIlinyAM 9 -parAmparAzakti 6 sarva-tatvAnyapi dhyazakti 6 tatvasAre 12 siddhayatha 15 tatvAnAmupari 2 satve satve 11 vismayAM zuddham dazavAyvalokanena piNDotpattiH, naranArIrUpA // meDhU~** (ca) bhavanti dazadhAtumayaM zarIra miti bhittvA paJcama... dhArayorbandhanA... saMkocanaM brahmarandhraparyaMtaM adhovAyutattva tejastattvaM kallola... tattvaM pArthivatattvaM tattvAkAzaM nijatattvasvarUpaM tattvAkAza mavalokayet zanaiH zanaiH sAdhayet nijatattvasvarUpa sarvatattvAnAM bhUrlokaM ( ? zRGgATe ) sadAcAratattve trayastriMzat kAryakAraNakartRRNA svasminnunmIlinyAM cicamatkAra paramparAzakti sarvatattvAnyapi madhyazakti tattvasAre siddhayarthe tattvAnAmu sattve sattve vismayaM

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xvi pRSTham paMktiH azuddham zuddham 2 guru...pUrvakam guru...pUrvakam // 16 // 21 syAdvitIye syAt, dvitIye 4 vAdhyate bAdhyate 18 sava sarva 19 sazivaH saH zivaH 15 prakAzitam // 22 // prakAzitam // 52 21 vAvajyakalpanA vAvaya'kalpanA 4 na virakto na viraktau 7 SaDUdarzana SaDdarzana22 tAriyatuM tArayituM 15 vArUDhiH (DhaH) vA rUDhaH 18 saMghaTanAd bhavat saMghaTanAdavat 20 -mUMgatvaca mahAhatam -muMgatvacca mahAvratama 5 SaTrasAsvAdane SaDrasAsvAdane 6 jAraNA (ta) tanmayIbhAvaH jAraNAttanmayIbhAvaH 4 so'vadhUtu yogI so'vadhUto yogI 13 yatsarveSAMmavasthitam yatsarveSAmavasthitam 22 (rAdAne) (? turIyAnando) 23 parikIrtitAH / / parikIrtitA // 11 yastayornivasatyatra yastayornivasatyatra 21 zuddhabuddhazaivo zuddhazaivo 9 tatpratipAlitam pratipAlitam 16 zaktiM vijAnAti zaktiM (yo) vijAnAti 21 sphuTaM valAt sphuTaM balAt 12 na vAdhyate na bAdhyate 21 siddhapadaM dhatta siddhapadaM dhatte 13 niratAste sattattvato niratAH sattattvato 18 teSAM na nityaM padam / teSAM na nityaM padam // 79 // 19 tasmAsiddhamataM...saMzrayet (samastAM paMktimapamRjyatAm ) 21 te sarve taranti te sarve na taranti , saattvikaaH|| sAttvikA // 23 na mokSapadam na mokSapradam 3 hUnnAbhimadhye hanAbhimadhye

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XVII pRSTham paMktiH azuddham zuddham - 7 vidyuddAbhaM vidyudAbhaM 11 vajradaNDIcolIkrameNa vajradaNDIkrameNa 16 SaDUvidhapAnakASTitajanAM SaDvidhapAnakASTitajanAM 22 tatvaM paraM tattvaM paraM 4 bhasmoddhalanamaGgaM karkazataraM bhasmoladdhanamaGgakarkazataraM 9 mohAdvalAt mohAdbalAt 6 na mohAnnAnRntAcchalAt na mohAnnAnRtAcchalAt 13 vidadhAtvatyarthanica (la) yaM vidadhAtvarthanicayaM 14 gaNapa (ya) tyabhidhaM mahaH gaNapatyabhidhaM mahaH pA. Ti. 36 (bo). _(yo.) 2. yogaviSayaH // 1 gurubAndhavAH // 1 // gurubaandhvaaH| 2 namAmyaham / namAmyaham / / 1 // 3 yAdRzI yAdRzI (?) AkulenAdinAthana akulenAdinAthena bodhataH bodhitaH 2 dve patra dve patre 6 paJcakarmendriyayuktAH paJcakarmendriyairyuktAH 8 paJcajJAnendriyaiyuktA paJcajJAnendriyairyuktA 16 makAre ca zivaM makAro ca zivaH 18 rasanApIDyabhAnAstu rasanA pIDyamAnA tu 19 trihaThA caiva golhATaM trihaThaM caiva kolhATa 20 -mUrdhvanAkhaM -mUrdhvanAsaM 2 vajragumbhAni vajragumpAni 15 matho liGgaM adho liGga 18 pazAliGgaM pazcAliGgaM 3. amraudhprbodhH|| 6 namazcAraGginAthAya namazcauraGginAthAya 14 yazcittavRtti rahitaH yazcittavRttirahitaH 18 kITavanna (da) bhi mano kITavanna hi mano 2 praviSTo yuvatibhagavatadvindumUrdhvaM praviSTA yuvatibhagavazAdvindunayanti // mUrdhvaM nayanti //

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xviii pRSTham 49 paMktiH azuddham 5 citto samattvamApane citte samatvamApanne 6 eSA'marolI vajrolI tadAmati eSA'marolI vajrolI saha mateti ca (sahajolI prjaayte)| jolI mateti ca // 8 vibhrANaH bibhrANaH 22 cittarAte cittarAge 2 mayAdibhi layAdibhi3 mRdumadhyAdha mAtrazca mRdumadhyAdhimAtra 8 madhyasaMtvo madhyasattvo 1 satvavAnapi sattvavAnapi 14 bhavAmbhAdhi bhavAmbhodhi 18 tatsapraNavAdikama taca sapraNavAdikam 5 padaM kRtvA padaM dhRtvA 3 AphAlayenmahAmerUH AsphAlayenmahAmerU mRtAvassthA mRtAvasthA brahmagranthe bhaved vedhAdAnandA brahmagrantherbhavedvedhAdAnandAnyasambhavam / nubhavaH svym| 16 dehenAhataH dehe'nAhataH 23 bhitvA bhittvA 12 tatkSAtra tatkSAtra (? tatkSetra) 14 yaduvAkRtiH // yad dravAkRtiH // 17 sahasrANyekavizaMtiH sahasrANyekaviMzatiH 21 kSudhAkAntinazyate kSudhAklAntinazyati 23 itthaM...mRtyujIvitaM itthaM...mRtyurjIvitaM 20 sarvasatvavazaGkaram sarvasattvavazaGkaram 5 vAkpaTuH vAkpaTuH 4. yogamArtaNDaH // 9 SoDazAno zataM SoDazonaH zataM , 12-15 6-7 zloko ekaiva zloka iti paThanIyo 14 (pazyedbha) (pazyedbhU-) 16-19 8-9 zloko ekaiva zloka iti paThanIyo 57 2 yogavita / / yogavit //

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Xix pRSTham paMktiH azuddham zuddham 574 (medrAtprAtiSThitam ) (medrAtpratiSThitam / / 12 a|| 5 smRtam // 13 // smRtam / nigadyate / nigadyate // 13 // yAvattatvaM yAvattattvaM 11 udhrvamedrAdadho Urca medAdadho 13 udAhRtA udAhRtAH 14 prANavAhinyo bhavastatra dazasmRtA / / prANavAhinyo bhavAstatra daza smRtaaH| 5 nAgo gRhNanti paJcaitAH nAgo gRhNAti paJcaitAH (1) / 9 adhazvoddharva adhazcorce 19 SaTcchatAnyahorAtraM paTzatAni ahorAtraM 6 mukhena cAdhya (AchAdya) vatiSThati / / mukhana cAdhyava (? cAcchAdya) tiSThati // 10 yAnti yAti 15-18 41-42 zloko ekaiva zloka iti paThanIyau 17 (vAraMvAramapAnamurca) manilaM (vAraMvAramapAnamUrdhva-) manilaM 6 mUlabandha mUlabandho 15 ge gatA khe gatA 17 khezarI / / 54 // khecrii| 18 tRSA tRSA // 54 // 19 khecarI // 55 // khecarI 20 sarvaliddhanamaskRtA / srvsiddhnmskRtaa||55|| 21 (bindUmUla zarIraM yaH (bindumUlaM zarIrANAM) , pratiSThisam pratiSThitam 22 bhAvayanti zarIrA NAM (zarIraM yaH) bhAvayanti zarIrANAM (2) 2 carito'pi calito'pi 4 vinduH binduH 6 8 (vindurinduH-) 9 rajaH vindoH bindurinduH-) rajo bindoH

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X pRSTham paMktiH azuddham 61 10 tApyate hyamRtrapadam ,, 16-19 66-67 zloko 16 rasAH ( suciraM) 18 zanaiH recayet 4 (japet ) 12 jyotirImiti / / 20 yAvaccakSu bhuvormadhye 1 zuddhIyet (ddhameti) ., nADIcAlaM 4 yadAzakti 11 cedila (Da) yA pravezya ca , ca taM bhUyo12 badhvA 14 mAsatrayAdUrdhvajaH 20 sNskRtaaH| 22 jJAtavyo 23 dvAdaza 2 uttamAH 6 samuccAlitam // 97 / / zuddham prApyate hyamRtaM padam / ekaiva zloka iti paThanIyau rasAH (? haThAd-) zanai recayet (jape-) jyotiromiti // yAvaccakSubhruvormadhye zuddhiyeta nADIjAlaM yathAzaktiH cediDyA pravezya ca tathA bhUyobaddhavA mAsatrayAdUrdhvataH saMskRtaH jJAtavyau dvAdazaH uttamaH samuccAlitam / xxx xxx // 17 // UrdhvamAkRSya prANAyAmo bhavatyopaH Asanena rujaM dhAraNAyA pratyAhAradviSaTakena dhAraNAdvAdazaM tasmAd dRSTuM ekaiva zloka iti paThanIyau 15 7 urdhvamAkRSya 11 prANAyAme bhavatyepA 13 Asane maruto dhAraNAyAM 18 pratyAhAradviSaTUkena 19 dhAraNA dvAdaza 22 tasmAddaSTuM 64-65 23-24, 106-7 1-2 zloko 1 asya zlokasyottarArdho na vidyate hastalekhe /

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xxi pRSTham paMktiH azuddham 4 gaMDAdinAdaM 7 kAsa 9 bhavedvaza 18 -caiva indriyANi 2 yaM tu 5 vasatyepA 7 grasamRdhvamRkho 8 vijJAtasya karaNaM 9 nAbhiradhastAlu Urca 13 nAkRSya 14 prAte prANi 15-18 126-27 zloko 16 zakto parAM 19 zItala salIlaM 20 mAsArdhana saMmoho 22 unmArgenAtra 24 ya prANaM 1-4 131-32 zloko zuddham ghaMTAdinArda kAsaH bhavedvazaH -ccaivamindriyANi yattu vasatyeSo grasatyUrdhvamukho viparItasya karaNaM nAbhiradhastAlurUz2a AkRpya prApte prANe ekaiva zloka iti paThanIyau zaktiM parAM zItalaM salIlaM mAsArdhena (vi.)saMmoha unmArgeNAtra yaH prANaM ekaiva zloka iti paThanIyau bar3avA nAsAntaM naivAsti Urdhvajihvastato mRtyu jayati rAjadantairbilaM baddhamUrdhvaphalaM mRtyu nivAritam yadoz2a tu ekaiva zloka iti paThanIyau sakSIrAkaTukkAthadugdhasadRzo...dhavaH / / badhvA nAsAnto 4 navAsti 5 urdhvajihvAstato mRtyuM jayatu 7 rAjadaNDaibilaM baghnaMmUrdhvaphalaM , viSNuM nivAritam 13 yadhvatu 15-18 138-39 zloko 16 sa kSIrAkaTukAthadugdhasadazA ...dhavo //

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xxii pRSTham paMktiH azuddham 67 17 yAdhinAM haraNaM , 20-21 yorantarAle 22 nityaM...namuJcati / zuddham vyAdhInAM haraNaM x x x x' nityaM...na muJcati // 140 a. || bhUrAdipaJcabhUtAnAM ekaiva zloka iti 1 bhUrAdipaJcabhUtAnAM 3-6 143-44 zloko paThanIyau . 3 yaH pRthvI haritAlahemarudhirAtatve lakArAnvitam / ' prANa tatra vinIyya yeSAM ., kSitijayAkuryAttato 7-10 145-46 zloko yatpRthvI haritAlahemaruciraM tattvaM lakArAnvitam / prANAMstatra vilIyya teSAM kSitijayA kuryAttato ekaiva zloka iti paThanIyau , vilIyya 9 vilIyyA 11-14 147-48 lokau 11 tatvaM 3 prANaM tacca vilIna dhAraNA // 148 // 14 teSAM-dhAraNA / ekaiva zloka iti paThanIyau tattvaM prANAMstatra vilIyya dhArayet / teSAM vahnimasaMzayaM tu jvalate vaizvAnarI dhAraNA // 148 // etAH paMktaya ekaiva zlokasya, vAyavI dhAraNAyAH // prANAMstatra vilIyya teSAM etAH paMktaya ekaiva zlokasya nbhodhaarnnaayaaH|| ,, 15-18 149 / 2, 150 / 1-2, 15111 , 17 prANaM tacca vinIyya , 28 yeSAM , 19-22 15112, 152 / 1-2, 153 / 1 1 asya zlokasya prathamA paMktinaM vidyate hastalekhe /

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xxiii pRSTham 68 paMktiH azuddham 19 zucizuddhavA sadRzaM 20 tanmadhye 21 prANaM tatra vilInapaMcaghaTikA 23) 153 / 2-154 1) zloko 2 madhurassarvA 4 sarva dvitvA samAyukta 5 yastattve cetaH taddhyAnaM 9 dhyAnayogena 1 lakSaNaM nityaM 2 AtmanAvarjitaM prANa zuddham zucizuddhavyomasadRzaM tanmadhye (ca) prANAMstatra vilIyya pazcaghaTikA ekaiva zloko iti paThanIyau madhurAH sarvA sarvaM dvitvAsamAyukta yattattve cetastaddhyAnaM saguNaM dhyAnayogena (? dhyAnayogasya) lakSaNaM nityaM (lakSayennityaM) AtmAnaM vijitaprANo bhrUmadhyaJca kurvantyaSTaguNodayam upAdhisthatayA upAdhiH prakAzite / / 173 // catuSpAda eva na ssttpaadH| paMktayorantarAle +++++ + iti saMjJA aavshykii| anayorantarAle'pi sA AvazyakI, 176 / 1 paMktirna 176 tamasya shloksyaantrgtaa| indriyANi...saH (2) 8 bhramadhyaJca 10 kurvatyaSTaguNodayama 11 upAtiSThitayA 12 upAdhi 17 prakAzite / 18-19 174 zloko 19-20 174 / 2-175 / 1 70 21-22 175/2-176 / 1 71 3 indriyANi ..saH 1 asya zlokasya pUrbho hastalekhe na vidyate / /

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XXIV pRSTham paMktiH azuddham 9 yogiyuktaH zuddham yogI yuktaH 20 yogilInaH yogI lInaH ,, 21-24 187-88 zloko ekaiva zloka iti paThanIyau ,, 23 paThatica mayaH zRNoti paThati cAyaM yaH zRNoti samApti lekhaH - yogamArtaNDaM samAptam // - (yogamArtaNDaH samAptaH // ) 5. gorakha upaniSada // 9 nizakti nijazakti 3 vaizva vaizya 6. matsyendrajI kA pada // 4 bAlhAre Teka vaalhaare||ttek|| 6 bAlhAre 1 vAlhAre // 1 // . 7 bAlhAre 2 vAlhAre // 2 // 8 bAlhAre 3 vAlhAre / / 3 // 10 bAlhAre 4 vAlhAre / / 4 / / 11 bAlhAre 5 vAlhAre // 5 // 16 cakora 1 cakora // 1 // 18 Aya 2 Aya // 2 // 20 nAtha / 2 // nAtha / / 3 / / 8. cirapaTajI kI sabadI / 17 prmaaNnNd| premaanNd| 1 girikaMda livAma girikaMdanivAsa 7 caura vAjArI caura bAjArI 8 besyAM nADi besyA nArI 9. gopIcaMdajI kI sbdii|| 10 bArA saikanyA bArAsai kanyA 10. jalaMdarI pAvajI kI sbdii|| 2 jahAM prama jahAM prema 3 pramapada premapada

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pRSTham 90 "" paMktiH azuddham siromaNi sAraM 14 15 bAI ahAra budhyAna saMtApai / XXV yo. = yodhapUra - Adarza granthaH / haridvAra | : taMjAvara / 6. = taM. II. ABBREVIATIONS. The abbreviations used in the foot-notes indicate the places from which the manuscripts had been secured. Thus :-- kA. = kAzI. zuddham siromaNi sAra bAI ahAraSu dhyAna saMtAyai

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INTRODUCTION A Short Account of the Natha Yogis The Natha Yogis have played a very important role in the history of mediaeval Indian mysticism. These Yogis worshipped God as "Natha' or the Supreme Master, who according to their faith, transcends not only the finite, but the infinite as well. The worshippers of Natha were adepts in Yogic cult, which was supposed to give them supernatural powers. Among them, Sree Guru Matsyendranath and his most able disciple Sree Gorakhnath or Goraksanath have been known throughout India for their marvellous performances of iniracles. Legends of the superhuman powers of the Natha gurus (spiritual teachers ) abound in Indian Literature - Sanskrit, Hindi, Marathi, Gujrati, Oriya, Nepalese and extensively in Bengali. Matsyendranath, the foremost of the Natha gurus was born in Bengal and some scholars mention that Goraksanath too hailed from Eastern Bengal. Thus the Natha gurus must have profoundly influenced the religious life of the people of Bengal in the mediaeval period and their cult naturally found expression in Bengali literature. Besides popular legends and ballads, the contributions to Natha philosophical texts, both in prose and poetry, by the Natha gurus themselves are by no means negligible. Luipada or Minanath, which were other names by which Matsyendranath was known, was one of the first verse writers in Bengali in the tenth century, and Gorakhnath was probably the first prose writer in Hindi. Other important works by these two gurus are found in Sanskrit. The Natha gurus taught their doctrines to the rich and the poor alike. Kings have given up their thrones to preach the doctrines of the Natha sect. The renunciation of king Gopichandra of Bengal, in the eleventh century, created a sensation all over India, which even at this distance of time continues to be echoed in poems and dramas, and in popular ballads sung by minstrels amongst rural folk. King Bhartshari of Ujjain in Western India also became a Yogi. Bhartshari's renunciation of wealth and enjoyment to take the yow is associated with the same popular pathos as that of SI

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king Gopichandra. In Western India songs of Bhartrhari are as widely sung as those of Gopichandra in Bengal. Bhartrhari was initiated by Jalandhari, who according to the tradition of the Yogis, was the prince of Hastinapur in Northern India. The same guru Jalandhari is known in Bengal as Hadipa, the menial and the miracle worker in the capital of Maynamati, who was the mother of Gopichandra. Later on Hadipa, became also the guru of king Gopichandra. Cauranginath, another Natha Yogi, initiated by Matsyendranath, was the son of king Devapala of the Pala Dynasty of Bengal. "" That Gorakhnath and other Natha Gurus were not mythical persons can be proved from Kabir's verses. Kabir was a well-known Sant poet (A Sant is one who has realised the Only Reality), philosopher and preacher of the sixteenth century. He highly praised Sree Gorakhnath, Bhartrhari and Gopichand, United with the Universal Mind they revel", said he. Kabir, Kamal and Dadu among the Sant poets were known as Nirgunis as they worshipped the nirguna or the supreme aspect of God which is beyond the pale of attributes. But they are indebted to the Natha Yogis for certain practices of Yoga, e. g., Sabda Yoga, Shad-chakras etc., and they have avowed their indebtedness to the Yogis. The terminology used by both these sects as found in Hindi poetry, is remarkably alike. But the Natha cult, like many other cults in India, lost its popularity in time, and is now confined to a small esoteric group of worshippers. While it is found that verses by the Sant poets are published by different compilers, we rarely find the verses and books written by the Natha Yogis being published. Scholars like Grierson, Levi, Tucci, Grunwedel, Briggs etc. have studied the legendary and partly the historical aspects of the Natha School but not much of their writings. Shastri, Kaviraj, Bagchi, Sahidullah, Singh and some other scholars have tried to secure MSS. and study the underlying philosophy. The language used in these MSS. is often a mixture of languages, hence difficult to comprehend. Often the authorship of the same book is contested, therefore, it is difficult to ascertain the real author. But numerous books and MSS., exclusively on the Natha cult, are found in well-known libraries and in possession of some Natha Yogis who are loathe to part with

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their treasures. In this book are published for the first time a set of collections of MSS. of the Natha Yogis secured by me from Northern and Southern India. In my first book on the subject, " The History, Philosophical Doctrine and Practice of the Natha School ( of Yogis ) " written in Bengali and published by the Calcutta University in 1950, I have given some detailed account of these: Yogis and their practices, with their fundamental philosophy. The Legends Legends relating to the different gurus ( preceptors ) and their shisyas ( disciples) are often contradictory, except in the case of Sree Matsyendra and Sree Gorakhnath. Gorakhnath learned Yoga from his guru Sree Matsyendranath, who in turn learnt it from Adinath or Siva, is unanimous!: accepted by the different traditions and paramparas' i. e.. the list of the gurus and their disciples. The followers of Gorakhnath are known as Gorakhnathis, and Kunphutus' ( Kan = ears, phatas = slit ) as well, as they wear huge car-rings by slitting the cartilages about three quarters of an inch of both ears in imitation of Lord Siva. The kanphati yogis are found even to the present day in different regior.s of India and their places of pilgrimage are scattered all over the country. Of Gorakhnath's disciples King Jalandharnath of Northern India and Queen Maynamati of Comilla (East Bengal, now Pakistan ) have become famous in the ballads sung in honour of the Queen's only son King Gopichandra. Gopichandra's renunciation is a familiar subject on which ballads and dramas have been composed in Bengali, Oriya, Nepalese and Hindi. Gopichandra was the ruler of Bengal in the eleventh century. His mother Maynamati was a disciple of Saint Gorakhnath. Gopichandra's span of life was short. So Gorakhnath ordered Maynamati to conipel her only son to become a Yogi and accept as his guru Hadipa, a man of low caste and a scavenger. Hadipa was none other than Jalandharnath, the disciple of Gorakhnath, in disguise. As Maynamati and Halipa were both adepts at performing miracles, Gopichandra suspected some foul play at first and resented the idea of becoming Hadipa's disciple. The two

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queens Aduna and Paduna with the help of Gopichandra himself, put several tests to the queen mother. She was made to walk on fire and on a bridge of hairs. She was drowned in water and given poison to swallow. By uttering the name of her Guru, queen Maynamati passed all ordeals and convinced him of the great powers of Yoga. To cut a long story short, Raja Gopichandra renounced his throne and accepted Hadipaas his guru. As a Yogi, Gopichandra suffered untold misery. The heart-rending tale of his renunciation became a popular theme, and ballad-singers still earn their living by singing' Gopichandrer Gun' (songs of Gopichandra) in certain parts of Bengal. Gopichandra is known in a legend of Sind as Pir Patao. Hadipa, the performer of miracles, could order the cocoanuts to come down to him, and when he had devoured the kernel and drunk the water, could order the outer skins to return to the trees! The dead revived if he kicked them. Mother Earth brought a chair for him to rest and the son of Yama, the god of death, held an umbrella over him, if he went in the sun. The sun and the moon were his ear-rings, in other words, he was the perfect Yogi who had the control over Prana and Apana or the vital airs. If Hadipa was such a great Yogi, what made him clean the streets of Gopichandra's capital? Legends show that he had coveted Mahadevi the wife of Siva) who in the disguise of a beautiful woman was testing the characters of the Yogis. It was by her curse that the Yogi worked as a Hadi or menial in the state of the beautiful Queen Maynamati and her son Gopichandra. In the same ballad, we find that Gorakhnath was flying through mid-air by his yogic powers in search of a perfectly innocent child, to whom he could bequeath his gift of Mahajnana or supreme knowledge by which one can be free from fear of death and on finding Maynamati, initiated her. Sree Gorakhnath had obtained this knowledge from his guru Matsyendranath, who in turn had obtained it from Lord Siva. While Siva was expounding the theory to his consort Gauri on the sea-shore, Gauri had fallen asleep and Matsyendranath in the form of a fish in the sea overheard Siva. When discovered by Siva he was initiated and named 'Matsyendranath' i. e., the king of fishes. But at the same time he was cursed by Siva's consort that he would

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Un for a time being, forget the knowledge thus obtained by decep. tion. In the Bengali story of Goraksa Vijaya or Minachotan it is related how the great guru Matsyendranath has temporarily forgotten this knowledge and has become immersed in love of the queens of Kadali in Assam, who are proficient in magic. There are only women in this state, sixteen hundred of them, all able to bewitch men who happened to come their way. This belief is still held in certain parts of Assam! Gorakhnath, however, on receipt of this sad news of his guru's downfall goes forth in the disguise of a woman, delivers him and changes the sixteen hundred women of Kadali to bats, where to this day they can be found in a cave. This rather farfetched story was invented in all probability to depict the greater powers of Gorakhnath over his guru. Gorakh is said to have attained superhuman powers by reason of his perfection in Yogic practices. But at the same time Gorakh delivers his guru by uttering 'Jai Matsyendra'thus showing reverence to the guru though he may have fallen temporarily. This is the subject matter of the legend Goraksa-Vijaya which means the conquest of Gorakh', or Minachetan, which means 'the awakening of Mina' (Mina = Matsya= fish ). The books Goraksa-Vijaya and Minachotan are identical but published from different places. Both the works are in Bengali. In the Kaula-jnana.nirnaya in Sanskrit, edited by Bagchi, we find that the Lord Siva had himself appeared on the earth, in the disguise of a fisherman as Matsyendra, to preach the doctrines of the Kaula sect. The Natha Yogis were at one time all known as Kaulas, a special branch of the Tantriks, who were worshippers of the Goddess. Matsyendra initiated Gorakhnath, though there is no mention of Gorakhnath in Kaula-jana-nirnaya. Guru Gorakhnath initiated Jalandharnath. In a drama discovered in Nepal on Gopichandra's renunciation, we find Jalandharnath telling Gopichandra that he was the king of Jalandhar and had given up his throne and seven hundred queens to become a yogi. Jalandhar later on became Gopichandra's guru. BhartThari, the king of Ujjain, became the disciple of Gorakhnath. In some legends we find the mention of

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Bhartshari as the brother of Queen Maynamati, and the uncle of Gopichandra. Cauranginath, another disciple of Matsyendranath, belonged to the Pala Dynasty of Bengal. Cauranginath's step mother had his hands and feet cut off and his body thrown into a forest. Here he was discovered by Matsyendranath, initiated by him and restored to his former self after twelve years of self-discipline by Yoga. This story is narrated in the form of a drama Purnachandra written in Bengali by the well-known dramatist Late Girish Chandra De. Cauranginath is believed to be the son of Devapal, and queen Maynamati, the sister of Devapal. This same Maynamati encouraged Ramai Pandit in the worship of Dharma, a later form of Buddhism adopted at the time of conflict with the Muslims. Buddhist contacts with the Natha cult are numerous. In Bengal Hadipa, Gorakh and Matsyendra are claimed as Buddhist Saints and they are supposed to be related to the Dharma movement. One of the Yogi castes of Bengal are still known as the Dharinaghori Yogi. In Nepal, Matsyendranath is identified with Avalokitesvara, the fourth divine Bodhisattva, and his annual festival there is connected with an ancient Buddhist image. In a hymn composed in Bengali in honour of the god Dharma who is of a non--Hindu origin, we find the meeting of the Saints Hacipa. Kanupa, Gorakhnath and Caurangi described. Ramai Pandit is the chief priest of this Dharnia worship and the composer of its tenets known as SunyaPurana. From Marathi tradition we know that there was an old connection between Gorakhnath and Jnanesvar's grandfather Govindpanth. Jnanesvar was the famous commentator of the Gita, known as Jianesvari, and he was initiated into the Natha cult by his elder brother Nivrttinath. Jnanesvar was born in 1290. Bhave in his Maharastra Saraswat mentions that the Natha sect was well-known throughout Maharastra in the twelfth century. Bhave also repeats the tradition of Govindpanth's connection with Gorakhnath and says that Govindpanth's father, who worked under Jaitrapal of Bira in 1207, had his mind turned to religion by Guru Gorakhnath. (Vol. I. p. 30).

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These legends and traditions help us to give the Natha gurus some definite place in history. The stories of Gorakhnath, Matsyendranath and Gopichand had been current in Bengal and many other parts of India, before the time of conquest of Bengal by the muslims in the thirteenth century. Later on the songs of Minanath ( Matsyendra) and Gorakhnath became popular among the muslims of East Bengal. In the Vaisnava love lyrics of Bengal occasional references are found of GorakhYogi. In Nepal, it is believed that Avalokitesvara came to Nepal at the command of Buddha from somewhere outside Nepal. He came in the guise of a Saivite priest and is identified with Matsyendra. These Yogis are still found in Nepal, Bihar, Bengal, U.P., Gujrat, Maharastra and Northern Deccan. The Origin of the Sect The Natha Yogis who were Saivites ( worshippers of Lord Siva ), originated in Northern India as an expression of revival of Hinduism, during the second millennium A. D. After the decline of Buddhism, Saktaism and Vaisnavism, in which the personal element was predominant, the Natha Cult flourished side by side with Islam. Union with Siva was preached by Sankaracharya at an earlier period (788-850 A. D. dates of Sankara ), but this impersonal ideal of Advaitavada had died out. The Natha Yogis helped in reviving this ideal. To them Siva was the permanent principle; while the phenomenal world was attributed to Shakti, the ever active principle. On the above principle, the Natha gurus preached their doctrines; but as to the origin of the Natha Sect we are still uncertain. A mass of legends have grown round the hoary name of Gorakhnath, who is undoubtedly the greatest of the Natha Yogis, but his birthplace and family history are still shrouded in mystery. Indian Yogis never reveal their past, this is the age old custom. Except in case of kings wlio have forsaken their thrones to become Yogis, we can never be certain of their ancestry. Gorakhnath is known as Isvara-Santuna meaning the son of God. In the Goraksa-Siddhanta-Sangraha, published by the Sarasvati Bhavana Texts of Benaras and edited by Dr. Gopinath Kaviraj, we find on page 40, the names of the nine Nathas,

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popularly known as Nava-Natha. In this list we find the names of Adinath ( Siva ) as Guru, then Matsyendra, Udaynath, Dandanath, Santoshnath, Kurmanath, Bhavanarji and Gorakhnath, the son of God. From all other sources we find that Matsyendra is the guru at whose feet Gorakhnath spent twelve years and emerged as a great Yogi and mystic. The name of Matsyendra is very familiar in Bengal, as he was born in Eastern Bengal and preached in Kamarupa, Assam, where he was supposed to be ensnared by the queens of Kadali. Gorakhnath, the master Yogi, was known throughout the Northern and Western India in the eleventh century and later, he was held in great reverence in Sikkim, Nepal, Hardwar, Nainital, Gorakhpore, Benaras, in the U. P., the Punjab, Kashmir, Peshawar, Sind, Beluchistan, Cutch, Bombay, Rajputana, Orissa, Assam and Bengal. In the Punjab there is a famous temple in the name of Gorakhnath, known as Gorakh - Tilla. The liberal Emperor Akbar is said to have been initiated into the secrets of the Yogis and he presented some villages with an annual income, for the maintenance of this Tilla. Gorakhnathis (followers of Gorakhnath) also visit holy shrines of Gorakhnath, Dharmanath and others in far off places like Dhinodhar in Cutch, Kotesvar near Karachi in Sind, Hinglaj in Beluchistan and Devi Patan in Nepal. Hinglaj is in the keeping of Muslims and considered to be beyond the confines of India. So on their return home from Hinglaj, the Yogis are branded on the upper part of the right fore-arm with the emblem of Siva-Shakti (Yoni-linga) at Kotesvar. Gorakhnathis lost hold of Kotesvar to the Atits in the sixteenth century. The monastery at Dhinodhar is one of the most imporant centres in Western India, and in this place Dharmanath, a disciple of Gorakhnath, carried out his penance for twelve long years. At Devi Patan, the image of Matsyendra is worshipped. An annual car--festival is still held at Patan in honour of Matsyendra, who is the guardian deity of Nepal. Matsyendra, though a Saivite, is worshipped in Nepal as an incarnation of Buddha as Avalokitesvar, the fourth divine Bodhisattva. But his Saiva image is also worshipped as

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Saivism was introduced in Nepal through him. Gorakhnath holds the same respect as Pasupatinath, who is the God of the Nepalese. The 'Gurkhas' of Nepal are named after Goraksa. Gorakhnath's name is engraved in Nepalese coins. Gorakhpore in the U. P. is named after the great saint; temples in Gorakhpore and Chunar are dedicated to his name. In Bengal there is a place called Gorakh-Busuli near Dum Dum, and also a place called Tribeni near the river Hooghly where the Natha Yogis assemble and worship Sree Gorakhnath, uttering the mantra Siva-Gorakh. The Historicity and date of Matsyendranath Some MSS. found in Nepal have been published by Dr. P. Bagchi under the name of Kaula-jina-nirnaya. The author of these are Matsyendranath and Minanath as found in the colophons. Dr. Bagchi has proved them to be indentical, and also shown that the language is not later than that of the eleventh century, and is a form of old Sanskrit. In one place it is mentioned that Matsyendra was an Avatar or incarnation of Siva. It is generally supposed that when a person is considered to be an Avatar, he must have belonged to at least a century earlier. This fact, with that of the language, helps us to place Matsyendra sometime in the tenth century. Abhinava Gupta, the great scholar, in his treatise Tantraloka salutes Matsyendra as his Guru and greets him as 'equal to Siva'. Dr. K. C. Pandey has discussed the time of Abhinava Gupta and placed him in the second half of the tenth century and his writings not later than that of the beginning of the eleventh century. This also helps us to place Matsyendra not later than the tenth century. Abhinava does not mention Gorakhnath. In the commentary of Tantraloka we find that Matsyendra was the founder of the fourth branch of a particular Advaita Tantrik Sect. This sect was founded in Kamarupa in Assam, where according to other traditions also, Matsyendranath preached. This mention is made because Abhinava's great guru was also connected with this particular Tantrik Sect. Bagchi in his introduction to Kaula-irina-nirnaya has shown from a MS. that Matsyendra was born in Bengal and he was the founder of the fourth branch of Yogini Kaula and preached his doctrines in Kamarupa.

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10 In an old book of the Yogis by Jnanesvar written in Marathi, translated in Hindi and published from Hardwar as Yogi - sampradiy.Tviskrili, we find that Matsyendera was thrown in the sea by his parents, because he was born under an inauspicious star and was devoured by a fish. It is then that he overheard Siva and was initiated by him, the time being the end of the Dvapara Yuga i. e., the Brazen Age, the third of the four ages of the world comprising 864,000 years. Then he preached in Kamarupa. Gorakhnath became his disciple, and in Yudhistir Samvat 1939.(i.e., in the year of Yudhistir, the eldest of the Pandavas ) he left his charge to Gorakhnath and put himself in eternal trance or Samadhi in the Girnar Hills. In the Caryi-padas (i. e., verses on practices composed by Siddhacharyas) discovered by Shastri and published by him, we find a couplet in Bengali by Minanath, quoted in the commentary. As we have mentioned before, those Caryas do not belong to any period earlier than the tenth century. From this too, we may place Matsyendranath not later than the tenth century, if Matsyendra and Minanath are considered to be the same person. In the list of the 84 Siddhas who had flourished between the tenth and twelfth centuries, we find the name and picture of Matsyendranath, who is also known as Minanath Vajrapada. The Historicity and date of Gorakhnath Gorakhnath was the disciple of Matsyendranath and as such he must belong to a period later than the tenth century, which date we have accepted for Matsyendranath, the guru. Gorakh's disciple was Gaininath, and his disciple was Nivrttinath, the elder brother of Jnanesvar. Nivrttinath, though older than Jnanesvar by two years only, had initiated Jnanesvar in the Natha cult. Jnanesver is a well-known saint of Maharastra, who wrote his commentary on the Gita, known as Jnanesvari, in 1290 A. D., as has been proved by scholars. From Jnanesvar's own writings the fact has been established that he was put in 'Samadhi' or eternal trance, at his own request, only at the age of 21 years in 1296 A. D. This Samadhi' can still be seen and is only a few miles off from Poona. Therefore Juanesvar's date of birth is 1275 A. D.

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If we accept the theory that the time between a guru and his disciple is about a hundred years, considering their longevity which was well-known, we may place Gorakh in the eleventh century on the following grounds :Nivrtti's date of birth 1273 A. D. Jnanesvar's date of birth 1275 A. D. Gaininath's time - C. 1175 A. D. Gorakhnath - C. 1075 A. D. If we accept this date for Gorakhnath, Matsyendranath can be placed a century earlier, i. e., in the tenth century and then the facts mentioned before as to the composition of Kaula-jnana and the salutation of Matsyendra by Abhinava in the eleventh century, can all be admitted. Gopichandra was the king of Bengal, his father was Manikchandra Raja, the brother of Dharmapala. The Pala dynasty came to an end in Bengal in the eleventh century. The Yogis rose to power under the Palas in Bengal; and Manikchandra's wife Maynamati was a disciple of Gorakhnath. So Gorakhnath must belong to the eleventh century also. Maynamati is spoken of as the sister of Bharthari, who abdicated his throne in favour of his brother Vikramaditya (Chandragupta II. ) of Ujjain, Vikrama ruled from 1079 to 1126 A. D. Bhartshari became a Yogi. One of the sub-sects of Kanphatas is named after him. Bharthari was a disciple of Gorakhnath, so we can place Gorakh in the eleventh century. The tradition in Bengal of Maynamati's supporting Ramai Pandit in the worship of Dharma gives us the historical data of the eleventh century. The treatise on Dharma composed by Ramai and known as Sanya Puruna points to a sufficiently archaic language, determined by scholars as of the eleventh century. Gorakhnath accepted both Hindus and Mohammedans as his disciples. Baba Ratan Haji was probably a Mohammedan follower of Gorakhnath and is said to have converted a number of Mohammedans to the Yogi's creed. In Kabul they are known as faqirs of Ratan Haji. Kafirbodha was perhaps written by Ratan Haji but was known as the work of Gorakhnath. Ratan Haji belonged to the eleventh century by tradition, so Gorakhnath may be placed in the same century.

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12 The Historicity of Gopichandra All over India are found dramas, ballads, famous paintings and at the present time moving pictures depicting the home-leaving of Gopichandra, which is as heartrending as that of Lord Buddha. In the Cambridge University Library there is a copy of a Bengali drama, written in the Newari language of Nepal, which was composed in the 17th century. The story of the drama is partly similar to the Bengali ballad known as Govindachandrer Git. Grierson collected and published in 1873 Manikchandra Rajar Giri, which relates to the father of Gopichandra, but the story is the same, showing Gopichandra's home-leaving. There is a Hindi version of Gopichandra's song by Laksandasa. In the Punjab, Ambala District, this drama is still played and the ballad singers of the Rangpore District in Bengal still earn their living by singing this sad song. The famous painter Ravivarma has put this sad home-leaving on canvas. Several copies of books of dramas on the subject of Gopichandra's renunciation are found in Northern and Eastern Bengal, Orissa, the Punjab, Bhagalpore and Benaras, in the languages of these places. Who was this widely known Gopichandra ? On marrying Maynamati, Manikchandra got Meharkula in Tripura ( in the Chittagong District) as a dowry. His ancestral throne and kingdom was at Vikrampore in the Dacca District Thus he ruled over these two places. Their only son was Gopichandra whose capital was at Pattikanagar in Tripura. A range of hillocks in Tripura is still known by the name of Maynamati. An inscription has been found here dated 1219 A. D. in which mention of Pattikera is made. Gopichandra had also taken on lease a part of Northern Bengal, so the people of the Rangpore district knew of his renunciation. Dr. D. C. Sen collected the above facts from different verses on Gopichandra and he believes that Gopichandra belonged to the Chandra kings and had no connection with the Pala kings of Bengal. Gopichandra married the two daughters of King Harischandra who probably belonged to Savar in the Dacca district. This Harishchandra belonged to the eleventh century. If we accept the fact that Gopichandra's mother was a disciple

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13 of Gorakhnath, both Maynamati and Gopichandra cannot belong to a period much later than the eleventh century. Gopichandrer Gan has been published by the Calcutta University with two different renderings, one by a Hindu, the other by a Mohammedan. From Dacca, Dr. N, K. Bhattasali published two books under the caption Gopichandrer Git and Maynamatir Gan. Sivachandra Sil published Govindachandrer Git, but Govindachandra is the same as Gopichandra. These books, however, have all been written at a much later date, in about the 17th and 18th centuries. Gopichandra can be placed in the 12th century or earlier from the facts of Maynamati being Gorakh's disciple and Hadipa being the guru of Gopichandra. We have already discussed the relationships between Gorakh, Maynamati and Halipa in the legends concerning them. The Pala dynasty also came to an end in the twelfth century ; Gopichandra and his father were contemporaries of the Pala kings. The Historicity of Bhartshari, Jalandharnath Jnanesvar and Gambhirnath Binartrhari, who was once a king, became a Yogi. In Maharastra a drama has been written in 1904 A. D. which is known as Bhartrhari Nirveda. Gray published it in an American Journal. Bhartrhari is supposed to be the king of Ujjain. But the Maharaja of Alwar who is interested in the story of Bhartshari, failed to gather correct information from Ujjain. Moreover, it is said that Bharthari and Vikram were brothers, and Bhartrhari abdicated in favour of Vikram. Who is this Vikram? If it is the Vikramaditya, who was defeated by Salibahan, in whose name an era was established (1872 = 1951 A. D.) we arrive at an impossible conclusion. We have no intention of placing Gorakhnath in the first century. If we accept Vikramaditya as Chandragupta II. of Ujjain, who ruled from 1076 to 1126 A. D., we may arrive at a probable conclusion and place Bhart;hari before the end of the eleventh century. The death of his devoted wife Rani Pingala made him accept the discipleship of Gorakhnath. This also corresponds to the date we have accepted for Gorakhnath, i.e., the eleventh century.

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14 Jalandharnath was also known as Jalandharipa or Hadipa. One opinion is that he was the king of Jalandhar, and another is that he was born in Sind. He was by caste a Sudra and learnt Yoga at Uddiyana, the great centre of Buddhist tantrikism and magic. We have already described the great powers of Hadipa. Jalandhar was praised in sixteen different books written by his follower Mansingh, the ruler of Jodhpore. In the literature of the Siddhas, Jalandhar is known as Vicharnath and Gopichandra, his disciple, as Stingaripava. In the Siddhanta Vakya we find some questions and answers between Jalandhar and Gopichandra in which the ideal of Natha cult is described. Jalandhar is a disciple of Gorakhnath and the guru of Gopichandra, so we may place him in the eleventh century. Jnanesvar has been dealt with before, and it is sufficient to mention here that he was a Maharastra saint and his books Jininesvari and Yogi-sampradayaviskrti have earned the fame he deserves. Jnanesvar belonged to the thirteenth century and we have given our reasons when discussing the date of Gorakhnath. We shall now deal with a Yogi of modern times. He is Yogiraj Sree Gambhirnathji who passed away not so long ago in 1917 A.D. He was initiated by a Mohant of Gorakhpore Temple. Gainbhirnath was a non-Bengali, yet he had about six hundred Bengali disciples. Gambhirnath was in charge of the Gorakhpore Temple, but he never accepted the Mohant's post, which was offered to him. The character of this saint was spotless, and he was well-known for his charities at Kumbha Melas and elsewhere. In Gorakhpore a small but beautiful temple of white marble with a life-size image of the once handsome Gambhirnath done in white marble too, has been erected by his Bengali followers. Santinath and Nivrittinath, two of his Bengali disciples, still reside in the temple grounds and carry on their studies of religious books. Thus the cult which originated with Matsyendra and Gorakhnath, is still a living source of inspiration to many. Matsyendranath, Minanath and Luipa Are they Identical ? The names of the gurus and their sishyas (i. e. preceptors and their disciples ), as found in the different lists, are often confusing. In the history of the 84 Siddhas as found from

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15 Tibetan sources, we find the mention of practically all the important Natha gurus. Matsyendra is often called Minanath and even Luipa. Luipa belonged to the East and was in the service of king Dharmapal of the ninth century, and was the author of five books. By another version he was an employee of the king of Uddiyana, which Bagchi has proved to be the same as Swat Valley in the N. W. Frontier of India. But how could Luipa belong to the East and at the same time be employed in the N. W. and compose verses in Bengali ? It is well-known that Yogis in ancient times travelled on foot all over India, which might explain the position. On the other hand, the mystic cult with which his name was associated, was in vogue in distant parts of India. So Luipa's name was associated both with Uddiyana and Bengal. The name Luipa in Tibetan means the intestine of a fish. According to Bengali legends Matsyendra was found in the womb of a fish. Tibetan pictures show that he was fond of eating the entrails of fish and was surrounded by fish. Shastri in a Bengali novel has given a vivid description of Luipa's fondness for the entrails which were supplied by a king of Bengal, who was Luipa's disciple. Luipa is considered to be the Adiguru or first guru by the Tibetans; while Matsyendra is looked upon as such by Indians. So, we may conclude that Luipa and Matsyendra both looked upon as Adigurus and both having some connection with fish, are identical persons. The word Mina also means fish, and in the colophons of Kaula-jana-Nirnaya we find the name of Minanath once and at the end, that of Matsyendranath. Bagchi has concluded from other MSS. that they are identical persons, the one name being a synonym of the other, and they are not related as father and son, as may be supposed from the above colophons. The river Bramhaputra in Assam is known as 'Lohit' because of its red water. Matsyendra who preached in Kamarupa, may have been known as 'Lohipada ' i. e., belonging to Lohit. Luipa was probably the shorter form of 'Lohipada'. In Bengal a small fish-catching contrivance made of cane is known as Lui, which may also account for the name Luipa as the 'catcher of fish with a lui'. In the

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16 Kaula-jana-nirnaya he is also mentioned as Macchaghna, which means the killer of fish'. So Matsyendranath, Minanath and Luipa are identical' and known under different names, in different sources. The Doctrines of Luipa and Matsyendra We have mentioned above that Luipa and Matsyendra flourished at the same time viz. tenth century A. D. and that they are identical. In the list available from Tibetan sources we find Luipa's name in the very beginning. His name in Sanskrit would be Matsyantrad or Matsyodara, which is associated with the intestines of a fish. Luipa is described as a Buddhist sage, originally belonging to the fisherman caste. While Luipa is considered to be the first Siddhacharya (preceptor who has attained perfection). Matsyendra was accepted as the first Natha Guru. The Siddhacharyas wrote the Caryas or verses which Shastri discovered in Nepal and published them as being "thousand years old Bengali verses." Luipa is known to be one of the earliest of these verse-writers. Luipa wrote another book conjointly with Dipankar Srijnana, from whose date we can fix Luipa's date as the second half of the tenth century, and the date of composition of this book as the beginning of the eleventh century. Bagchi has published some MSS. with Kaula-jnananirnaya by Matsyendranath and has proved that these were composed in the eleventh century. The doctrines preached by Luipa in these old verses and by Matsyendra (Minanath) in the Akula Vira Tantra under the collection named Kaula-jana-nirnaya, both relate to the ways of attaining supreme bliss of sahaja samadhi' (i. e., easy fixation of the mind in the Supreme Bliss). It is curious to note that Matsyendra of the Natha cult has been deified in Nepal as Avalokitesvar, and is still honoured as such. We can only repeat therefore that Luipa and Matsyendra were one and the same person. The doctrine of Luipa as found in the Caryas is as follows:Luipa says that the mind is solely responsible for creating the illusory world. The world as seen by human beings is

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17 neither existent nor non-existent. It is like the shadow of the moon in the water. When the moon disappears, the shadow is no more: thus when the mind is destroyed by being merged in the Sahaja or Supreme Bliss, the outer world disappears for the Yogi. Luipa also insists that the elaborate practices of Yoga, which are concerned with Mudras and Bandhanas should be abandoned, because in spite of such practices one has to face death as an ordinary man. Therefore, the Sahaja or the easy way should be adopted. The idea of the phenomenal world as an illusion, is not Buddhistic in origin, neither are the Mudras and the Bandh. anas as we shall see later. But Luipa was known as the Adi (first) Vajracharya (the preceptor of Vajrayana). Vajra-yana is a later form of Buddhist tantrik worship. The question arises," Was Matsyendra a Buddhist tantrik or a Saivite tantrik?" To this, we may reply that 'Tantra' is neither Hindu nor Buddhistic in origin. The ancient Agamic tenets are the common source of all tantrik worship, whether Hindu or Buddhist. Tantra consisted of the practices of Mantras, Mudras, Bandhanas etc., but gradually Sexo-yogic practices found its way into it. Such practices for the attainment of Supreme Bliss was advised by Buddhists of the Vajrayana school and Luipa is said to be its first exponent. On the other hand, the Natha gurus have repeatedly advised their disciples to shun the company of woman, though we do find some Mudras described in the books of the Natha cult in which the company of woman seems necessary. The names of these Mudras remind one of the cults of 'Sahajayana 'and' Vajrayana'. Dr. Barthwal concludes that it is not to be understood that Gorakhnath totally abandoned Tantrik practices though he did change its perspective and made it a difficult test for the Yogi who aims to attain Siddhi. So these Mudras were practised under trying conditions. Continence was a very important ineans of attaining siddhi. It is under Gorakhnath's advice that Maynamati compelled her only son to separate from his two queens. When, by the Goddess' scheme, Gorakh was compelled to marry, he at once became a baby in her arms by his Yogic powers and wanted her to nurse him! In Gorakh-Vani and also in some Bengali ballads we find

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18 Gorakh comparing a woman to a tigress, who sucks human blood ! Again says Gorakh in a Hindi verse, " The tree by the river bank and the man by the side of a woman, verily they cannot expect to last long. The restlessness, the unfettered activity of the mind causes the back bone to wear away, and the body of the man perishes." In a book, on Hatha Yoga full descriptions of Asanas (postures ) as practised by Matsyendra and Gorakh are given. To try to hear the Anchata Nida (the unstruck sound ) in the body by practice is another difficult process adopted and advised by the Natha gurus. The awakening of the Kundalini Shakti (the Dormant Power) and Kiya-sudhana (Practice of the body ) which we shall discuss later are not at all easy or Sahaja' ways of sadhana (practice ). Matsyendra as a fisherman' or as Macchaghna, the killer of fish, and Gorakh as a killer of animals" could not possibly be Buddhists, whose principle of non--killing ( Ahimsa ) is well-known. The Natha Yogis sacrificed animals in their temples. This too is opposed to Buddhism. Thus we find that the Sahaja way of the Buddhists and the doctrines of the Nathas have not much in common, though in Akula-vira-tantra in Bagchi's edition of Kaula-jnuna nirnaya, Matsyendra does advise the following of Sahaja which is a state of equilibrium and is the same state of Sahaja Samadhi of Tantrik-Buddhism. The very word Hatha indicates the theory of the Sun and the Moon, the details of which we shall presently discuss. Thus this theory as found in the Natha cult, can be found in the Buddhist Sahajia cult too. It is because of such general similarities and also the fact that the Vajra-satta of the Buddhists is also known as Adinath (the name also for Siva ) that the Natha gurus are often called Buddhists by mistake. But the Nathas were actually Saivites, as we shall presently prove. (1) As described in his own book Kaula-jnuna-nirnaya in Patala XVI. (2) As found in Kaya Bodha, a book by Gorakhnath. Vide " Some aspects of the History and Doctrines of the Nathas" by Gopinath Kaviraj, in Sarasvati Bhavana Studies. Government Sanskrit Library, Benares. Vol. VI. pp 91 ff. (3) Monograph of the Religious Sects of India D. A. Pai - p. 70 Published by the Bombay Corporation, 1928

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19 The Philosophical Doctrines of the sect and Successive Steps of their sadhana The Natha Yogis who call themselves Sive-gotra i. e., originating from Siva, worship Siva in his inactive formyet Shakti is powerless without Siva. This philosophy is based on the ldvaitavad (monotheism ) of the early Saiva School, but the conception of 'Natha' was beyond the Dvaita Advaita (dual and non--dual state) and also beyond Sakar and Nirakar i. e., the form and the formless. These conceptions of 'Vatha' and Shiva-Shakti arc well depicted in the works of Nathism, both in Sanskrit as well as in Bengali. Siva is pure consciousness and perfect rest while Shakti is the aspect of change and evolution. Beyond the sphere of virtue and vice', of pleasure and pain, is Siva, representing Eternity in the midst of all changes. Sir John Woodroffe has justly described it as "the changeless principle of all our charging experience." The Natha Yogi strives to attain the state where pleasure or pain, virtue or vice, friend or foe does not affect him. To him fragrant sandal paste is of the same value as mud. This state is described as the "Avadhuta' state, i. e., the liberated state or when one has got rid of all the changes. sarvAn prakRtivikArAnavadhunotItyAvadhUtaH' . Goraksa Siddhanta Sangraha. p. 1. Is the yogis state that the human body is the epitome of the universe. the life process is also divided into the two aspects of the Siva and Shakti. It is Shakti which leads to change and decay through Bhog (enjoyment), which is in the region below the naval. The region of Siva is above the naval, and is the domain of rest or Tyag (renunciation ). (1) zivasyAbhyantare zaktiH zanarabhyantara zivaH Siddha Siddhanta Sangraha P. 26 Saraswati Bhavan Texts, Banaras. pramaraM bhAmate zaktiH saMkocaM bhAsate zivaH Vide Saraswati Bhavana Texts, Banaras. No 13. Sidha Siddhanta Samgraha p. 36. No 18. Goraksa Siddhanta Sangraha The same idea is contained in the Bengali book Goraks7 Vijaya p.3 re; Adya and Anadya.

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20 The Avadhuta is equally unaffected by Tyag or Bhog. The Natha Yogis adopted some mystic procedure in performing certain Mudras (gestures) for spiritual realisation which consisted of Bhog and Tyag at the same time. These procedures, however, remain obscure to the uninitiated. The beginnings of the Yoga system can be traced back to ancient times, but the path is not an easy one. It is only through self-discipline that one can rise above the empirical self and be one with Siva. A course of both physical austerities and mental discipline has to be followed to achieve this state of Bliss and forsake the outer world which binds us in its alluring snares. Mystic syllables such as OM help the Yogis to achieve this state by concentration on the Mantra (i. e., the sacred text or syllable). The Yogi forgets the outer world and is in Union with the Unseen. The Natha Yogis advocate this practice as is seen from their works. The concentration and constant repetition of the Mantra leads one to the state of Ajapa jup which means that one has entered internal life. The mantra: is spontaneously repeated all the time. Such a Yogi with the help of Hatha Yoga gains controi over the vital airs, the Prura and Apina and is able to perform miracles. It would be an injustice to say that the Natha Yogis Hadipa, Gorakhnath etc. practised control over the vital airs to gain some occult powers only. Their final aim was higher. It was the attainment of Sivahood, with Hatha Yoga as the means. The vital airs are often termed as the Sun and the Moon. These terms have been used both in the Buddhist and Bramhinical texts of mysticism. There are other synonyms as found in the Caryapadas. In Hatha yoga Candra (Moon ) is the nerve on the left of the body and is known as 'Ida' and Surya (Sun) is 'Pingala' on the right. They are also known as Ganga and Yamuna (the name of the two important rivers in India). An individual soul can altain Sivahood by abandoning the left and the right through Yogic practices and bringing them under control. Hacipa makes the Sun and Moon his earrings i. e., in other words, he has controlled them. The Sun and the Moon are the symbols of day and night, the Prana and A pana or inspiration and expiration are the two important functions of the body, on which depend the notion of time. So when a Yogi controls

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21 them, he subdues time and becomes a Kalajayi Yogi. By commingling the Sun and the Moon, so that they can no longer work independently, the Yogi's state of the mind goes beyond the reach of the senses, which is Sainadhi or the final state of Yoga process. This Samadhi is the final state of bliss, or the Advaya or Yuganaddha state as found in esoteric Buddhism. The word Advaya means a synthesis of a!l duality in the principle of unity or achievement of the non-dual state. This principle of non-duality was adopted by Luipa and others, who have given repeated warnings not to go either to the left or the right, but to follow the middle path. The middle nerve in the body is the most important nerve and is called the middle path by the Siddhacaryas. The human body was conceived as a microcosm, in which everything found in the macrocosin has a parallel. In Hindu Tantrik Texts we find similar ideas. Siva and Shakti reside in the body, in the lowest of the nerve centres lies Shakti ir dormant state, the Yogi rouses it and makes it follow the middle nerve (the Susumna) and unite with Siva in the high centre ( the Sahasrara ), the thousand petalled lotus in the head. Thus Siva and Shakti unite in Samaritsa or Advaya state which is the Yuganaddha state of the Sahajia Buddhists. The nerves on the left and right in the human body, represents the principles of duality. The Yogi checks the separate functions of duality, and unites them with the middle nerve to function conjointly. This middle nerve or path leads the Yogi to 'truth, while the other two on the left and right lead him to pollution. When the two nerves are controlled, the anahta nada or spontaneous sound, within the recesses of one's soul can be heard. By the control of the nerves is really meant the Apana wind which has a downward motion and the Prana which has the upward motion should both be arrested by Yogic practice and then made to follow through the middle nerve and held there by a inudra known as Kumbhaka. Thus the mind of the Yogi becomes steady, his breaths are suspended and the senses are controlled, and he achieves his final aim of attaining Samadhi. The siddhas of Ancient India laid special emphasis on Kaya-sadhana or culture of the body. The Natha Siddhas

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22 were no exception to this rule. To make the body free from impurities and thus be free from death, was one of the most important factors of the Natha school. The final aim of the Natha Siddhas was Jivar-mukti or attaining liberation in this body, while living. This state of Jivan-mukti mean! immortality for the Yogi in a trans-materialised or pure body. With such a body a Yogi can go wherever he likes and act as he pleases. He can help his disciples in distant lands, by flying through air, or by transmitting his spiritual guidance over a distance of thousands of miles. A particular sect of Siddhas in Tibet are we!l known for such helps to their disciples. The Rasesvara Siddhas in India, and some preceptors in the West, are known to have used chemicals to make the body immutable. Risayana or alchemy at one time had gained prominence all over ihe world. The Natha Siddhas were known as a band of death-clefying Yogis who traversed the three worlds. In Natha Cuit, the actual use of chemicals is not mentioned, but reference of the Rasesvara Siddha is often found. It is, however, mentioned is the texts that nectar oozing froin the Moon in the Sahasrur centre in the head, where Siva and Shakti uni:e, is drunk by the Natha Yogis to make them immortal. Thus the attainment of jivan-rukti by having an immortal body through the practice of Ilatha Yoga was the final aim of the Nathas. We find no such idea of a JivunMuktu Yogi in Sahajia Buddhism, neither the idea of the culture of the body to attain the pure body or Siddha-dcha. In the Caryupadas the perfection of the body or Kayasadhana is considered as a ineans only for realisation of Salajt. This Sahajia Buddhism had once flourished in Bengal. The Pala kings of Bengal built Viharas ( monasteries ) and gave land grants to Buddhists. Pattikera which had been identified with Gopichandra's capital, had a Vihara known as Kanakstupa. Tantrik Buddhist scholars Tilopa, Nadlapa, Idvayavajra, the nun Mekhala, all of whom are mentioned in the list of the 84 siddhas flourished in Bengal under the Palas. Thus we may conclude that many of the authors of the Caryas, also lived and preached during the Pala period. The Caryapadas embody the tenets of Saiyajia Buddhism, which forbid the practice of Asuna, Midras, Vandhanus as prescribed by Hatha Yogis. The nerve centres called the cakras' hold an important place in Hatha yoga practice. Union of Siva and Shakti is not

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23 possible, if the yogi is unaware of the 'cakras'. A yogi, who knows the six cakras and has been able to unite the dormant Shakti with Siva ( the process known as raising the Kundalini Shakti), is known as a Kaula. The Kaulas were Saivas and not Buddhists. Matsyendra calls himself a Kaula in his treatise Krula-jnana-nirnaya. That the Natha Yogis were saiviles can be proved from the sect mark of Yoni-lingu, the organs of generation symbolising divine procreation, on their right fore-arm, and of 'tripundra' (three horizontal lines drawn with ashes ) on their forehead. The Natha yogis visit Saiva shrines and pierce the cartilages of the ears to wear Kundalas ( ear-rings ) like Siva. They wear a woollen holy thread from which is hung a nada and pabitri, or a horn whistle and a brass ring which represent Siva and Shakti. The Natha Yogis do not necessarily shave their heads and beards like the Buddhists. Neither are they strictly vegetarians; they smoke and use siddhi (hemp), which is the favourite intoxicant of Siva. Matsyendra went to Nepal dressed as a Saiva Yogi to preach Saivism. Above all Matsyendra was known as a tisherman and was associated with fish even as a yogi, while non-injury is a special feature of Buddhism. The mantra of the Natha yogis is 'Siva-Gorakh', and they call themselves descendants of Siva, and are thus known as belonging to Siva Gotra to the present day. Gorakh is deified as Siva, but Matsyendra is deified in Nepal as Avalokitesvar. What can be the reason of this association of the first Natha guru with Buddhism ? Gorakhnath and some other Natha gurus have been also identifed with Buddhist Sahajias, and on the other hand, we find the names of Buddhist siddhas Sringaripao and Ramanvajra, associated with those of the Natha gurus, Gopichandra and Gorakhnath. We have proved that the Natha Yogis were Saivites, why then were there these confused identifications ? We may only suggest that the general similarity in practice and in rites and rituals between the Buddhist Sahajias and the Natha Yogis resulted in these confusions. The Bengali writings of Luipa-Minanath and the fact that Luipa belonged to 'Lohita' country in Kamarupa were also responsible for turning a Kaula yogi into a Sahajia Buddhist.

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We may mention here that while verses in old Bengali by Minanath have been discovered, none has yet been found by Gorakhnath. Gorakh's Upadeshas are commonly found in Hindi and Sanskrit; some scholars even claim Gorakh to be the first Hindi prose writer. It is not true that the esoteric Buddhist cult, which drifted away from original Buddhism, later on transformed itself into a Saivite cult or vice versa. The element of yoga as practised by both these schools, together with the rites and rituals were neither Buddhistic nor Brahmanic, they were of a common heritage. The similarities can also be traced in the Jaina Dohas (i. e. couplets) of the tenth century. The uniformity in spirit, as well as in forin with the Buddhist Dohas of the same period, is rather striking. Arersions to scholarship and injunctions of religion as preached by the Pundits ( the learned) are the special features of these Dohas. The motto is that Liberation can only be attained when the mind is fixed on Reality (nAthasvarUpeNAvasthAnam) and not by outward practices or knowledge of Shastras (scriptures ). The esoteric yogic practices in India have a common background in the idea of the 'dual' and 'non-dua To destroy the dual and the non-dual state and attain Reality or a hlagan is the aim. It is only when the Yogi transcends the outer mental processes that he can know God as the experienced 'Reality' through his own intuition, which is called Sahaja. This idea is found in the Buddhist and Jaina Dohas and in the verses of the Nirgunis, like Kabir and Dadu. "One-ness' with God is described as Sahaja Samadhi (i. e., attainment of the final state through one's intuition ) by the Buddhist Sahajias, and as Samarasa (i. e. realisation of the oneness of the universe amidst all its diversities ) by the Natha Yogis. But the practice of the Natha Yogis differ from that of the Sahajia Buddhists, who endeavour to attain the non-dual state through the dual. The Natha Yogis aim to attain that which is beyond the dual and the non-dual state, which yogis call the 'Parampada' (i. e. the Supreme Reality). In describing this state Jalandhar Nath in his Siddhantavakya says hersenen ga ga ti giftai siti ar (1) Goraksa Siddhanta Sangraha P. 10 (2) Ibid, P. 10

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25 This state is beyond description as it is beyond the dual and the non-dual conception which are common, and so the yogis call this state yAdRzaH eva tAdRza eveti sarvavilakSaNa evaitAdRzo nAtho mahAsiddhAnAM lakSyaH i. e., It is what it is (vide Goraksa-Siddhanta Sangraha, p. 73.). 66 Another common background in mediaeval times was the idea of the human body being the epitome of the universe, thus naming the nerves and nerve centres in the body as rivers, mountains etc. The idea was to search for Truth within one's self. If God was to be found in the universe, we may very well look for Him within ourselves. This was the central idea of the preachings in mediaeval times. The reverence of the preceptor or guru was another striking feature in mediaeval times, though the conception of different schools vary from one another. The Natha yogi's guru is addressed as i. e., he in whom nada and bindu have mingled together, such a gura is as great as Siva. Nada and Bindu are the audible and inaudible forms of sound, and as sound is taken as the basis of creation, the guru is considered to be as good as the Creator, and is honoured as such. This is the special feature of the guru in the Natha cult. In Sahajia Buddhism the guru is thought of in the form of Yuganaddha i. e., in the state of union with his consort (as that of the Buddhist icons). Gopichandra's renunciation depict the unquestionable authority of the guru over his pupil. The rescue of Matsyendranath from evil company by Gorakhnath while uttering the guru's name is another example where a guru, though fallen, is yet a guru to his disciple. Such is the high esteem in which aguru' was held by his sishyas or disciples. " Not only in the guru aspect but also in some of their practices, the Sahajia Buddhists thought of the Yaganaddharupa. But the Natha Yogis were strict celebates and avoided the company of women, examples of which we find in the ballads in Bengal and elsewhere. The story of the great yogi Matsyendra, being ensnared by the women of Kadali in Assam, only shows that worldly pleasure leads a man to death, his forgetfulness of 'yoga' shows, we are by nature forgetful of our immortal self. The women

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26 of Kadali represent the snares of everyday life. The story is an allegory, showing man's oblivion of his true immortal state. Gopichandra's renunciation also shows that the Yogi is in search of 'truth' and 'immortality' and as such women are thought of as hindrances on the path of Yoga. Thus from various aspects the difference between the Sahajia Buddhists and the Natha Yogis is easily discernible, yet Luipa and Matsyendranath are thought of as identical. Luipa wrote the Dohas of the Sahajia cult, while Matsyendra called himself a Kaula. Rajmohan Natha suggests that there were two Matsyendras, one was also known as Luipa and wrote the Caryas and Kaulit-jnana-nirnaya and advocated Sahaja. The other was Matsyendra-Minanath who was the first guru of the Natha cult, and adhered strictly to NathaYoga practices. We would like to point out that in the Kaula-juana-nirnar yar both the names Minanath and Matsyendranath are found in the colophons, and also from different copies of 'Akula-ViraTantra ' MSS. they have been proved by Dr. P. Bagchi to be identical persons. Probably Rajmohan Natha has overlookd this fact. It is true that the doctrine ascribed to Luipa is the 'Sahaja' way, as opposed to Matsyendra's difficult practices but Matsyendra has also described the 'Sahaja' state in his Akula-Viru-Tantra. So not only Luipa, but Matsyendra also advocates Sahaja. In the vernacular literature of the Natha Yogis we very often find mention of Sahaja. This 'Sahaja' is the same as the 'Sahuju' of the Sahajia Buddhist Dohas. But the "Sahaja' of Matsyendra school is the union of Siva and Shakti, which was known only to Kaulas who were Saivas. So there is no reason to call the Natha-Yogis Buddhists. It is a fact that since the advent of Mahayana Buddhism in this country, in spite of differences in views, there was an innate harmony of all religious creeds. The Natha doctrine had many ideas in common with the Sants, the Sufis, the Sahajia Buddhists and others. In determining the special features of the Philosophical Doctrine of the Natha Sect and in following the steps of their 'sadhana' (practice ), I have taken help mainly of the authentic texts belonging to the Natha school of yogis. The Tantric practices and also the

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27 Upanishads have partly helped me to come to a decision regarding the practice of the Natha yogis. These Natha yogis were a mystic sect, who kept their doctrines and practices a secret amongst their disciples. So there is no other way but to take the help of their texts and that of the other schools by way of comparison to determine the correct philosophical doctrine and the practices of the Natha Sect. Texts Belonging to the Sect and their Importance The texts belonging to the Natha Sect are mostly unpublished and are lying scattered, unknown and uncared for, in different places of India. At one time the Natha gurus travelled from one end of India to the other, so a patient search for MSS. may yield wonderful results, and my humble attempt in this line has not been futile. Of course it is a well-known fact to scholars that it is extremely difficult to find positive documents of mystic sects and also judge the authenticity of the authors. The texts I have so far gathered are from Jodhpore, Hardwar, Benaras, Tanjore and Madras. These texts are full of incorrect readings, yet they are being published with certain notes in the hope that the doctrines may be brought to light. Even if authorship be disputed in some cases, there is no doubt that the texts belonged to the Natha Sect. The language is not strictly grammatical, but this was apparently done on purpose, as it was easily understood by all. The Sant poets also followed this policy of preaching in the popular language, which was in their case Hindi. In Gorakhnath 's mixed Hindi, partly Rajasthani and partly Hindusthani, is found; this was popular all over Northern India. verses a Matsyendra's verses were in Old Bengali, as discovered and published by Shastri. The work is a collection of verses by Sahajia Buddhists, and Shastri speaks of Nathism as another school of Tantric Buidhism. ' The language of these verses was unique and was known as intentional speech ", in which the esoteric doctrines were preached. Scholars have established the dates of these verses as between the tenth and twelfth centuries; the authors' 46 (1) Introduction to Modern Buddhism and its followers in Orissaby N. N. Vasu.

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28 names appear in the list of the 84 siddhas. These verse writers were known as Siddhacaryas and were mostly Buddhists, so Shastri published them as "Bauddha Gan and Doha ", (i. e., the songs and couplets of the Buddhists); Bagchi published some MSS. by Matsyendranath under the caption Kaula-jnana-nirnaya ". Gorakhnath's "Siddha-Siddhanta-Paddhati is now being published with some other texts, belonging to the Natha Sect. "Siddha-Siddhanta-Paddhati" is mentioned in "Hath Yoga-Pradipika as being uttered by Sree Gorakhnath and this tradition is still held by the sect. For obvious reasons this has remained a sealed book to the layman, though it was published by the Nath-Bramhacharyasram at Hardwar; it was meant only for the members of its own mystic sect and is unavailable. Repeated requests by Dr. Gopinath Kaviraj and Dr. P. Bagchi for a copy of the book have been fruitless. In 1942 my diligent search was rewarded in the form of a transcription of the Ms. A scholar, Sree Giridharilal Vyasji of Benaras, had been to Hardwar, mixed with the yogis, earned their favour and thus obtained a copy of the book. Sree Vyasji had a vast library and helped me with books whenever I needed them. I am deeply indebted to him also for the transcription of 'Siddha-Siddhanta-Paddhati ". Since then I have serched and obtained copies of MSS. of the same SiddhaSiddhanta-Paddhati from Jodhpore and Tanjore. In the Tanjore copy, after the colophon are given four lines in praise of god Rama. 39 Jodhpore was once a very influential centre of Nathism. Maharaja Mansingha of Jodhpore had himself written sixteen books on Nathism and had several others written by his court poets about the middle of the nineteenth century. Dr. Singh gives the list of as many as twenty-five Hindi works about Gorakhnath and his cult as mentioned by the state library, Jodhpore. The Maharaja made a collection of Gorakhnath's books and verses, a detailed note of which can be obtained from the Report on Search of Hindi MSS, 1902, Banaras University. In Tanjore the Ms. is found in Telegu script, a copy of which has been obtained by me, together with another MS. Yoga-Martyanda, by Sree Gorakhath. The very existence

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23 in South India of MSS. belonging to the Natha Yogis o! Northern India, proves the influence these yogis exerted throughout India. My present collection consists of the following: - 1. Siddha Siddhanta Paddhati by Gorakhnath from Jodhpore. Do. Do. Do by Gorakhnath from Hardwar. Do. Do. Do. by Gorakhnath from Tanjore. 2. Yoga Visaya by Matsyendra from Madras. 3. Amaraugha Probodha by Gorakhnath from Madras. 1. Yoga Martyanda by Gorakhnath from Tanjore. Gorakh-Upanishad - Jodhpore. 6. Matsyendra-ji-ka pad -- Jodhpore. Bhartrihari-ji-ka Sabdi - Banaras. 8. Chirpat-ji-ka-Sabdi --- Banaras. 9. Gopichandra-ji-ka Sabdi Banaras. 10. Jalandhar-ji-ka Sabdi - Banaras. In 1951, at Poona, through the help of Principal S. P. Dandekar, I secured a Marathi Drama, partly written in Hinci by B. Varve. In this drama Gorakhnath is telling Kanita about Gopichandra the king of Sundarpur, near Bengai. Gopichandra has confined Jalandhar in a well. Kanisa on the other hand tells Gorakh that his guru, Matsyendra, is attracted by the queen Parimala of the ladies' country in Maliyal. Gorakh says, "Well, you go to Bengal in search vi your guru and I shall rescue my guru from Maliyal and come to Sundarpur". They wish good-bye with the words Adesh, Adesh (the usual custom with the Natha Yogis). In this drama we find names of places and of the queen which are unknown in Bengal ; otherwise this drama is not of much value and is comparatively new. A copy of the MS. of ' Atmabodh' though obtained from Jodhpore, is not being published in this volume, as it is to be found in Dr. Barthwal's Gorakh-Vani' in Hindi. A list of another ten books has also been obtained by me, viz.. Abhayamatra, Kaferbodh, Pransankali, Sristipuran, Saptabar, Narvebodh, Sodastithi,Siksadarsan, Brahma jnana Panchamatra. But most of these have been already published by Dr. Barthwal in his Gorakh-Vani. Kabirbodh has been mistakenly published as a work of Kabirpanth. A pamphlet describing

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30 twentyfive pictures relating to the MS. Siddha-SiddhantaPaddahati, which were drawn in the reign of Maharaja Mansingh of Jodhpore in V. S. 1881 (1824 A. D.), has also been obtained by me. I am indebted to Professor P. L. Nag of Jodhpore in helping me to obtain them. In 1947, i found at the Darbhanga Raj's Sanskrit Library two MSS: (i) Goraksa Siddha Sabar; (ii) Atreya Gorakhsa Samvade Satmopadesha but I did not have them copied, as they did not seem to be very old or important. In the same year Dr. S, K. Delvalkar went to Nepal and very kindly looked up on my behalf the Nepal Durbar Library, and found the following MSS. : (i) Siddhanta Sara Paddhati ; (ii) Siddhanta Sara Sarahita ; (iii) Hata Dipika: In the library of the Rajaguru Pandit Hemraja, however Dr. Belyalkar found the following MSS. in Newari characters: (i) Gorakh-Satakam .. pp 1-19 (ii) Yoga-Satakam pp 1-16 (ii) Gorakh-Satakam (another copy) ., pp 1-14 (iv) Tatwa Sara by Matsyendra (V) Jnana Sara by Matsyendra I tried to obtain copies of the last two but have been unable to secure them uptill now. Scholars interested in this subject may do so and study them. In publishing this volume the idea is to bring out the importance of the MSS. relating to the Natha Sect, and at the same time to rescue the texts from perishable materials. At this age a better understanding of the rites and rituals of the sect, which once held great sway over India, is also necessary. The works are mostly known to be of Gorakhnath, the foremost yogi of mediaeval India and the most powerful of the Natha Sect. (1) Nirguna School of Hindi poetry --Barthwal, P. 281

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31 The Siddha-Siddhanta-Paddhati contains a brief exposition of the form of Yoga, which is associated with the name of Gorakhnath. As such, it is a valuable work, though cryptic in character. Except from Hardwar, as previously mentioned, no further attempt has been made to publish and preserve this original and authentic work. In publishing this volume I have taken the MS. from Jodhpore as my model, for two reasons (i) as it is still unpublished; (ii) as it contains many more details regarding the names of books of the Natha Sect, etc. than the copies from Hardwar and Tanjore. The different versions secured of the same MS. for collation, all bearing the name of Sree Gorakhnath in the colophons, have been made use of and the variations are inentioned in the footnotes. An abstract of the above MS. was compiled by one Balabhadra at the bidding of Krishnaraja, but the date of compilation is unknown. This abstract known as "Siddha-Siddhanta-Sangraha" was published from Banaras under the auspices of the Saraswati Bhawan and ably edited by Dr. Gopinath Kaviraj, over twenty-seven years ago. Since then no further attempt has been made to publish the original. I have also taken the help of this abstract in some places. The texts are inaccurate in many places. There are unnecessary repetitions, ambiguity of expression and frequent violation of the rules of grammar. But I have not taken much liberty of correcting them, though some corrections are given within brackets. I hope this attitude will be appreciated by the readers and allowances made for such defects. The Probable Dates of the Texts The date of composition of Matsyendra's Bengali verses have been established as the tenth century A. D. According to Dr. H. P. Shastri who collected the verses from Nepal, the verses were composed in the ninth century, but authorities differ in this matter and place them between the tenth and twelfth centuries. Matsyendra's 'Kaula-jnana-nirnaya' belongs to the eleventh century; it' was written in old Sanskrit, and was not strictly grammatical.

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32 The MSS. published in this volume are also written either in the old form of Sanskrit or an old form of Hindi, which is partly Rajasthani and partly Hindusthani. It is difficult to ascertain the dates of these MSS. as in the colophons the original dates of composition are not given, but only the dates when the scribes have copied them. But the probable dates of the texts will be between the fourteenth and seventeenth centuries, the time when the leaders of the sect had finished preaching their cult and had passed into oblivion. It was only then that their disciples became eager to preserve their teachings in writing. Of the already published books belonging to the Natha sect, Gorakhbodh' is written in an old form of Hindi and is reported to date from the fourteenth century'. Anothe: book Hatha-yoga Pradipika' by Svatmarma Muni probably belongs to the fourteenth century but certainly not earlier". 4 In Hatha Yoga Pradipika' we find Sree Gorakhnath mentioned as the author of Siddha-Siddhanta Paddhati so it must have been written earlier. A long list of yogis preceding the author of 'Hatha-yoga-Pradipika' is also given by him; there we find Matsyendra, Gorakh, Caurangi etc. mentioned. The copies of the MSS. collected by me belong to a much later date however. The present edition of Siddha-Siddhanta. Paddhati' is based on the collation of the following: * I. (a) MS. from Jodhpore Library, Sardar Museum. Complete up to the sixth Upadesha, written in Devnagri, contains about 60 pages of MS. Author-Sree Gorakhnath. Copies by Balaram Sadhu in V. S. 2002. Reference of this is given by me as () (b) MS. from Tanjore. This MS. is in fairly good condition, After the colophon are given four lines in praise of god Rama. Burnell's catalogue NO. 9895C, (1) Tessitori, E. R. E., Vol. XII., P.-834 (2) Indian Historical Quarterly, Vol. XVI., 1940 Article on date of Hatha-yoga-Pradipika by P. K. Gode.

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33 The left column palm-leaf MS. of 73 leaves, size 9" X 11", 5 lines to a page, of Siddha-Siddhanta-Paddhati is one of the three works contained in a single MS. written in the same hand, and in one of them the scribe calls himself "Seetaram ". In another MS. copied by the same scribe, the date is given as Saturday, the second phase after the New Moon in the Mithuna month of the year Pramadi. The last Pramadi was 1939 and the MS. must be 4 X 60 = 240 years before that to judge from its appearance i.e., 1699 A. D. In 1699 the Jyestha New Moon fell on a Thursday, so the dwitiya was on a Saturday. Therefore the MS. must also have been written about that time. The script of the MS. is Telegu; the number of granthas in it are 700, but 550 according to Burnell's catalogue. This has not been printed. The above information has been supplied by Sr. K. Vasudev Sastri, B. A., the Pandit for Research, T. M. Si Library, Tanjore. Reference of this is given by me as (a) (c) Copy from Hardwar. Transcription, character Devnagri, complete in six Upadeshas; Sree Gorakhnath is mentioned in the colophons as author. In this copy there is an extra sloka on Hatha Yoga, which is not found in (a) or (b). Reference given by me as (6) (d) Sihdha-Siddhanta-Sangraha by Balabhadra; Edited by G. N. Kaviraj; S. B. S. No. 13, Banaras, 1925. Reference given by me as ( 21 ) The following short description can be given of the other MSS.; II. Yogavisaya by Minanatha. Obtained from Govt. Oriental MSS. Library, Tirupati Madras. MS. No. D. 4367. Number of granthas - 60 Number of pages - 4 This work describes how salvation may be attained through practice of yoga.

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34 III. Amaraugha Prabodha. by Goraksanatha, (from Tirupati ) Madras. MS. No. D- 4339. Number of granthas - 125 Number of pages -- 9 This is a short treatise on Laya Yoga, Hatha yoga, Mantra yoga and Raja yoga. Its aim is to make a man fit for Raja yoga, which is held to be the highest kind of yoga. IV. Yoga Martyanda by Gorakhnath is a right column palm-leaf MS. in Telegu Script, consisting of 17 leaves, ( size 8-7/8 "X 12"), 6 lines to a page and 250 granthas. Complete. Not printed. In Burnell's catalogue NO. 9911. See Descriptive Catalogue of Sansksit MSS. V01. XI, 1931. Editor P. Sastri, B. A. (Oxon. ) The Tanjore Maharaja Serfoji's Saraswati-mahal Library, Tanjore. V. Gorakh Upanishad. About 12 pages of half foolscap size, the copy has been obtained from Jodhpore. VI. Matsyendra-ji-ka Pad. Copy from Jodhpore. VII - X. Chirpat, Gopichandra, Jalandhar and Bhartrihari-ji-ka Sabdi from Banaras in the collection of Sevadas-ki-vani, MS. No. 873. Date of compilation: 1856 Sakavda. Seen at. Nagri-pracharini Sabha, Nawabpura, Gorakh Tilla, Banaras.

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SUMMARIES OF THE IMPORTANT TEXTS, WITH SOME CRITICAL NOTES. 1. SIDDHA-SIDDHANTA-PADDHATI. This MS. has the name of Sree Gorakhnath in the colophon of each chapter called Upadesa. The work is written in couplets and there are six Upadesas. Quotations are made from various texts of the Natha Yogis, and the following subjects are treated :Upadesa I. - Origin of the body :- fogkef:. Upadesa II. - Discussion of the body : - fosfaat:. Upadesa III. Knowledge of the body :- fuggef:. Upadesa IV. The foundation of the body : Oustert: Upadesa V. - The Union of the body with the Supreme Reality : = yuzugu: GATAVUAT. Upadesa VI. - The definition of an Avadhuta Yogi : - avadhUtayogIlakSaNam. Summary of Upadesa 1. The Natha Yogis believe that in truth there is no such thing as Creation ; yet for human conception this work deals with it. The Supreme Reality evolves Itself through six stages into a material organism, known as Creation or f:. But the Supreme Reality which is called Anama, i.e., the Nameless One, has by itself no power of Creation ; it is Sakti, the Prime Power, which is at the basis of Creation, working with its five evolutes PASIT, RI, 37431, FAT and gust. Anama is the noumenal aspect, while Sakti is the phenomenal aspect of world activity. Each is powerless to create, without the help of the other. (This Anama, also known as Parampada, remains for ever complete or qui inspite of creation with its help. Anama is in other words the Infinite ; so it is like subtracting infinity from infinity, the result being infinity). Now each of the six pirdas or bodies through which the Anami evolves itself, has five factors, and each factor has five qualities. Thus each Pinda has twenty-five qualities, known as Tattvas. The six stages through which one has to pass are known as Para, Anadi, Adi, Mahasakara, Prakrti and Garbha pindas. S-3

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336 The physical body, with which we are familiar, represents the last stage, i.e., Garbha pinda; the other five pindas, being progressively subtler states of the Garbha pinda. All these stages are described and the different stages of the embryonic growth in the mother's womb are also given. The human body also consists of twenty-five qualities, and as such it is known as Jiva (1.54). Liberation is sought by Jiva only when he knows he is a part and parcel of Siva. It is then that he seeks the Supreme Reality or the Parampada of the Nathas and is eager for union with Him. So jiva must know his own origion and nature. With this idea in view Gorakhanath described how the six pinda are created and Jiva formed, and what is Siva. The Mahasakara pinda is Siva, and from Siva we have Bhairava, Srikantha, Sadasiva, Isvara, Rudra, Visnu and Brahma, known together as the eight incarnate beings or mUrtyaSTakam (1.36). From the last aspect of Siva or from Brahma's avalokana we have the union which produces Jiva in the Garbha pinda. Thus from Siva we have Jiva in six stages. (So Jiva can attain liberation from human birth if he so desires, and be in union with Siva. This is the philosophy of the Natha Yogis.) In this chapter the gross and subtle bodies of man are also described. The five qualities of speech viz., para, pasyanti, madhyama, Vaikhari and matrka, the moon's seventeen Kalas (digits), the sun's twelve Kalas, the ten nerves and the ten vital airs or vayus in the body are mentioned. These are worth noting. Notes: In the Hardwar copy an additional couplet on Hatha Yoga is given (vide foot-note No. 26 on 1.68 of Siddha Siddhanta Paddhati). While nine Vayus (vital airs) are mentioned in the Hardwar copy, the additional name of Udana Vayu is found in the Jodhpur copy which has been printed here. That parazivaH is jAtaH from zakticakra is found in different forms in the different copies as under :zakticakrakrameNottho jAtaH in Jodhpur and Tanjore copies. (1.14) zakticakrakramaNottho jAtaH in Hardwar copy. (1.16) zakticakrakrameNaiva jAtaH in Banaras copy. ticakrameNa tajjAtaH is perhaps better.

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37 Summary of Upadesa II. The real Yogi must know the inner environments of the body. This chapter, therefore, deals with the nine nerve-centres, sixteen supports or adharas, the three laksyas (points of concentration) and the five vyomans (firmaments), which are all located in the body. Concentration on the nerve-centres known as Cakras, confers on the Yogi superhuman powers. The various pithas, band has and some mudras mentioned in this chapter may suggest some connection with the Buddhist Vajrayana School, specially the Vajroli Mudra (2.13). In the Banaras copy of Siddha Siddhanta Sangraha Vajroli Mudra is mentioned as Vajrolika (2.18) and the blucakra, nitvanacakra and akasacakra are called ghantika, monolaya and brahmacakra. The Bhramara Guha which is mentioned in connection with the Vajroli mudra is an important factor, as it is from this place in the lower region that Samadhi starts. The Santa poets, Kabir and others, also speak of the Bhramara Guku, but the location is different ; they describe it to be beyond the Sahastara or Brahmarandhra which is in the highest cerebral region. Additional Note : The six nerve-plexuses (Satcakra) well known in Yogic practices, are muladhara, stadhisthana, manipura, anahata, visuddha and ujna, but the Natha Yogis have added to this list, three more, talu, nitvana and akasa. This Talucakra is important, as at this place there is the Ghantikalingamukha (the uvula) and the Rajadanta or the tenth door of the Sankhini nerve. Here the Yogi meditates on 'Surya' (the void) and his mind merges in it. It is again at this point that the nectar flows from the moon and the Yogi turns his tongue backwards (known as Khecari mudra (and saves it from falling into the destructive fire, situated in the navel). By this mudra the Yogi attains immortality and Sivahood. The physical body is made up of five factors as has been described before (1161) viz., Karma (activity), Kama (desire), Candra (the moon), Surya (the sun), Agni (fire). Of tliese the primary elements are the Sun and the Moon. The Sun and fire are generally held to be the same. The moon represents the quintessence in the form of juice and possesses the nivitti kala (digit) which is the digit of nectar (1.64). Hence the attempt to save the nectar from the moon falling into the fire or sun.

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28 The Akasa-cakra is called Brahmacakra in the Banaras copy. It is where Sunya is meditated upon while uttering the Harsa mantra. There is some difference regarding the number of petals in the lotuses of the cakras. The scheme of the SiddhaSiddhanta-Paddhati is not exactly the same as the usual one in practice. So I think a comparative table will not be out of place. THE NERVE PLEXUSES The usual names: Names found in Names found in S.S. in Yogic texts. | S. S. Paddhati Sangraha (Banaras copy.) 1. Muladhara Brahmacakra Brahmacakra (triangular) (Kamarupa Pitha! (Kamarupa Pitha) 2. Svadhisthana Svadhisthana Svadhisthana (six petalled) (four petalled) (Ucldiyana Pitha) (Uddiyana Pitha) 3. Manipura Nabhicakra Nabhicakra (Kundalini with 5 coils) 4. Anahata Hrdayacakra 5. Visuddha HIdayadhara (eight petalled) Kanthacakra Talukacra Bhrucakra 6. Ajna 7. Sahasrara Kanthacakra Talucakra Ghantika Manolaya Brahmacakra. Nirvanacakra (Jalandhara Pitha). Akasacakra (16 petalled) ! (Purnagiri Pitha): - ... , Notes : It is interesting to note that in the Sangraha the first and the last cakras are both called Brahmacakra. Under the first Brahmacakra which is a three-folded triangular region, there is a kanda (nerve-root) where Sakti is located. The Kamarupa Pitha is located here. The other pithas are shown in the table above. The usual ajna or Bhrucakra is not mentioned in this copy ; instead we find 'Ghantika.'

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39 Sahasrara, Nirvana and Manolaya in the above table have more or less the same significance, as it is here that the Yogi attains liberation and his mind is absorbed in the Parampada. Another point of interest is that the Kundalini in the Nabhicakra is stated to have five coils instead of the usual eight. The sixteen udharas (supports) on which the mind is to be fixed for attainment of different results are described. The three laksyas or points of concentration and the five vyomans firmaments) load one to various stages of purity and jurfection. The asanas (postures) and the cight Yogangas (different stages of Yoga) all help the Yogi in attaining Samadhi i.e. fixation of the mind on the Supreme Spirit). In this Chapter there is a detinition of the real Yogi, (2. 61). navacakraM kalAdhAraM trilakSyaM vyomapaJcakam / samyagetana jAnAti sa yogI nAmadhArakaH // 31 // .e., One must be familiar with the nine cakras, sixteen adharas, three laksyas and five vyomans properly in order to be a Yogi in the true sense. Summary of lipadesa III. This chapter deals with the knowledge of the body and shows the identity of the microcosm with the macrocosm i.e., whatever exists in the outside world is present also in the human body. Thus the seven nether worlds are located in the portion of the body below the bottom of the spinal column, and the twenty-one in the upper region of the body. The place of Siva is in the Taludvara (uvula) (3.5). The Lambikamula, Sringara, Trikuta are all described in this chapter. In (2.27) we find Gollata' (Hardwar copy) or Kollata' in (Jodhpur copy) mentioned. The nine khandas (Bharat, Kashmir etc.) are in the nine avenues. The hills, rivers, planets, devas, siddhas, the sun and the moon (these are the two eyes), clouds (these are the tears), creepers, plants &c. have their counterparts in the human body. What is our happiness is Heaven, our sorrow is Hell, our Karma is what binds us to this world, but for which we may attain Mukti i.e. liberation. When one's mind does not

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40 register any sense-impression, it is then only that one is united with Siva. Be such a person awake or asleep, he is always enlightened about himself. Liberation and peace are achieved by such a person i. e., he who has realised the identity of the world with himself. Moreover, the Paramatma is manisest in every human soul. This is how the knowledge of the body is gained. Vote : The nine chakras are also mentioned in the Yoga-V'isaya, which is given later on. In this we find the mention of gollala and not kollata. Summary of l'padesa IV. The fourth chapter treats of the support of the body which is Sakti. Thus Sakti is called pindadhara and is all per ing. The different aspects of Sakti are described. Sakti is both kula and akula. Kula is the revealed form, and akula, the unrevealed. Thus kula is the karya and the akula is the karana or nimitta. When Sakti is unruffled and quiet, it is same as Siva or akula. In her revealed form Sakti is fivefold, para, bhasa, satta, ahanta and kala. Akula is unique in the sense that it assumes kula, thence descinds into vyavahara i.e., service (4.12). But Siva without Sakti is incapable of creation (4.13). This couplet is quoted from Vamakesvara Tantra, as mentioned in the Jodhpur copy. from Siya we have Sakti, who manifests herself in various forms and then again sakti rests in Siva (4.12). Additional note : In the Kaula-jnana-nitnaya by Matsyendranath in Chap. II we find that at the time of destruction the Sakti merges into siva, who Himself is then merged into the Kriyasakti. The two aspects of Sakti, which are Kriya and Iccha merge into Jnana Sakti. In this state it is the ultimate Siva ortofra who alone remains. The world then ceases to exist. We may note here that this is the reverse of Creation, which has been described in our text Siddha-Siddhanta Paddhati Upadesa I. What is then the Parampuda and who is Siva ? The Parampada which we have described as anama before has no karana bhava in it, but Siva who is akula has the katana

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41 bhava underlying in it; thus it can manifest Itself as kula. This is the difference between Parampada (anama) and Siva (akula). There is a quotation from Lalitasvacchanda (4.11) which says that akula and kula are essentially one; so after manifestation the kula merges into the akula (4.12). Kula is both static and kinetic, or aprabuddha and prabuddha (4.14). As the support of the body Sakti is known as Kundalini; she is either asleep in a coil in its aprabuddha state, or awake in its prabuddha state. The Yogi who aims at the purity and stability of his body awakens the Kundalini and as such the Sakti is called pindasansiddhikarini (1) in its kinetic aspect or the conscious aspect. The Primal Sakti is one, but she becomes manifest as minor Saktis in the different nerve centres. The Saktis, though really one (4.17), those at the Muladhara, Hrdaya and Sahasrara are respectively called the adhaH, madhya and Urdhva Saktis or kundlinis. The first or adha keeps one attached to the outer world. The second or madhya Sakti is twofold, one being lower or gross and the other higher or subtle. Then the third urdhva sakti leads one to the attainment of Parampada (4.16). Owing to the upward tension, effected by the so-called muladhara bandha, the Sakti rises upwards (4.18). The creation and dissolution of the world follow from the expansion ( prasara) and contraction ( saMkoca ) of this Sakti who is known as the Mula or the Root of the Universe (4.19) Note: In this chapter there is one important factor which should be noted, namely that the Madhyakundali is twofold, one being lower and gross, while the other higher and subtle. The word svaprasAracAturyatayA (4.21 ) in connection with the gross aspect signifies the ukara' of Tantricism.' That 'ukara' is the manifestation or of the Jnana of Siva. As in its gross form it is the support of the world and is sakara it has svarprasAracAturya. In her subtle form she is nirakara. The siddhas rouse this to attain salvation. The stability and purity of the body affa is possible only when she is roused. Such are the different aspects of Sakti, although he is one with Siva.

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zivasyAbhyantare zaktiH zakterabhyantaraH zivaH / trai aa arsura Il Re II (8.78 ) The difference between siva and Sakti is unreal and is due to our ignorance. Summary of lipadesa V. This chapter deals with the manner in which the pinda or body may be equilibrated with the Supreme Reality or the Parampada. This equilibrium is known as samarasa, but one has to know all about the different pindas before one can attain this stage. I low is this knowledge to be attained ? Discussions and reasonings will lead one nowhere ; it is only through the Grace of the Guru that knowledge of Self and Parampada is obtained (5.3, 4) and equilibrium attained. The Grace of the Guru, which is something beyond words, enables the aspirant to shake off all the siddhis he has attained and realise the fake state and obtain union of the body with Parampada (5.7). When the self is revealed, there is supreme delight, and there arises a consciousness of pure and eternal joy (5.8). This is the highest state in which the Yogi realises the non-dual state of the Self and the Parampada. A Yogi who aspires for such a state should wear the sarkha and mudru and stay in a secluded place, but he should not attach too much importance to the outer symbols. After the Union the Yogi conquers death and decay, has the knowledge of everything and all siddhis come to him automatically (5.33 etc.). But all this is unattainable without the aid of a Sadguru, who is held in high esteem by the Natha Yogis. There is no one greater than the Guru (5.63). The last verse which is important says that the Sadguru can show in an instant the Parampada which is otherwise, unattainable by the aspirant (5.66, 80). Summary of Upadesa VI. This chapter gives the distinguishing characteristics of an Avadhuta Yogi who alone can be deemed to be a siddha. Such a Yogi is free from all bondages and has complete control over all the senses, the mind and the body. In order to give the reader an idea of the comparative superiority of an Avadhuta Yogi to the Siddhas of the other

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43 sects the author says that he combines in himself the attainments of the Siddhas of all the sects known by different technical names (VI 34-71). It is an Avadhuta Yogi who initiates a pupil into the doctrine of the Natha Yogis. That doctrine combines in itself the good points in the doctrines of all the systems of philosophy and it is such an Avadhuta who is eulogised as a Sadguru. (VI. 72). Additional Note: In the Banaras edition of Siddha-Siddhanta-Sangraha there is an additional chapter which we do not find in the MSS. of Siddha-Siddhanta-Paddhati. This seventh chapter deals with the siddhis which a Yogi can attain but which he should disregard if he wants to attain the parampada. 2. YOGA VISAYA. This is a MS of a work by Matsyendra (Minanatha) as gathered from its colophon. The Guru who is held in high esteem is described therein as . He alone can show the right path to his disciple. The disciple must have faith in his Guru, and must have good qualities. When the difference between the Guru and his Sisya disappears, then the relationship between the two is that of f i.e., equality (1.6). The author referring to the nerve centres of the body says that a Kaula knows the six centres which are the adhara, svadhisthana, manipura, anahata, visuddhi and ajna (1.8). The place of Niranjana is beyond the cakras i... (1.10). The author also describes the main nerves, and having given the locations of 3, 3 and of omkara says that by pronouncing them realisation comes and the three granthis of Bramha, Visnu and Rudra are broken. N. B. : The most important feature of this MS is the names of the nine cakras beyond the ajna, viz. Trikuta, trihata, gollata, sikhara, vajra, omkara urdhvanakha and bhruvormukham (1.20). Either by contracting the ravi (sun) or by piercing these nine cakras the moon can be seen (1.20-21). " The eight names given to the eight coils of the Kundalini, are mentioned in 1.22. By awakening the Kundalini, the nine doors are closed and the vajra-gumpha siddhi attained (1.23).

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A4 When the sound, i.e., ar is heard in the Brahmasthana, the sankhini nerve showers nectar ; thereby the six cakras are purified (liberated) and knowledge' is manifested. By this 'lamp of knowledge' one can know God, and on knowing Him one should offer to Him the flower' which is his mind and thus worship Him. God should be known as the Self, because the formless is manifest everywhere in form. Also a man by breathing 1600 times a day, utters the hairsa mantra, thereby saying "I am He" (1.29). Siva resides in the space between the eyebrows in the form of jyoti i.e. light and the brahmasthana (mentioned above) is free from either heat or cold. 3. AMARAUGHA PROBODHA This MS. is that of a work by Gorakhnath. It mentions the names of Adinath, Minanath and Chauranginath as siddhas. The distinctive features of the four yogas, laya, hatha, mantra, and rija are mentioned. The rajayoga is divided into two sections --- osadhi and udhyat maka. Hatha is also of two kinds. Perfection and stability of the body or Effects cannot be attained without rajayoga (1.8). The aghori who performs various acts, is unable to obtain a perfect body. The mind should be controlled to enable one to control the vital air (1.9). Note : This couplet is also found in Hathayoga Pradipika (4.14) with a slight variation in the second line, where sahajoli is mentioned. Next is mentioned a book, 'Sri Samputa,' in which Siva tells Parvati, his consort, that 'time' is not greater than the 'soul.' Medicines cannot save one ; the great physicians, Caraka and others have all died. Bindu and Nada are the two great medicines which are present in every human being ; those who have no Guru and are unaware of these, naturally face death (1.12, 13). There is only one Amaraugha which is known as Rajayoga (1.17). The four kinds of sisyas and the four yogas are then described. How Kayasiddhi is obtained (1.28), what are the mahamudra and mahabandha, where is kedar, and what is triveni (1.35), how the four pithas are penetrated by the vital air (1:39) etc., are all given.

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45 The four conditions while practising yoga e.g., Arambhazca ghaTazcaiva pratyayazca tRtiiykH| niSpattiH sarvayogeSu yogAvasthA cturvidhaa| are described in detail (1.45) Then Sri Gorakhnath tells us how one can avoid death and conquer time' and be like Siva. This siddhi is known as Amaraugha-Siddhi and can be attained in ten months (1.64, 65). Then the yogi knows the non-dual state and there is equilibrium of citta which is life and acitta which is death. Such a yogi is a jivanmukta, and he can do what he pleases. One should practise the four yogas and find out the results for himself. As no medicinal books can cure a patient, so no theoretical knowledge can make one a yogi ; such is the advice of Sri Gorakhnath. 4. YOGA MARTANDA This MS. is by Gorakhnath, and it begins with salutations to the guru. Then it goes on to define yoga, which is the fruit of sruti and says that yoga should be practised by those who are pious and desire to dispel the agonies of the world. The six parts of yoga are mentioned, the asanas of which siddhasana and padmasana are the best, are fully described, as they destroy disease and the six vikaras. Then the adharas are mentioned with the different pilhas (2.10) Of the 72,000 nerves, 72 are considered important, of which ten are the most important. Of these sankhini is the tenth nerve. The yogi should have knowledge of all these nadis or nerves (17-19). Then the ajapa-gayatri and the eight kinds of kundali Sakti are described (33). The mulabandha, oddyana, jalandhara, khecari mudra, mahamudra, the peculiarities of omkara etc., all find a place in this MS. (47-76). How pranayama should be performed by the yogi is further described. (77-113). Then pratyahara, anahatacakra, visuddha cakra, the eight qualities of amita and the benefit obtained from amita are given. The different kinds of dharana for a yogi are haristhayini, varuni, vatsvanari, vayavi and nabho and for the ordinary man

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46 stambhi, nidra, dahini, bhramini and sosana are the five dhar anas (143-154). Dhyana is saguna and nirguna. How to perform these with the help of different mudris is then described. (157-170). The yogi is without any upadhi. By upadhi is meant the lack of proper knowledge of things. (173). Then comes samadhi, which is the union of the soul and the mind (176). Note: In this Ms. are found many slokas which are similar to the Slokas found in the Hathayoga Pradipiku. Though we find much more detail of the asanas etc. in the Hathayoga Pradipika, yet this Yoga-Martanda by Gorakanath deals in short with all the important aspects of yoga. Hence we might consider this as an important Ms. belonging to the Natha Yogis. 5. GORAKH UPANISAD). This MS. is in mixed Ilindusthani and Rajasthani. It explains the meaning of Gorakh Upanisad, as this book is well known amongst the siddhas. This book which liberates the devotec, described how isvara and Jira were the products of the Mahabhuta which again was the product of some 37641 trita qare i.e., an undefinable object. This entity is beyond the form and the formless. It is a fa, araFla? and it is the Natha. In the Natha cult the 'god' or derala is beyond even the advaila, but it has iccha, juana and kriya saktis through which the pinda and brahmanda are created. The 'one' manifests itself into nine forms which are Satyanath, Santosanath, Kurmanath, Adinath, Sarvanath, Matsyendranatha, his son, and his disciple Sri Gorakhnath. Note : The name of Matsyendra's son is omitted and one name of Dandanath is not mentioned in these lines. Later on we find the name of Dandanath. How Nirrantarnath is attainable is explained here thus :There are two ways -- the kula and the akula. The kulamarga is Saktipatha, while akulamarga is the Caitanyapatha. The Natha, who is beyond the dvaita and advaita, becomes advaita and then dvaita and then again the nine Nathas for all practical purposes. The meanings of the names of the nineNathas are given.

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47 Note : In this MS. the names of "Siddha-Siddhanta-Paddhati " and of "Sisya-Paddhati" are mentioned as important reference books. The special qualities of the guru and the sisya are given. The eight parts of yoga, and the meaning avadhula are explained. 6. MATSYENDRAJI KA PADA. The glories of the name Matsyendranath have been revealed. lle is manisest in all holy places so why seek for others ? We should only worship Matsyendranath ; such is the strain of this small pada or song, There is another song also giving some indications of the name Macchendranath.' 7-10. BHARTHARI, CHIRPAT, GOPICHAND AND JALANDHARI PAO'S SABDIS. These are the eulogies of the different yogis, who had forsaken the worldly pleasures to gain the Parampada or the Nathosvarupa. The language is a mixture of the colloquial and pure Rajasthani.

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// zrIgorakSanAthakRta siddhsiddhaantpddhtiH||

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ka // zrI // // zrIgorakSanAthakRtasiddhasiddhAntapaddhatiH // prathamopadezaH / -- // zrIgaNezAya namaH // AdinAthaM namaskRtya zaktiyuktaM jagadgurum / vakSye gorakSanAtho'haM siddhasiddhAntapaddhatim // 1 // nAsti satyavicAre'sminnutpattizcANDapiNDayoH / tathApi lokavRttyarthaM vakSye satsampradAyataH // 2 // sA piNDotpattyAdiH siddhamate samyak prasiddhA / piNDotpattiH piNDavicAraH piNDasaMvittiH piNDAdhAraH piNDapadasamarasabhAvaH zrInityapiNDAvataH // 3 // yadA nAsti svayaMkartA kAraNaM na kulAkulam / avyaktaM ca paraM brahma anAmA vidyate tadA // 4 // anAmeti svayaMmanAdi siddhamekamevAnAdinidhanaM siddha siddhAntaprasiddhaM tasyecchAmAtradharmAdharmiNI nijA zaktiH prasiddhA // 5 // tasyA unmukhamAtreNa parA zaktirutthitA / tasyAsspandanamAtreNa aparA zaktirutthitA || 6 | tato'hantArdhamAtreNa sUkSmazaktirutpannA / tato vedanazIlA kuNDalinI zaktirudratA // 7 // 1 - zrInityAvadhUta (ha. ). 2 - na ( yo. taM.). 3 - unmukhatva (ha.). tasya (ha. ). 5 - ahantArtha ( ha. ) .

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nityatA niraJjanatA nispandatA nirAbhAsatA / nirutthAnatA iti paJcaguNA nijA shktiH||8|| astitA aprameyatA abhinnatA anantaratA / avyaktatA iti paJcaguNA parA zaktiH / / 9 / / sphurattA sphuTatA sphAratA sphoTatA sphuurtitaa| iti paJcaguNA aparA zaktiH // 10 // niraMzatA nirantaratA nizcalatA nizcayatA / nirvikalpatA iti paJcaguNA mUkSmA zaktiH // 11 // pUrNatA pratibimbatA prabalatA procltaa| pratyaGmukhatA iti paJcaguNA kuNDalinI zaktiH // 12 // evaM zaktitatve paJca - pnyc-gunn-yogaatprpinnddotpttiH||13|| uktazca :nijA parA'parA sUkSmA kuNDalI tAsu paJcadhA / zakticakrakrameNotyA~ jAtaH piNDaH paraH zivaH // 14 // aparamparaM paramaM padaM zUnyaM niraJjanaM paramAtmeti / aparamparAtsphurattA-mAtramutpannaM paramapadAtbhAvanAmAtramutpannam zUnyAtsvasattAmAtramutpanna niraJjanAtsvasAkSAtkAramutpannaM paramAtmanaH paramAtmotpannaH // 15 // akalaGkatvamanupamatvamapAratvamamUrtatvamanudayatvamiti paJcaguNamaparamparam // 16 // niSkalatvamaNutaratvamacalatvamasaMkhyatvamaparitvamiti paJcaguNaM paramaM padam // 17 // 6-kuNDalinyAsu (ha.), kuNDalItAsu (kA). 7-krameNotyaH (ha.), krameNaiva (kA.). 8-zive (kA.). 9-sAkSAtkAramAtramutpanna (ha.). 10-AdhAratvaM (ha.).

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3 lIlatA pUrNatA unmanI lolatA mUrcchatA iti paJcaguNaM zUnyam / / 18 / / satyatvaM sahajatvaM samarasatvaM sAvadhAnatvaM sarvagatvamiti paJcaguNaM niraJjanam // 19 // akSayyatvamabhedyatvamachedyatvamadAhyatvamavinAzitvamitipaJcaguNo paramAtmeti anAdyapiNDasya paJcatatvapaJcaviMzatiguNAH // 20 // uktazca : aparamparaM paramapadaM zUnyaM niraJjanaM paramAtmanaH paJcabhiretaiH saguNairanAdyapiNDaH samutpannaH // 21 // anAdyAtparamAnandaH paramAnandAtprabodhaH prabodhAccidudayaH cidudayAtprakAzaH prakAzAtso'hambhAvaH // 22 // ----- spandaH harSaH utsAhaH nispandaH nityasukhatvamiti paJcaguNaH paramAnandaH // 23 // udayaH ullAsaH avabhAsaH vikAsaH prabhA iti paJcaguNaH prabodhaH / / 24 / / sadbhAvaH vicAraH kartRtvaM jJAtRtvaM svatantratvamiti paJcaguNaH cidudayaH / / 25 / / nirvikAratvaM niSkalatvaM nirvikalpatvaM samatA vizrAntiH iti paJcaguNaH prakAzaH // 26 // ahantA 'khaNDaizvaryaM svAtmatA vizvAnubhavasAmarthyaM sarvajJatvamiti paJcaguNaH so'hambhAvaH / / 27 / iti AdyapiNDasya paJcatatvaM paJcaviMzatiguNAH / / 28 / / uktazca : paramAnandaH prabodhaH cidudayaH citprakAzaH / sohambhAva ityantaH AdyapiNDo mahAtattvaMguNayuktaH samutthitaH / / 29 / / 11 - lonatA ( i. ) nIlatA, (kA.). 12 - mahAtatvayuktaH (ha. ).

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4 AdyAnmahAkAzaH mahAkAzAnmahAvAyuH mahAvAyormahAtejaH / mahAtejaso mahAsalilaM mahAsalilAnmahApRthvI // 30 // avakAzaH acchidramaspRzatvaM nIlavarNatvaM zabdavatvamiti paJcaguNo mahAkAzaH / / 31 / / saJcAraH saJcAlanaM sparzanaM zoSaNaM dhUmravarNatvamiti paJcaguNo mahAvAyuH // 32 // dAhakatvaM pAcakatvamuSNatvaM prakAzatvaM raktavarNatvamiti paJcaguNaM mahAtejaH || 33 // pravAhaH ApyAyanaM dravaH rasaH zvetavarNatvamiti paJcaguNaM mahAsalilaM // 34 // sthUlatA nAnAkAratA kAThinyaM gaMdhaH pItavarNatvamiti paJcaguNA mahApRthvI iti mahAsAkArapiNDasya paJcatattvaM paJcaviMzatiguNAH || 35 // ma eva zivaH zivAdbhavo bhairavAt zrIkaNThaH zrIkaNThAsadAzivaH sadAzivAdIzvaraH IzvarAdro rudrAdviSNuviSNorbrahmA iti mahAmAkArapiNDasya mUrtyaSTakam / / 36 // tattadrahmaNaH sakAzAdavalokanena naranArIrUpaH prakRtipiNDaH mamutpannastacca paJcapaJcAtmakaM zarIramiti // 37 // asthi - mAMsa-tva- nADI romANi iti paJcaguNA bhUmiH // 38 // lAlA mUtraM zukraM zoNitaM sveda iti paJcaguNA ApaH // 39 // kSudhA tRSA nidrA klAnti Alasyamiti paJcaguNaM tejaH / / 40 / / dhAvanaM vanaM prasAraNamAkuJcanaM nirodhanamiti paJcaguNo vAyuH / / 41 / / 13- pAvakatvam (ha. kA. ). 14 - avanam (ta. ), bhramaNAM (ha.).

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rAgo dvepo bhayaM lajjA moha iti paJcaguNa AkAzaH iti paJcaviMzatiguNAnAM bhUtAnAM prakRtipiNDaH // 42 // manobuddhirahaGkArazcittaM caitanyamityantaHkaraNapazcakam // 43 // saMkalpaH vikalpaH mUrchA jaDatA mananamiti paJcaguNaM manaH // 44 // viveko vairAgyaM zAntiH santoSaH kSamA iti paJcaguNA buddhiH||45|| abhimAnaM madIyaM mama sukhaM mama duHkhaM mamedamitipazcaguNo'haMkAraH // 46 // matidhRtiH smRtistyAgaH svIkAraH iti paJcaguNaM cittam // 47 / / vimarzaH tacchIlanaM dhairya cintanaM nispRhatvamiti pazcaguNaM caitanyam - evaM antaHkaraNaguNAH // 48 // satvaM rajastamaH kAlo jIva iti kulapaJcakam // 49 // dayA dharmaH kRpA bhaktiH zraddhati paJcaguNaM sattvam // 50 // dAnaM bhogaH zRGgAraH vastugrahaNaM svArthamiti paJcaguNaM rajaH / / 51 // vivAdaH zokaH kalahaH baMdhaH vaJcanamiti paJcaguNaM tamaH // 52 // kalanA kalpanA bhrAntiH pramAdo'nartha iti paJcaguNaH kAlaH // 53 // jAgrat svapnaH suSuptisturya tUryAtItamiti pnycaavsthaagunnojiivH||54|| icchA kriyA mAyA prakRti ka iti vyaktizaktipaJcakam // 55 / / unmAdo vAsanA vAJchA cintA ceSTeti paJcaguNA icchA // 56 // smaraNamudyogaH kArya nizcayaH svakulAcAra iti paJcaguNA kriyA // 57 / / mado mAtsaryaM dambhaH kRtrimatvaM asatyamiti paJcaguNA mAyA // 58 // AzA tRSNA spRhAkAMkSA mithyA iti paJcaguNA prakRtiH // 59 // 15-zIlanam-(ha. taM.). 16-kriyA (ha.). 17-svArthasaMgrahaNamiti (ha.), svArthAdAne (kA.).

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parA pazyantI madhyamA vaikharI mAtRka iti paJcaguNA vAka iti paJcaguNA vyaktizaktiH paJcaviMzatiguNA // 60 // karma kAmazcandraH sUryaH apiriti pratyakSakaraNapaJcakam // 61 // zubhamazubhaM yazaH apakIrtiH adRSTaphalasAdhanamiti paJcaguNaM karma // 2 // ratiH prItiH krIDA kAmanA AturatA iti paJcaguNaH kAmaH // 63 / / ullolinI kallolinI uccalantI unmAdinI taraMgiNI zoSiNI alampeTA pravRttiH laharI lolA lelihAnA prasarantI pravAhA saumyA prasannA plavantI evaM candrasya SoDaza kalAH saptadazI kalA nivRttiH sA'mRtakalA // 64 // tApinI grAsikA ugrA AkuMcinI zoSiNI prabodhinI smarA AkarSiNI tuSTivarddhinI umIrekhA kiraNAvatI prabhAvatIti dvAdaza kalAH sUryasya trayodazI svaprakAzatA nijakalA // 65 // dIpikA rojikA jvailinI visphuliMginI pracaNDA pAcikA raudrI dAhiko rAgiNI zikhAvatIti agnerdaza kalAH ekAdazI kalA jyotiriti pratyakSaguNakalAsamUhaH // 66 // atha nADInAM daza dvArANi // iDA piGgalA ca nAsAdvArayorvahataH suSumnA tAlumArgeNa brahmarandhraparyantaM vahati sarasvatI mukhadvAreNa vahati pUSA'lambuSA ca cakSudvArayorvahataH gAndhArI hastijivikA ca karNadvArayorvahataH kuhUH gudadvAre vahati zaMkhinI liGgadvAre vahati (sA 18-ullolA (ha.). 19-lampaTA (ha. saM.). 20-kiraNavatI (ha.), kiraNinI (kA.). 21-raMjikA ( ha.). 22-jvAlinI (ha. taM.), 23-vAhakA (taM.), dAhA (kA.).

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E daNDamArgeNa brahmarandhraparyantaM vahati ) evaM dazadvAreSu vahanti ( anyA sarvA naoNDyo romakUpeSu vahanti ) // 67 // 11 atha dazAvayavaH / / hRdaye prANavAyuH ucchrAsa - nizvAsa - kArako hakAra - sakArAtmaka / gude tvapAnavAyuH recakaH kumbhaka / nAbhau samAnavAyuH dIpakaH pAvaka / kaeNNTe vyAnavAyuH zoSaNApyAyanakArakazca / tAlau udAnavAyuH grasana - vamana - jalpakArakazca / nAgavAyuH sarvAGgavyApakaH mocakaMzcAlakazca / kUrmavAyuH cakSuSorunmeSa - kArakaca / kRkala: udgArakazca kSutkArakaca / devadatto mukhe vijRmbhakaH / dhanaJjayo nAda / ghoSaka iti dazavAyuravalokanena piNDotpattiH naranArIrUpam // 68 // atha garbholipiMDotpattiH // naranArIsaMyoge RtukAle / / 69 / / rajobindusaMyoge saH jIvaH prathamadine kalelaM bhavati saptarAtre budbudAkAraM bhavati / arddhamAse golAkAraM bhavati mAsamAtre kaThinaM bhavati / mAsadvayena ziro bhavati tRtIye mAsi hastapAdAdikaM bhavati / caturthe mAsi cakSukarNAdi - nAsikA - mukhaM medra bhavati / paJcame mAsi pRSThodarau bhavataH SaSThe mAsi nakhakezAdikaM bhavati / saptame mAsi sarvacetanayukto bhavati aSTame mAsi sarvalakSaNasaMyukto bhavati navame mAsi satyajJAnagarbhasaMyukto bhavati / dazame mAsi yonisaMsparzAdajJAnI bAlako bhavati / / 70 // 24-nAstivAkyamidam(ha.). 25 - nAsti vAkyamidam (ha.). 26 - " asyaivAvasthAbhede haThayoga iti saMjJA hakAraH kIrtitaH sUryaSThakArazcandra ucyate / sUryAcandramasoyogAt haThayogo nigadyate " / adhiko'yaM pAThaH ha. ). 27 - kumbhakapUrakazca (ha. ). 28pAcakazca ( i. ). 29 - savoGga ( ha. ). 30 - zabdo'yaM nAsti ( ha. ). 31kumbhakazcakSu (i.). 32- kalanaM ( yo. ), kalilaM (kA.). 33 - meDhraM gudaM (ha. kA.). 34 - satyajJAnayuktaH (ha.). -

Page #81
zukrAdhikye puruSaH raktAdhikye kanyA samazukraraktAbhyAM napuMsakaH paraspara- strI - puruSa - cintA - vyAkulatvAdandhaH kubjaH vAmanaH paGgaraGgahInazca bhavati / / 71 / / paraspararatikAle aGganipIDanakaraNaguNaiH zukraM dvitrivAraM patati tena dvitIyo bAlako bhavati / / 72 / sArddhapalatrayaM zukraM viMzatipalaM raktaM dvAdazapalaM medaH dazapalaM majjA zatapalaM mAMsaM vizaMtipalaM zleSmA tadvat vAtaM syAt SaSTyadhika zata - trayamasthIni asthimAtraM sandhayaH sArddhatraya koTiromakUpANi pitRmAtRvIyaM bhavati / vAta-pitta - zleSmadhAtutrayasahitaM dazaghAtumayaM zarIraM miti garbholi 'piNDotpattiH // 73 // - iti gorakSanAtha - kRtau siddhasiddhAntapaddhatau piNDotpattirnAma prathamopadezaH / / 1 / / 35 - garbhapiNDopattiH (kA.).

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dvitIyopadezaH A - atha piNDavicAraH kathyate // piNDe navacakrANi / / AdhAre brahmacakra tridhAvataM bhagamaNDalAkAraM tatra mUlakandaH tatra zaktiM pAnAkArAM dhyAyet tatraiva kAmarUpaM pIThaM sarvakAmapradaM bhavati // 1 // dvitIya svAdhiSThAnacakraM tanmadhye pazcimAbhimukhaM liGgaM pravAlAGkarasadRzaM dhyAyet tatraivoDyAnapIThaM jagadAkarSaNaM bhavati // 2 // tRtIyaM nAbhicakraM pazcAvata sarpavatkuNDalAkAraM tanmadhye kuNDalinI zaktiM bAlArkakoTisadRzIM dhyAyet sA madhyA zaktiH sarvasiddhidA bhavati // 3 // caturtha hRdayAdhAramaSTadalakamalamadhomukhaM tanmadhye karNikAyAM liGgAkArAM jyotirdhyAyet saiva haMsakalA sarvendriyavazyA bhavati // 4 // paJcamaM kaNThacakra caturaMgulaM tatra vAme iDA candranADI dakSiNa piGgalA sUryanADI tanmadhye suSumnAM dhyAyet saivAnAhatakalA anAhatasiddhirbhavati // 5 // SaSThaM tAlucakra tatrAmRtadhArApravAhaH ghaMTikAliGga mUlarandhra rAjadantaM zaMkhinIvivaraM dazamadvAraM tatra zUnyaM dhyAyet citta* layo bhavati // 6 // saptamaM bhUcakra madhyamAGguSThamAtra jJAnanetraM dIpazikhAkAraM dhyAyet vAcAM siddhirbhavati // 7 // aSTamaM brahmarandhranirvANacakra mUcikAyavedhyaM dhUmazikhAkAraM dhyAyet tatra jAlandharapIThaM mokSapradaM bhavati // 8 // 1- pAvakAkArAM (ha. taM.). 2- kAmaphalapradaM ( ha. taM.). 3 - sarvendriyANi vazyAni (ha.).

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navamamAkAzacakraM SoDazadalakamalamUrdhvamukhaM tanmadhye karNikAyAM trikUTAkArAM tadUrdhvazaktiM tAM paramazUnyAM dhyAyeta tatraiva pUrNagiripIThaM sarvecchAsiddhirbhavati // 9 // iti navacakrasya vicaarH| atha SoDazAdhAraH kathyate / / tatra prathamaM pAdAGguSThAdhAraM tatrAgratastejomayaM dhyAyet dRSTiH sthirA bhavati // 10 // dvitIyaM mUlAdhAraM sUtraM vAmapANinA nipIDya sthAtavyaM tatrAgnidIpanaM bhavati // 11 // tRtIyaM gudAdhAra vikAsasaMkocaM nirAkuzcayet apAnavAyuH sthiro bhavati // 12 // caturtha medrAdhAraM liGgasaMkocanena brahmagraMthitrayaM bhitvA bhramara - guhAyAM vizramya tata Urdhvamukhe bindustambhanaM bhavati / eSA vajraulI prasiddhA // 13 // pazcamamoDyANAdhArayo bardhanAnmalamUtrasaMkocanaM bhavati // 14 // SaSThe nAbhyAdhAre OMkAramekacittenocArite nAdalayo bhavati // 15 // saptame hRdayAdhAre prANaM nirodhayet kamalavikAso bhavati // 16 // aSTame kaNThAdhAre kaNThamUlaM cibukena nirodhayet iDApiMgalayorvAyuH sthiro bhavati // 17 // navame ghaNTikAdhAre jihvAgraM dhArayet amRtakalA sravati // 18 // dazame tAlvAdhAre tAlvantagarbhe laMbikAM cAlanadohanAbhyAM dI/kRtvA viparItena pravezayet kASThI bhavati // 19 // ekAdazamatha jihvAdhAraM tatra jihvAgraM dhArayet sarvaroganAzo bhavati // 20 // 4 - nAdodayamupaiti (kA.).

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99 dvAdazaM bhrUmadhyAdhAraM tatra candramanDalaM dhyAyet zItalatAM yAti // 21 // trayodarza nAsAdhAraM tasyAgraM lakSayet manaH sthiraM bhavati // 22 // caturdaze nAsAmUlaM kavATAdhAra tatra dRSTiM dhArayet SaNmAsAjjyoti:puMjaM pazyati // 23 // paJcadaze lalATAdhAra tatra jyoti:pujaM lakSayet tejasvI bhavati // 24 // avaziSTe brahmarandhra AkAzacakraM tatra zrIgurucaraNAmbujayugmaM sadAvalokayet AkAzavatpUrNo bhavati / itiSoDazAdhAraH / / 25 / / atha lakSyatrayaM // mUlakandAddaNDalagnAM brahmanADI zvetavarNAM brahmarandhraparyataM gatAM saMsmaret / tanmadhye kamalatantunimA vidyutkoTiprabhAmUrdhvagAminI tAM mUrti manasA lakSayet tatra sarvasiddhidA bhavati // 26 // athavA lalAToghe kollATamaNDape sphuratkArAkAraM lakSayet / athavA bhramaraguhAmadhye AraktabhramarAkAraM lakSayedathavA karNadvayaM tarjanIbhyAM nirodhayet tataH ziromadhye dhUM dhUM kAraM nAdaM zrRNoti athavA cakSurmadhye nIlajyotirUpaM putalyAkAraM lakSayedityantarlakSyam // 27 // bahirlakSya kathyate // nAsAgrAt bahiraMgulacartuSTaye nIlajyotiHsaMkAzaM lakSayet / athavA nAsAgrAt SaDaMgula adhovAyutatvaM dhUmravarNaM lakSayedathavA aSTAMgule AraktaM tejastatvaM lakSayet athavA dazAGgule kallolavadApastatvaM lakSayet / athavA nAsAgrAt dvAdazAGgule pItavarNaM pArthivatatvaM lakSayedathavA AkAzamukhaM dRSTvAvalokayet 5-dhArayet (ha.). 6 - dhyAyet (ha.). 7-gollalATa (ha.). 8-dvayamAraka tejastatvaM (ha. ta.).

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'' kiraNAnAkulitaM pazyati evaM nirmalIkaraNam / athavordhvadRSTayAntarAlaM lakSayet jyotirmukhAni pazyati athavA yaMtra tatrAkAzaM lakSayedAkAzasadRzaM cittaM muktipradaM bhavati athavA dRSTyAntastaptakAMcanasaMnibhAM bhUmiM lakSayet dRSTiH sthirA bhavati / ityanekavidhaM bahirlakSyam / / 28 / / atha madhyamaM lakSyaM kathyate // zvetavarNaM vA raktavarNaM vA kRSNavarNaM vA agnizikhAkAraM vA jyotirUpaM vA vidyudAkAraM sUryamaNDalAkAraM vA arddhacandrAkAraM vA yatheSTasvapiNDamAtraM sthAnavarjitaM manasA lakSayet ityanekavidhaM madhyamaM lakSyam / / 29 / / atha vyomapaJcakaM lakSayeta || AkAzaM parAkAzaM mahAkAzaM tatvAkAzaM sUryAkAzamiti vyomapaJcakam / bAhyAbhyantare'tyantaM nirmalaM nirAkAramAkAzaM lakSayet / athavA bAhyAbhyantare'tyantAndhakAranibhaM parAkAzamavalokayet / bAhyAbhyantare kAlAnalasaMkAzaM mahAkAzamavalokayet / bAhyAbhyantare nijatatvakharUpaM tatvAkAzavalokayet / athavA bAhyAbhyantare sUryakoTisadRzaM sUryAkAzamavalokayet / evaM vyomapaJcakAvalokanena vyomasadRzo bhavati / / 30 // uktazca : navacakraM kalAdhAraM trilakSyaM vyomapaJcakam / samyagetanna jAnAti sa yogI nAmadhArakaH // 31 // atha aSTAGga yogaH / yamaniyamAsanaprANAyAmapratyAhAradhAraNAdhyAnasamAdhayo'STAGgAni / yama iti upazamaH - kiraNA AkulitaM taTaM ( taM.). 10 - tatra (ha.).

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1.3. sarvendriyajayaH AhAra - nidrA - zItavAtAtapajayazcaivaM zanaiH zanai sAdhayet // 32 // niyama iti manovRttInAM niyamanamiti ekAntavAso niHsaMgataudAsInyaM yathA prApti - santuSTirvairasyaM gurucaraNAvarUDhatvamiti niyamalakSaNam || 33 // - Asanamiti svasvarUpe samAsannatA / svastikAsanaM padmAsanaM siddhAsanameteSAM madhye yatheSTamekaM vidhAya sAvadhAnena sthAtavyaM ityAsanalakSaNam // 34 // prANAyAma iti prANasya sthiratA recaka - pUraka- kumbhakasaMghaTTakaraNAni catvAri prANAyAma - lakSaNam / / 35 / / pratyAhAramiti caitanyatarINAM pratyAharaNaM yathA nAnAvikAragrasanotpannavikArasyApi nivRttiH nirbhAtIti pratyAhAralakSaNam / / 36 / / dhAraNeti satrAhyAbhyantara ekameva nijatatvasvarUpamevAntaHkaraNena sAdhayet yathA yadyadutpadyate tattannirAkAre dhArayet svAtmAnaM nirvAta dIpamitra dhArayediti dhAraNAlakSaNam / / 37 / / atha dhyAnamiti / asti kazcana paramAdvaitasya bhAvaH sa eva Atmeti yathA yadyatsphurati tattatsvarUpameveti bhAvayet sarvabhUteSu samadRSTizceti dhyAnalakSaNam / / 38 / / atha samAdhilakSaNam / sarvatatvAnAM samAvasthA nirudymtvmnaayaas| sthitimattvamiti samAdhilakSaNam / iti aSTAGgayogalakSaNam // / / iti zrIgorakSanAthakRtau sidhdasidhdAntapaddhatau piNDavicAro nAma dvitIyopadezaH // 2 // 11 - turaGgANAM (ha. kA. ).

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tRtIyopadezaH atha piNDa -saMvittiH kathyate / piNDamadhye carAcarau yo jAnAti sa yogI piNDa -saMvittirbhavati // 1 // kUrmaH pAdatale vasati pAtAlaM pAdAGguSThe talAtalamaGguSThAgre mahAtalaM pRSThe rasAtalaM gulphe sutalaM jAyAM vitalaM jAvoH atalamuorevaM saptapAtAlaM rudradevatAdhipatye tiSThati piNDamadhye krodharUpI bhAvaH sa eva kAlAnirudraH // 2 // bhUloka guhyasthAne bhuvokaM liGgasthAne svarlokaM nAbhisthAne evaM lokatraye indro devatA piNDamadhye sarvendriyaniyAmakaH sa evendraH // 3 // daNDAGkare maharlokaH daNDakuhare jano lokaH daNDanAle tapo lokaH mUlakamale satyalokaH evaM lokacatuSTaye brahmAdidevatA piNDamadhye anekamAnAbhimAnasvarUpI tiSThati // 4 // viSNulokaH kukSau tiSThati tatra viSNurdevatA piNDamadhye'nekavyApArakArako bhavati / hRdaye rudralokaH tatra rudro devatA piNDamadhye ugrasvarUpI tiSThati / vakSaHsthale IzvaralokaH tatra Izvaro devatA piNDamadhye tRptisvarUpI tiSThati / kaNThamadhye nIlakaNTho lokastatra nIlakaNTho devatA piNDamadhye nityaM tiSThati / tAludvAre zivalokastatra zivo devatA piNDamadhye' nupamasvarUpI tiSThati / lambikAmUle bhairavalokastatra bhairavo devatA piNDamadhye sarvottamasvarUpI tiSThati // lalATamadhye'nAdilokastatrAnAdi-devatA piNDamadhye AnandaparA 1- mahAtalaM pAdapRSThe ( ha. na.).

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15 hantAsvarUpI tiSThati / zRGgAre kulalokastatra kulezvaro devatA piNDamadhye AnaMdasvarUpI tiSTati | zaMkhamadhye nalinIsthAne akulezvaro devatA piNDamadhye nirabhimAnAvasthA tiSThati / brahmarandhre parabrahma - lokastatra parabrahma devatA piNDamadhye paripUrNadazA tiSThati / Urdhvakamale parApara - lokastatra paramezvaro devatA piNDamadhye parAparabhAvastiSThati / trikUTasthAne zaktilokastatra parAzaktirdevatA sarvAsAM sarva kartRtvAvasthA tiSThati / evaM piNDamadhye saptapAtAlasahitaikaviMzatibrahmANDa - sthAna- vicAraH / / 5 / / sadAcAratatve brAhmaNAH vasanti zaurye kSatriyAH vyavasAye vezyAH sevAbhAve zUdrAzratuSaSTikalAsvapi catuHSaSTivarNAH // 6 // athasapta samudrAH sapta dvIpAH kathyante / majjAyAM jambUdvIpaH asthiSu zaktidvIpaH zirAsu sUkSmadvIpaH tvakSu krauJcadvIpaH romasu gomayadvIpaH nakheSu zvetadvIpa : mAMse ( asthini) plakSadvIpaH evaM saptadvIpAH // 7 // mutre kSAra - samudraH lAlAyAM kSIra-samudraH kaphe dadhisamudraH medasi ghRta- samudraH vasAyAM madhu-samudraH rakte ikSu- samudraH zukre'mRtasamudraH evaM saptasamudrAH // 8 // navakhaNDAH nava dvAreSu vasanti / bhAratakhaNDaH kAzmIrakhaNDa: karairparaMkhaNDaH zrIkhaNDaH zaMkhakhaNDaH ekapAdakhaNDaH gAndhArakhaNDaH kaivartakakhaNDaH mahAmerukhaNDaH evaM navakhaNDAH // 9 // 2 - nAsti vAkyamidam (yo. taM). 3 - zAkadvIpaH (ha.), zAlmalidvIpaH (kA.), mastiSke zAkadvIpaH (taM). 4- bhAI khaNDA ( yo. ). 5 - kharvakhaNDaH ( taM.), karakhaNDa: (ha.).

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meruparvato merukhaNDe vasati kailAso brahmakapATe vasati himAlayaH pRSThe malayo vAmakandhare mandaro dakSiNakandhare vinthyo dakSiNakaNe mainAka: vAmakarNe zrI-parvato lalATe evamaSTa kulaparvatAH anye upaparvatAH sarvAGguliSu vasanti // 10 // pInasA gaMgA yamunA candrabhAgA sarasvatI / pipAsA zatarudrA ca zrIrAtrizcaiva narmadA evaM nava nadyo navanADIsu vasanti // 11 // anyA upanadyaH kulyopakulyAH dvisaptati-sahastra-nADIsu vasanti / / 12 / / saptaviMzati nakSatrANi dvAdaza rAzayaH nava grahAH paJcadaza tithayaH ete antarvalaye dvisaptati sahasra-svahasta-koSTheSu vasanti / anekatArAmaNDalaM UrmiSu vasanti / yAtraMzat-koTidevatA bAhuromakUpeSu vasanti / anekapIThopapIThakAH romakUpeSu vasanti / devadAnava-yakSa-rAkSasa-pizAca-bhUtapretAH asthisandhiSu vasanti / kulanAgA vakSasi vasanti / anye sanakAdimunisaMdhAH kakSaromakUpeSu vasanti / anye parvatA udara-lomasu vasanti / gandharva-kinnarakiMpuruSA apsaraso gaNA udare vasanti / anyAH khecarI-lIlAmAtaraH zaktayaH ugradevatA vAyuvege vasanti / anekameghAH azrupAte vasanti / anekatIrthAni marmasthAne vasanti / anantasiddhAH matiprakAze vasanti / candramUryo netradvaye vasataH / aneka vRkSalatAgulmatRNAni jaMghAromakakUpasthAne vasanti / anekakRmikITapataGgAH purISe vasanti // 13 // yatsukhaM tatsvarga yaddaHkhaM tannarakaM yatkarma tadvaMdhanaM yanirvikalpaM tanmuktiH svasvarUpadazAyAM nidrAdau svAtmajAgaraH zAntirbhavati / evaM sarvadeheSu vizvasvarUpaH paramezvaraH 6-daNDe (i. kA.). 7-pItasA (taM.). 8-vitastA (kA.).

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17 paramAtmA akhaNDasvabhAvena ghaTe ghaTe citsvarUpI tiSThati / evaM piNDasaMvittirbhavati // 14 // // iti zrI gorakSanAthakRtau siddhasiddhAntapaddhatau piNDasaMvitti rnAma tRtIyopadezaH // 3 // 2

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caturthopadezaH athapiNDAdhAraH kthyte|| asti kAcidaparamparA saMvitsvarUpA sarvapiNDAdhAratvena nityaprabuddhA nijA zaktiH prasiddhA kAryakAraNakataNAmutthAna dazAMkuronmIlanena kAraM karoti ataevAdhArazaktiriti kathyate / atyantaM nijaprakAza--svasaMvedAnubhavaikyagamyamAna-zAstra laukika-sAkSAtkAra- sAkSiNI sA parIcidrapiNI zaktirgIyate / saiva zakti yaMdA sahajena svAsminnanmIlinyAM nirutthAnadazAyAM vartate tadA zivaH saiva bhavati // 1 // ataeva kulAkulasvarUpA sAmarasya-nija-bhUmikA nigadyate // 2 // kulamiti / parAsattAhantA-sphurattA-kalAsvarUpeNa saiva paJcadhA vizvasyAdhAratvena tiSThati // 3 // ataeva parAparA nirAbhAsAvabhAsakAtprakAsvirUpA yA sA parA // 4 // anAdi-saMsiddhA paramAdvaita-paramekamevAstIti yA aGgIkAraM karoti sA sattA // 5 // anAdinidhano'prameya-svabhAvaH kiraNAnando'smyahamityahaM-sUcanazIlA yA sA parA'hantA // 6 // svAnubhava-cittacamatkAra-nirutthAna-dazAM prasphuTI karoti yA sA sphurattA // 7 // nitya-zuddha-buddha-svarUpasya svayaM prakAzatvamAkalayatIti yA sA parAkaleti ucyate // 8 // 1-anantarAdhAra (ha.). 2-parAcipiNI (ha.). 3-parAbhAsatvAdahantA sattA sphurattA kulA (yo.). 4-saMvit (taM.).

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19 akulamiti / jAtivarNa-gotrAdyakhila-nimittatvenaikamevAstIti prasiddha / tathA coktamumAmahezvarasaMvAde :niruttare'nanyatvAdakhaNDatvAdadvayatvAdananyAzrayatvAd nirdhAmatvAdanAmatvAdakulaM syAgniruttaramiti // 9 // evaM kulAkula-sAmarasya-prakAza-bhUmikA- sphuTIkaraNe ekaiva samarthA yA sA'paramparA zaktirevAvaziSyate / aparamparaM nikhilavizvaprapaJcajAlaM paraM tattvaM sampAdayatyekIkarotyaparAmparAzaktirAzAvatI prasiddhA // 10 // uktaM lalita-svacchandeHakulaM kulamAdhatte kulaM cAkulamicchati / jala - buddhadavad-nyAyAdekAkAraH paraH zivaH // 11 // ataevaikAkAra evAnanta-zaktimAna nijAnandatayAvasthito'pi nAnAkAratvena vilasan svapratiSThAM svayameva bhajatIti vyvhaarH| uktaM pratyabhijJAyAm:alupta - zaktimAnnityaM sarvAkAratayA sphuran / punaH svenaiva rUpeNa eka evAvaziSyate // 12 // ataeva paramakAraNaM paramezvaraH parAtparaH zivaH svarUpatayA sarvatomukhaH sarvAkAratayA sphurituM zaknotItyataH zaktimAn / uktaM vAmakezvaratantre:zivo'pi zaktirahitaH zaktaH kartuM na kiJcana / svazaktyA sahitaH so'pi sarvasyAbhAsako bhavet / / 13 / / ataevAnanta-zaktimAn paramezvaraH vizvasaMvitsvarUpI vizvamayo bhavatIti prasiddha siddhAnAM ca parApara-svarUpA kuNDalinI 5-anAzanAt (kA.),anAzrayAt (taM.).6-nirantaraM (kA.). 7-aparAzakti (ha.).

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vartate / ataste piNDasiddhAH prasiddhAH / sA kuNDalinI prabuddhA'prabuddhA ceti dvidhA / aprabuddheti tattatpiNDe cetana-rUpA (svabhAvena nAnAcintA vyApArodyamaprapaMcarUpA) kuTila-svabhAvA kuNDalinI khyAtA / saiva yoginAM tattadvilasitavikArANAM nivAraNodyama - svarUpA kuNDalinyUrdhvagAminI suprasiddhA bhavati // 14 // UdhvamiAte / sarva-tatvAnyapi sva-svarUpamevetyUrve vartate ataeva sA vimarzarUpiNI yoginaH sva-svarUpamavagacchantIti suprasiddhA // 15 // tathA coktamevarUlaka :dhyazakti-prabodhena adhaH-zakti - nikuJcanAt / Urdhva - zakti - nipAtena prApyate paramaM padam // 16 // ekaiva sA madhyordhvadhaH -prabhedena tridhA bhinnA zaktirabhidhIyate // 17 // bAhyendriya - vyApAra - nAnA - cintAmayA saivAdhaH - zaktirucyate / ataeva ye yoginaH tasyA AkuJcanaM mUrlI-dhAra- bandhanAt siddhaM syAt / yasmAca carAcaraM jagadidaM cidacidAtmakaM prabhavati / tadeva mUlAdhAraM saMvitprasaraM prasiddham // 18 // uktaM zivAnandAcAryaiH :sarva-zakti-prasara-saMkocAbhyAM jagatsRSTiH saMhRtizca bhavatyeva na sandehaH tasmAttAM mUlamityucyate / ataH prAyeNa sarvasiddhAH mUlAdhAra-ratA bhavanti / / 19 / / taraGgita - svabhAvaM jIvAtmAnaM vRthA bhramantamapi svaprakAzamadhye sva-svarUpatayA sarvadA dhArayituM samarthA yA sA madhyAzaktiH kuNDalinI gIyate / sthUla - mUkSma-rUpeNa mahAsiddhAntaM pratIyate iti nizcayaH // 20 // 8-AkuJcane ratA yasyAkuzcana ( ha.).

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sthUleti nikhila -grAhyAdhAra -grAhyasvarUpApi padArthAntarai myamANA iva tadrUpA vartate sA kuNDalinI sAkArasthUlA punastviyameva sva-prasAra-cAturyatayA vartamAnA yoginAM parAnandatayA kuNDalinI yA nizcayabhUtA vartate sA sUkSmA nirAkArA prabuddhA mahAsiddhAnAM mate prasiddhA // 21 // uktaM tatvasAre:sRSTiH kuNDalinI khyAtA dvidhA bhAvagatA tu sA / ekadhA sthUlarUpA ca lokAnAM pratyayA(gA)tmikA // 22 // aparA sarvagA sUkSmA vyaaptivyaapk-vrjitaa| tasyA bhedaM na jAnAti mohitaH pratyayena tu // 23 // tasmAtsUkSmA parA saMvitsvarUpA madhyAzaktiH kuNDalinI yogibhirdeha - siddhayatha sadguru - mukhAjjJAtvA sva-svarUpa-dazAyAM prabodhanIyA // 24 // atha Urca - zaktinipAtaH kathyate / sarveSAM tatvAnAmupari-vartamAnatvAnnirnAma paramaM padameva UrdhvaM prasiddhaM tasyAH stra - saMvedana - nAnA-sAkSAtkAramUcanazIlA yA UrdhvazaktirabhidhIyate / tasyAH nipAtanamiti sva-svarUpa - dvidhAbhAsa - nirAsaH kintu stra - svarUpAkhaNDatvena bhavati // 25 // uktaM ca - zivasyAbhyantare zaktiH zakterabhyantaraH zivaH / antaraM naiva jAnIyAcandracandrikayoriva // 26 // ata Urdhva-zakti - nipAtena mahAsiddha - yogibhiH paramapadaM prApyata iti siddham // 27 // 9- cidrUpA (ha.). 10-vyApya (taM.).

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22 uktazca :satve satve sakalaracanA rAjate saMvidekA / tattve tattve parama - mahimA saMvidevAvabhAti / / 28 // bhAve bhAve bahula taralA lampaTA saMvideSA / bhAse bhAse bhajana-caturA bRMhitA saMvideva // 29 // kimuktaM bhavati parApara-vimarzarUpiNI saMvinnAnA-zaktirUpeNa nikhila-piNDAdhAratvena vartate iti siddhAntaH // 30 // // iti zrIgorakSanAthakRtau siddhasiddhAntapaddhatau piNDAdhAro nAma caturthopadezaH // 4 //

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paJcamopadezaH atha piNDapadayoH samarasakaraNaM kathyate - mahAsiddhayogibhiH pUrvoktakrameNa parapiNDAdisvapiNDAntaM jJAtvA paramapade samarasaM kuryAt / / 1 // paramapadamiti svasaMvedyaM atyantAbhAsAbhAsakamayaM // 2 // uktaM tattvasaMhitAyAm :yatra buddhirmano nAsti tattvavinnAparA klaa| UhApoho na kartavyau vAcA tatra karoti kim // vAgminA guruNA samyaka kathaM tatpadamIyate / tasmAduktaM zivenaiva svasaMvedyaM paraMpadam // 3 // ataeva nAnAvidha-vicAracAturya-varcasA vismayAM gatvA gurucaraNaratatvAt nirNItatvAt svasaMvedyameva paramaM padam prasiddhamiti siddhAntaH // 4 // gurutra samyak sanmArgadarzanazIlo bhavati / sanmArgo yogamArgastaditaraH paarssddmaargH| taduktamAdinAthana:yogamArgeSu taMtreSu dIkSitAstAMzca dUSakAH / te hi pArSaDinaH proktAH tathA taiH sahavAsinaH // 5 // yasmin darzite sati tatkSaNAt svasaMvedyasAkSAtkAraH samutpadyate / tato gururevAtra kAraNamucyate // 6 // tasmAdgurukaTAkSapAtAt svasaMvedyatayA ca mahAsiddhayogibhiH svakIya piNDaM nirutthAnAnubhavena samarasaM kriyate iti siddhAntaH // 7 // 1-carcA (ha.). 2 - sArAMga (taM.). 3 - kRpAtatvamAtreNa (haM.), guruvaraNatvAt nirupAdhikatvAt niniketatvAt (taM.). 4-AcAryasvAminA (taM.).

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tadyathA-nirutthAnaprAptyupAyaH kathyate / mahAsiddhayoginaH svasvarUpatayAnusandhAnena nijAvezo bhavati nijAvezAnipIDita-nirutthAna-dazA-mahodayaH kazcinjAyate / tataH sacidAnanda - camatkArAt adbhutAkAraprakAzaprabodho jAyate / prabodhAdakhilametad dvayAdvaya-prakaTatayA caitanyamAsAbhAsakaM parAtparaM padameva prasphuTaM bhavatIti satyaM // 8 // ata eva mahAsiddhayogibhiH samyak (ukta) guruprasAdaM labdhvA'vadhAna-balenaikyaM bhajamAnaistatkSaNAt paramaM padamevAnubhUyate // 9 // tadanubhavabalena svakIyaM siddhaM samyaka nijapiNDaM parijJAtvA tameva paramapade ekIkRtya tasmin pratyAvRtyArUDhevAbhyantare svapiNDa siddhayarthaM mahattvamanubhUyate // 10 // nijapiNDamiti svarUpakiraNAnandonmeSamAtraM yasyonmeSasya pratyAharaNameva samarasakaraNaM bhavati // 11 // ataeva svakIya piNDaM mahArazmipuMjaM svenaivAkAreNa pratIyamAnaM svAnusandhAnena svasminnurarIkRtya mahAsiddhayoginaH piNDasiddhayarthaM tiSThantIti prasiddham // 12 // atha piNDasiddhau veSaH kathyate zaMkhamudrAdhAraNazca kezaromapradhAraNam / amarIpAnamamalaM tathA mardanamutkaTam // 13 // ekAntavAso dIkSA ca sandhyA jpmaashryaa| jhAnabhairavamUrtestu tatpUjA ca suraadibhiH||14|| zaMkhAdhmAtaM sihaMnAda kaupInaM pAdukA tathA / aGgavastraM bahirvastraM kambalaM chatramadbhutam // 15 // 5- bhUtakaraNaM (taM.). 6-piNDaparIkSA ca sva (ha.). 8-japamamAyayA (ha.). 9-yathAvidhiH (ha.). 7-uttamam (ha.).

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25 vetraM kamaMDaluJcaiva bhasmanA ca tripuNDrakam / kUryAdetAn prayatnena guruvandanapUrvakam teSAM piNDasiddhau satyAM sarvasiddhayaH sannidhAnA bhavanti // 17 // uktazca: yasmin jJAte jagatsarvaM siddhaM bhavati lIlayA / siddhayaH svayamAyAnti tasmAd jJeyaM paramaM padam / / 18 / / paraM padaM na veSeNa prApyate paramArthataH / dehamUlaM hi veSaM syAllokapratyayahetukam / / 19 / / loke nikRSTamutkRSTaM parigRhya pRthak kRtam / tatsvadharma iti prokto yogamArge vizeSataH // 20 // yogamArgAtparo mArgo nAsti nAsti zrutau smRtau // 21 // zAstreSvanyeSu sarveSu zivena kathitaH purA / yogaH sannahanopAyo jJAnasaMgatiyuktiSu // 22 // loke nikRSTaM satataM yaM vA yaM vA prakurvato / taM vA taM vA varjayanti lokajJAnabalena tu // 23 // manuSyANAM ca sarveSAM prAksaMskAravazAdiha / zAstra - yukti - samAcAraH krameNa bhavati sphuTam // 24 // evaM piNDe saMsiddhe jJAnaprAptyarthaM tacca paramapadaM mahAsiddhAnAM mataM parijJAya tasminnahaMbhAve jIvAtmA ca sahajasaMyama - sopAyAdvaitakrameNopalakSyate / / 25 / / tatra sahajamiti / vizvAtItaM paramezvaraM vizvarUpeNAvabhAsamAnamiti ekamevAstIti svasvabhAvena yad jJAnaM tatsahajaM prasiddham // 26 // 10- dhyAna ( taM.).

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saMyama iti / sAvadhAnAnAM prasphurada -vyApArANAM nijavRttInAM saMyamanaM kRtvA Atmani dhIyate iti saMyamaH // 27 // sopAyamiti / svayameva prakAzamayaM svenaiva svAtmanyekIkRtya sadA tattvena sthAtavyam // 28 // advaitamiti / akartRtayaiva yogI nityatRpto nirvikalpaH sadA nirutthAnatvena tiSThati // 29 // uktazca:saharja svAtmasaMvittiH saMyamaH svAtmanigrahaH / sopAyaH svasya vizrAntiradvaitaM paramaM padam // 30 // tajjJeyaM sadrorvaktrAt nAnyathA zAstrakoTibhiH / na tarkazabdavijJAnAnAcArAdvedapAThanot // 31 // vedAntazravaNAnnaiva tattvamasyAdibodhanAt / na haMsocAraNAjjIvabrahmaNoraikyabhAvanAt // 32 // na dhyAnAna layAllInaH sarvajJaH siddhipAragaH sveccho yogI svayaMkartA lIlayA cAjaro'maraH // 33 // avadhyo devadaityAnAM krIDate bhairavo yathA / ityevaM nizcalo yo'sau kramAdApnoti lIlayA // 34 / / asAdhyAH siddhayaH sarvAH satyamIzvarabhAsitam / prathame tvarogatAsiddhiH sarvalokapriyo bhavet / kAMkSate darzanaM tasya svAtmArUDhasya nityazaH // 35 // kRtArthaH syAdvitIye tu kurute sarvabhASayA / tRtIye divyadehastu vyAlaiAgherna bAdhyate // 36 // 11-sva sva nigrahaH (ha.). 12- pAragAt (ha.). 13 - layAllInAt mauna karma samAzrayAt lIne piNDe bhavedU yogI (taM.). 14 - sadgaroH karuNAM vinA (ha.). 15 - kavitA (taM.). 16-bhASaNaM.

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27 caturthe kSuttRSA nidrAzIta tApavivarjitaH / jAyate divyayogIzo dUrabhAvI na saMzayaH // 37 // vAsiddhiH paJcame varSe parakAyapravezanam / SaSThe na chidyate zastrairvajrapAtairna vAdhyate / / 38 / / vAyuvegI kSitityAgI dUradarzI ca saptame / aNimAdiguNopetastvaSTame vatsare bhavet / / 39 / / navame vajrakAyaH syAt khecaro Dhikacaro bhavet / dazame pavanAdvegI yatrecchA tatra dhAvati // 40 // samyagekAdaze varSe sarvajJaH siddhibhAgbhaveta / dvAdaze zivatulyo'sau kartA hartA svayaM bhavet // 41 // trailokye pUjyate siddhaH satyaM zrIbhairavo yathA / evaM dvAdazavarSeSu siddhayogI mahAbalaH // jAyate sadguroH pAdaprabhAvAnnAtra saMzayaH // 42 // gurukulasantAnaJceti paJcadhA proktam AI - santAnaM vilezvara - santAnaM vibhUti - santAnaM nAtha - santAnaM yogIzvara - santAnaJceti eSAmapi santAnAnAM pRthaka pRthaka vaiziSTyaM vartate // 43 // paramArthataH sava pAJcabhautikaM / tajjAtaH puruSAH / (svavogha) sambodhamAtraikarUpaH sazivaH / taditaratsarvamajJAnamavyaktaM bhavati tatra zivastu jJAnaM / / 44 / / eteSAmapi santAnAnAM kecitsvarUpaparAGmukhAH vezamAtrasampannAH krayavikrayAdikaM kurvanti santAnabhedaM pratyanyo'nyamadhaH kurvanti yogamArgaM dveSayanti / / 45 / / 17 - yatrecchA tatra dhAvati (yo . ) . 18 - na jAtAH ( ha . ) .

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28 rajasA ghorasaMkalpAH kAmukAH atimanyevaiH / dAmbhikAH mAninaH pApAH dhikkurvantyIzvarapriyAn // 46 // sAdhusaGgama-sacchAstra-paramAnanda-lakSitAn / svecchAcAravihAraika-jJAnavijJAnasaMyutAn // 47 // yUyaM duSTA vayaM ziSTA bhraSTA yUyaM vayaM tathA / ityevaM parivadanti saMpramohe nirantaram // 48 // pRthvI jalaM tathA vahniH vAyurAkAzameva ca / ete santAnodayAstu samyageva prakIrtitAH // 49 // kAThinyazcArdratA tejo dhAvanaM sthiratA khalu / guNAnyetAni paJcaiva santAnAnAM kramAt smRtaaH||50|| brahmA viSNuzca rudrazca Izvarazca sadAzivaH etAzca devatAH proktAH santAnAnAM krameNa tu // 51 // sthUla-mUkSma-kAraNaM tUrya tUryAtItamiti paJcAvasthAH krameNa lakSyante / eteSAmapi sarveSAM vijJAtA yaH sa yogI sa siddhapuruSaH sa yogIzvarezvara iti paramarahasyaM prakAzitam // 22 // ataeva samyaka nijavizrAntikArakaM mahAyoginaM sadguru sevayitvA samyak sAvadhAnena paramaM padaM sampAdya tasmin nijapiNDe (piNDaM) samarasabhAvaM kRtvA'tyantaM nirutthAnena sarvAnandatattve nizcalaM sthAtavyam / tataH svayameva mahAsiddho bhavatIti satyam // 53 // na vidhirnaiva varNazca na vAvajyakalpanA / na bhedo nidhanaM kizcinnAzaucaM nodakakriyA // 54 // yogIzvarezvarasyaivaM nityatRptasya yoginaH / citsvAtmasukhavizrAntibhAvalabdhasya puNyataH // 55 // 19 - ahimanyavaH (yo.). 20 - niSedhazca (taM.).

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samyak svabhAvavijJAnAt kramAbhyAsAna cAsanAt / na vairAgyAnna nairAzyAnAhAra-prANa-dhAraNAt // 56 // na mudrA-dhAraNAdyogAna mAnakarma-samAzrayAt / na viraktAM vRthAyAsAna kAyaklezadhAraNAt // 57 na japAna tapodhyAnAnna yajJAttIrthasevanAt / na devArcanAzrayAdbhaktyA nAzramANAJca pAlanAt / / 58 // na paDUdarzanakezAdidhAraNAnna ca muNDanAt / nAnantopAyayatnebhyaH prApyate parama padam // 59 // etAni sAdhanAni sarvANi daihikAni parityajya paramapade'daihika sthIyate siddhapuruSairiti // 60 // tatkathaM / gurudRkpAtanAt prAyo dRDhAnAM satyavAdinAM sA sthitirjAyate // 61 // kathanAcchAktapAtAdvA pAdAvalAkanAt / prasAdAt svaguroH samyaka prApyate paramaM padam // 62 // ataeva zivenoktam na guroradhikaM na guroradhikaM na guroradhikaM na guroradhikam / zivazAsanataH zivazAsanataH zivazAsanataH shivshaasntH||63|| vAGmAtrAdvAthadRkpAtAt yaH karoti ca tatkSaNAt / prasphuTa zAmbhavaM vedyaM svasaMvedyaM paraM padam // 64 // karuNAkhaDgapAtena chitvA pAzASTakaM zi(pa)zoH / samyagAnandajanakaH sadguruH so'bhidhIyate // 65 // nimiSArdhApAtAdvA yadvA pAdAvalokanAt / svAtmAnaM sthiramAdhatte tasmai zrIgurave namaH // 66 //

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nAnA-vikalpa-vizrAntiM kathayA kurute tu yaH / sadguruH sa tu vijJeyo na tu mithyA-viDambakaH // 67 // ataeva paramapadaprAptyarthaM sa sadguruH sadA vandanIyaH gururiti gRNAti zai' samyaka caitanyavizrAntimupadizati / / vizrAntyA svayameva parAtparaM paramapadameva prasphuTaM bhavati tatkSaNAtsAkSAtkAro bhavati // 68 // ataeva mahAsiddhAnAM mate proktaM / vAgmAtreNa vA dRkpAtamAtreNa vA samyagavalokanena vA tatkSaNAnmuhurvizrAntimattAM nayatIti ( vizrAntiyuktaM karotIti, ha ) yaH sa sadgururbhavati / no cenijavizrAnti vinA piNDapadayoH samarasakaraNaM na bhavatIti siddhAntaH / tasmAnijavizrAntikArakaH sadgururabhidhIyate nAnyaH // punarvAgAdi-zAstradRSTayAnumAnatastarka-mudrayA bhraumiko gurustyAjyaH // 69 // uktazca :jJAnahIno gurustyAjyaH mithyAvAdI viDambakaH / svavizrAntiM na jAnAti pareSAM sa karoti kim // 70 // zilayA kiM paraM pAraM zilAsaMghaH pratAryate / svayaM tIrthoM bhavedyo'sau parAnistArayatyalam // 71 // vikalpasAgarAtyorAcintAkalloladustarAt / prapazca-vAsanA-duSTa (graha) grAhajAlasamAkulAt // 72 // vAsanA-laharI-vegAdyaH svaM tAriyatuM kSamaH / svasthenaivopadezena nirutthAnena tatkSaNAt // 73 / / 21-guNAtizaya ( yo.), guNAtItaH (ta.). 22-zrAmako (ha.). 23nAsvasthatarituM kSayaH (taM.).

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tArayatyaiva dRkUpAtAt kathanAdvA vilokanAt / tArite svapadaM dhatte svasvamadhye sthiro bhavet / / 74 // tataH sa mucyate ziSyo janmasaMsArabandhanAt / parAnandamayo bhUtvA niSkalaH zivatAM vrajet // 75 / / kulAnAM koTikoTInAM tArayatyeva tatkSaNAt / atastaM sadguruM sAkSAt trikAlamabhivandayet // 76 / / sarvAGgapraNipAtena stuvannityaM guruM bhajet / bhajainAtsthairyamApnoti svasvarUpamayo bhavet // 77 // kimatra bahunoktena zAstrakoTizatena ca / durlabhA cittavizrAntirvinA gurukRpAM parAm / / 78 // cittavizrAntilabdhAnAM yoginAM dRDhacetasAm / svasvamadhye nimagnAnAM nirutthAnaM vizeSataH // 79 / / nimiSAtprasphuTaM bhAti durlabhaM paramaM padam / yasmin piNDo bhavellInaH sahasA nAtra saMzayaH / / 80 / saMvikriyA-vikaraNodaya-cidvilolevizrAntimeva bhajatAM svayameva bhAti / graste svaveganicaye padapiNDamaikya, satyaM bhavetsamarasaM guruvatsalAnAm // 81 // // iti zrIgorakSanAthakRtau siddhasiddhAntapaddhatI piNDapadayoH samarasakaraNaM nAma paJcamopadezaH // 5 // 24-sajanaH (ha.). 25-samyakU svabhAvakiraNodayacidvilAsa (taM.).

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SaSThopadezaH atha avadhRtayogilakSaNaM kathyate:avadhUtayogI nAma ka ityapekSAyAmAha / yaH sarvAn prakRtivikArAn avadhUnotItyavadhRtaH / yogo' syAstIti yogii| dhUJ kampane iti dhAtuH kampanArthe vartate / kampanaM cAlanaM deha -daihika-prapaMcAdiSu viSayeSu saMgataM manaH parigRhya tebhyaH pratyAhRtya svadhAmamahimni parilInacetAH prapaJcazUnya AdimadhyAntanidhanabhedavarjitaH // 1 // yakAro vAyubIjaM syAdrakAro vahnibIjakam / tayorabhedaoMkArazcidAkAraH prakIrtitaH // 2 // tadetad vyaktamucyate : klezapAzataraGgANAM kRntanena vimuNDanam / sarvAvasthAvinirmuktaH so'vadhRto'bhidhIyate // 3 // nijaismaravibhUtiyoM yogI svAGge vibhUSitaH / AdhAre yasya vAruDhiH (DhaH) so'vadhUto'bhidhIyate // 4 // lokamadhye sthirAsInaH smst-klnojjhitH| kaupinaM khaparo'dainyaM so'vadhRto'bhidhIyate // 5 // zaM sukhaM khaM paraM brahma zaMkha saghaMTanAd bhavat / siddhAntaM dhAritaM yena so'vadhRto'bhidhIyate // 6 // pAdukA padasaMvitti mRgatvaca mahAhatam / velA yasya parA saMvitso'vadhRto'bhidhIyate // 7 // mekhalA nivRttinityaM svasvarUpaM kaTAsanam nivRttiH paivikArebhyaH so'vadhUto'bhidhIyate // 8 // 1-ukAraM (taM.). 2-nijasphAra (taM.). 3-tvak syAdanAhatA (ha.). 4zelI (ha.), caMlaM (taM.). 5-niratiH (taM.).

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33 citprakAza-parAnandau yasya vai kuNDaladvayam / japamAlAkSavizrAntiH so'vadhUto'bhidhIyate // 9 // yasya dhairyamayo daNDaH parAkAzaM ca kharparam | yogapaTTaM nijA zaktiH so'vadhRto'bhidhIyate // 10 // bhedAbheda svayaM mikSAM paTarasAsvAdane rataH jAraNA (ta) tanmayIbhAvaH so'vadhRto'bhidhIyate // 11 // acintye nija - digdeze svAntaraM yastu gacchati / ekadezAntarIyo yaH so'vadhUto'bhidhIyate / / 12 // svapiNDamamaraM kartumanantAmamarIM ca yaH / svayameva pivedetAM so'vadhRto'bhidhIyate / / 13 // acintyaM vajravagADhA vAsanAmalasaMkulA | sAvatrI bhakSitA yena so'vadhUto'bhidhIyate // 14 // Avarttayati yaH samyaka svasvamadhye svayaM sadA / samatvena jagadvetti so'vadhRto'bhidhIyate / / 15 // svAtmAnamavagacchedyaH svAtmanyevAvatiSThate / anutthAnamayaH samyak so'vadhUto'bhidhIyate / / 16 // anutvA (tyA) dhArasampannaH paravizrAntipAragaH / dhRticinmayatattvajJaH so'vadhUto'bhidhIyate / / 17 // avyaktaM vyaktamAdhatte vyaktaM sarvaM grasatyalam / sva(sa)tyaM svAntare san yaH so'vadhUto'bhidhIyate / / 18 avabhAsAtmako bhAsaH svaprakAze susaMsthitaH / lIlayA ramate loke so'vadhUto'bhidhIyate / / 19 / / kacidbhogI kacittyAgI kacinnanaH pizAcavata / kacidrAjA kacAcArI so'vadhUto'bhidhIyate // 20 // 6 - nirRti (yo. ) kRtvA svAsvAdane (ha. ) . 7 - avidyA ( taM.).

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34 evaM-vidha nAnAsaMketasUcakanityaprakAze (vastuni) sunijasvarUpI sarveSAM siddhAntadarzanAnAM svasvarUpadarzane samyaka sadvedhaiMko'vadhUtayogI-tyabhidhIyate sa sadgururbhavati / yataH sarvadarzanAnAM svasvarUpadarzane samanvayaM karoti so'vadhRtuyogI syAt / / atyAzramI ca yogI ca jJAnI siddhazca suvrtH| Izvarazca tathA svAmI dhanyaH zrIsAdhureva ca // 21 // jitendriyazca bhagavAna sa sudhIH kovido budhaH / cArvAkacAhatazceti tathA bauddhaH prakAzavit / / 22 / / tArkikazceti sAMkhyazca tathA mImAMsako viduH / devatetyAdividvadbhiH kIrtitaH zAstrakoTibhiH // 23 // Atmeti paramAtmeti jIvAtmeti punaH svayam / astitattvaM paraM sAkSAcchiva-rudrAdi-saMjJitam // 24 // zarIrapadmakuhare yatsarveSAMmavasthitam // tadavazyaM mahAyosAdveditavyaM mumukSubhiH // 25 // brahmA viSNuzca rudrazca so'kSaraH paramaH svarAT / sa eva indraH sa prANaH sa kAlAniH sacendrakaH // 26 // sa eva sUryaH sa zivaH sa eva paramaH zivaH / sa eva yogagamyastu sAMkhyazAstraparAyaNeH // 27 // sa eva karma ityuktaH sarvakarmamImAMsakairapi / sarvatra satparAnanda ityukto vaidikairapi // 28 // vyavahArairayaM bhedaH tasmAdekasya naanythaa| mud-mode tu rAnando (rAdAne) jIvAtmaparamAtmanoH // 29 // ubhayoraikyaM saMvitti mudreti parikIrtitAH // 30 // 8. sadbodhako'vadhUta (ha.). 9- saMnyAsI (taM.) 10 - zAndi kaJcati (taM.). 11-mahApAzAtNcheditavyaM (ha.).12. zAstAsa vinAyakaH sa kAlAniHsa candrAoM(taM.).

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modante devasaMghAzca draavnte'surraashyH| mudreti kathitA sAkSAtsadA bhadrArthadAyinI // 31 // asmin mArge'dIkSitA ye sadA saMsArarAgiNaH / te hi pASaNDinaH proktAH saMsAraparipelavAH // 32 // avadhRta-tanuryogI nirAkArapade sthitaH / sarveSAM darzanAnAM ca svasvarUpaM prakAzate // 33 // tatra brAhmaNeSu brahmacaryAzramamAha: sarvato bharitAkAraM nijabodhena bRMhitam / carate brahmavidyastu brahmacArI sa kathyate // 34 // gRhiNI pUrNatA nityA gehaM vyoma sadAcalam / yastayonivasatyatra gRhasthaH so'bhidhIyate // 35 // sadAntaHprasthito yo'sau svaprakAzamaye vne| vAnaprasthaH sa vijJeyo na vane mRgavacaran // 36 // paramAtmAtha jIvAtmA Atmanyeva sphuratyalam / tasmin nyastaH sadA yena saMnyAsI so'bhidhIyate // 37 mAyAkarmakalAjAlamanizaM yena daNDitam / acalo nagavadbhAti tridaNDI so'bhidhIyate // 38 // ekaM nAnAvidhAkAramasthiraM caJcala sadA / tacittaM daNDitaM yena ekadaNDI sa kathyate // 39 // zuddha zAntaM nirAkAra parAnandaM sadoditam / taM zivaM yo vijAnAti zuddhabuddhazaivo bhavettu sH||40|| santApayati dIptAni svendriyANi ca yaH sadA / tApasaH sa tu vijJeyo na ca gobhasmadhArakaH // 41 // 13-sadAvalaM (ha.).

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36 kriyAjAlaM pazuM hatvA patitvaM pUrNatAM gatam / yastiSThetpazubhAvena sa vai pAzupato bhavet // 42 // parAnandamaya liGga nijapIThe sdaa'cle| talliGga pUjitaM yena sa vai kAlamukho bhavet // 43 // vilayaM sarvatattvAnAM kRtvA saMdhAryate sthiram / sarvadA yena vIreNa liGgadhArI bhavettu sH||44|| antakAdIni tattvAni tyaktvA nagno digambaraH / yo nirvANapade lInaH sa nirvANaparo bhavet // 45 // svasvarUpAtmakaM jJAnaM samantraM (samantAt ) tatpratipAlitam ananyatvaM sadA yena sa vai kApAliko bhavet // 46 // mahAvyAptiparaM tattvamAdhArAdheyavarjitam / tavrataM dhAritaM yena sa bhavedvai mahAvrataH // 47 // kulaM sarvAtmakaM piNDamakulaM sarvatomukham / tayorakyapadaM zaktiryastA veda sa zaktibhAk // 48 / / kaulaM sarvakalAgrAsaH sa kRtaH satataM yayA / / tAM zaktiM vijAnAti zaktijJAnI sa kathyate // 49 // jJAtvA kulAkulaM tattvaM sa krameNa krameNa tu / svaprakAzamahAzaktyA tataH zaktipadaM labhet // 50 // mado madyaM matirmudrA mAyA mInaM manaH palam / mUrcchanaM maithunaM yasya tenA'sau zAkta ucyate // 51 / / yayA bhAsasphuradrapaM kRtaM caiva sphuTa valAt / tAM zaktiM yo vijAnAti zAktaH so'trAbhidhIyate // 52 // yaH karoti nirutthAnaM kartRcitprasaretsadA / tadvizrAntistayA zaktyA zAktaH so'trAbhidhIyate // 53 //

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37 vyApakatve paraM sAraM yadviSNorAdhamavyayam / vizrAntidAyakaM dehe tajjJAtvA vaiSNavo bhavet / / 54 // bhAsvatsvarUpo yo bhedAda bhedAbhedabhavojjhitaH / bhAti dehe sadA yasya sa vai bhAgavato bhavet // 55 // yo vetti vaiSNavaM bhedaM sarvAsarvamayaM nijam / prabuddhaM sarvadehasthaM bhedavAdI bhavettu saH / / 56 / / pazcAnAmakSayA hAniH (pazcAnAmakSapAtAnAM) paJcatvaM rAtrirucyata / tAM rAtri yo vijAnAti sa bhavetpAMcarAtrikaH / / 57 / / yena jIvanti jIvA vai muktiM yAnti ca tatkSaNAt / sa jIvo vidito yena sadAjIvI sa kathyate // 58 // yaH karoti sadA prItiM prasanne puruSe pare zAsitAnIndriyANyeva sAttvikaH so'bhidhIyate // 59 / / sarvAkAraM nirAkAraM ninimittaM niraJjanam / bhUkSmaM haMsazca yo vetti sa bhavetsUkSmasAttvikaH // 60 // satyamekamajaM nityamanantaJcAkSayaM dhruvam / jJAtvA yastu vadeddhIraH satyavAdI sa kathyate // 61 // jJAnajJeyamayAbhyAM tu yoginaH svasvabhAvataH / kalaGkI sa tu vijJeyo vyApakaH puruSottamaH // 62 // mukticAre matiryA vai vyApikA svaprakAzikA / eSA jJAnavatI yasya jJAtA'sau sAtviko bhavet / / 63 // kSapaNaM cittavRttInAM rAgadveSaviluNThanam / kurute vyomavannano yo'sau kSapaNako bhavet // 64 // prasaraM bhAsate zaktiH saMkocaM bhAsate zivaH / tayoryogasya kartA yaH sa bhavet siddhayogirAT // 65 //

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38 vizvAtItaM yathA vizvamekameva virAjate / saMyogena sadA yastu siddhayogI bhavettu saH / / 66 / / sarvAsAM nijavRttInAM prasUti bhajate layam (tu yaH) / sa bhavet siddhasiddhAnte siddhayogI mahAbalaH // 67 // udAsInaH sadA zAntaH svastho'ntarnijabhAsakaH / mahAnandamayo dhIraH sa bhavet siddhayogirAT // 68 // paripUrNaH prasannAtmA srvaasrvpdoditH| vizuddho nirbharAnandaH sa bhavet siddhayogirAT // 69 / / paripUrNaH prasannAtmA sarvAnandakaraH sudhIH / sarvAnugrahadhIH samyak sa bhavet siddhayogirAT // 70 // gate na zokaM vibhave na vAMchAM prApte ca harSa na karoti yogii| AnandapUrNo nijabodhalIno na vAdhyate kAlapathena nityam // 71 // evaM sarvasiddhAntadarzanAnAM pRthak pRthak bhUtAnAmapi brahmaNi samanvayasUcanazIlopadezakartA'vadhUta eva sadguruH prazasyate / eSAmupadezAnAM pRthaka pRthak mUcitAnAM jAyate yatra vizrAntiH sA vizrAntirabhidhIyate // 72 // lInatAM ca svayaM yAti nirutthAnacamatkRteH / yato nirutthAnamayAt (mayaH) so'yaM syAdavadhUtarAT // 73 // tasmAttaM sadguruM sAkSAdvandayet pUjayetsadA / samyak siddhapadaM dhatta tatkSaNAtsvAtmabhAsitam / / 74 // na vandanIyAste kASThAH darzanabhrAntikArakAH / varjayet tAn gurUna dUre dhIraH siddhamatAzrayaH / / 75 / / 14-ato (taM.). 15-kaSTaH (taM.).

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parapakSaM nirAsaM karotiH vedAntI bahutarkakarkazamatirgrastaH paraM mAyayA / bhATTAH karmaphalAkulA hatadhiyo dvaitena vaizeSikAH / / anye bhedaratAH vivAdavikalA ste tattvatovazcitAH ( sattattvatovaJcitAH ) / tasmAtsiddhamataM svabhAvasamaya dhIraH sadA saMzrayet // 76 // sAMkhyA vaiSNavA vaidikA vidhiparAH saMnyAsinastApasAH / sorA vIraparAH prapaJcaniratA bauddhA jinAH zrAvakAH / / ete kaSTaratA vRthApathagatAste sattattvato vaJcitAH / tasmAtsiddhamataM svabhAvasamayaM dhIraH sadA saMzrayet // 77 // AcAryA bahudIkSitA hutiratA nanavatAstApasAH / nAnAtIrthaniSevakA japaparA maunasthitA nityazaH // ete te khalu duHkhabhAraniratAste sattattvato vaJcitAH / tasmAtsiddhamataM svabhAvasamayaM dhIraH sadA saMzrayet / / 78 / / Adau recaka-pUraka-kumbhaka-vidhau nADIpathA zodhitam / kRtvA hRtkamalodare tu sahasA cittaM mahAmUchitam / / pazcAdavyayamakSaraM parakule coMkAradIpAGkare / ye pazyanti samAhitena manasA teSAM na nityaM padam / tasmAtsiddhamataM svabhAvasamayaM dhIraH sadA saMzrayet // 79 // cArvAkAzcaturAzca tarkanipuNA dehAtmavAde ratAH / te sarve taranti duHsahataraM ye te paraM saatvikaaH|| te sarve prabhavanti ye ca yarvanAH pApe ratA nirdyaaH| teSAmaihikamalpameva phaladaM tattvaM na mokSapadam // 8 // __ 16-kamayaM (taM.). 17-- zaivAH pAzupatA mahAvratadharA kAlAmukhA jaMgamAH / zAktAH kaula kulA kulArcanaratA-kApAlikAH zAmbhavAH / ete kRtrimamaMtrataMtraniratAste tattvato vazcitAH tasmAta siddhamataM (taM.). 18-rajasA (taM.). 19-mokSaphalam (taM.).

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40 zrIhaTTe mastakAnte tripuTapuTabile brahmarandhre lalATe / bhrUnetre nAsikAgre zravaNapatharave ghaNTikA rAjadante // kaNThe hUnnAbhimadhye trikamalakuhare coDDiyANe ca muule| evaM ye sthAnalagnAH paramapadamaho nAsti teSAM niruttham // 81 // kollATe dIptipuMje pralayazikhinibhe siddhajAlandhare vA / gRGgATe jyotirekaM taDidiva taralaM brahmanADyantarAle // bhAlAnte vidyuddAbhaM tadupari zikhare koTimArtaNDacaNDe / ye nityaM bhAvayante paramapadamaho nAsti teSAM niruttham / / 82 // liGgAddaNDAMkurAntamanaHpavanagamAt brahmanADyAdibhedam / kRtvA bindu nayantaH paramapadaguhAM zaMkhagoMdarova'm / / tatrAntarnAdaghoSaM gaganaguNamayaM vanadaNDIcolIkrameNa / ye kurvantIha kaSTAt paramapadamaho nAsti teSAM niruttham / / 83 / / samyak cAlanadohanena satataM dIrthI kRtAM lambikAm / tAM tAlvabhyaMtaravezitAM ca dazamadvAre'pi collaMdhinIm // nItvA madhyama-sandhi-saMghaTa-ghaTAtprAptAM zirodezataH pItvA SaDUvidhapAnakASTitajanAM mUcchI ciraM mohitaaH||84|| guhyAtpazcimapUrvamArgamubhayaM rudhvAnilaM madhyamam / nItvA dhyAnasamAdhilakSakaraNairnAnAsanAbhyAsanaiH // prANApAnasamAgamena satataM haMsodare sNghttii| evaM ye'pi bhajanti te bhavajale majjantyaho duHkhitaH / / 85 // zaktyAkuJcanamagnidIptikaraNaM tvAdhArasaMpIDanAt sthAnAtkuNDalinIprabodhanmanaH (taH) kRtvA tato mUrdhani / la 20-gATe (taM.). 21-pITe ( ha.). 22-dvArodare sandhinIm (ha. ). dvArodare zaMkhinI ( taM.). 23 - prAptAM (taM.). 24-bhajanaM vAJchanti ye mohitAH (ha.). 25-gamAgamena (ha.). 26 - saddhaTAt (taM.).

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41 nItvA pUrNagiriM nipAtanamadhaH kurvanti tasyAzca ye / khaNDajJAnaratAstu te nijapadaM teSAM hi dUraM padam // 86 // bandhaM bhedaM ca mudrAM gala-bila-cibukA-baddhamArgeSu vanhim ! candrAko sAmaramyaM zamadama niyamAnAdabindu kalAnte / / ye nityaM melayante hyanubhavamanasApyunmanIyogayuktAH / te lokAn bhrAmayantI nijamukhavimukhAH karmaduHzvAdhvAjaH / / 87 // aSTAGga yogamArga kulapuruSamataM SaNmukhIcakrabhedam / Uodho vAyumadhye ravikiraNanibhaM sarvato vyAptimAram / / dRSTyA ye vIkSayante taglajalasamaM nIlavarNa nabho vA / evaM ye bhAvayante nigaditamatayaste'pi hA kaSTabhAjaH // 88 / / Adau dhAraNa zaMgva dhAraNamataH kRtvA mahAdhAraNam / sampUrNa pratidhAraNaM vidhibalAt dRSTiM tathA nirmalAM // artholI bahulIha dRSTAsanamatho ghaNTI vamantolikA / ye kurvanti ca kArayanti ca sadA bhrAmyanti khidyanti te / / 89 / / zaMkhakSAlanamantaraM gmanayA tAlboSTanAsArasam / vAnterullaiMTanaM kavoTamamarIpAnaM tathA khaparI // vIryadrAvitamAtmajaM punaraho grAsaM prapaJca vA / ye kurvati jaDAstu te nahi phalaM teSAM tu siddhAntajam / / 90 / / ghaNTAkAdala-kAlamardala-mahA-bherIninAdaM yadA / samyaG nAdamanAhatadhvanimayaM zRNvanti caitAdRzam / / piNDe sarvagataM nirantaratayA brahmANDamadhye'pi vaa| teSAM siddhapadaM tataH samucitaM tatvaM paraM labhyate // 91 // vairAgyAttRNazAkapallavajalaM kandaM phalaM mUlakam / bhuktvA ye vanavAsameva bhajante cAnye ca dezAntaram / / 27-madho (taM.), vAsanamatho ( ha.). 28 - rukuThanam (taM.). 29-kapATa (ha.). 30-prAsapradaM paJcadhA (taM.).

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kara bAlonmattapizAcamUkajaDavat ceSTAzca naanaavidhaa| ye kurvanti padaM vinA matibalAdmaSTA vimuhyanti te / / 92 / / kathAM darzanamadbhutaM bahuvidha bhikSATanaM nATakam / bhasmoDalanamaGgaM kakarzataraM kRtvAtha varSa caret / / kSetra kSetramaTanti durgamataraM chitvAtha sarvendriyam / no vindanti paraM padaM gurumukhAdgarveNa kaSTAzca te // 93 // vANIM ye ca caturvidhAM svaracitAM siddhezca vA nirmitAM / gAyatrIcaturAzca pAThaniratA vidyAvivAde ratAH // no vindanti tadarthamAtmasadRzaM khidyanti mohAdvalAt / daNDaiH kartarizUlacakralaguDaibhaNDAzca duSTAzcaye / / 91 / / evaM zUnyAdizanyaM paramaparapadaM paJcazUnyAdizUnyam / vyomAtItaM hyanAdyaM nijakulamakulaM cAdbhutaM vizvarUpam / / avyaktaM cAntarAlaM nirudayamaparaM bhAsaninAmamekyam / vAGmAtrAdbhAsayanto bahuvidhamanaso vyAkulA bhrAmitAsta / / 94 // AjJAsiddhikaraM sadA samucitaM sampUrNamAbhAsakam / piNDe sarvagataM vidhAnamamalaM siddhAntasAraM varam / / bhrAntarnirharaNaM sukhAtisukhadaM kAlAntakaM zAzvatam / tannityaM kalanodgataM gurumayaM jJeyaM nirutthaM padam // 95 / / Atmeti paramAtmeti jIvAtmeti vicAraNe / trayANAmekyasaMbhUtiH Adeza iti kIrtitaH // 96 // Adeza iti sadvANI sarvadvandvakSayApahAm / yo yoginaM prativadet sa yAtyAtmAnamaizvaram // 97 // AzAdahanaM bhasitaM kuNDalayugalaM vicArasantoSaH / kaupInaM sthiracittaM kharparamAkAzamAtmano bhajanam // 98 // 31 - tvaret (ha.). 32 - zUnyAtizUnya (taM.). 33 - mRtyuharaM (taM.). 34. kalajjitaM (ha.).

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etacchAstraM mahAdivyaM rahasyaM pAramezvaram / siddhAntaM sarvasArasvaM nAnAsaMketanirNayam / / 99 // siddhAnAM prakaTaM siddha sadyaHpratyayakArakam / AtmAnaMdakaraM nityaM sarvasaMdehanAzanam // 10 // na deyaM paraziSyebhyaH nAnyeSAM sannidhau paThet / na snehAna balAllobhAnna mohAnnAnRntAcchalAt / / 101 // na maitrIbhAvanAddAnAnna saundaryAnna cAsanAt / putrasyApi na dAtavyaM guruziSyakrama vinA / / 102 // satyavanto dayAcittAH dRDhabhaktAH sadAcalAH nistaraGgAH mahAzAntAH sadAjJAnaprabodhakAH // 103 / / bhayadenyadhRNAlajjAtRSNAzAzokavarjitAH / AlasyamadamAtsaryadambhamAyAchalojjhitAH // 104 // ahaGkAramahAmoharAgadveSaparAGmukhAH krodhecchAkAmukAmyAbhrAntitAlobhavarjitAH // 105 / / nispRhA nirmalA dhIrAH sadAdvaitapade rtaaH| tebhyo deyaM prayatnena dhUrtAnAM gopayet sadA / / 106 / / nindakA ye durAcArAzcumbakAH gurutalpagAH / nAstikA ye zaThAH krUrA vidyAvAdaratAstathA // 107 // yogAcAraparibhraSTAH nidrAkalahayoH priyAH / svasvakArye parAniSThAH gurukAryeSu nispRhAH // 108 // etAn vivarjayed dUre ziSyatvena gatAnapi // 109 // sacchAstraM siddhamArgazca siddhasiddhAntapaddhatim / na deyaM sarvadA tebhyo yadIcchecirajIvanam / / 110 // 35- kAraNam (taM.).

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gopanIyaM prayatnena taskarebhyodhanaM yathA / teSAM yo bodhayeta mohAdaparIkSitamandadhIH / / 111 // na hi muktirbhavettasya sadA duHkhena sIdataH / khecarI bhUcarI yogI zAkinI ca nizAcarI / / 112 / / eteSAmadbhutaM zApaH siddhAnAM bhairavasya ca / mastake tasya patati tasmAdyatnena rakSayet // 113 // gurupAdAmbujasthAya parIkSya pravadetsadA / kuto duHkhaM ca bhItizca tattvajJasya mahAtmanaH / / 114 // kRpayaiva pradAtavyaM sampradAyapravRttaye / sampradAyapravRttirhi sarveSAM sammatA yataH / / 115 / / mAyAzaMkaranAthAya natvA siddhAntapaddhatim / likhitvA yaH paThedbhaktyA sa yAti paramAM gatim / / 116 / / vidhAtvatyarthanica (la)yaM bhaktAnugrahamUrtimat / smarAnandaparaM ceto gaNapa (ya) tyabhidhaM mahaH / / 117 // // iti zrI gorakSanAthakRtau siddhasiddhAntapaddhatau avadhUta - yogilakSaNaM nAma SaSThopadezaH / / 6 / / 36 - uparokSa tu ( bo) 37 - yaAzritya ( yo. ).

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// yogvissyH|| guruzca guruputrazca ye cAnye gurubAndhavAH // 1 // anyeSAMca kramAjjyeSTAsteSAM pAdau namAmyaham / yAdRzI bhAvanAtItaM taM guruM praNamAmyaham / bhrAntazca bhramate loko nirdhAntaH kRtanizcayaH // 2 // tasya sidhyanti puruSA AdinAthe vyavasthitAH / kulajAtisamAyuktaH sucaritraguNAnvitaH // 3 // gurubhaktiyuto dhImAn sa ziSya iti kathyate / AkulenAdinAthena kejApUpInavAsinA // 4 // kRpayeva paraM tattvaM mInanAtho'pi bodhataH / mInanAtho'pi sacchiSyaM pratyuvAca samAhitaH // 5 // tvaM gurustvaJca ziSyazca ziSyasya ca gurorapi / nAnayorapi bhedova samasiddhiH prajAyate // 6 // umAzaGkaraputro'haM mInanAtho munIzvaraH / kathayAmi paraM tattvaM kulAkulavibodhakam // 7 // AdhAraH svAdhiSThAnazca maNipUramanAhatam / vizuddhirAjJA kaulAni SaTa cakrANi zubhAni ca // 8 // AdhArazca gude tasthau svAdhiSThAnazca liGgake / maNipUraM nAbhigataM hRdaye cApyanAhatam // 9 // vizuddhiH kaNThadeze ca AjJAcakra dhruvormukham / cakrabhedamiti jJAtvA cakrAtItaM niraJjanam // 10 // iDA vahati vAme ca piGgalA vahati dakSiNe / iDApiGgalayormadhye suSumnA sukharUpiNI // 11 //

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46 AdhAre liGganAbhau hRdayasarasije tAlumUle lalATe / dve patra poDazAre dvidazadazadale dvAdazArthe catuSke nAsAnte bAlamadhye DaphakaThasahite kaNThadeze svarANAm / kSaM tattvArthayuktaM sakaladalagataM varNarUpaM namAmi // 12 prANo'pAnaH samAnazca ur3Ano vyAna eva ca / paJcakarmendiyayuktAH kriyAzaktisamudyatAH / / 13 / / nAgaH kUrmazca kukaro devadatto dhanaJjayaH / paJcajJAnendriyaiyuktAH buddhizaktisamanvitAH / / 14 / / pAvakazzaktimadhyastho nAbhicakre raviH sthitaH / bandhamudrA kRtAssarve nAsAgre tu sulocanam / / 15 / akAro vanhideze ca ukAro hRdi saMsthitaH makArathaH bhruvormadhye vacanAcca nibodhayet / / 16 / / brahmagranthiradhaSkAre viSNugranthi hRdi sthitaH / rudragranyirbhuvormadhye vimucyante trayastathA // 17 // akAro brahma ityAhuH ukAro viSNurucyate / makAre ca zivaM sAkSAcchAnterazAntataraM param / / 18 / / kaNThasaMkocanaM kRtvA dve nADyau stambhayed dRDham / rasanApIDyamAnAstu SoDazacordhvagAminI / / 19 / / trikUTaM vihaThAcaiva golhATaM zikharaM tathA / trizikhaM vajramoGkAra mUrdhvanAkhaM bhruvormukham / / 20 / / AkuJcayedraviJcaiva pazcAnnADI pravartate / bhede trisaMghaTTamubhayozzazidarzanam // 21 // praNavA gudanAlA ca nalinI sarpiNI tathA / vaGkanAli kSayA zaurI kuNDalI kuNDalAH smRtAH // 22 /

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kuNDalI (lI) cAlayet prANo (NAn ) bhedite zazimaNDale / sidhyanti vajragumbhAni nava dvArANi bandhayet // 23 // sumanaH pAvanArUDhaH sa gADhaM nirguNastathA / brahmasthAnaninAdena zaMkhinyAmRtavarpiNI // 24 // SaTcakramaNDaloddhAraM jJAnadIpaM prakAzayet / sarveSAM snApanaM dehe kriyate devatArcanam // 25 // candrAmRtena cidrapamIzvaraM snApya bhaktitaH / manaHpuSpaM tathA deyamarcayetparamaM zivam // 26 // AtmarUpaM tamAlokya jJAnarUpaM nirAmayam / dRzyate deharUpeNa sarvavyApI niraJjanaH // 27 // haMsa haMsa pade vAkyaM prANinAM dehamAzritaH / samprANApAnayogranthirUpe...tyabhidhIyate // 28 // sahasramekaJca yutaM SaTchataM caiva sarvadA / uccArapadato haMsaH so'hamityabhidhIyate // 29 // pUrvabhAge matho liGgaM zaMkhinyAM caiva pazcimam / jyotirliGga bhruvormadhye raktazuklAtmakaM zivam // 30 // pUrvapazcimadigbhAge vajradaNDe vyavasthite / dvau SaSTibhoginI sthAna pazAlliGgaM prakAzayet // 31 // zItAzItaM paraM sthAnaM medomajjAmipUritam / sravati brahmaNaH sthAnAt siJcate bhuvanatrayam // 32 // sarvavyAdhikriyAkarma-vAtapittasamanvitam / dazASTadoSarahitaM mInanAthena kathyate // 33 // // iti matsyendranAthaviracitaM bhaktisaM (?) sampUrNam / /

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// zrI // zrImadgorakSanAthaviracitaH 'amaraughaprabodhaH " 66 oM namo'stvAdinAthAya mInanAthAya vai namaH / namazvAraGginAthAya siddhabuddhAya dhImate // 1 // layAdipratipannAnAM kalahotsukacetasAm / gorakSakeNa kathitaH prabodha - pratyayAtmakaH / / 2 / / layayogo haThacaiva maMtrayogastRtIyakaH / caturtho rAjayogazca dvidhAbhavavivarjitaH // 3 // yaccittasantatalayaH sa layaH pradiSTaH / yastu prabhaJjanavidhAnarato haThassaH / yo maMtramUrtivarAgaH sa tu mantrayogaH / yazcittavRttirahitaH sa tu rAjayogaH // 4 // oSayo'dhyAtmakazceti rAjayogo dvidhA kacit / haTho'pi dvividhaH kApi vAyuvinduniSevaNAt / / 5 / / paTTkarmapratipattihetukamidaM maMtraM na tad dRzyate / bhrUnAsAdiSu kITavanna ( da ) bhi mano manaM kathaJcidbhaveta / AdhAre pavano na yAti vividhAdabhyAsato yoginAm / nityAnandamayAtprabhAvanilayAcchIrAjayogAdyate // 6 // nityaM maMtrayato labhenna nRpatAM (tiH) naivAdhipatyaM tathA / divyastrInavasaGgamo'pyanudinaM na dhyAyato labhyate / / hastinyAsturagaH kharAcca karabhaH zAlyodanaM kodravAt / jAyante haThataH kathaM vada vibho svIyaM prabhAvaM vinA // 7 //

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kecinmUtraM pibanti pramalamazanataH kecidaznanti lAlAM / kecitkASThIM praviSTo yuvatibhagavatadvindumUrdhvaM nayanti / kecitkhAdanti dhAtUnnikhilatanusirA vAyusaJcAradakSAH / nateSAM dehasiddhirvigatanijamano rAjayogAdRte'smAt // 8 // citto samatvamApane vAyo vrajati madhyame eSA'marolI vajrolItadAmati mateti ca (sahajolI prajAyane) // 9 // tathAca zrIsampuTe :vibhrANaH pavanaM haThAniyamitaM grAso'sti mInodare / kaivalyo bhagavAnvimucya sahasA yAvanacetatyasau // taM coktvA girizena bhASitamidaM kAlo na cetaH paraM / pArvatyA saha mInanAthamavadannityaM ciraM jImahi // 10 // yadi jIvedoSadhIbhiH saMsAre nirupadrave / AmayAstA jarAgrastA niyante bhiSajaH katham // 11 // carakAnucaraNacaturAdhaTuladhiyaH suzrutazravaNalolAH / amanaskauSadhi.... vA ...jyA kathamakhilaMgataM tatkSayo bhavati // 12 // bindunAdau mahauSadhyau vidyate sarvajantuSu / tAvavijJAya sarve'pi niyante guruvarjitAH // 13 // cAlayetsaMvRtaM vAyuM bhAnumagniMca dhukSyati / jvalannasau calatyasmAdvIjazvalati pArvati // 14 // yo jAnAtyanayossAraM sdgurorupdeshtH| kAyaklezajarAvyAdhipApamRtyubhayaM kutaH // 15 // niryAte cittarAte vrajati khararucau merumArga samantAt / dudrajJe ( ? ) vanhibhAve sravati zazadhare pUrayatyAzukAye // udyatyAnandavRnde tyajati tava mametyAdi mohAndhakAre / prodbhinne brahmarandhre jayati ziva zivA saGgamaH kopyapUrvaH // 16 //

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10 eka evAmarogho hi rAjayogAbhidhAnakaH / mayAdibhissamAyuktazcaturtho dIyate katham // 17 // mRdumadhyAdha mAtrazca adhimAnatarastathA / caturdhA sAdhako jJeyastatsopAnamihocyate // 18 // mandotsAhI mandarAgI parAdhIno vidUSakaH / vyAdhistho hInasatvazca na (gR) havAsI mRduH smRtaH / / 19 // samabuddhiH samAbhyAsI samakAyaH samAzrayaH / madhyasthaH sarvakAryeSu madhyasatvo'bhidhIyate // 20 // kSamAvIryanayairyukto vayasthassatvavAnapi / svAdhInazca kharazzUrasso'dhimAtro nigadyate // 21 / / sarvazAstrakRtAbhyAso manojJo vIryazauryavAn / nirmohassarvasampanno nirvikAro mahAzrayaH // 22 // adhimAtratarasso'pi mahAkAyaH pravartate / / taranti ca bhavAmbhodhiM tArayanti parAnapi // 23 // mRdave dIyate maMtro madhyAya laya ucyate / adhimAtre haThaM dadyAdamarauMgho mahezvare / / 24 // tatra maMtram:aha (o) miti ekAkSaraM maMtraM tatsapraNavAdikam / zivaM zambhaM hRdi dhyAtvA dvAdaze bhinnamaNDale // 25 // ekalakSajapAnmRtyu nAzayedatidAruNam / dazAMza havanaM kRtvA kSaudrakSIraghRtAmbujaiH // 26 // __ athalayaHkAmarUpe zivaM devaM liGgAmaM maNisannibham / sravantaM cAmRtarasaM yo dhyAyennijavigrahe / / 27 //

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nirantarakRtAbhyAsAtpaNmAsAt siddhibhAgbhaveta / valIpalitanirmukto jIvedabdazatatrayam // 28 // atha haThaHpAdamUlena vAmena yoni sampIDya dakSiNam / prasArita pade kRtvA karAbhyAM pUrayenmukhe // 29 // kaNThe bandhaM samAropyAdhArAdvAyumarvataH / yathA daNDAhatassapo daNDAkAraH prajAyate // 30 // RjubhUtA tadA zaktiH kuNDalI sahasA bhavet / tadAsI maraNAvasthA jAyate dvipuTAzritA // 31 // mahArogA mahAnazA jIyante maraNAdayaH / mahAmudrAMca tenainAM vadanti vibudhottamAH / / 32 // mahAmudrAkRtA yena sAdhakAya prasidhyati / kathyate'sau mahAbandho jarAmaraNanAzakaH // 33 // pUrAMyatvA mukhe vAyuM hRdaya cu (ci ) buka kRte / nibhRtaM yonimAkuzcenmano madhye niyojayet // 34 // ayaM ca sarvanADInAmavaM gativizodhanaH / triveNIsaGgamaM kRtvA kedAraM prApayanmanaH // 35 // rUpalAvaNyasampannA yathA strI puruSa vinA / mahAmudrAmahAbandho niSphalo vedhavarjitau // 36 // savyaM prasAritaM pAdaM karAbhyAM dhArayed dRDham / AndolanaM tataH kUryAccharIrasya trimArgataH // 37 // punarAsphAlanaM kaThyAM susthiraM kaNThamudrayA / vAyunA gatimAhRtya kRtvA pUrakakumbhakau // 38 //

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samahastayugo bhUtvA samapAdayugastathA / vedhayetkramayogena catuSpIThaM tu vAyunA // 39 // AphAlayenmahAmerU vaayuvjraagnikottibhiH| puTadvayaM samAkramya vAyuH sphurati satvaram // 40 // somasUryAgnisambandhaM jAnIyAdamRtAya vai / mRtAvassthA samutpannA tato mRtyubhayaM kutaH // 41 // etattrayaM mahAguNyaM jarAmRtyuvinAzanam / aSTadhA kriyate caitat yAme yAme dine dine // 42 // vahivRddhikaraM caiva aNimAdiguNapradam / puNyaM saJcayasaMhAri pApaughabhiduraM sadA // 43 // samyagRzikSAvatAmevaM svalpaM prathamasAdhane / vahistrIpathasevAnAmAdau varjanamAcaret / / 44 / / Arambhazca ghaTazcaiva pratyayazca tRtIyakaH / niSpattiH sarvayogeSu yogAvasthA caturvidhA // 45 // brahmagranthe bhaveda vedhAdAnandA....nyasambhavam / vicitrakvaNako dehenAhataH zrUyate dhvaniH // 46 // divyadehazca tejasvI divyagandhastvarogavAn / sampUrNahRdayazzUra Arambhe yogino bhavet // 47 // dvitIyAyAM ghaTIkRtya vAyubhavati madhyagaH / dRDhAsano bhavedyogI jJAnAdeva samaprabhaH // 48 // viSNugranthestathA vedhAt paramAnandasUcakaH / atizUnye vimardazca merIzabdastathA bhavet // 49 / / tRtIyAyAM tato bhitvA vipAko ( vihAyo) maIladhvaniH / mahAzUnyaM tadA jAtaM sarvasandhi( saddhi samAzrayam // 50 //

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cittAnandaM tato jitvA sahajAnandasambhavaH / doSamRtyu-jarA-duHkha-kSudhA-nidrAvivarjitaH // 51 // rudragranthi tato bhitvA satvapIThagato'nilaH / niSpattau vaiNavazabdaH kvaNanvIta (niva ) kvaNo bhavet / / 52 // ekIbhUtaM tadA cittaM rAjayogAbhidhAnakam sRSTisaMhArakartA'sau yogIzvarasamobhavet // 53 // na nAdo na ca binduzca na ceto nApyacetanaH / nAbhyAsadustaraM kizcit rAjayogo nigadyate // 54 // lInaM yatra carAcaraM layavazAt talliGgamityucyate / sA zaktiryadacintyarUpagahanAllokatrayodbhAsinI // taddhyAnaM yadazeSavastuviSayavyApArahInaM manaH / tatkSAtra yadasImakAlapaTaladhyAnAsanaM helayA // 55 // paJcabhUtAtmako dehaH pnycmnnddlpuuritH| kAThinyAtpRthivI jJeyA pAnIyaM yaduvAkRtiH // 56 // dIpanaM tu bhavettejaH sparze vAyostathA bhavet / AkAze cetanaM sarvaM jJAtavyaM yogamicchatA / / 57 // SaTcchatAnyadhikAnyatra sahasrANyekavizatiH / ahorAtraM vahecchavAso vAyumaNDalarecanAt // 58 // tatpRthvImaNDale kSINe balirAyAti dehinAm / toye kSINe tRNAnIva cikurAH pANDurAH kramAt // 59 / / tejAkSINe kSudhAkAntinazyate mArute zlathe / vepathuzca bhavenityaM sAhasenaiva jIvati // 60 // ityaMbhUtakSayAnmRtyujIvitaM bhUtadhAraNAt / pa...zevarSazate lakSyenAnyathA maraNaM bhavet // 61 //

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54 yAmASTakakRtAbhyAsAtsarvAJchvAsAn grasatyasau / sa poDazakalopetazzazI tiSThati pUrakAn (t) / / 62 // nistaraGge sthire citte vAyurbhavati madhyagaH / ravirUrdhvapadaM yAti vindunA yAti vazyatAm / / 63 / / AnandapUrito yogI jAyate zivasannibhaH / tadezvaraguNAssarve dRzyante dazamAsataH / / 64 / / ityamaraughasaMsiddha gorakSeNa prakAzitaH / layAdyupAyakauzalyaprabodhapratyayAtmakaH / / 65 / / sarvacintAM parityajya dinamekaM parIkSyatAm / yadi tatpratyayo nAsti tadA me tu mRSA vacaH / / 66 // rumo (?) marIci khadyota dIpajvAlendu bhAskarAH / aat kalA mahAvi vizvavimbaM prakAzate / / 67 // prabodhaM yo na jAnAti so'maraughaM na vindati / samIbhAve samutpanne citte dvaitavivarjite / / 68 / / ahaM mametyapItyuktvA so'maraughaM vicintayet / cittaM jIvitamityAhuracittaM maraNaM viduH / / 69 / / cittAcitte samIbhUte jIvanmuktirihocyate / yatra svabhAvasadbhAvo bhASituM naiva zakyate // 70 // na jIvati tataH ko'pi na ca ko'pi mariSyati / rAjayogaM padaM prApya sarvasatvavazaGkaram // 71 // sarvaM kuryAnna kuryAdvA yathAruci viceSTitam / namaH ko'pi guhAsu divyavasanaH kaupInavAsAH kacit / divyastrIsuratAnvito'pi kuhacitsa brahmacArI kvacit /

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mikSAhArarataH kacit kacidapi prApnoti bhogAspadam / sarvatrApratibaddhavRttirakhilaklezApahA yogirAT // 72 // zrImadgorakSanAthena sdaamraughvrtinaa| layamaMtrahaThAH proktAH rAjayogAya kevalam // 73 // kAyenaiva parIkSeta vAkapaTuH kiM kariSyati / cikitsApAThamAtreNa rogiNaH kiM kariSyati / / 74 // // iti zrImadgorakSanAthaviracitaMamaraughaprabodha sampUrNam //

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// atha yogamArtaNDagranthaH prArambhaH // dvijacoditazaMkhasya ( zAkhasya ) zrutikalpataroH phalaM / zamanaM bhavatApasya yogaM sevata sattamAH // 1 // AsanaM prANasaMrodhaH pratyAhArazca dhAraNA / dhyAnaM samAdhiretAni yogAGgAni bhavanti SaT // 2 // AsanAni ca tAvanti yAvanto jIvajantavaH / eteSAM lakSaNaM bhedaM vijAnAti mahezvaraH || 3 || caturAzItilakSANAmekamekamudAhRtam / tataH zivena pIThAnAM SoDazAno zataM kRtam // 4 // AsanebhyaH samastebhyaH dvayameva viziSyate / ekaM svasthAsanaM (siddhAsanaM ) proktaM dvitIyaM kamalAsanam // 5 // yonisthAnaikamaMtrimUlaghaTitaM kRtvA dRDhaM vinyaset / medre pAdamathaikameva hRdaye kRtvA samaM vigrahaM // 6 // sthANuH saMyamiteMdriyo'caladRzo saddha ( pazyedbhu) vorantaram / caitan mokSakavATabhedajanakaM siddhAsanaM procyate // 7 // vAmorUpari dakSiNaM ca caraNaM vinyasya vAmaM tathA / nAmyo (dakSo ) rUpari pazcimena ghaTitA dhRtvA karAbhyAM dRDham // 8 // aGguSThe (SThau ) hRdaye nidhAya cibukaM nAsAgramAlokayet / etad vyAdhivikArahAri yaminAM padmAsanaM procyate // 9 // AdhAraM prathamaM cakraM svAdhiSThAnaM dvitIyakam / yonisthAne tayormadhye kAmarUpaM nigadyate // 10 // AdhArAkhye gudasthAne paGkajaM yaccaturdalam / tanmadhye procyate yoniH kAmAkhyA siddhavanditA // 11 //

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yonimadhye mahAliGgaM pazcimAbhimukhaM sthitam / mastake maNimadbhinnaM (vadvimbaM ) yo jAnAti sa yogavit // 12 // taptacAmIkarAbhAsaM taDillekheva visphurata / trikoNaM tatpuraM vahneH atho ( dho) meM pradezataH ( medAtprAtiSThitam ) sva zabdena bhavetprANaH svAdhiSThAnamiti smRtam // 13 // svAdhiSThAnamidaM cakraM mer3hameva nigadyate / tantunA maNivatproktaM ( taM ) pUryate yatra vAyunA || taM nAbhimaNDalaM cakraM procyate maNipUrakam // 14 // dvAdazAre mahAcakre puNya - pApa - vivarjite / tAvajjano bhramatyeva yAvattatvaM na vindati // 15 // Udhrva medrAdadho nAbheH kando yo'sti (niH ) khagAMDavat / tatra nADyaH samutpannAH sahasrANi dvisaptatiH // 16 // teSu nADIsahasreSu dvisaptatirudAhRtA / pradhAnAH prANavAhinyo bhavastatra daza smRtA // 17 // iDA ca piGgalA caiva suSumnA ca tRtIyakam / gAndhArI hastajihAca pUSA caiva payasvinI / / 18 // alambuSA kuhUcaiva zaMkhinI dazamI smRtAH / evaM nADImayaM cakraM jJAtavyaM yogibhiH sadA / / 19 / / satataM prANavAhinyazcandrasUryAgnidevatAH / iDA piGgalA suSumneti tisro nADya udIritAH // 20 // iDA vAme sthitA bhAge piGgalA dakSiNe tathA / suSumnA madhyadeze tu prANamArgAstrayaH smRtAH / / 21 // prANApAnasamAnazca udAno vyAna eva ca / nAgaH kUrmo'tha kRkaro devadatto dhanaJjayaH // 22 //

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hRdi prANo vazI nityaM apAno gudamaNDale / samAno nAbhideze tu udAnaH kaNThamadhyagaH // 23 // vyAno vyApya zarIre tu pradhAnA paJca vAyavaH prANAdyAH paJca vikhyAtAH nAgAdyAH paJcavAyavaH // 24 // nAgo gRhmanti paJcaitAH kUrma unmIlane sthitaH / kSudhaM karoti kakaro devadatto vijRmbhaNe // 25 // vRttaM dhanaJjayaH zabde kSaNamAtraM na nizrayet / evaM nADIsahasreSu vartante jIvarUpiNaH // 26 // prANApAnavazAcchAso adhazcoddharvaM pradhAvati / vAmadakSiNamArgeNa caJcalatvAnna dRzyate // 27 // AkSipto bhuvipAzena ( bhujadaNDena) yathA calati kandukaH / prANApAnasamutkSisastattva (thA) jIvo na vizramet // 28 / rajjubaMdhe yathAnyo'nyo (zyeno) gato'pyAkRSyate punaH / guNabandhastathA jIvaH prANApAnena kRSyate // 29 // prANenAkRSyate'pAnaH prANo'pAnena kRssyte| urdhva cAdhaHsthitAvetau yo jAnAti sa yogavit // 30 // haMkAreNa bahiryAti sakAreNa vizetpunaH / haMso haMsetyamuM maMtraM jIvo japati sarvadA // 31 // SaTcchatAnyahorAtraM sahasrANyekavizatiH / etatsaMkhyAnvitaM maMtraM jIvo japati sarvadA // 32 // ajapA nAma gAyatrI yoginAM mokSadAya (yi) kA / asya saMkalpamAtreNa naraH pApaiH pramucyate // 33 //

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57 anayA sadRzI vidyA anayA sadRzo japaH / anayA sadRzaM puNyaM na bhUto na bhaviSyati // 34 // kuNDalinyA samutpannA gAyatrI prANadhAriNI / praNavAdyAstathA (prANavidyAmahA ) vidyA yastaM veda sa vedavit / / 35 / / kandordhvaM kuNDalI zakti: aSTadhA kuNDalIkRtA / brahmadvAramukhaM nityaM mukhena cAdhya ( AchAdya ) vatiSThati // 36 // yogamArgeNa (yenadvAreNa) gantavyaM brahmasthAnaM nirAmayam / mukhenAbhyudyate tatra prasannA ( mukhenAcchAdya tad dvAraM prasuptA ) paramezvarI / / 37 // prasphuradbhujagAkArA padmatantunibhA zubhA / prasuptA vAyunA sArdhaM prabodhaM yAnti sAgninA // 38 // prabuddhAvaniyogena manasA marutA saha / mUcIva guNamAdAya vrajatyurdhvaM suSumnayA // 39 // udghATayet kavATaM tu yathA kumbha (zci) kayA haThAt / kuNDalinyA tathA yogI mokSamArga prabhedayet // 40 // kRtvA saMghaTitau karau dRDhataraM badhvA tu padmAsanam / gADhaM vakSasi sannidhAya cibukaM dhyAnaM tatazcetasA // 41 // pAraM vA... samUrdhina ( vAraM vAramapAnamurdhvaM ) manilaM proccAlayana pUritam / prANaM muJcati rodhameti zanakaiH zaktiprabodhAnnaraH // 42 // aGgAnAM mardanaM kuryAtsvedavArinivAraNam / dRDhatA laghutA cApi tena gAtrasya jAyate / / 43 / / kaTvamlalavaNatyAgI kSIrabhojanamAcaret / brahmacArI mitAhArI yogI yogaparAyaNaH // 44 // kandordhvaM kuNDalI zaktiraSTadhA kuNDalIkRtA / bandhanAya ca mRDhAnAM yoginAM mokSadAyikA / / 45 / /

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60 mahAmudrA nabhomudrA oDyANaM ca jalandharam / mUlabandhaM ca yo vetti sa yogI siddhibhAga bhavet // 46 // apAnaprANayoraikyaM kSayo mUtrapurISayoH / yuvA bhavati vRddho'pi satataM mUlabandhanAt // 47 // pASNibhAgena sampIDya yonimAkuJcayedgudam / apAnamurdhvamAkRSya mUlabandha nigadyate // 48 // oDyANaM kurute yasmAdavizrAntaM mahAkhagaH / oDyANaM ca tathaiva syAttacca baddho vidhIyate // 49 // udarAtpazcime bhAge adho nAbhestathA yute / oDyANAkhyo svayaM baddho mRtyumAtaGgakesarI // 50 // badhnAti hi zirAjAlaM adho nAbhi nabhojalam / tato jAlandharo bandhaH kaNThaduHkhaughanAzanaH / / 51 / / jAlandhare kRte baddhe karNa ( kaNTha ) saMkocalakSaNe / pIyUSa na patatyanau na ca vAyuH prakRpyati // 52 // cittaM carati khe yasmAjjihA carati ge gatA / kapAlakuhare jihvA praviSTA viparItagA // 53 // bhruvorantargatA dRSTi mudrA bhavati khezarI // 54 // na rogo maraNaM tasya na nidrA na kSudhA tRSA / na ca mUrcchA bhavettasya yo mudrAM vetti khecarIm // 55 // tenaiSA khecarI mudrA sarvaliddhernamaskRtA / gudamUla zarIrANAM ( bindamUla zarIraM yaH ) zirastatra pratiSThisam / / 56 / / bhAvayanti zarIrANAM (zarIraM yaH ) ApAdatalamastakaH / khecarI (ryA) mudritaM yena vivaraM lambikordhvataH // 57 // na tasya kSarate vinduH kAminyAzleSitasya ca / yAvadvinduH sthito dehI (he ) tAvanmRtyubhayaM kutaH // 58 //

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yAvadvaddhA nabho mudrA tAvadvindurna gacchati / carito'pi yadA vinduH saMprAptasya hutAzanam // 59 // brajamUrdhvaM tathA zaktyA nibaddho yonimudrayA / satataM dvividho vinduH pANDuro lohitastathA // 6 // pANDuraM zuklamityAhuH lohitAkhyaM mahArajaH sindhararajasaMkAzaM ravisthAne sthitaM rjH||61|| zaktisthAne sthito vindustayorekyaM sudurlabham / binduH zivorajazzaktiH lambe yadArajaH (vindurinduH rajo rviH)||62|| yadA rajaH vindoH sahaikatvaM bhavedivyaM vapustathA / suprabhayA saMgamAdeva tApyate hyamutrapadam / vAyunA zaktiM cAlayedindu vindu rajo raviH // 63 / / zukraM candreNa saMyuktaM rajassUryeNa saMyutam / dvayossamarasaikatvaM yo jAnAti sa yogavit / / 64 // zodhanaM nADijAlasya cAlanaM candrasUryayoH / rasanA zoSaNaM caiva mahAmudrAM ca yo'bhyaset // 65 // haMsa (vakSa) nyasta hanuH prapIDayata rasAH (suciraM ) yoniM ca vaamaaNghrinnaa| hastAbhyAM hanuM dhArayet prasAritaM pAdaM tathA dakSiNam // 66 // ApUrya zvasanena kukSivivaraM badhvA zanaiH recayet / sarvavyAdhivinAzinIti mahatI mudrA nRNAM procyate // 67 // sUryAGgeNa samabhyasya candrAGgeNAbhyasetpunaH yAvattulyA bhavetsaMkhyA tato mudrAM visarjayet // 68 // na hi pathyamaparthya vA rasAH sarve'pi nIrasAH / api bhuktaM viSaM ghoraM pIyUSamiva jIryate // 69 // kSayakuSThagudAvartagulmazUlajvaravyathA / rogAH sarve kSayaM yAnti mahAmudrAM ca yo'bhyaset // 70 //

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kathiteyaM mahAmudrA mahAsiddhikarA nRNAm / gopanIyaM prayatnena na deyaM yasya kasyacit // 71 // padmAsanaM samAruhya samakAyazirodaraH / nAsAgre dRSTirekAkI jIve ( japet ) doGkAramavyayam // 72 // bhUrbhuvaH svarime lokAzcandramUryAgnidevatAH / trayo varNA sthitA yatra tatparaM jyotiromiti // 73 // akArazca ukArazca makAro bindu-saMjJakaH / trayo varNAH sthitA yatra tatparaM jyotiromiti / / 74 // trayaH kAlA strayo lokAstrayo vedAsrayo svarAH / trayo devA sthitA yatra tatparaM jyotiromiti // 75 // vacasA yajapedbIjaM vapuSA yatsamabhyaset / manasA yatsmarennityaM tatparaM jyotirImiti // 76 / / zucirvApyazucirvApi japedoGkAramavyayam / na sa lipyati pApena padmapatramivAmbhasA / / 77 / / cale vAte caletsarvaM nizcale nizcalaM tathA / yonisthAnamavApnoti tato vAyu nirodhayet // 78 // yAvadvAyuH sthito dehe tAvajjIvaM na muzcati / maraNa tasya niSprANaH tato vAyu nirodhayet // 79 // yAvaddhaddho maruddehe tAvaJcittaM nirAmayam / yAvacakSu dhruvormadhye tAvatkAlabhayaM kutaH / / 80 // ataH mU (kA) labhayAbrahma prANAyAmaparAyaNaH / yoginAmuttamazcaiva tato vAyuM nirodhayet // 81 // SatriMzadaGgulo haMsaH prayANaM kurute bahiH / vAmadakSiNabhAgena tataH prANo nidhIyate // 82 //

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63 zuddhIyet (ddhameti) yA sarva nADicAlaM mahAjalam (malAkulam ) / tathai ( ) va jAyate yogI samaprANa nirodhane ( prANasaMgrahaNakSamaH ) 1162 11 baddhaH padmAsane yogI prANaM candreNa pUrayet / dhArayitvA yadAzakti punaH sUryeNa recayet // 84 // amRtadravasaMkAzaM gokSIradhavalopamam / dhyAtvA candramayaM cimyaM prANAyAme (mI) sukho (khI ) bhavet / / 85 / / prANaM sUryeNa cAkRSya pUrayedudaraM zanaiH / kumbhayitvA vidhAnena punazcandreNa recayet / / 86 / / prajvala - jvalana - jvAlA - puMjamAdityamaNDalam / dhyAtvA nAbhisthitaM yogI prANAyAme sukhI bhavet // 87 // prANaM cedila (Da) yApi pravezya ca taM bhUyonyayA recayet / pItvA piGgalayA samIraNacayaM badhvA tyajedvAmayA // 88 // sUryAcandramasoranena vidhinA vimbadvayaM dhyAyatAM / zuddhA nADigaNA bhavanti yaminAM mAmatrayAdUrdhvajaH / / 89 / / yatheSTaM dhAraNA vAyoranalasya pradIpanam / nAdAbhivyaktirArogyaM jAyate nADizodhanAt / / 90 // prANo dehe sthito vAyurapAnasya nibandhanam / ekasya zvasane mAtra muddhAhamane gatiH / / 99 / / recakaH pUrakacaiva kumbhakaH praNavAtmakaH / prANAyAmo bhaveta tredhA mAtrA dvAdaza saMskRtAH / / 92 // mAtrA dvAdazasaMyuktA divAkaranizAkarau / doSajAlaM vinighnanto jJAtavyo yogibhissadA / / 93 / adhama dvAdaza prokto madhyamo dviguNaH smRtaH / uttamastriguNaH proktaH prANAyAmasya nirNayaH / / 94 / /

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64 adhamasyAdhamo dharmaH kampo bhavati madhyamaH / uttamAHsthANumAnoti tato vAyu nirandhayet / / 95 // baddhapadmAsano yogI namaskRtvA guruM zivam / / nAsAgre dRSTimAdAya prANAyAma samabhyaset / / 96 // dvArANAM nara(va)kaM nirudhya pavanaM jitvA dRDhaM dhArayet / nItvAkAzamapAnavahnisahitaM zakyA samuccAlitam // 97 // urdhvamAkRSya cApAnaM vAyu prANena yojayet / apAnena dhatte prANaM sarvapApaiH pramucyate // 98 // AtmadhyAnayutaM tvanena vidhinA sAbhyAsamUvaM sukham / yAvattiSThati tAvadeva mahatA sAMkhyena saMstUyate / / 99 / / prANAyAme bhavatyeSA pAtake dhana pAvakaH / bhavedvyAdhimahAsetuH procyate yogibhissadA // 100 // Asane maruto hanti prANAyAmena pAtakam / vikAraM mAnasaM hanti pratyAhAreNa yogavit // 101 / / dhAraNAyAM manodhairya dhyAnAdaizvaryamadbhutam / samAdhermokSamApnoti tyaktvA karmazubhAzubham / / 102 // prANAyAmadviSaTkena pratyAhAraH sa ucyate / pratyAhAradviSaTkeNa jAyate dhAraNA zubhA // 103 / / dhAraNA dvAdaza proktaM dhyAnaM dhyAnavizAradaiH / / dhyAnadvAdazakenaiva samAdhirabhidhIyate // 104 // yassamAdhiH paraM jyotiH sarvAGga vizvatomukham / tasmAddaSTuM kriyA kAryA yAtAyAtaM nipAtite // 105 // saMbadhyAsanamUlamaMghrighaTitaM karNAkSinAsApuTadvArANyaGgulibhirniyamya pavanaM vaktreNa vA pUritam // 106 //

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dhRtvA vakSasi vahivAyusahitaM ghUrNisthitaM dhArayet / evaM yAti zivena tacca samatA yogI ciraM jIvati // 107 // gaganaM pAvane prApte dhvanirudyettato mahAn / gaMDAdinAdaM gambhIraM siddhistasya na dUrataH // 108 // prANAyAmena yuktena sarvapApakSayo bhavet / ayuktAbhyAsayuktena sarvarogasamudbhavaH // 109 // hikkAvAsyaM tathA kAsaM ziraHkarNAkSivedanA / bhavantyavidhinA doSAH pavanasya vyatikramAt / / 110 // yathA siMho gajo vyAghro bhavedvaza zanaiH zanaiH / anyathA hanti yoktAraM tathA vAyurasevitaH // 111 // yuktaM yuktaM tyajedvAyuM yuktaM yuktaM ca pUrayet / yuktaM yuktaM ca banIyAt evaM siddhiM nigacchati // 112 / / caratAM cakSurAdInAM viSayeSu yathAkramam / yatpratyAharaNaM teSAM pratyAhAraH sa ucyate // 113 // yathA tRtIyakAlastho raviH saMharate prbhaaH| tRtIyAGgasthito yogI vikAraM mAnasaM tathA // 114 / / aGgamadhye yathAGgAni kUrmaH saMkocamAcaret / yogI pratyAharecaiva indriyANi tathAtmani // 115 // yaM yaM zrRNoti karNAbhyAM priyaM vApyathavA'priyam / taM tamAtmeti saMpazyan pratyAhArassa ucyate // 116 // sukhamuSNaM samaM duHkhaM vAcA saMspRzyate tu yat / taM tamAtmeti saMpazyan pratyAhAraH sa ucyate // 117 // agandhamathavA gandhaM yaM yaM nigheti nAsayA / taM tamAtmeti saMpazyan pratyAhAraH sa ucyate // 118 //

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candrAmRtamayIM dhArAM pratyAharati bhAskaraH / taM pratyAharaNaM yaM tu pratyAhAraH sa ucyate // 119 // ekAMstri yujyate tvAbhyAM AgatA somamaNDalAt / tRtIyo yaH punastAbhyAM sa bhaveccAjarAmaraH // 120 // nAbhimadhye vasatyeSA bhAskaro dahanAtmakaH / amRtAtmA sthito nityaM tAlumadhye tu candramAH // 121 // varSatyadhomukhaM candro grasamurdhvamUkho raviH / vijJAtasya karaNaM tatra yena pIyUSamApyate // 122 // UrdhvaM nAbhiradhastAlu UrdhvaM bhAnuradhazzazI / karaNaM viparItAkhyaM guruvAkyena labhyate // 123 // tridhA baddho vRSo yatra rokhIti mahAn punaH anAhataM ca tacakra yogino hyatiduHkhabhit / / 124 / / anAhatamatikramya nAkRSya maNipUrakAt / prApte prANi tathA par3a yoginAmamRtAyate // 125 // UrdhvaM SoDazapadmapatragalitaM prANAdavAptaM haThAt / UrkhAsye rasanAM niyamya vivare zakto parAM cintayan // 126 utkallolakalAjalaM suvimalaM jihvAkulaM yaH pibet / nirdoSasya mRNAlakomalavapuH yogI ciraM jIvati // 127 / / kAkacaJcapuTAsyena zItalaM salilaM pibet / mAsArdhena saMmoho sarvarogavivarjitaH // 128 / / vizuddhaM paramaM cakraM bhUtvA somakalAtmakam / unmArgenAtra jalaM yAti vazcayitvA mukhe kho // 129 // prANApAnavidhAnena yogI bhavati nirjaraH / rasanAtAlumUlena ya prANaM satataM pibet // 130 //

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badhvA somakalAjalaM suvimalaM karNasthalAdUrdhvato / nAsAnto sucireNa yAti gamanadvAraM tataH sarvataH // 131 // UrdhvAsye bhruvasanniveza nayane siktAGgagAtraM pibet / evaM yo vijitendriyamanA navAsti tasya kSayaH // 132 // UrdhvajivhAstato bhUtvA somapAnaM karoti yaH / mAsArdhe nAtra sandeho mRtyu jayatu yogavit // 133 // sampIDya rasanAgreNa rAjadaNDebilaM mahat dhyAtvAmRtamayIM devIM SaNmAsena kavirbhavet // 134 // badhnamUrdhvaphalaM yena tena viSNuM nivAritam / ajarAmaramApnoti yathA paJcamukho hrH|| 135 // Asanena samAyuktaH prANAyAmena ca saMyutaH / pratyAhAreNa sampanno dhAraNaM ca samabhyaset / / 136 // sarvadvArANi badhnAti yadRtu vilaM dhRtam / na majjatyatyamRta kApi sampannAH paJcadhAraNAH // 137 // cu.........tAyaddhi lambikAgramanizaM jihnA rssyndinii| sa kSIrAkaTukAthadugdhasadazA madhvAjyatulyodhavo // 138 // yAdhinAM haraNaM jarAntakaraNaM zAstrAgamo dhIraNam / tasya syAdamRtatvamaSTaguNakaM siddhAGganAkarSaNam / / 139 // amRtaM pUrNadehasya yogino dvitrivatsarAt / UrdhvaM pravartate tasya aNimAdiguNodayaH / / 140 // nityaM somakalApUrNa dehI dehaM na muJcati / Asanena samAyuktaH prANAyAmena saMyutaH // pratyAharaNasampanaH dhAraNaM ca samabhyaset // 141 //

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bhrUrAdipaMcabhUtAnAM dhAraNA ca pRthaka pRthak / manaso nizcalatvena dhAraNA ca vidhIyate // 142 // yaH pRthvI haritAlahemarudhirAtatvelakArAnvitam / . saMyuktaM kamalAsanena hi catu:koNA haristhAyinI / / 143 // prANaM tatra vinIyya paMca ghaTikAcittAnvitaM dhArayeta / yeSAM staMbhakarI sadA kSitijayAkuryAttato dhAraNA // 144 // ardhendupratimaM ca kundadhavalaM karNe ca tattvasthitaM / tatpIyUSavakArakhIjasahita yuktaM sadA viSNunA // 145 // prANaM tatra vilIyyA paMcaghaTikAcittAnvitaM dhArayet / viSAgniH saha kAlakUTa rajinA tadvAruNI dhAraNA // 146 // tAlau saMsthitamindragopasadRzaM tatvaM trikoNAnvitam tejo rephamayaM pravAlaruciraM rudreNa satsaMgatam // 147 // prANaM taca vilIna paMca ghaTikA cittAnvitaM dhAraNA // 148 // teSAM vahnimasaMsalaM jvalate vaizvAnarI dhAraNA / yadbhinnAMjanapuMjasanibhamidaM dRSTvA bhruvorntre||149|| tattvaM satyamayaM yakArasahitaM yatrezvaro devatA / prANaM tacca vinIyya paMcaghaTikA cittAnvitaM dhArayet // 150 // yeSAM yogamanaM (la) karoti yaminAM sA vAyavI dhAraNA / AkAzaM zucizuddha vA sadRzaM yadbrahmarandhasthitam // 151 // tanmadhye sadAzivena sahitaM yuktaM yakArAkSaram / prANaM tatravilInapaMcaghaTikA cittAnvitaM dhArayet // 152 // teSAM mokSakavATabhedanapaTuH proktA nabhodhAraNA / stambhI nidrA-caiva dAhinI bhrAmiNI tathA // 153 //

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zopaNA ca bhavatyepA bhUtAnAM paJcadhAraNA // 154 // karNAnAM madhurassarvA dhAraNA pazca durlbhaaH| vijJAtAH satataM yena sarva pApaiH pramucyate / / 155 / / sarva dvitvA samAyuktaM yogino hRdi vartate // yastattve nizcalaM cetaH tadadhyAnaM ca pracakSate // 156 / / dvidhA bhavati taddhyAnaM saguNa nirguNaM tathA / saguNaM varNabhedena nirguNaM kevalaM viduH // 157 // azvamedhasahasrANi vAjapeyazatAnica / ekasya dhyAnayogena kalAM nAhanti poDazIM // 158 // antazcetA bahizcakSuradhiSThAya sukhAsanam / samatvaMca zarIrasya dhyAnamudreti kIrtitA / / 155 / / AdhAraM prathamaM cakraM taptakAzcanasannibham / nAmAgre dRSTimAdAya dhyAtvA muzcati kilvipam / / 160 // svAdhiSThAnaM dvitIyaM ca sanmANikyazikhopamam / nAsAgre dRSTimAdAya dhyAtvA saMzobhate jagat / / 161 // hRdAkAzasthitaM cakra pracaNDaravitejanam / nAsAgre dRSTimAdAya dhyAtvA brahmamayo bhavet / / 162 // satataM karNikAmadhye vizuddhaM cakramucyate / nAsAgre dRSTimAdAya dhyAtvA duHkhAtpramucyate // 163 / / sravatpIyUSasampUrNa lambike candramaNDalam / nAsAgre dRSTimAdAya dhyAtvA mRtyu pramuJcati // 164 // bhruvormadhye sthitaM devaM snigdhamauktikasanibham / nAsAgre dRSTimAdAya dhyAtvAnandamayaM bhavet // 165 //

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70 dhyAnena lakSaNaM nityaM bhrUmadhye paramezvaram / AtmanA varjitaM prANa yogI yogamavApnuyAt // 166 // nirguNazca zivaM zAntaM gagane vizvatomukham / bhrUmadhye dRSTimAdAya dhyAtvA brahmamayo bhavet // 167 // nirmalaM gaganAkAraM marIcijalasannibham / AtmAnaM sarvagaM dhyAtvA yogI yogamavApnuyAt / / 168 // gudaM mezca nAbhizca hRdayaM cakramUrdhvataH / ghaTikA lambikA sthAnaM bhramadhyaJca nabhobilam // 169 / / kathitAni caivaitAni dhyAnasthAnAni yoginAm / upAdhitattvayuktAni kurvatyaSTaguNodayam / / 170 / / upAtiSThitayA tattvaM dvayametamudAhRtam / upAdhi procyate varNaH tattvamAtmAbhidhIyate // 171 // upAdhiranyathA jJAnaM tattva saMsthitiranyathA / samastopAdhi nirmuktaM tattattvaM yogino viduH // 172 / / zabdAdInAM ca tanmAtraM yAvatkarmAdiSu sthitam / upAdhivarNayogena dRzyate sphaTiko maNiH // 173 / / yuktayaH zaktibhedena tatsadAtma prakAzite / virajaM paramAkAzaM yadyadakSaramavyayam / stauti zrutikRtirahorAtraM tattvaM tattvavidoviduH // 174 // tAvadvyavasthitaM dhyAnaM tatsamAdhiparaM tpH| dhAraNaM paJca nADyastu dhyAnaM SaT caiva nADikAH // 175 / ye dvAdazacakrenaiva samAdhi prANasaMyamaH / ambusaindhavayossAmyaM yadA bhavati yogataH / tathAtmamanasorakyaM samAdhiH so'bhidhIyate // 176 //

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71 yathA saMkSIyate prANo mAnasazca vilIyate / tathA samarasaikatvaM samAdhiH so'bhidhIyate // 177 // indriyANi manovRttiraparokSepayAhi saH / advayatvaM gate jIve na mano indriyANi ca // 17 // na gandho na rasaM rUpaM na sparzo na ca nisvnH| nAtmAnazca paraM veda yogayuktaH samAdhinA // 179 // abhedyaH sarvazAstrANAM abAdhyaH sarvadehinAm / bAdhyate na ca kAlena bAdhyate na ca karmaNA // 180 // sAdhyate na ca kenApi yogiyuktaH samAdhinA / agrAhyo mantrazAstrANAM yogiyuktaH samAdhinA // 181 // yuktAhAravihArasya yuktaceSTasya karmasu / yuktasvapnAvabodhasya yogo bhavati duHkhahA // 182 // nirAtaGgaM nirAlamba niSprapaJca nirAzrayam / nirAmayaM nirAkAraM tattvaM tattvavido viduH // 183 // nirmalaM nizcalaM nityaM nirguNaM niSkriya mahat / vyomavijJAnamAnandaM brahma brahmavido viduH // 184 // kAtu dRSTAnta nirmuktamanubandheragocaram / vyomavijJAnamAnandaM brahma brahmavido viduH // 185 // dugdhe kSIraM ghRte sapirvahnau vahirivArpitam / avyayatvaM brajedevaM yogilInaH parAtpare // 186 // bhavavanajavahni muktisopAnamArgam / prakaTitaparamArtha granthaguhyazca guhyam // 187 // sakRdapi paThatica mayaH zrRNoti prabaddham / sa bhavati bhuvi bhavyo bhAjanaM muktimuktayoH // 188 // // iti zrIgorakSanAthaviracite yogazAstre yogamArtaNDaM samAptam // // sAmbasadAzivArpaNamastu //

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// zrIrAma // // gorakha upaniSad // zrI nAtha paramAnanda hai vizvaguru hai niraJjana hai vizvavyApaka hai mahAsiddhana ke lakSya hai tina prati hamAre Adeza hohu // ihA~ Age avatarana / / eka samai vimalA nAma mahAdevI kiMcitu vismaya jukta bhaI zrImanmahA gorakSanAtha tinasauM pUchatu hai / tAko vismaya dUra karibai maiM tAtparya hai lokana ko mokSa kariva hetu kRpAlu tAsauM mahAjoga vidyA pragaTa karibe ko tinakai aise zrI nAtha svamukha sauM upaniSad pragaTa kare hai| go kahiyai indriya tinakI antaryAmiyAsoM rakSA kare hai bhava bhUtana kI, tAsoM gorakSanAtha nAma hai| aru joga ko jJAna karAvai hai yA vAstai upanipad nAma hai / yAta hI gorakSopaniSad mahAsiddhanameM prasiddha hai / ihAM Agai vimalA uvAca // mUlako artha // jAsamai mahAzUnya thA AkAzAdi mahApaMcabhUta aru tinahI paJcabhUtanamaya Izvara aru jIvAdi koI prakAra na the taba yA sRSTi ko karatA kauna thaa| tAtparya e hai ki nAnA prakAra kI sRSTi hoya vai mai prathama kartA mahAbhUta hai aru vaihI zuddha satvAMzale kai Izvara bhae vaihI malina satva kari jIva bhaye tauetau sAkSAt karttA na bhae taba jisasamai e na the taba koI anirvacanIya padArtha thaa| so karttA so kartA kauna bhayo aise prazna para / zrI mahAgorakSanAtha uttara karai hai zrI gorakSanAtha uvAca / Adi anAdi mahAnandarUpa nirAkAra sAkAra varjita acintya koI padArtha thA tAkuM he devi mukhya kartA jAniye kyoM ki nirAkAra karatA hoya tau AkAra icchA dhAribe maiM viruddha Ave hai / sAkAra karatA hoya tau sAkAra ko vyApakatA nahIM hai yaha viruddha Avai hai / tAteM karatA ohI hai jo dvaitAdvaita rahita anirvacanIya nAtha sadAnanda svarUpa sohI Age kuM vakSyamANa hai|

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73 iha mArga mai devatA kona hai yaha AzaMkA vAranai kahai hai / advaito pari mmahAnanda devatA / advaita Upara bhayo taba dvaita Upara to svataH bhayo / iha prakAra ahaM kartA siddha tUM jAna chaha karatA apanI icchA zakti pragaTa karI / pIche jJAna zakti pragaTa karI / pIche kriyA zakti pragaTa karI / tAkari pIche piNDa brahmANDa pragaTa bhae tinameM avyakta nirguna svarUpa soM vyApaka bhyo| vyakta AnaMda vigraha svarUpa soM vihAra karata bhayau pIche jyauhI meM eka svarUpa soM nava svarUpa hotu bhayau-taiM satyanAtha, anantara santoSanAtha vicitra vizva ke guna tina soM asaMga rahata bhayau, yAta saMtoSanAtha bhyo|aage kUrmanAtha AkAza rUpa zrI AdinAtha / kUrma zabda hai pAtAla tarai adhobhUmi tAko nAma kUrmanAtha / bIca ke sarvanAtha pRthvImaMDala ke nAtha auraprakAra saptanAtha bhae / anantara matsyendranAtha ke punaha putra zrI-jagata kI utpatti ke heta lAye mAyA ko lAvaNya tAMsoM asaMga jogadharma - draSTA ramaNa kiyA hai AtmarUpa soM sarva jIvana maiM / tat ziSya gorkhnaath| 'go' kahiye vAkzabda brahma tAkI 'ra' kahiyai rakSA kare, 'kSa' kahiyai kSaya kari rahita akSaya brahma aise zrIgorakSanAtha caturtharUpa bhayo aura prakAra nava svarUpa bhayo tAme eka nirantaranAtha kuM kiha mArga kari pAyau jAtu / tAko kArana kahatu haiM / doya mArga vizvamai pragaTa kiyo hai kula aru akula / kula mArga zakti mArgaH, akula mArga akhaNDanAtha caitanya mArga tantra aMsa joga tinamai kiMcita prapaJca kI / evaM // yA rIta mai dvaitAdvaita rahita nAtha svarUpa tai vyavahAra ke hetu advaita nirguNanAtha bhayau advaita te dvaita rUpa Ananda vigrahAtma nAtha bhayau tAmai hI mo eka teM maiM vizeSa vyavahAra ke hetu nava svarUpa bhayau tina nava svarUpa ko nirUpaNa / zrI kahiyai akhaNDa zobhA saMjukta guru kahiye sarvopadeSTA Adi kahiye ina vakSyamANa nava svarUpa meM prathama nAtha 'nA' kari nAda brahma ko bodha karAve, 'tha' kari thApana kie hai traya jagat jina aiso zrI AdinAtha svarUpa / anantara matsyendra nAtha / tA pIche tat putra tat

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Ga ziSya udayanAtha zrI AdinAtha taiM joga zAstra pragaTa kiyau dvahai / yoga kau udaya jAkari mahAsiddha nikari bahuta bhayo AtaiM udayanAtha nAma prasiddha bhayo / anantara daNDanAtha tAhI joga ke upadeza tai khaNDana kiyA hai / kAla daNDalokani kau yyAteM daNDanAtha bhayau / Agai matsyanAtha asatya mAyA svarUpamaya kAla tAko khaMDana kara mahAsatya taiM zobhata bhayau ANa nirguNAtIta brahmanAtha tAkuM jAnaiyAtai Adi brAhmaNa sUkSmavedI / brAhmaNa veda pAThI hotu hai Rga yaju sAma ityAdi kara inakai sUkSma veda kahiyai / praNavakAra veda Atai sUkSma vedI khecarI mudrA antarIya khecarI mudrA bAhyaveSarI karNa mudrA mudrAzakti kI nizakti karabI siddhasiddhAnta paddhati ke lekha pramANa / ananta maTha mandira ziva zakti nAtha aru IcchA ziva tanturiyaM jajJopavIta ziva taM tu AtmA taM tu jajJa joga jagya upavIta zayAma urNimAsUtra | brahma padAcaraNaM brahmacarya zAnti saMgrahaNaM gRhasthAzramaM adhyAtma vAsaM vAnaprasthaM sa sarvecchA vinyAsaM saMnyAsaM Adi brAhmaNa kahive mai catura varNa kau guru bhayau aru ihAM cyAroM Azrama ko samAvesa jAmai hoya hai yyAtai hI atyAzramI Azrama kohu guru bhayau / so vizeSa kari ziSya paddhati meM ko hI hai / tAtparya bhedAbheda rahita acintya vAsanA z2ukta jIva hoya te tau kula mArga kariyau mai Avatu haiM aru samasta vAsanA rahita bhae hai aMtahakaraNa jinake, aise jIva joga bhajana mai Avatu hai aiso mArgana maiM akula mArga hai / aura zAstra vAka jAlakara upadeza karatu hai / mairo saMketa zAstra haiM to zunya kahiye nAtha sohI saMketa hai iha mArga meM devatA kona haiM yaha AzaMkA vArana kahai hai Izvara saMtAna / saMtAna doya prakAra kI nAda rUpa vindu, vindu nAda rUpa / ziSya vindu rUpa, putra nAtha rUpa nAda zaktirUpa vindu nAdarUpa kari bhae / ziSya sau prathama kahai navanAtha svarUpa zakti vindu rUpa para ziva sohI Izvara nAma kara mairo saMtAna hai / tA kari 1

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vizva kI pravRtti karatu hai| joga mata aSTAGga joga mukhya kara SaDaMga joga akula kahane so avadhRta joga joga mata sauM sAdhana aSTAGga joga / Adi brAhmaNA brAhmaNa kSatrI vaizva zUdracyAra varNa kari pRthvI bharI hai tinama brAhmaNa varNa mukhya hai / brAhmaNa kisako kahiye brahmakU saguNa brahma dvAre nirguNa brahma karijAnai so brAhmaNa e jogIzvara saguNanAtha gamya pdaarth| Ananda vigrahAtmanAtha upadeSTA upAsya rUpa atyAzramI guru avadhUta joga sAdhana mumukSu adhikArI bandha mokSa rahita koika anirvacanIya mokSa mokSa aiso A grantha mai nirUpaNa hai so jo koI par3he par3hAvai jAko ananta acintya phala hai|

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// matsyendranAthajI kA pada // [ rAga kAliGgaDA ] bhUkhaDa lI lAgI thArA nAMvanI / mhAne bhAve bhAve bhagavata jIro nAMva mhArA bAlhAre / Teka jANa jaisI raMga bheMTiye kAMI bhajana bhalo bhagavaMta mhArA bAlhAre 1 sabahI tIratha maiM base to kAMI maMjana kareM jana kor3a mhArA bAlhAre 2 niramala thAte nhAI calyA kAI eDopaTaMtara joI mhArA bAlhA re 3 kAyA tIratha meM jJAna baDo kAMI sAdhana darasaNa hoI mhArA bAlhAre 4 bhaNe re macchai I eha r3o paTatara kaI bhagavata savA na koI mhArA bAlhAre 5 / / [ rAga ghanAkSarI] perU UDisI / Aya lIyo bIsarAma / jyau jyo nara svAratha kareM koI na savAya kAma / Teka | jalakUM cAheM machalI ghaNa I cAheM mora sevaga cAhai rAma kUM jyauM citavata canda cakora 1 yo svArathako jIvaDo svAratha choDi na jAya jaba govinda kirapA karI mhArau manavau samajhau Aya 2 jogI soI jANI re jagate rahe udAsa tataniraMjaNa pAiya yo kahai machandara nAtha | 2 // // iti //

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// atha bharatharI jI kA sbdii| ahaMkAre prathamI pINI / pahau pepINAM ,rA / sati sati bhASatarA jogI bharatharI / piMDakAvairI jUrA // 1 // dupIyA rovata supIyA hasaMta / kelA karaMta kAmaNI / murA jujhaMta mUMdU bhAMjata / sati sati bhASata rAjA bharatharI // 2 // dupI rAjA dupI prajA / dupI bAMbhaNa baaNnniiyaa| mupI rAjA bharatharI / jyana gurukA sabada pichAMDiyA // 3 // kyA garabAtI gUjarI / deSira paaddriyaa|| solA sai mai maMtIyA / mujha garahIDa tIyAM // 4 // bane vRcchA suphala phalaMte / muDibaiThaMte giiNd| te vRcchA sajaDA gayA / mo deSatAM nariMda // 5 // caDhegA sa par3egA / na par3egA tata vicArI / dhanavaMta loga chIjegA / terAkyA chIne bharatharI bhiSyArI // 6 // rAjA bhartharI bharaminabhUlA / talikari DiThI UparakAracUlhA / dvai dvai lagaDI juguti mujAri / rAjA bhartharI jIvai jugacAri // 7 // avadhU jalavina kavala kavala bina madhukara koIla bole kaNTha vinAM / thala bina mRga mRga bina pAradhI, aika sara vedhai pAMca janAM // 8 // navadvAre jaDilai kapATa / dasavai dvAre siva dharibATa / doI laSa candA aika laSi bhAna / vedhyA mRgagagana asthAna // 9 // vedhyA mRga na chADai pAsa / bhaNaMta bharatharI goSa kA dAsa / tani nirAsa mana mAMDai mAyA / muMDa muMDAIma bhaMDasikAyA // 10 //

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78 mana nirAsa prema rasa bhogI / bhaNata bharatharI te nara jogI / paMca paDA adhika valyavaMtA / manarAimaiM mata gAja // 11 // karaDI lahara kadrapa kI nikasai / taba kUMDa jUjhe kUMDa bhAjai / vairAgI jogI rAga na karaNAM / mana manasA karibaMDI / / 12 / / Agama agocara siddha kA AsaNa / AsAtRSNA SaMDI / AsA paMDI manasA paMDI / mana pavanAM hoI ujIraM // 13 // sati sati bhASeta rAjA bharatharI / taba mana hoibA thIraM / rAja gayAM kUM rAjya jhUrai / vaida gayAkUM rogI // 14 // rUpa gaye kUM kAmaNI jhUrai / vinda gayA kUM jogI / bIja nahIM aMkura nahIM / rUpa nahIM reSa ahaMkAra / / 15 / / udaya asta vahAM kathyA na jAI / tahA~ bharatharI rahA samAI / marane kA saMsA nahIM / nahI jIvana kI Asa / 16 // sati sati bhASeta rAjA bharatharI / hamAre sahajai lIlavilAsa // 17 // niraghata kaMthA hauM vistAra / kathau niraMjana rahau akAra / pUchaMta vikrama bAMvana bIraM / kUMNa pracai rahibA thIraM // 18 // suna ho vikrama brahma yAMna / dehI bibarajita dharau dhiyana / udai asta jahA kathyA na jAI / tahA~ bhratharI rahyA samAI / / 19 / / Age bahanIM pIcheM bhAMnu / nirati surati bRcha tali dhyAMna / kathai niraJjana ra udAsa / ajahU~ na chAMDai AsA vAsa / / 20 / / mAyA sani rasa graba / nahIM dhena jobana rAjA drava / kanaka kAMmanI bhoga vilAsa / kahai bharatharI kaMdha vinAsa / / 21 / / sAdhiyA to aika pavana AraMbha sAdhibA - 1 chADibA tau sakala vikAraM /

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rahibA tau niha sabada kI chAyA seyabA tau niraJjana nirAkAraM // 22 // kulasya hInI naganaupabAlA / mRganainarUpI dRSTo bikarAlA / padamo jhalakata vA kasya vennii|kutau yA gatyAhelajyA vitthtthnnii||23|| na ganasi kASTaM na ganasiriSa / na ganasi jIva jalacarA / ajahUM kAya sihonarA / nahI prasiddha jogezvarA // 24 // jogI cintA vikalapo mama matA samAyA / kathaM joga juga tAteM jogo na pAyA // 25 // nahIM jogu jogI sarabasa bhogii| gura gyAMnI hINaM phiro muThajogI / dhanisya putrI kulavantI nArI / dhanasya tu pativratA // 26 // dhanasya desasya devI ahU~ upadesa mUSa jogii| tiNa sajyA banobAsI / Upara ambara chAyA // 27 // bharatharI mana nizcalaM / ghorI ghoribarakhai ho indra ke raayaa| jasya mAtA tasya rAtA / jasya pIvaMtA tasya mRdaMtA // 28 // hai hai re lokA durAcArI / vairAgI hai kina jAvate // 29 // jasya mAyA tasya jAyA / tasya kyU re viSaimucantekAyA / hA hA re lokA durAcArI / nija tata taji lohIcita lAyA // 30 // kAma kalAlI cita caDhau / surai viSa sajyA manamatha mAMsa bIraja brahmahatyA / hai hai re lokA durAcArI / kahA~ rahI sucyA // 31 // asatrI jonI dIyaMta vinda / koTi pUjA binasate / barata maMjana tapa paMData jJAnahIna taponAsti brahmahatyA pade padeM // 32 // gorakha bole siraparI / dubaTA hai hai paMtha / aika dasa kU bAghanI / aika disAM kU nAtha // 33 //

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camaDI damaDI ghamaDI tIna basta tyaagii| sati bhASata rAjA bhratharI / tenAM dUratA vairAgI // 34 // nArI corI jArI tIna basta tyaagii| sati sati bhASeta rAjA bharatharI / tenAM dUratA vairaagii||35|| moha na bAMdhivA mana pramodhibA / bhiSyAte gyAMna vicAraM / paMca sUM bAta karabA aika tUM rata bA / te utaravA pAraM // 36 // chADyA hastI ghoDyA gA~va gaDha / harapa soga maninAMhi / tAtai rAjA bharatharI / thakita bhayA pada mAMhi // 37 // jhUThA jagakA jIvaNAM / baDhe savAyA roga / tAtai nikasA bharatharI / mIThA lAgA joga // 38 // gagana jAigA maMDala jAigA / caMda jAigA murA / na jAigA rAjA bharatharI / sabada guru kai pUrA // 39 // gaai ju rAjA rAja karate / gaaiju prajA keli krte| gaai ju triyA bahurUpa dharate / gaai ju brahmA veda paThate // 40 // gaai ju vRcchA suphala phalaMte / gaai jU mUvA cahara karate / sati sati bhASeta rAjA bharatharI / hama bhI jAte je jogI na hote||41|| na te puraSA ju bhoga bhugatA / na te nArI ju rUpa ramitA / na te vRchA jar3a mUla sahatAM / nate kUvAMjudra mUta pANIM hotA / / 42 / / na gatvA rAjA bharatharI guruprasAdaigyAnaM rtaa| sakala girivaraM giri sumeraM / tA samatuli AtmAM DArata // 43 // to bhI sAdhana duHkha te / tahirachipAla niraMjanaM / samudra madhye hotAsanaM tA sama tuli AtmAM DArate / to bhI sAdhana duSite / tahi rachipAla niraMjana // 44 //

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jabalagi dharatarI tabalaga bharatharI, jAigI dharatarI na gatvA bharatharI biracho chatrI triNa sajyA / bAva DholaMta cmaalicaa| AMgaNe grehaM dIpagacanda / mo mana rAjA nizcalaM // 45 // morA nAMcUta kokilA gAvata / bhUrA bajAvata rudra bennii| cahUM disi tarUnI pavana jhakolata / yU bharatharI gyAnaM lIlaM // 46 / silA siMghAsana bAkala basatra / gagana chatra sira sohai / cahUM disA tarUnI pavana jhakolata gyAna ratana mana mohe // 47 // desa bhavatAM sadA bairAgI / sAsatra vairAgI paMDitA / bAla kanyAM cidhavai bairaagii| yUM gyAMna bairAgI rAjA bharatharI // 48 / gyAMnI so jo gahara gambhIraM / bharayA kumbhajala nizcala nIraM / bhanata bharatharI sata sarUpa / tata vicArai tau reSa na rUpa // 49 // // iti zrI bharatharI jI kI sabadI sampUrNa /

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||ath cirapaTajI kI sbdii|| kAyA taravara mAkar3a cita / DAlai pAtai bharamai nita / kalapai jhalapai dahadisa jAi / tisa kAraNi koI sidha na bhAI // 1 // DhIla kachoTI manabhaMga phirai / ghari ghari naiMna pasArA kare / pAyA jharai na bAcA phurai / tA kAraNi mUhU jhari jhari marai // 2 // mana caMcala pavanAM caMcala / caMcala bAI dhArA / yA ghaTi madhi tInUM caMcala / kyUM rASibya jharatA piMDakA dvAra // 3 // nAtha kahAM bai sake na nAtha / celA paMca calAve sAthi / mAMgai bhiSyA bhari bhari pAi / nAtha kahAM vai mari mari jAI // 4 // darasaNa paharai nAtha kahAvai / muSi bole caturAI / Alai kASTa jUM ghuna lAge / DAla mUla ghar3i pAI // 5 // TIkA hAmAM TamakalI / bolata madhurI baaNnii| carapaTa kahai suniho nAgA arajana / yAsyorAM kI sahanAMvI // 6 // raMgAcaMgA bahau dIdArI / jaise poTI muMhara plmaaNdhaarii| carapaTa kahai suNe re loI / varataNa cha paNi oga na hoI // 7 // aika seta paTA aika sIla paTA / aika Tasara keTI kaalNbjttaa| aika paMtha chADi mana ubaTa baTA / carapaTa kahai ai peTa naTA // 8 // rAtI kaMthA rApaTa rola / pagAM pAvaDI muSAM taM bole / pAMje pIjai kIjai bhoga / carapaTa kahai bigADyA joga // 9 // pahari mUdar3I kaMkaNa hAthi / nakaTI bUcI jogaNi sAthi / uThata baiThata kA jhanakAra / taji sakyA na mAyA jaMjAra // 10 //

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83 jaMjAla Age jaMjAla pIche / jaMjAla kyuM mAMra kai mAMDai / so jaMjAla taji phiri jogI hUvA / so jaMjAla phirimAMDeM // 11 // dhAkara kUkara kIgara hAthi / bolI bholI taraNI sAthi / dinakara bhiSyA rAtyuM bhoga / carapaTa kahaiM bigove joga // 12 // gaMga vigaMdhA mRtASAMDa | pasavA par3i par3i taur3e hADa / jyAhana baMcI AMgulacyAri / carapaTa kahai te mAthai mAri // 13 // jalakI bhIta pivanakA thaMmA / devala depyara bhayA arcamA / bAhara bhItara gaMdhama gaMdhA / kAhe mUlore pasavA aMdhA // 14 // AMSi kI TagaTagI nAkakI DAMDI / cAMmakI caMdrI yArughrasU mAMDI / mala praseda surati jahAM sUdA / ahAra kI kothalI naraka kA kuMDA // 15 // manakA bAsA jahAM mAsakAlUcA / siSTikAdvArajahAM kesakA kUcA / gaMdhavigaMdhA jahAM cAra vicArI / carapaTa cAlyau mAta juhArI / / 16 / / cAmakI kothalI cAmakA suvA / tAsa kI prIti kari jagata sabamUvA deva gaMdhapa mAnava jetA / ubaracA aikako guramukhatA / / 17 / / phokaTa phokaTa kathai gayAna / kUTai camar3I dherai dhyayAna / sidha puraSAM karai upAdhI / carapaTa kahai ai kaliyugake bAdI || 18 || far as a bhaga / tAkA kAlA muSa ara pIlA paga | kUTai camar3I dherai dhyAna | tApa suvAmaiM kahA giyAMna // 19 // carapaTa kahai suNIre avadhU / kAmaNi saMga na kIjai / jhiMda biMda nava nADI soSai / dinadina kAyA chIjai // 20 // jatana karaMtA jAi sujAr3a / bhaga deSi jina ghAlai ghAva / koTi baraSa lUM bADhe Ava / sati sati bhASeta zrIcarapaTarAva / / 21 / /

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carapaTa cIracakra manakathA / citacamAM UM karanA / jaisI karanI karau re avadhU / jyUM bahaura na hoI maranAM // 22 // diDhakari manavA thira kari cita / kAyA pavana paSAlai nita / abhae bhaai jUM thira havai kaMdha / uDaina haMsA lAgai baMdha / / 23 / / avadha mUla davAra dIje baMdha / bAI pelai coTi saMgha / jurA palaTai paMDai roga / bole carapaTa dhanidhani joga // 24 // baMdha sabaMdha viSaya kari baMda / tali kari ravi uparikaricaMda / rAti dyausa rasa carapaTa pIyA / paTatelana bUjhai dIyA / / 25 / / jIvU rAvala parA sayAnAM / haMsi kina bAMdhe ttaattii| bArA AMgula pasi gaI hai / solA AMgula phATI / / 26 / / pavanA kaMthA anale bAma / pisana na koI Ave pAsa / mana mU matau gujha gyAna vidrUta / carapaTa kahai dhaniavadhUta / / 27 / / nirabhai nisaMka te tatavetA / mana mAni vivarajita iMdrIjitA / seta phaTika maNi gyAna ratA / carapaTa kahA~ ai sidha matA / / 28 / / mAdhai mUpara mArai niMda / supane jharivA deyana biMda / par3e na piMDa na jhape roga / carapaTa bole aisidha joga // 29 // bharathara carapaTa gopIcaMda / baMdyau pUraNa pramAnaMda / pIra pAMDa ghRta chADayau bhoga / rASyau Atma sAdhyau joga // 30 // tAMbA tUMvA doUM mUcA / rAjA jogI doU uuNcaa| tAMbA DUbai tUMbA tirai / jIve jogI rAjA mare // 31 // Ujala kathA bigar3e bAsa / kAmani aMga na melai paas| diDhakari rApai pAMcU iMdrI / bolai carapaTa te jogyadrI // 32 // kara prabhichayA vRSatali bAsa / kAmani aMga na melai pAsa / bana paMDara hai masANA bhUta / carapaTa bole te avadhRta // 33 //

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rUpaM vRSa girakaMda livAsa / doi jana aMga na melai pAsa palaTai kAyA paMDa roga / carapaTa bole ne dhani joga // 34 // raNyA carapaTa vivarajita kaMthA / puNyAMpuNi vivarajita paMthA / svAdAsvAda vivarajita tuMDa / mukha mAnAjAvata muMDe muMDa / / 35 / / mana nahIM mUDe mUDa kesa / kasA muMDyA kyA upadesa / mUDai nahIM mana maradakA mAna / carapaTa boleM tattagayAMna / / 36 / / dhIMgA dhIMgI mustA mustI / bahota caura vaajaarii| Apagura niMda para gura baMdai / lar3abar3IyA lapacyArI // 37 / / jholI pAI patra pAyA / pAyA paMtha kA bheva / rItA jAUM bharIyA aauuN| kahA karai guradeva // 38 // sahaja subhAi bhiSyA mAMgiyA / saMje me bhajana karaNA / AsaNa diDha kari baisitrA avadhU / mana muSa bhaTakina maraNA // 39 // phokaTa Avai phokaTa jAi / phokaTa bole phokaTa pAi / phokaTa baiTho karai vivAMda / carapaTa kahai saba upAdhi / / 40 / / bAmai hAthi kamaMDala dAhiNe DaMDa / moDocakra pUjo ho bhaMDa / baiThau tuma Agai raMDa / carapaTa kahai ai saba pASaMDa // 41 // bheSa lIyA so bheda na pAyA / ghara chADyA pravajI na mAyA / nAtha visAri niDara jaga joyA / sAMga banAi suSIhavai soyA // 42 // nA dhari triyA nAM dhari baratA / nA dhari dhAvana jovana maMtA / nA dhari putra na dhIva kavArI / tAtai carapaTa nIda piyArI // 43 // dina uThi ghara ghara dInhI pherI / aMtari ulaTi na AtmA herI / pAtra pUrayA peTa phUlAyA / mAMgI bhiSyA gaTakASAyA // 44 //

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gaTakA pAyA magara scaayaa| jaise sahara kA kuutaa| joga jugati kI-pavAra na pAI / kAna phar3Ai bigatA // 45 // AI na choI levAna jAUM / tAtai merA carapaTa naauuN| AI bhI choDI ai lebA bhI jAI ai / goraSa kahai pUtAvyAcAri vicArI pAi ai||46|| sati calaNAM surabAikathIra / nisadinakAyA gahara gNbhiir| jata mata sunikharata SimAM bahUta / baMdata carapaTa te avadhUta // 47 / hasaNAM jogI ragaNI sAMDi / puraSa kulachana besyAM nADi / kavi lajAlU nilajI nAri / carapaTa kahaite mAthe mAri // 48 // kAMne mudrA gali rudrASi / phiriphiri mAMgai nipajI maassi| carapaTa kahai suNore soI / barataNa hai pANI jo gana hoI // 49 // korA mAMgai kAcA mAMge / mAMge mUta kapAsA / carapaTa kahai muNo re avadhU / bina rAr3I gharabAsA // 50 // pagecamAMU mAthai Toya / galamaiM bAgA mana meM koya / mAyA deSi pasArA kareM / carapaTa kahai vina AI marai // 51 // chana kachoTI cArai pAMna / tIratha jAi ugA hai daan| kare baidagI jivAvai rogI / carapaTa kahai vigUtA jogI // 52 // jaTAviTa bana aMge chAra / moTI kaMthA kahau bisatAra / bicatra bAMnI aMgAcaMgA / baTabAmI vai bahuvidhiraMgA // 53 // made mAMsa lAvai cita / gyAMna vivarajita gAvai gita / yaha nisa nyAI bhoga bilAsa / carapaTa bolai kaMdhavinAsa // 54 // kathaNI badaNI bali balijAba / bAMdhi sakai tau baMdhau bAva / carapaTa kahai pavana kI DorI / bhUkata gadhavA le gayA corI // 55 //

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na jAneM UMcI jhaSa dharama / UMcA maMdira kUr3I karama / carapaTa kahai sunaure lokA / ratana padAratha gamAyo phokA || 56 // aikai pathara Uparai pAva / dUjA pArthara Upara bhAva / carapaTa kahai unIkA bheva / yo kyU pAthara yo kyUM deva / / 57 // pUji pUji bhAThA saba jaga ghAThA / nijatatara hyA ninAra / joti sarUpI saMgihI Achai / tisakA karau vicAra // 58 / / pUjibA tau Atmadeva pUjibA / caDhAivA to anAdi paatii| carapaTa kahai kahUM bhaTaki na maranA / ghaTi ghaTi tIratha jAtI / / 59 // // iti carapaTajI kI sabadI saMpUrNa /

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// atha gopIcaMda jI kI sabadI // rajatajilai pUtA pATa tajilai / tajilai hastI ghor3A / sati sati bhASata mAtA maiNAvatI re pUtA / kali maiM jIvana thor3A // 1 // rAjA ke ghari rANI hotI mAtA / hamAre hotI mAI jI / savapaNai bhI bAre baiThatI mAtA / yahu gyAna kahAM tailyAIjI // 2 // guru hamAre gorakha bolIai / carapaTa hai gurubhAI jI / eka sabada hama guru gorakhanAtha dIyA / so vo lyapyA maiNAMvatI mAI jI // 3 // solAsa rANI bArA saMkanyA / baMgAla desa baDa bhogIjI / bArA barasa mone rAjyakaraNa de | piche hoUMgA jogIjI // 4 // Aji Aji karaMtA pUtA kAlhi kAlhi karaMtA / kAyA jhare kalAla kI bhAThIjI / sati sati bhAvaMta mAtA maiNAvatI re pUtA / yo tana jalibali hor3a masANa kI mATIjI / / 5 / / joga na hosI re pUtA mogana hosI / na sIjhi so sati mati bhAMSata mAtA maiNAvatI re pUtA / maroge marijAhU gere / phiri ho hage mAsAMNakI chAraMgajI / kabahUkU parama tata cInhai jere pUtA / jala viMba kI kAyA / bhUmi bhUlyai re bhAyA jI || 6 | jyU utarau saMsAra bhau pAraMjI // 7 //

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kUNa hamakU bhAta pulAvai / kUNa paSAle paaiijii| kahAM mUM merai mair3I maMdira / kahAM tU maiNAvatI mAIjI / / 8 / / alaSa tumakU mAta phulAvai / gaMga papAla pAI jii| rUSe biraSe teramair3I maMdira / gharighari maiNAvatI mAIjI // 9 // mAtA ke upadeza tajIlA / desa baMgAla jii| gopIcaMda guru ke saraNe / bheTata bhAgA kAla jI // 10 // chADyA rAjapATa pANI chADyA / chADyAbhoga vilaasjii| gopIcaMda dhIlAghara sabadI / chADi bhayA banavAmajI // 11 // rANI sakala kanyA saba hii| hai hai kAra bhaIlAjI / rAvata raiti turI gaja glbl| rAjA gopIcaMda kahAM giilaajii||12|| jalaMdharI yAva hAthi de DIbI / gopIcaMda paMDhAyA jI maMdara mahala poli jahAM bhItarI / tahAM alepa jagAyA jI // 13 // mAi bahana kari bhiSyA mAMgI / pUrayA sIMgI naaNdjii| sAMmali sAda milI jaba rANI / Ai kiyA saMvAdajI // 14 // mana rAjA bhana prajA / mana sakalakA baMdhanI / manakU cInhe pAragrImI bhayA / rAjA gopIcaMdajI // 15 // grahave kU nAhI deSibe * laSi / caMdamUra vivarajita paSi / jalamaiM biba drapana maiM chAyA / jaisA aciMta pada gopIcaMda pAyA // 16 // pAyA lo bhala pAyAlo / sarabaMthA na sahetI thiti / rUpa sahetI dIsaNa lAgA / piMDa bhaI pratiti // 17 // mana thiraMtA pavana thira / pavana thiraMtA biMda / biMda thiraMtA jiMdA thira / yUM bhASai gopIcaMda // 18 // mana calaMtA pavana calai / pavana calatA biMda / biMda calaMtA kaMdha par3e / yUM bhASai gopIcaMda // 19 //

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// atha jalaMdharI pAvajI kI sabadI // suni maMDala maiM manakA bAsA / jahAM prama joti prakAsA / Ape pUchai Apai kahai / sata guru milai tai pramapada lahai // 1 // aika acaMbhA aisA hUvA / gAgara mAMhi usAsyA kUvA / vo chIneja pahUcai nAMhI / loka payAsA mari mari jAMhI // 2 // AsA pAsA dUri kari / pasaraMtI nivAri / spadha sAdhika ma saMga kari / ke guramuSa gyAna vicAri // 3 // dharatI AkAsa pavana ara pAMNI / caMdasUraSaTa darasaNa jaannii| OM kAra kA jANai maMta / jaisA sidhA alaSa anaMta // 4 // gopIcaMda kahai svAmIjI / bastI rahUM tau kdrpbyaapai|| jaMgali jAUM to SudhyA saMtApai / AsANI rahUM tau vyApai mAyA / / paMtha calUM tau chInai kAyA / mIThau SAMDa tau byApai roga / kahau kAsI prasAMdhU joga / / 5 // sAMbhali avadhU tata vicAra / ainija sakala siromaNi sAraM / saMjama ahAra kaMdrapa nahI byApai / bAI ahAra SudhyAna saMtApai / sidha Asana nahi lAgai mAyA / nAda payAnai nahi chIjai kAyA / jibhyA svAda na kIjai bhoga / mana pavanAM le sAdhau joga // 6 // maradane kesasa thAmi lai avadhU / pavanA thAmi lai kaayaa| atseju rAma rana thAMbhi lai / vicAra tyAga lai mAyA // 7 // sata sidha mate pAra / na marai jogI na le avatAra / suni samAvai bAvai bInAM / alaSa puraSa tahAM lyau lInA // 8 // joga na jogyA bhoga na bhogyA / ahalA gathA ja mArA / gAMme gadhA jaMgala sUkara / phiri phiri le avatArA // 9 //

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iha saMsau pAI ai paile / aba boI ai te AgeM phalai / iha saMsAra karama kI bArI / jabalaga saradhA sakti saMsArI // 10 // pahelai kIyA sa aba bhugatAvai / jo aba kare sa A pAvai / jaisA dIjai taisA lIjai / tAtai tana dharanI kAM kIjai // 11 // ajapA japanAM tapabina tapanAM / dhuni gahai dharibA dhyAnaM / joga sahAraM pApa prahAraM / jaisA adabhuta gyAna / / 12 / / ajaparajAyanAM vapracina tapana / ani gadai dharijA dhyAna // iti jalaMdharI pAvajI kI sbdii|

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lAla bahAdura zAstrI rASTrIya prazAsana akAdamI, pustakAlaya Lal Bahadur Shastri National Academy of Administration Library masUrI MUSSOORIE dinAMka Date kRpayA isa pustaka ko nimnalikhita dinA~ka yA usase pahale vApasa deM kara 1 Please return this book on or before the date last stamped below. udhArakartA kI saMkhyA avApti maM0 / 90 ) 32 Acc. No... Porrower's No. dinAMka Date GL 181.45 MAL udhArakartA kI saMkhyA Borrcwer's No.

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100732 garra To We lekhaka Auch fitia ACC. No... af 1. 7774, . Class No...IS 1.8:45. Link No. Ma.... Author Smt. Kalyan. Mallik Tite. Sielcha - Siddhanla.-- .....Paddhah.... other world 18145 LIBRARY Mal LAL BAHADUR SHASTRI National Academy of Administration MUSSOORIE NM Accession No._100239 Books are issued for 15 days only but may have to be recalled earlier if urgently required. An ovor-due charge of 25 Paise per day por volume will be charged. Books may be renewed on request, at the discretion of the Librarian. Poriodicals, Rare and Reference books may not bo issued and may be consulted only in the Library. 6. Books lost, defaced or injured in any way shall have to be replaced or its double price shall be paid by the borrower. Help to keep this book fresh, clean & moving