SiddhasiddhantapaddhatiJ:i

~og; ~og; I o-C1 qog; fag

a treatise on the Natha philosophy
- by

.
Gorak:sanatha

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

2016
The Lonavla Yoga Institute (India)
Lonavla
First Edition, 2005.
Second Impression, 2010.
Third Impression, 2016.

© The Lonavla Yoga Institute (India).

All rights reserved, including those of translation into

foreign languages. No part of this book may be reproduced,
stored in a retrieval system, or transmitted in any form, or by any
means, electronic, mechanical, photocopying, recording, or
otherwise without the written permission of the publisher.

Printed by :
XL Images,
S.No.411/1 , PlotNo.11,
Jc. Satish Agarwal Path, Dapodi,
Pune - 411 012,
(INDIA).

Published by :
Dr. Manmath M. Gharote
' (India),
The Lonavla Yoga Institute
B-17, Rachana Gardens,
Bhangarwadi, Lonavla,
Pune.
INDIA- 410 401.

ISBN 81-901617-1-7 Rs. 400/-

 )

•
©ecficated
witIi
profound respect
to
Sitftmi 1(uvafayananda

tlie Source of our Inspiration

for Literary ~searcli in rr-oga
 Dr. M. L. Gharote
(21.05.1931- 17.01.2005)

~~N ~ trcfil~TWT \IPFfg

~ ~ mtf~T~ ~ {14111+:m
:Manusmµ:i-II.20

India has been the land of great masters who lived

exemplary life of high moral and ethical order.
 Acknowledgement

We sincerely express our thanks to our staff members

Dt. Parimal Devnath and Dr. Vijaykant Iha for

their valuable contribution in finalizing this critical edition

of Siddha-siddhii.nta-paddhati without which the work

could not be completed.

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

Subject Page No.

Publisher's Note (First Edition) 1

Publisher's Note (Second Impression) ii

Abbreviation iii
Scheme of Transliteration iv-v
Introduction vi-xxxix
Text, transliteration, translation,
notes, footnotes 1-151
Appendix 152-185
Glossary 186-199
Word Index 200-203
Bibliography 204-205
 (]lu6{is/ier 1s !Note
('First P.tfition)
We are very happy to present to our esteemed readers the eighth
research publication of Siddha-siddhanta-paddhati critically edited
and translated in English which is a very important treatise of the
philosophical doctrines of the nathas.
We are also happy to receive encouraging appreciation and support
from the scholars, teachers and students of Yoga from all over the world.
We promise to our readers that we shall continue to bring out critically
edited significant texts of Yoga which we hope will consequently guide
the Yoga enthusiasts towards the true knowledge of the tradition of Yoga.
We express our heartfelt thanks to our scholars who sincerely work
hard to produce quality work to the service of Yoga. We hope that the
readers will also appreciate their good efforts.
We express our sincere gratefulness to Dr. Alicia Souto, Director,
Centro de Eutonia y Yogaterapia, Buenos Aires, Argentina, who has
meticulously gone through the press copy of SSP and suggested valuable
modifications.
We also thank our good friends who contributed generously towards
the publication of this book but prefer to remain anonymous.
Despite sad demise of my revered father Dr. M. L. Gharote, founder
of The Lonavla Yoga Institute (India), with his blessings we humbly
rededicate ourselves to continue the work chalked out by him.
-- Dr. Manmath M. Gharote

<Pu6{islier's Note
(Secontf Impression)
Great works of Natha Siddhas who reigned the spiritual kingdom
of Indian subcontinent about one thousand years ago have left deep
impressions in the psyche of the denizens of this region. It stands as
testimony to their immortal works on Hathayoga which are firmly founded
on profound philosophical ideals meticulously integrated with spiritual
exercises. From around 11th century till date teachings of Natha Siddha
Yogis are beckoning the bewildered humanity.
Blow of time would have put these teachings into oblivion, had
their ideals not been grounded firmly on sound reasoning, logic, deep
insight and experience.
Siddba-siddhinta-paddhati is perhaps the only work which
exclusively deals in the philosophical stand-point of the Natha Yogis. An
exposure to this rare wisdom equips one with extraordinary confidence
and self-reliance.
The first critical edition of Siddha-siddhanta-paddhati has
been well received by the students of Yoga. The content of this work
obviously is a demanding one since it is an indepth enquiry. Now we ~e
ready with its Second Impression . We hope that the votaries of Y oga will
derive suitable benefits from this work.
May the Siddba Yogis bless The Lonavla Yoga Institute (India) to
successfully carry out their task!
__ Dr. Manmath M . Gharote

tPu6fisfier's !NOte
('Tfii'rti repnnt)
Many critiques intensely criticize Yoga system on the basis tha t it is ~ot
worth the while to spend away valuable time in delving into somethmg
which is physical and therefore impermanent. Life is invaluable. There-
fo~~· .it s~ould be spent in searching and finding out the eternal. Such
cnttcism is not substantiated by right information and know ledge · Yoga
system does not ignore the grossQ. neither does it undervalue the transc.en-
dental. Yoga flourishes on the solid bedrock of a balanced worldview
back~d by.a great ph~osophical discourse. This aspect of Yoga i.s finely
descnbed Ill the present text. There is remarkable substance in this book.
~eople are convinced that Yoga is not mere physical gimmicks. The ~ri­
tiq~es cannot be blamed. Classical texts of Yoga had not been accessible
to mtere~ted people because these texts, saving just a few , h ad bee n in
manuscnpt form and therefore did not see the light of the day till t~e
recent year~ . The Lonavla Yoga Institute (India) has been working consis-
tently to bnng out the rare and unpublished traditional texts for generat-
ing true interest in the readers in addition to preserving this valuable
heritage of India.
This humble effort has been successful. This is evident from the fact that
we are flooded with steady demand for these books from all over the
globe.
We are happy to bring out the third reprint of the present book named
Siddha Siddhanta Paddhati. _
We are grateful to Peter Greis and Rosemarie Stein from Germany
for offering financial assistance for the printing of the present text.
May Yoga enrich human life with subtle knowledge .... !!!
-- Dr. Manmath Manohar Gharote

- -- ~---- -- - -- - - -
 (iii)

}f.66reviation
AP- Amaraughaprabodha
GhS- Gherai::ic;Ia sarµhita
GP- Gorak~apaddhati

GS-- Gorak~asataka
HP - Harhapradipika ( 10 chapters), Lonavla Yoga Institute
(India)
HR - Hatharatnavali
HSC- Hathasatiketacandrika(ms.)
Ms.- Manuscript
PYS- Patafijala Yogasutra
SCN- ~a~cakraniriipai::ia

SS- ~a!lcarmasa1pgraha

SSP- Siddhasiddhantapaddhati
YB- Yuktabhavadeva by Bhavadeva Mishra
YM - Yogamartai::ic;la
Y.M.- Yogam1m3.Ipsa
 (iv)

' Sclieme of <rransCiteration

~
l, Letters, their sounds and description of these sounds
Simple Vowels-
$1 om like 0 in home
13{ a ,, a ,, but
.3JT a ,, a far
t "
" I pin
"
'\J
i3i
i
u
ii
"
"
"
ee
u
00
"
,,
feel
fulsome
wool
:(
r " r ,," German

Dipthongs-
~ e ,, a ,, fate
~ ai ,, at ,, aisle (but not
drawled out)
.3fl 0 ,, 0 over
ilt au "
" OU ,, ounce
but not
drawled out)
Gutturals-
ifi' k k
" ,, kill
'G' kb kh
Tf " ,, ink-horn
g g
" ,, girl
tT gh gh
" longhouse
~ n
" n ,," king or ink
Palatals-
c
~' " ca ,, church
'IJ ch like the sound in Churchill
"
iTT J j m
" JOIIl
lT jh ,, palatal 'z' in azure
~T fi n m pinc h
"
Cerebrals-
?' ~ t ,, tub
"
 (v)

0 th th pot-house
g " "
c;i ,, db ,, dog
{; c_ih ,, db ,, mad-house
UT r:i ,, n splinter or and
"
Dentals--
0 t ,, dental 't' as in ' thin' or like the French 'T'
tT th th in thunder
"
~ d th then
" "
t.T db ,, th ,, this
;.y n ,, n no
"
Labials--
q p p paw
" "
'qj ph ph ,, top-heavy or
"
gh in long

'IT b b balm
" "
\'..T bh ,, bh hob-house
~T m
"
m ,, mat
"
Semi-vowels-
'l.T y y yawn
" "
~ r r rub
" "
\i'T 1 1 ,, lo
"
~T v w ,, wane
"
Spirants--
~T s "
r sh ashes
~T
~ a strong lingual with rounded lips
"
H s ,, s sun
"
Aspirate--
;;, om like 0 in home
'S' h ,, h h hum

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

Texts consulted :
Manuscripts-
J1 -. Ms No 7773 Fol 26. Paper. Script Devanagari.
Source: RaJasthan Oriental Research Institute, Jodhpur.
I2 -~s No. 16605. Fol. 24. Paper. Script Devanagari.
Source: RaJasthan Oriental Research Institute, Jodhpur. (Listed
as- avadhiitayogi-la/c§aIJam).
B1 .-Ms No: 5663 . Fol. 26. Paper Script D e vanagari.
Source: Onental Institute, Barodara.
B2 - Ms. No.8449 .Fol. 77. Paper Script Devanagari.
Source: Oriental Institute, Barodara.
W -L. No. 6/4/ 399. fol.19 . Paper Script Devanaragri.
Source: Prajna Pathasala, Wai (Maharasthra).
We have also consulted the manuscript of Chambers (ch-
674), Germany, titled as Pii;u;Javiclira Siddhantap addhati. This
manuscript contains only the second chapter of Siddha-siddhiinta-
paddhati with some variant readings. The colophon of this
manuscript reads - iti parvatiputra-srinemanatha-siddha-
 (vii)

viracitayarp siddhantapaddhatau piIJ<;Jotpattiviciiro niima dvitiya

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

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

The Origin and Home of natha yogis /

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

Matsyendranatha whom according to legend, he delivers from

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

Spiritual Lineage and date of Gorak~aniitha

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

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

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

gives a long list of works attributed to Gorak$anatha, most of

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

Goralqapaddhati (GP)
GP is a work in Sarp.slqta and of200 verses in extent. It
was published by the Laxmi Venkateshvar Press, Bombay in
Saka 1855 and was utilized by Briggs in his study "Gorak~anath
and the Kanphata Yogis" ( 1938) cf. p .257 . Briggs came to the
conclusion that the first hundred verses of GP formed the
Gorak$a§ataka whereas the second series consisting of the
remaining one hundred verses being a secondary or
supplementary document. Pandit Hajari Prasad Dvivedi taking
his cue from Briggs also states that the first hundred verses of
GP form the GS. Swami Kuvalayananda and Dr. S . A. Shukla
after having consulted and studied many manuscripts collected
from different parts of India bought out the critical edition of
Gorak$a§ataka published by the Kaivalyadhama SMYM Samiti,
Lonavla in 1958. They found that all the manuscripts they studied
contained the following verse which is numbered 7 of the first
hundred group of verses:
~ q~'{tqg q~~ tn"{UT1' I
ttiR ~offer m11i~ ~ ~ 11
(The six aspects of yoga are asana, praIJayama,
pratyahara, dhara~1a, dhyana and samadhl).
As the subject-matter defined in the verse is spread over
the two hundred verses of the GP, they have rightly come to the
conclusion that there is absolutely no justification in splitting up
 Introduction

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

Gorak~a§ataka (GS)
A critical edition of Goraksasa taka by Swami
Kuvalayananda and S. A. Shukla ha~ been published by
 (xiii)

Kaivalyadhama SMYM Samiti, Lonavla in 1958 . it consists of

one hundred verses. It describes six aiJgas of yoga, viz., asana,
pral)ayama , pratyahara , dharalJa, dhyana and sarpadhi. It
introduces the system of cakras, nagis, vayus, mudras and
bandhas in the context of pral)ayama. Explaining the purpose
of pral)ayama it states that when the breath is unsteady, mind is
also unsteady, when the breath is still, mind also becomes still
and the yogi achieves the state of samadhi. Hence the breath
must be controlled.
Pratyahfira is defined quite differently from that defined
by Pataiijali. It is withholding the nectar flowing from moon
situated at the palate from being consumed by the sun situated at
the navel region. It is known as viparitakaral)i or topsy-turvy-
pose.
The five dhliral)as of the five elements, viz., earth, water,
fire, air and ether performed in different regions in the body
holding the steady mind and the pral)a there become stambhini
(solidifying), dravil)i (liquefying), dahani (inflaming), bhramil)l
(whirling) and SO!}il)i (absorbing) .
Dhyana is mind fixed on atman and the object of dhyana
is Atman alone. It could be sagu~1a (qualified) or nirgwJa
(absolute).
Samadhi is characterized as that state of union
(samarasaikatva) of two entities when the pr8J}a gets dissolved
and manas gets merged.
The process of dhliral)a-dhyana-samadhi is based on a
quantitative change. Thus dhlira.1)8 is for 2 hours, dhyana for 24
hours and samadhi for 12 hours .

Yogamartal).<)a (YM)
The entire text of Gorak!Japaddhati has also been printed
under the title Yogamartal)<;ia in the 'Siddha-siddhanta-paddhati
and other works of Natha Yogis' by Smt Kalyani Mallik, pub.
Poona Oriental Book House, Poona, 1954. It is also called
Vivekamartal)<;ia attributed to Visvarilpadeva edited by
 Introduction

K. Sambasiva Shastri. It is identical with the entire text, published

as Gorak$apaddhatibytheLaxmi Venkateshvar Press, Bombay.
In some catalogues Vivekama.rtai;u;la has been noted as a work
on yoga by Gorak~anatha.

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

Meditating upon Siva in the form of liilga situated in the

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

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

Literary merits of SSP

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

is rarely seen in the philosophical treatises . Gorak~aniitha has

used both prose and poetry for the elucidation of the topic. T~e
contents of the text are divided in six chapters in a systema~c
order. The language used is fairly simple when the subjec~ 18
technical and mystical. The language does not become a bamer
in understanding the hidden meaning of the text.
In order that every important technical term related to
the natha doctrine is ingrained on the minds of the practitioners,
these doctrines have been classified into the groups of five and
are presented in the form of alliteration (repetition of similar letters
and syllables) which we find profusely in the first chapter.
For example--
. i. nityata, niranjanata, ni$pandatii, niriibhiisata,
mrutth~ata-: iti paiicaguIJa nijasakti. _
. . - u. ast1ta, aprameyatii, abhinnata, anantatii, avyaktata-
iti pancaguIJa parasaktih.
... . .- 'ti
_ rn._ sphu:_a~, sphu.tata, sphiirata, sphotatii, sphilrtlta- J
pancagw:ia apara-saktil) etc.
. . The verses have a great quality of retaining the contents
m mmd. Therefore, the text is cast in the style of verses although
the first chap~r is predominantly in prose order. While presen~g
the contents 1Il verses the metres like anustup and sardulavikrJ<;fita
have been profusely used with gracefui words. Thus we find
that the secret doctrines have been presented with literary grace.
The text of SSP has quoted the following authorities/
texts such as-
Lalitasvacchan-da-tant:a, Pratyabhijiiii, JViruttara-tm;~a,
Varulaka-tantra, Tattva-s8.Iphita, Tattvasiira, Adiniitha and Siva.

Summary
The text is a mixture of siitra and verse form and is of
approximately 350 verses in extent divided into six upadesas,
lessons or chapters.
 (xvii)

First chapter
The treatise begins with a salutation to Adiniitha (Siva).
Although the nathas do not believe in the process of creation,
nor in the origination of the aJJ,<;la (macrocosm) and pil)<;la
(microcosm). The matter is broadly divided into six topics as
origin of the pir:i<;la, deliberation on piJ:iga, insight into body,
sustainer of the universe, union of the pir:iga and the pada or
Absolute Reality and distinguishing characteristics of an
avadhiita.
In the beginning, when the creator who was the cause,
did not exist, there existed the One unmanifest Absolute Spirit
called anama (the Nameless), one without a beginning or end
and the self-existent who is well··known in the natha philosophy.
By himself, he has no power of creation. His will alone which
is his own co-existent-nija-sakti i .e. inherent power through its
progressive self-unfoldment into nija, parii, aparii, siik$ma and
kundalini is at the basis of the entire creation. Whereas aniimii is
the noumenal aspect of the transcendental spirit, sakti is the
phenomenal aspect of world activity. Anal!lii, known as
Paramapada remains forever complete, pilnJa or infinite.
Anii.lpii through its inherent power evolves itself in six stages
viz. parii, aniidya, iidya, mahiisakiira, prak[ti and garbhapir:iga,
each of the pir:i<)as having twenty-five qualities which are
enumerated. The garbhapiJ:i<)a as the physical body is the last
stage in the progressive stages of evolution. The formation and
development of the embryo in the mother's womb are described.
The antai)kar8J)apaiicaka as the fivefold internal faculties,
the kulapaiicaka viz. sattva, rajas, tamas, kiila and jiva, the
vyaktasaktipaiicaka each having their five individual properties
are all described. This is followed by the mention of the five
kar8J)as viz. kanna, kiima, candra, silrya and agni. The five
properties each of kanna and kii.ma, the sixteen kaliis of candra
(seventeenth being his am.rtakalii), thirteen kaliis of the sun and
eleven kaliis of agni are named.
 Introduction

Siva, the mahasakiirapil)cja is from whom successive

forms emerge viz. Bhairava, Srikal)!ha, Sadasiva , lsvara, Rudra,
Visnu and Brahma. These are thus the eight forms of
m~asakiirapil)ga. Under the supervision of the last aspect of
Siva viz. Brahma,jiva is born from the union of the male and
the female. Thusjiva takes shape from Siva through successive
stages. Jiva can attain liberation from the cycle of birth and
death if he so desires and can also be in union with Siva by a
steady process of self-perfection. This in brief is the philosophy
of the nathas. The first chapter also mentions the ten nli.<;fis in the
body with their ten apertures, the ten vital breaths ( vayu) and
their functions and the constituents which together form the body·

Second chapter
The second chapter is a discussion on the bod Y. The
nine cakras (padmas or lotuses), sixteen adharas (receptacles or
container), three lak$yas (points of concentration) viz.
antarlak$ya, bahirlak$ya and madhyalak$ya, the vyomapaiicaka
(the five sheaths or firmaments), the knowledge of which ,is
essential for a yogi are described. Their locations and the specific
parts of the body are indicated. The methods of contemplations
are suggested. This is followed by an account of the a$ta.riga-
yoga o~ the eight ~s~ects of yoga. The points of difference, if
any, w~th the 8$fangayoga of Pataiijali are indicated in the
appendix. The chapter concludes with the characteristic of
samadhi, the last aspect of a$.tli.rigayoga.

Third chapter
The third chapter concerns itself with pilJcjasarp vitti i.e.
an insight or true knowledge of the body. A yogi who has a
clear and true insight into the body is called the knower of pil).c;la.
The chapter explains the nature of microcosm or body and
elaborates the natha doctrine that whatever exists in the
macrocosm does exist but in a tiny or subtle form in the
microcosm. Cf. yatha brahmaIJge tatha piIJcje. Thus the
legendary tortoise which supports the entire world on its back is
 (xix)

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

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

exist. What remains is only the avyakta (unmanifest) Paraip

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

rise to the realization of the unitary character (individuality) of

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

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

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

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

is madya (liquor), mati (desire) is mudrii, miiyii (fish)

and milrchana (stupor) itself is maithuna (intercourse)
indicating thereby that the sect he founded does not
indulge in the gross paiicamakiiras- a characteristic
feature of the viimiiciira tiintrika sect.
An avadhilta who has harmonized and assimilated the
good points of the seemingly divergent philosophical doctrines,
alone could be a perfect teacher.
The chapter also includes Gorak$a 's strong refutation of
all the rival paths and systems of philosophy, the adherents to
which miss the supreme goal of nirutthiina.

Cosmology in SSP
The eternal supreme transcendent alone existed as the
Nameless One when there was no active doer, no process of
causation, no distinction into his dynamic and static phases and
no manifestation into his finite and diversified phenomenal forms.
He is of the nature of absolute consciousness and as such is also
designated as para saipvit. As no world order has separate
existence from him, the question of his origination does not arise.
He is without origin, self-existent and Infinite. He is endowed
with his unique power (Sakti) of the nature of pure will. This
Absolute Reality or Supreme Spirit endowed with his inherent
power (nija sakt1) which is essentially non-different from him is
called as siva in the natha doctrine.
The nijii sakti is the eternal dynamic aspect of the Supreme
Spirit, his other aspect being the eternal transcendent aspect. The
gradual self-unfoldment of the nijii sakti leads step-by-step to
the manifestation of the magnificent cosmic body of Siva and
the individual bodies in it as follows. From nijli sakti emerges
the para sakti which leads to the emergence of aparli sakti; from
apaTa sakti evolves the Silk$mli sakti which in its tum leads to
the emergence of kw:u;ialinI sakti. The five characteristics each
of the five saktis viz nijii, para, aparli, silk$mli and kw:icfalinl
together give rise to the parapi.IJcfa (Supreme body) Siva, anlidi,
 Introduction

ii.di (five gross elements), mahasakara, Pralqti and garbhapiJJcjas

in gradually and progressively evolving stages. Garbhapir;u;la
or the physical body is the last stage in evolution.

Parapil)~a
The birth of parapil)ga (see Chart No.I and 2 ) means the
self-manifestation of the Absolute Spirit as the Supreme Individual
with full consciousness of his powers and attributes. Thus ~e
universe is the self-embodiment of the anamli (for a graphic
understanding of anama and its evolutes, see the Chart No.1) 0 ~
the Supreme Reality through the Self-unfoldment of his nijli §akti.
The five forms of spiritual consciousness of the parapir:u;fa (Chart
No.1 and2) are aparampara,paramapada, sunya, niraii}ana and
paramiitma.
The parapil)ga is also called the anadyapii:u;Ja (Chart
N?1)-meaning thereby that it is without any origination and
without any higher source of existence, and also as adyapil}<;la (Chart
No3)-implying thereby that it is the source of all other pil}<jas.
The aniidipi{I_¢i is of the five following characteristics: paramananda,
Pia_~a, cidudaya, prakasa and sohambhava. Thus the Absolute
Spmt through the self-unfoldment of his own nijasakti in the
transcendental plane reveals himself as a self-conscious, omnipotent
and omniscient personality embodied with an ideal universe.

Mahasa.karapir;u}a (Chart No. 4 )

. From,.the ~dyapirJga Siva through further self-unfoldment
of his own Sakti, evolve the five basic elements in stages of
mahakasa, mahavayu, mahatejas,mahasalila and mahaprth vi which
together bring forth the physical cosmic body of Siva called as the
mahlisiikiirapll;icja. This physical cosmic body of Siva is the grossest
of the self-manifestations of the Absolute Spirit. Siva becomes
immanent in all the diversities of the physical order. The eight
principal fo~s in which the S~preme Spirit reveals to this cosmic
order are viz Siva, Bhairava, Srik81J!ha, Sadasiva, lsvara, Rudra,
Vi$IJU and Brahma (called as the a$tamurtis, Chart No. 4).
r--------------------------------------1
I aniima (the nameless origin) Chart No. 1 I
1 1
nij:_sakti ___. para-sakti ___. apara-sakti ___. siik$mii-sakti ___. kur:u;Ialini-sakti
•
nityatii
(eternity)
•
I astitii
I(existence) I(flashing
•
Isphuratii •
lniraipsatii
I(indivisibility)
•
piin)atii
(completeness)
-.. niraiijanatii Iaprameyatii Iconsciousness) lnirantaratii pratibimbatii
fl.I

....u
...... (purity) I (inscrutability) Isphu.tatii I(extensiveness) (reflectiveness)
-
...... ni!jpandatii I abhinnatii I(emanation) Iniscalatii prabalatii

-
~
;::3
(motionlessness) :(indivisibility) : sphiiratii :(stillness) (mightiness)
~
C"'
f ll nirabhiisatii Ianantatii I(expansion) mscayatii
1
proccalatii -.;:...
a:s
r::i- (imperceptibility) I(infinity) Isphofatii !(firmness) (upward
:::s
~ nirutthanatii I avyaktatii I(bursting) 1nirvikalpatii motion)
(undisturbed state I(unmanifest) Isphilltitii !(non-distinction) pratymimukhatii
of consciousness) I I(creative (interiorization)
I l.- Ipulsation) I
+. da
parap11J..
aparampara •
paramapada /-·
sunya . J
niran1ana +
paramiitmii
•
sphurata •
bhiivanii
L--------------------------------------~
•
sattii •
siik$iitkiira •
paramatma
 ---------~

r
• - - - - - - - -·- - - - - - - -· - ·- - - - - -·- - -
! I
,
- - - - - - - - - - - - - , ,
I
I parapi.p{Ja Chart No. 21
I
I·
+
apararp.para
>!:.
paramapada sunya
• i.
niranjana paramiitma
+ ,
I
I
I akalalikatva I ni$kalatva 11linatii' Isatyatva Iak$ayyatva I
I' (spotlessness) I (partlessness) 11(absorption)! l(divine truth) l{imperishable) I'
Ii ';;;' : anupamatva I aJJUtaratva IpiinJatii lsahajatva labhedyatv.a I
I· :E 1 (incomparability)' I, (minuteness)
1

1(completeness)l(naturalstate) l'(mm-differentiating) It
I· '; . apiiratva_ I acalatveJ. 11 unmani Isamarasatva I,acchedyatva· I S1
I, !o (limitlessness) : (immobility) / (supramental :·(identity of : (indivisibility) a
Q.
'· ~ amiirttatva I asaipkhyatva I state)
1
consciousness) adahyatva c::
(')

: §· (formlessness) I (innumerability) JoJara savadhanatva : (non-combustible) tt.

1 1 g
I bO anudayatva I aniidhiiratva ·I (fickleness) !(all-pervading Iavinasitva
I (unborn) I (without I miirccham 1attention) l(indestructible)
I I substratum) I (swooning) isarvagatva I
J J(all-pervasiveness)J I

Il ana-dyap1IJ..
. da

I
L-----------------~~~------------------~
r--------------------------------------1
I anadyap4Jt;fa Chart No .3 I
i
"° i + + I
paramananda prabodha cidudaya prakasa so' -sambhava :
spanda I udaya I sadbhava nirvikaratva I ahanta (feeling I
,_ (creative I (arising) I (awakening (changelessness) I ofl-ness) I
-~ pulsation) I ullasa I of conscious- ni$kalailkatva I akhaIJc;laisvarya I
:.; har$a : (delight) I ness) (stainlessness) I (unlimited I
& (thrill) I avabhiisa I vicara nirvikalpatva I prosperity) I
I (splendour) I (existence) I svlitmata (feeling of I
~....
';' utsaha (absence
~- (vivacity) I vikasa : karq:tva of ideation) : the Self-atmli) I
-.::::.:
SSo ni$panda I (expansion) I (activity) samata I visvlinubhava :
(quietude) I prabhli I jiiat{tva (equanimity) I siimarthya I
nityasukhatva I (illumination) I (knowing) vibhranti I (ability to feel I
(eternal I svatantratva (disillusionment) I universal I
ecstasy) I (independence) I consciousness) I
I sarvajiiatva I
I I (omniscience) I I
+ I
iidyapi1;u;la I
L--------------------------------------~
Ir---d-~~----
i yap1nua ----------------------------,
' .. Chart No. 4
I ... .
I maha.kasa -+ mahavayu -+ mahiitejas-+ mahiisalila -+ mahiip[l:hvi
I - + + + +- +
I avakasa I saiiciira f dahakatva fpravaha I sthiilatii
I -;,;- (void} I (mobility) I (burning) I ~flo~) I (~o~s~ess!
I .~ acchidratva I saiiciilana Ipiicakatva I apyayana I naniikarata
I ;.:= (blemishlessness) !(causing !(ripening) !(satiation) I (varied forms)
I ; aspr§atva I movement) I U$.{latva : m:iv~ . : ka.thinya t;4
I !:'.I (non-touchability) I spar§ana I(heat) I (liqwdity) I (hardness) a
§· :p~a§atva
Q.
I nilavanJ.atva : (touch) Irasa I gandha c:
~
I ~ (blue colour) .so$aIJa I(light) I(taste) I (smell) ~.
I sabdavatva 1
I (drying) Irakta-vaqiatva Isvet~-v~atva I pita-vaqiatva g
I (soundness) I dhiimrav~atva I(red colour) I(white colour) I (yellow color)
I I(smoky colour)
I
I
I mahisakira-pi1)9a
: miirtty~1ala (eight forms)
IJ _+ /- + i. /* + + +
Ls1va -+ bharrava -+ srikal)tiJa-+ sadas1va -+ isvara-+ rudra -+ vi$1,1U -+ brahma -+ prakrti-pinda
----------------------------------~-~~~
,--------------------------------------,
brahmadeva Chart No.5 I
+ I
pralqti-pi:r;u;fa :
+ I
bhiitas
... +
bhiimi (earth) apas (water) J
te as (fire) vayu (air) akasa (ether)
asthi llala lk$udha I dhiivana I raga
-........
~
Q)
(bone)
mamsa
I(saliva)
lmutra
I (hunger)
I trsa
I (speed)
I plavana
I (attachment)
I dvesa
I
I
I
~
N•
-t!.
-~

~
::I
(flesh)
tva.ri
I(urine)
lsukra
I (durst)
I m·dr.-a
I (hopping)
I prasiiraIJa
I (aversion)
I bhaya
:~se~en)
.._,,
O"'
foll
(skin) : (sleep) : (extension) I (fear)
('d
t:l·
na<;lI ISO.Qlta I kanti I akuiicana I lajja
:::s
bl) (channels) l(blood) I (lustre) I (contraction) I (shame)
roma sveda
1
I alasyam I nirodhana I moha
(hair) 1Csweat) /(languor) I (restraint) I (infatuation)

L--------------------------------------~
 Introduction

Origin of Body or garbhapiI;uja _ .

From the gaze or Will of Brahma, the last of the 8$.tamilrtls
(eight forms, see Chart No.5), takes shape the prak,-tipiIJ<Ja ~r
the male-female form, constituted of the five elements with therr
twenty-five characteristics/qualities. The praJq-tipiIJ<Ja is equipped
with its an~ara.Qa-paiicaka(CbartNo. 6) or five-fold internal
faculties,kulapancaka(ChartNo. 7), (sattva, rajas , tamas, kala
and jiva), vyaktasakti-paiicaka (Chart No. 8) (iccha, kriya,
maya, pralqti and vale), pratyak$akar81Ja-paii.caka (Chart No.
9) or five-fold abnormal faculties of personal experience (kmma,
klima, candra, siirya and agru), the network of na<;lis and the ten
vital breaths. The union of male and female at proper season
gives rise to the garbhapiIJ{fa or the mass of embryo of the
individual body.
Thus the universe is conceived by Gorak$anatha as
one Organism or sam8$!ipil)ga consisting of innumerable orders
of vya$!ipiIJ{/as or organisms.

Nitba Philosophy
As the individual has thus evolved from the anamii. or
the ~~eless O~e- Siva (although, through the self-unfoldment
of his 1?herent Sakt1) , the nlithas believe that the individual can
attai? Siva-hood and be one with the Absolute Spirit by gradual
se~-Im_P~ovemen~ and spiritual upliftment. The only means to
this spmtu~l upliftment is the path of yoga followed by the
esteemed s1ddhas. There is no path superior to that of yoga. A
yogi is the on~ who practices yoga. The distinguishing
characteristics of a yogi, the rules pertaining to his dress and
appearance and the observances that mark his conduct are
described. Merely assuming the garb of a yogi does not make
one a real yogi. It is clearly stated that a yogi who has no proper
understanding of the nine cakras, sixteen adharas, three Jak~yas
and five sheaths or firmaments is a yogi only by name (SSP-
II.31).
 r--------------------------------------1
I anta,Pkaraq.a-paiicaka
Chart No. 6
I (fivefold internal cognitive faculties)
I
manas (mind) buddhi (intellect) ahailkara (ego) citta (seat of consciousness) caitanya (consciousness)
sailkalpa I viveka I abhimana I mati I vimarsa
(resolution) I (discrimination) (pride) I (intellect) I(deliberation)
~ vikalpa I vairagya madiya I dh[ti Isilana
;§ (wavering) : (indifference) (the feeling I (fortitude) I(repeated
~ milrccha I santi of mine) I sII1[1:i Ipractice)
~ (swooning) I (tranquility) mama sukha l (memory) : dhairya ~
~
;. ·a<;fata I santo$a (my I tyliga I (courage)
~ (sloth) I (contentment) happiness) I (renunciation) I cintana
manana I k$ama mama duJ:ikha I svikara I (thinking)
(reflection) I (forgiveness) (my sorrow) I (acceptance) 1nil:isprhatva
mamedam I(indifference)
(this is mine)

I
I
L--------------------------------------J

'\.___
r-------- - - - - - - - ---------
1 kulapaiicaka
--------------,
Chart No. 7 I
(the set of the five kulas) I
I
~
sattva
+
rajas ,
+
tamas
'!' .
kala (tune)
·- :+
11va (embodied soul)
. ~ I
I
+ + + + ._+ I
dayii I diina lvi.vada I kalan~ l1agra~ I
(compassion) I (charity) I(dispute) I (graspmg) !(waking) . I
-;;- ~anna I bhoga Ikal~a I kalpai:ii Isvapna I ~
.£ (nght : (enjoyment) :(strife) I (fonrung) :(dream) I i::t
~ co~duct) I Spigiira . 1soka I bhriinti. 1sll§upti I ~
g. kriyii I (sensuality) cgnef)
1
: (confusion) csieep)
1
I a
";' (religious I vastugrahar;ia Ibandha I pramada Ituriya I o·
I §· practices) I{•p_Propriation) l(b~ndage) I (negligence) l(fourth s~ate I to
I bO bhaktJ.. Isv~a- Ivanc~a f anartha 1of consciousness) I
I (devotion) IsangrahaIJa I(deceit) I (misfortune) \tuzyiitita I
I sraddha I(selfishness) I \(beyond the
: (faith) I !fourth
I I \state of
I I \consciousness)
L------ - - - - - - - - - - - - - - - - - - -·----------·---_)I
r---------------------------------------1
I vyaktaSakti pancaka (five manifested powers) Chart No. 8 I
I
I •
I iccha (will)
+ + I
I
kriya (action) mayii (illusory principle) pralqti (natural disposition) vak(speech)(energy)
I +
I ~nmada
(intense
+
I smaraIJa
I (remembrance)
+
Imada
I(arrogance)
+
Iasa
I(hope)
•
Ipara
lpasyanti
-;;- passion) I udyoga Imatsaiya I t[$IJii lmadhyama
:E vasanii I (effort) : (jealousy) I(craving) jvaikhari
] (impression I kiirya I dambha Isprha 1maq"ka
._ of the action) : (activity) I(hypocrisy) : (covetousness) ~........
~ viiiichii I niscaya Jqtpmatva I akalik$a ~
1
§· (longing) I (resolution) I (artifice) I(ambition)
cintli I svakuliiciira I asatya Imithyii
(anxiety) . I (adherence to the I(untruth) I(falsehood)
ce$.t li I conduct of one's
(endeavour) I kula)

L---------------------------------------~
r - - - - - - - - - - - - -pratyif~S-FaraI)a-paiicliks - - - - - - -
- ------,
Chart No. 9
(five means of direct perception)
k+
anna (conduct) i (desire)
kama + (moon)
canara + (sun)
siirya agm+. (fire)
• ... + +
subha Irati I ullola I tapini Idipika
-;;;- (auspicious) I (sexual I (violently moving) (heating) !(kindling)
.~ asubha I pleasure) . I kallolinI grasika lrajika
~ (inauspicious) lprlti I (surging) (seizing) l(resplendent) ~
;. ' yasas I (affection) I uccalanti ugra Vrvalani ~
:;;: {reputation) :Jatcja I(spripging) (fierce) (blazing) ~
~. apakirtti I (amorous play) I unmiidini akuiicini I vi$phuliligini (')
:::-.
~ (defamation) lkiimanii : (intoxicating) (contracting) :(sparkling) g
adr$.ta-phala-siidhana I(lust) I taraligini SO$llJi pracaJJ<ja
(result of destiny) Iatura~ I~wa.v~) (desicca~n~) :(~ous)
I(longmg) ISO$~ . prabodhi_m pacika
1
: I(des1ccatmg) (awakenmg) I(cooking)
I Ialampata smara Iraudri
I I(chaste! (remembering) !(violent)
I Iprav{ttl akar$ir)i Idahika
L- - - - - - - - - - - - - ·- - - .llP.ro~nsit_y} _ - - uattracti_!!gL _ _JQ_nflamin.fil _ ._ - _J
r--------------------------------------1
I I lahari I tu$.tivardhini I ragil}I
! I (billow) I (satisfying) I (colouring)
I I Jola I ilrmirekha I sikhavati
I : (oscilating) I (row of wave) I (flaming)
Ielihana . I kiraJJavati I jyotis 11th
1
I (darting out) : (radiant) I (light)
Iprasaranti I prabhavati
I (spreading) I (luminous)
I pravaha svaprakasika
1
I (flowing) I 13th "E'
I saumya I (self-luminosity) ~
I (gentle)
I prasanna
I (pleasing)
I plavanti
: (leaping)
I nivrtti 16th
I (inactivity-
! ambrosia)
L--------------------------------------~

_ _ _ _ _/F
--~'· \
 Introduction

The idea is that the yogi by constant and proper practice

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

soul is as if awakened from slumber. There is instant

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

Special Features of SSP

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

embryo. Thus the universe is conceived by Gorak$anatha as

one organism or samCJ$tfpiI)<;la consisting of innumerable orde~s
of VJCJ$!ipiI,J<;ias or organisms (for details see ' Cosmology m
SSP').
(iii) The SSP names maJadhii.ra, firdaya (aniihata) and
sahasraraorthe three cak:raswherein kundalinlmanifests itself
and is known as adhal)-madhya and ilrdb~a saktis re spectively,
the last mentioned being the one which leads the aspirant to the
paramapada.
(iv) Besides the seven netherworlds, SSP names the
twenty-one lokas in brahmm;u;la and their presiding deiti~s. ~
conformity with their doctrine 'yatha brahmai:u;le tathii p11J<j~.
SSP tries to explain that every matter or creation that exists m
the universe in every plane of existence has a c01Tesponding
existe~ce though in a tiny form in the body. This insight into 1:11e
~~Y 18 essential for a yogi in order to experience unity with
Siva.
Thus it may be said that Goraksanatha has s uccessfully
tried to synthesize the traditional concepts of genesis in his work
of SSP.
(v) The four stages through which a yogi gradually passes
through on the path of self-realization are named by SSP as sahaja
(self-knowled~e), sarpyama (self-control), sopaya (quietude of
self) and a~vaita (non-duality of paramapada).
. . (_vi~ SSP is the only text which describes the
d1stmgmshing characteristics, of character and conduct, of an
avadhiitaY_?gI, who is held in high esteem-by the nathayogis.
. (vu) By explaining the real import of the paiicamakaras
viz. madya, matsya, miilpsa, mudra and maithuna in the context
of the conduct of an avadhata yogi, SSP makes it clear that neither
Gorak~aniitha nor his immediate disciples indulged in the gross
forms of the paiicamakaras.
(viii) That a yogi who does not have a proper
understanding oftbe nine cakras, sixteen adharas, three lak$yas
and five vyomas is not a true yogi, is the original view of SSP.
 (xxxix)

The mention of nine cakras instead of traditionally

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

In conclusion we would like to state that almost all the

ha.thayog ic texts come from the natha tradition. The ha!hayogic
 Introduction

texts successfully synthesize the two philosophically divergent

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

--Editors
1 --Dr. M. L. Gharote
--Dr. G. K. Pai
21st May 2016

***
 ~~~~OT
fl:t ;gfl:t ;:aH't 4;gfa g
Siddhasiddhiintapaddhati.Q
'9"~'11 q&~n
First Chapter

·.g?i a 1o~ snr~r arafll 1 11

srigaIJesaya namaJ:i 11
Salutations to Sri-gaIJ.esa
3ilf'&'11Q ~~ ~ffi ~:I~ I
2

er~ 1ll~lfAT~S~ f~FiiffiOAl"'tl4\iiRl'l. II ~ II

lidinlithaf!l namasJcrtya saktiyuktaip jagadgurum I
vak$ye gorak$anlitho 'h8f!1 siddha-siddhlinta-paddhatimll l 11
Tr. After having paid obeisance to Adinatha (Siva)
united with Sakti, the preceptor of the Universe, I, Gorak$anatha
j
expound the Siddha-siddhanta-paddhati. I .
Note. According to the philosophic al doctrines of the
niithas, Adinatha (Siva) is the highest principle (Parama-pada)
who has Sakti (Energy) as his integral part. She is inherent in
him and is also called nijiisakti. Without Sakti he is incapable of
doing anything. Cf.
sivo 'pi saktirahitaf:i saktaf:i karturp. na ki11cana I
- Vamakesvara-tantra q. by SSP.IV.13 .
The opening verse of Anandalah ari attributed to
Salikaraciirya, expounds the same thought . Cf.
sival) saktyii y ukto yadi bhavati saktaJ:i prabhavitum I
na cedevaf!1 devo na khalu kusalal} spanditumapi II
i .e. S i va is able to create only when he is united with
Sakti, otherwise he is not able to stir. 1.

;:nfuJ ft~~:q1'(s~~~ 3 u5~05tflg I

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

1. Begin with .9fRT~ ';j'lfg- J

I
J2. 2. "1'1('{&:11 B 2. W.
3. ~~- 12.
2 Chapter I

Tr. Although in this deliberation on Reality there is no

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

m ~~<frc:uR& f°e~'1d ~iCICfi:. ll~ II

~~& fttos~i41(& ~u~~H·i~g fqusy~rn
ftt '54cHt'1<ei11C48 llf\f.:t~ftios1 1 c;r~~ ~ 11 ~ II
0

sa pi1;u,fotpatyadil) siddhamate samyak prasiddha I

. pil)c;lotpattil) piQcja-vicaral} pil;u;Ja-sarpvitti]J piIJfliidhiiral,l
pu;ic;Ja-pada-samarasa-bhavaJ;i srinitya-pirp;fii.vadhiita iti II 3 II
!r. The (concept of) origin of the pLQ<;la , e tc. is well-
known m the doctrine of the siddhas.
. Pi.IJc;lotpatti (origin of the piQ<;la), pi1p;Javiciira
(~eliberati~n on pi1;u;la), pil)<jasaip.vitti (real knowledge of the
pu;i<;la), P 1 ~c;ladhara (the basis of piJJ<;la) , piJJ<;lapada-
samarasabhava(the state of the unity of the microcosm with the
macro~osm) and nityapiI}.gavadhiita (the characteristics of an
avadhuta) (are the six topics). 3 .

~ ~ ~ ~ ~ ~ i§eflli§~ I
\3f CZf(f)5q q-{ 'ir~ i3RJ1:n' ~ OG:T II ~ 11
2

yadii niisti ·svayarp kartta kiiranam na kuliikulam I

avyaktanca paraip brahma ana~~ vidyate tada 11 4 11
Tr. ,,When the creator himself, the cause, kula (Sakti)
and akula (Siva) did not exist, then the Unmanifest, Supreme
Brahma- the Nameless One existed. 4.

1. JJflPft'C'llC:fE(ij8-P2 • mcJ& f.'ttql1:1ug1c;itt_o&- W. 2. ~ ~ qf -

B,, i31Cl4'ffilti ~~-W .
 Siddhasiddhantapaddhati 3

Note: Gorak$aniitha describes herein the true nature of

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

&;.ni:.l ftr ~c.Jr-Ji:.J;.nfa:ft;J;ai:.1.. ~q;i:.r c.TT;.TTfC(.~TtT;.i

fu;aft;J;aJ~q ft;J~~ I
~~tffefuft 1 ~ m~rn 2 q~ II. l\ II
anameti svayam-aniidi-siddham ekam-eviinadi-
nidhanaf!J siddha-siddhiinta-prasiddhaf!l I
tasyecchii-miitra-dharmadharmil)I nijii saktiJ;i.
prasiddha 11 5 II
Tr. The nameless origin is self-existent. The only One
without a beginning or end is well-known (as Siva) in the
philosophy of the siddhas.
Its Will is known as nijasakti which is of the nature of
dharma and adharma . 5.
Note: The Nameless One is eternally self-existent. He
is without birth or death i.e. without any modification. He as
such is well-known in the philosophy of the siddhas. His Power/
Energy alone which is eternally inherent in Him and one with
Him, is of the nature of Pure Will. This Power is known as nija-
sakti. Thus the Absolute Spirit or the Transcendent Spirit is
eternally united or endowed with his own Sakti. 5.
3
"ffflIT ~ -0l"ll:l 01 qu~1RM'f'~ I
~g 4 W~'1'11~ 01 arcrn~lfih(Pf'~ II ~'<ii·
tasya unmukha-matreIJa parg s[J.ktir-utthita I.
tasyal} spandana-matreIJa apltra~i'aktir-uttHHlf II 6 II
Tr. By her (nijasakti's) ttt~re<IM!Hnation the parasaktiis
vib~ation the aparasakti
1

evolved. By her (parasakti's) m efe

emerged. 6.
1. qifufflf0r- J 2 , B2 . 2. ~mffig - B 2 , W. 3. ~'!1-J 1 ,J 2 ,P 2 .
4 · ~-J 1,J2,P 2 .
4 Chapter I

Note: Goraksaniitha describes the five gradual and

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

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

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

~urr ~ ~g II ~ 11
.. _ nityata niraiijanata ni$pandata nirabhiisatii nirutthanatii
1tJ pancagul)a nija sakti.JJ II 8 II
ifa' . Tr. T~e !!_iia-sc:_Jctih~s the,five qualities such as nityata
l~t~rn1~y), _n~an1anata. (~~nty), .D.ispandata (motionlessness),
gvabhasatii ,~~perceptibility) and nirutthanata (undisturbed state
of
c
consciouki¢ss). 8.
'11"", '•
\jf-n~tti...;...·a-1 i3fllif trer ~ di ""I "'fl a 1s ararmm ~
~UJT qumffig II ~II .
astita apramlylii~ abhinnata anantata avyaktatii iti
paficagwJii pariisakti]J 11 9 11 _
'f"

l. ITTllStl;>ijltfifr~o1-B 2 ,W,P 1 ,P3 • 2. ~~ - P 1 ,P 2 ,P 3 ,W. 3 . Pl~"Gdl

11 J2,P1 ,P3. 4. ~- B2 ,W. 5. '3i'10ij<dl- Bt>B2,W ,Pt ,P 3 · • •.
 Siddhasiddhii.ntapaddhati 5

Tr. The parii-sakti has the following five qualities like

astitii (existence) , aprameyatii (inscrutability), abhinnatii
(indivisibility), anantatii(infinity) and avyaktatii(unmanifest). 9.

~'CTtl ~Gm Bf>IH11 mGm ~ftfffi ~ ~UJT

~~ffeng II 9 o II
s phuratli sph utata spharata spho.tata sph ilrtita iti
paiicagw:ia apara5akti~1 11 10 11
Tr. Sphurata (flashing consciousness), sph u.tatii
(emanation) , spharata (expansion) , spho.tata (bursting) and
sph flrtita (creative pulsation) are the five qualities of aparli-
fakti . 10.

~~TITT PiFff(ctl I Pi'~tiefictl Pi'~"tl"Q'ffi ~~ ~

~urr 'fl~2 ~ffeng 11 9 9 II
nira1?J5a ta nirantarata niscalata niscayata nirvikalpata iti
paiicagul}ii silk?mii sakti~1 II 11 II
Tr. The s ak~mii-sakti has the five qualities of nirmp.sata
(indivisibility) , nirantaratii (extensiveness) , niscalatii (stillness),
niscayatii (firmness) and nirvikalpata (non-distinction). 11 .

~ufffi qfa~l+:<ilctl q~ q)"t.'tlt.rlctl '9'~1J,&ffi ~

~urr C§OsRri'1"1~ffeng II 9 ~ II
puqrnta pratibimbata prabalata proccalata
pratyarimukhata iti paiicagul)a kul){ialinisaktii) II 12 II
Tr. The kuIJqalini sakti is of the five qualities such as
pil11Jatli (completeness), pratibimbata (reflectiveness), prabalata
(mightiness), proccalata (upward motion) and pratyarimukhata
(interiorization) . 12.

~ct -~11ft:>afil OIXIUIXIE!JOlaldll cf u~fU0;$1C'Q~gC)~

eva rp saktitattve pMica-paiica-gui:ia-yogat
parapil){Jotpatti~1 II 13 II
Tr. Thus by the combination of these five qualities
of each of the five saktis, the parapiIJ.<Ja is evolved. 13 .
1 . Pt <>:N1 •1a1 W . 2. ~IR - W. 3. ~uffi"l:lll'ffi\-W.
6 Chapter I

Note. These verses (5-13) deal with the emergence of

the five saktis and their distinct qualities. The twenty-five
qualities (five each of the five saktis) unite to form the parapi1.uja
Siva, which is the result of the five progressive stages of self-
manifestation of the Divine Power. 13.
tdtb'ffl
uktaiica
It is also stated
~ 'tffiSW ~!RT ~ost%t•''<'41tl 1 ~m I
~lfffii1~ 2~uft(f;l) 3 ~g fqu-gg "Cf{g fucfg 11 ~ '?! 11
nija para'para si1k$mli kwp;Jalinyasu paiicadha I
sakti-cakra-krame1;10ttho jata}J pi.JJ<jai) paraf:i sivaf:J II 14 II
Tr. Thus, from the five qualities of the five saktis suc_h
as nija,para, aparii, siik§mii and kUIJQalini the parapil}<;/a siva IS
evolved. 14.
Note: Parapir.uja signifies the Supreme personality of
the Absolute Reality along with his inherent Sakti. 14.
i3t4<iq{ ~ ~ Pt<5'11;f qp11(+1I ~ II
apararppararp paramapadarp sunyarp niraiijanarp
paramatma iti 11
Tr. Aparampara (union of inert and conscious agents),
paramapada (absolute abode), silnya (void), nirafijana (pure)
and paramatma (the Supreme Self) (are the forms of parapiIJ<}a
Siva).
'314(Af0d. ~l:di"ll::r5 !J:~ I
4

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

paramapadat bhavana-matram-utpannam I
Tr. Fromparamapada bhavana(creative contempletion)
was generated.
1. C§O$tiftt11§ B,W,P1 ,P3 • 2. ~-B 1 • 3. 0'1oi't«11-B 2 ,P 1 ,P3 • 4. 31tR
tR-B 1• 5. ~<tll'tl:il P 1 ,P3 • 6. ~-B,.
 Siddhasiddhiintapaddhati 7

~~ m=flt~~I
siinyat sattamatram-utpannam I
Tr. From siinya satta (existence) emerged.
P=t <5'11 '11 tl trr~2~~ I
niraiijanat siik$iitkiiram-utpannam I
Tr. From niraiijana sak$fitkara (intuitive experience)
was born;
q <'11 ('JM g q <'1H"'ll N"18 3 11 CJ ~ II
p aramatmanaf:i paramiitmotpannaiJ II 15 II
Tr. --and from Parainatma Paramatman was evolved. 15.

'3f"cn'l"i q;~c.ri:.r'"J. qi:.nc.ri:.r 4 ~nnc.ri:.ri:.i_~f ~c.r 5 i:.r;.J. ~t.nc.r~rftr

~01J1qp•q('l II CJ & II
aka/arikatvam-anupamatvam-aparatvam-amiirttatvam-
anudayatvam -iti paficagw:iam-aparaJ!lparam II 16 II
Tr. Aparampara is of the five qualities like aka/arikatva
(spotlessness), anupamatva (incomparability), apiiratva
(limitlessness) , amiirtatva (formlessness) and anudayatva
(unborn). 16.

~Jl!iC6~HEJl-JUJ. ffHC.Jl-T'Ef'l"HcJ•HT "tstHC.Jf.J;.TTtTTHC.T~Tftr 6

~ui 7 q{J1qc~'l8 II <J\9 II
11 i $ka I atvam -al} u tara tvam-acalatvam-a saI?Jkhyatvam-
aniidhiiratvam-iti paficagul}af!l paramapadam II 17 II
Tr. Paramapada is of the five qualities like ni$kalatva
(partlessness) , al)utaratva (minuteness), aca/atva (immobility),
asarpkhyatva (innumerability) and anii.dharatva (without
substratum). 17.

cr~'1al 9 ~ufm \3""'t;:f\ IO fflffifl ,_:cdm Uff ~vi

~~II C)l II
l . ~~1 fel"ffffi- BI, 'fGT"ffffi- B 2 . 2 . ~~Fi 'fCIBTlffi-
B I ' ~"lmlffi­
B 2 , W ,P, ,P 2,P3. 3. qp11~rni ~g-B 1 • 4. '3f::J>q11~· -B 1 omits.
5. ~ffi'Cf-W. 6."«(§Q(Cl'1q1<&.oifl:tfa B 1,B 2 ,P 1,P3 • 7. ~vft-B 1 •
8. qtrj ~- B 2 ,P 1 ,P 3 • J 1_J 2 .w. 9. ~-P 1 ,P 3 • 10 . ~-J 2 •
8 Chapter I

linatii piinJatii unmani lolata m fircch atli i ti p a ficagUI.J8IJ1

sfinyam 11 18 11
Tr. Lina ta (absorption), pi.in} ata (completeness), unmani
(supramental state), lolata (fickleness) and milrcchata (swooning)
are the five qualities of siinya (void). 18.

tlttt~i tl&\Tltci t1'1<t1cei mer~cf "ffcf Tf~CT~

1

~uf ~<5'11'1'l II ~ ~ II
satyatvarp sahajatvarp samarasa t varp savadh anatvarp
sarvagatvam-iti paii.cagul}aip niraii.janam 11 19 11
Tr. Satyatva (divine truth), sahajatva (natu r al state) ,
samarasatva (identity of consciousness), savadhiinatva (all-
pervading attention) and sarvagatva (all-pervasiveness) are the
five qualities of niraiijana. 19.

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

~Vfg q('1tt411 II ~o II
ak~ayya tvam -abhedyatvam-acchedyatva m- a diihyatvam­
avinasitvam-iti paiicaguIJa.lJ paramatma 11 20 11
Tr. Paramiitma is of the five qualities like ak$ayya tva
(imperishable), abhedyatva (non-differentiating) , acch e d yatva
(indivisibility), adahyatva (non-combustible) and avinasitva
(indestructible). 20.

~ :11011t1~~ UdddrtJ1 4 a'*4fast1R1~01n

iti aniidya-piIJ<;iasya paii.catattva-paiicavirpsati-guIJiifJ II
These are the five tattvas (saktis) and their
twenty-five qualities of aniidyapi{l9a .
tdtb\S'tl
uktafica
It is further stated

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

4. q'*'a'fq·-w,P2 •
 Siddhasiddhantapaddhati 9

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

q~f\i{ftg ~df('1itUfqUsg 3 ~~g II ~ '3 II
aparamparaip paramapadarp siinyarp
niraiijana-paramatmiinau II
paiica bhir-etai}J saguIJair-
anadyapiIJ<;/al]. samutpannal]. II 21 11
Tr. From these five principles viz . aparampara,
paramapada, silnya, niraiijana and Paramatmahaving qualities,
the anadyapil}ga was evolved. 21.

\3HiiU1~('11"'f"G8 I q('11'1"Gld> ~oqg I ~iil~$&lfg I

""'R:l-$-&lf-l~d> 1fC6T~g I qqrr~m{. mstMii€18 II ~ ~ II
anadyat-paramanandai) I paramanandat prabodhaJ:i I
prabodhac-cidudayal]. I cidudayat prakasal;i I prakasat so'-
hambhaval;i 11 22 11
Tr. From anadyapil}ga Supreme Bliss, from Supreme
Bliss awakening, from awakening consciousness, from
consciousness illumination and from illumination the state of
'I-am-That' emerged. 22.
Note: Anadyapi.IJ<;/a unfolds itself into these five self-
revelations . 22.

~ ~ \3ffirn1 ~tsq~l 4 ~<Sl(i:4~Rt ~urg

5

4<'11'1"Gg II ~~ II
spando har$a utsiiho ni$pando nityasukhatvam-iti
paiicaguIJaiJ paramanandalJ II 23 II
Tr. Spanda (creative pulsation), har$a (thrill), utsaha
(vivacity), ni$panda (quietude) and nitya-sukhatva (eternal ecstasy)
are the five qualities of paramananda(Supreme Bliss). 23.

\3G<:r \3 ~I I ffl SEJmfil 6 fet Cf> Ifl g7 q 'm8 ~ ~'U'fg

q'al) tfg II ~ ~ II

1. ~-1 2 • 2. qp11~1'1 8 B 1,P 1 ,P3 ,

4<'11Wts - J 1,J2 ,B 2 , ~-W.3.
i31"11~1J$g - B 1 ,W. 4 . ~-1 1 ,J2 ,B 2 ,P 1,P3 • 5. ~-J 1 • 6. ~
\ffiimf& ~& '3fCfl1IB&- W. 7. ~~g - B 2 • 8 . 'IJ''ffif8- W.
10 Chapter I

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

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

~irrcrr ~g Cfi{tei mq_~ ~•a ;-;t ~• fl:t fir

~~Gtl& II ~~ II
1
..
sadbhavo vicliralJ karqtvaf!J jiiatrtvaf!1 sva tantratvam-1t1
paiicagur;ias-cidudayalJ II 25 11
Tr. Cidudaya (awakening of consciousness) is of five
qualities such as sadbhiiva (existence), vicara (reflection), karqrva
(activity),jfia~a (knowing) and svatantratva (independence)· 25 ·

r.tPcfcnt <«i Pt&6\ii <t>«i 2 PtPcf <t>tr<t eci wrm ~ 1~ftRt 3

~VT& q"Cfillil& II ~ ~ II
. nirvikliratvaJ!I ni~kalarikatvam nirvikalpa t va rp samatii
vibhriintir-iti paiicagur;ia/;1 prakasaJ:i 11 26 11
Tr. Praka§a (illumination) is of the following five
qu~ities, namely, nirvikaratva (changelessness), ni$kalarikatv~
(stamlessness), nirvikalpatva (absence of ideation), samata
(equanimity) and vibhriinti (disillusionment). 26.

~s~~ ~1("1flr ~~~ 4 m-qa;f

w.{'2'!$f~='f}iHTfttHr ~'018 ms~g II ~\9 II
ahanta'-khar;i~laisvaryam svatmata viSvanubhava-
siimarthyarp sarvajflatvam-iti paflcagur;ial;i 80 'ham - bhava}J 112711
Tr. Sobambbava (the state of 'I-am-That') is of the
five qualities such as ahanta (feeling of I-ness), akhaJJ<}aisvarya
(unlimited prosperity) , svatmatii (feeling of the Self-Atma),
visvii.nubhava-siimarthya (ability to feel universal consciousness)
and sarvajfiatva (omniscience). 27.

1. ~ ~-J 1 ,J 2 • 2. Pt&tl\i1tii B 1 ,B 2 ,P 1,P 2 ,P 3 ,P 4 • 3. ~~1f.:a~Rf

-J 1 ,J2 ,B 1 ,B 2 ,W,P 1 ,P3 ,P4 • 4 . ~~'ITI"Cf-W.
 Siddhasiddhantapaddhati 11

~C'l!AIEl~OCS~ Uattcttd U'5tlfast1Pctcno1d{1•

ityadyapi1;u;fasya paiica-tattvaJ!l paiicaviJ!lsati-guIJam II
Thus (end) the five principles of adyapir;uja with
its twenty-five qualities.
Ci3 tb .:n::l 2
uktaiica
It is stated further
q(''fl"1~& q~~G'J 3 ~Cfil~g ms~ ~tci"ft 4
-31-1-El-=~-os....:l..n •nm't"fC:PJ~urn 5 ~f>c;e:rng II~ l II
p aramanandal} prabodhas-cidudayas-citprakafal}
so 'hambhava ityanta adyapirpjo mahatattva-gul}ayuktal)
samutthitalJ II 28 II
Tr. Paramii.nanda (Supreme Bliss), prabodha
(awakening), cidudaya (emergence of consciousness), citprakasa
(illumination of consciousness) and the last being so'hmpbhii.va
(the state of 'I-am-That') - from these five the iidyapi1,19a
emerged along with the qualities of mahii.tattvas. 28 .

-311 El I """I$ I Chim '1 ~I Chi !#II .-it$ I COi IYJi:f $1 c:.lltn i:f m\Tll
~\Tfffi '1liH1ftttri '1lil~~t"llri1&1'10e:c:fi II ~~ II
adyan-mahakafo mahakasan-mahavayur-mahavayor-
mahatejo mahatejaso mahasali18J!l mahasalilan-mahaprthvi 112911
Tr. From ii.dya(-piQ9a) the mahii.kiisa (the space), from
mahii.kii.sa mahiiviiyu (the air), from mahiiviiyu mahii.tejas (the
fire), from mahatejas mahasalila (the water) and from mahasalila
mahaprthvI(theearth) (are evolved) . 29.
Note: Siva as adyapiIJqa through further gradual self-
unfoldment of His Sakti , becomes the physical universe which
is the cosmic body or mahasakarapil)qa. The evolution of the
five great elements is a stage in that direction. The cosmic body
is constituted of these five elements. 29.
L ~ - B, , ~ - B 2 ,W,P 1 ,P2 ,P3 • 2. ~ - P3 omits. 3. ~ -
W omits, fuwqrr~g ~~g B 2 • 4. °ffis8PtfcNn - J 1 ,J 2 ,B 1 ,B 2 ,P4 ,
ms~a -W. 5. 'f~~jo1-J ,J , 'f lllt1~9)ffi3 - P ,P •
1 2 2 4
12 Chapter I

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

~uft ~~g 4
II ~o II
avaka8al) acchidratvam-asprsatval!J nilavarr:iatvarp
sabdatvam-iti paiicagui;w mabakii5al) II 30 II .
Tr. Mabakiisa is of the following five qualities which
are avakasa (void), accbidratva (blemishnlessness), asprsatva
(non-touchability), nilavarI)atva (blue colour) and sabdatva
(soundness). 30.

~s tt'*-41('145 ~~ ~ q13C1of~~Rt q'*'f!!0 IT

6

't~IC41Y)8 II ~ '3 II

saiicaral) sancalan a1p sparsanal!J so?ar:iarp

dhiimravan:iatvam-iti paikagui;10 mahiivayu}J. II 31 II
Tr. Mabavayu is of the following five qualities such as
saiicara (mobility), saficalana (causing movement), spar5ana (touch)•
So$aIJa (drying) and (ihiimravan:iatva (smoky colour). 31.
~I $C6tcf q I €4 Ctitei 7 i3 cw I ~f s qq;r~~ «ncruf~I~ fcr
~ui lflffl\ifs II ~ ~ 11
dahakatvaI!J pacakatvaI!J u~i;ia tva:rp prakiisatval!J rakta-
van:iatvam-iti paiicagui;iacp mahatejalJ 11 32 II
Tr. Mabiitejas is of the following five qualities viz.
dahak:tva (b~ming), piicakatva (ripening), U$I,Jatva (heat),
prakiisatva((light) and raktavan:iatva (red colour). 32.

s;~g '311 till q ;:f ~ e;ft TIU ~'ff'EI1Jf ~I~ fa q &cPJ,uf

"f 8 lff fti efl'\ 11 ~ ~ II
9

pravaba]J iipyiiyanacp dravo rasah sveta-varr:iatvam-iti

paii.caguIJarp mahiisalilam II 33 11 ·
Tr. Pra viih a (flow), apyiiyana (satiation), drava
(liquidity), rasa (taste) and svetav8.11Jatva (white colour) are the
five qualities of mahasalila (water). 33.
1. ~-B1,B2. 2 · '3ffl~-P4. 3. ~-J 1)2,B1.B2,P4 . 4 · ~
~-P2 . 5. ~-J 1 ~2 .W,P4 , ~--B , .B 2 . 6 . q;sq3011 P 3 •
7. qr~-B 1 • 8. ~-J ,)2 • 9. ~ ~-B 2 ,P 2 •
 Siddhasiddhiintapaddhati 13

~ffifl "11'11Cbl<dl Cbt~-=4 1 ~g <flaqof~~Rt q;;q!!oll

~gcft-2 II ~)( II
sthula tii niiniikiiratii kii.thinymp gandhal} pita-van;iatvam-
iti paficag uIJii mahiiprthvi II 34 11
Tr. Mahaprthvi is of the following five qualities:
sthiilata (grossness), niiniikiiratii (varied forms), kiiJhinya
(hardness), gandha (smell) and pitavaIIJatva (yellow color). 34.
~ o=Jl5TC!l"Tidi I ell fb O 6ot~ Q ~-clcrc=u'f
u~1Fbi~1RicnoicR:.3 11
i ti mahiisiikara-piIJ<Jasya paiicatattvalp paiica vilpsati-
guJJam II
These are the five elements of mahasiikiirapi.J;l{ia
and its twenty-five qualities.

tr ~ f)!cfg 1 ~ itrcrr, if<q1e;a'lcr;oog, ~C6001~

~rcrn, ~~~g, ~~~g, ('~lfAtiiJJPefwn'~ 11~~11
sa eva sivalJ I si vad bhairavo, bhairavac-chrikaJJ!hai},
srikaJJ_
th at sadasivai) , sadasiviid-Isvaral;l, Isvariid-rudral} , rudrad-
vi$JJUr-vi$IJOr-brahma II 35 II
Tr. He Himself is Siva. From Siva Bhairava, from
. . ' from Srikantha
Bhairava Srikantha .. Sadasiva, from Sadlisiva
Isvara , from fsvara Rudra, from Rudra Vi$QU and from Vi$QU
Brahma (emerged). 35.
~ tt161 1 Gl'11dilellfCOtSCit?l' lJit"d£md{ II
iti mahiisiikiira-piJJ9asya murttya$!akam II
These are the eight forms of
mahasiikarapi:{J. cja .

~s~~g trCbl~~6crmcno1";£ "'H'1il\~qg q~Rffqosg 7

~~8 ~ q:s:qq:s:q1(¥1cb ~ II ~~ II

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

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

tad-brahmanah sakiisiid-avalokanen a nara-nari-rilpai)

prakrti-pil)gaJ:i s~m-utpannas-tacca paiica-paiiclitmakaIJl
sariram II 36 II
Tr. From the conscious Will of Brah1nli the physical
body in the male-female form with the twenty- five qualities is
originated. 36.
Note. The male-female body (pralqti-piIJ<;ia) was born
from the Conscious Will of Brahma , the eighth form of the
mahasakiira-pil)ga . 36.

~~~ 1 '11uflfa 2 q&cPJOTT3 1I.fqg II ~\9 II

asthi-miirpsa-tvan-nii{ii-romiil}iti paficagu!Jli bhilmil) 113711
Tr. Bone, flesh, skin, channels and hair-these are the
five qualities of bhiimi (earth) . 37.

~ \=i' ~ ~ ~ ~ q:s:q 1 urr ~g 4 ll~ll~

- laia miitraI]J sukram sonitam sveda iti pafica-gul}a
apaf.i II 38 II · · ·
.. Tr. Saliva, urine, semen, blood and sweat are the five
qualities of apas (water). 38.

~~ ~lill ~T ~5 (ieflf£4~fa q&cPJuT ff\j=rg 11 ~~II

k$udha fnia nidra klintir-iilasyam-iti paiica-gunam tejai} 1139ll
Tr. ~.unger, thirst, sleep, lustre and langu~r ~e the five
guµas (qualities) of tejas (fire). 39 .

~ ~6 'q''{fl(111'11<§~ ~~:p1~1R1 qat:PJuTI

~g II 'to 11
. dhiivanam
. . ·_ plavanacp -
prasaraIJam - -
- akuncana m.
mrodhanam-1t1 pancaguIJo vayu}J 11
40 11
Tr. Speed, hopping, extension, contraction and restraint
are the five gw;ias (qualities) of vayu (air). 40.

JI ,J 2,w.
1. ('CICf('l<!H) JI ,J2. 2. ('Clt{fl'11fti1'11tlftr-B l. 3. 4'*l!!0118 -
4. T'PJN& - B,. 5. r~-P.,P3 • 6. ~-J 1 ,J 2 , ~1c:i01'1c:i'1 B 1 ,W ,
'IlJUT- P2.
 Siddhasiddhantapaddhati 15

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

riigo dve$O bhayaip lajj ii moha iti paiicagul)a akiiSal} 114111
Tr. Attachment, aversion, fear, shame and infatuation
are the five guIJas (qualities) of aka§a (ether). 41.
~ u~ta5'1Rl~o1101i 9Jl.C1101i SJCflRl~osg 3 11
iti paiica-viip.fati-gul}iiniiip bhfitiinii!p pralqti-pir:u;lal} II
Thus the five elements with their twenty-five
qualities constitute the pralqtipiJ;uja (physical body).

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

ma no buddhir-aharikiiras-cittarp caitanya m-
ityanta~1kara1Ja-paflcakam II 42 II
Tr. Manas (mind), buddhi (intellect), ahailkiira (ego),
citta (seat of consciousness) and caitanya (consciousness) form
the antai)karaIJa-paiicaka (the fivefold internal cognitive
faculties). 42.

(iCf)(fql Pc!Cb(fql ~ \TISffi 'iTi~~Rt q;sq1oi 'RS 11~~11

sarikal po vikalpo miircchii j a9a ta mananam-iti
p aiicagul)af!1 manab II 43 II
Tr. Sailkalpa (resolution), vikalpa (wavering), miircchii
(swooning),ja<;fa ta (sloth) and manana (reflection) are the five
qualities of manas (mind). 43.

~ ~ ~ ij"'d"ICSl8 ~ q;sq1°11 ~ 11~~11

viveko vairiigyaip siin ti}J. sanl0$8i}. k$ameti paficagul}.ii
buddhiiJ II 44 II
Tr. Viveka (discrimination) , vairligya (indifference),
§anti (tranquility), santo$a (contentment) and k$amli. (forgiveness)
are the five qualities of buddhi (intellect) . 44.

31~11147 ~ 1R wsi ~ ~s\Sf 11qcd~Rt q3t11onstcl>m

II ~4. II

1. ~"llf)~~-1 2 • 2. ~11JlITTfil~8-B 1 • 3. ~ - B 1 , t@Ai ~8-

P2. 4. ~-W . 5. ~~-B 1 • 6. ~ - W. 7. ~ - P4 •
16 Chapter I

abhimanarp madiya.cp mama sukharp m a m a du]Jkharp

mamedam-iti pancagm;io '-hari.kara]J 11 45 11
Tr. Abhimana (pride), (the feeling of) mine, my
happiness, my sorrow and this is mine are the five qualities of
ahailkara (ego). 45 .

~ftfg ~@wrn ~'>ICbl( ~ q~~uj ~'fl"( II )f& II

matir-dhrtil) smrtis-tyagaJ:i svikiira iti paiicagw;arp
cittam II 46 II
Tr. Mati (intellect), dh[ti (fortitude), smrti (memory),
tyaga (renunciation) and svikiira (acceptance ) are the five
qualities of citta. 46.

~ts ~ 1 it'lf l):f"*'~· f~nr~~2~ qa€PJuT 3

~~ll'll'\911
vimarsal) silanarp dhairyarp cintanarp ni]Jsprhatvam-iti
paiicagur;uup caitanyam II 47 II
Tr. Vimarsa (deliberation), silana (repeated practice),
dhairya (courage), cintana (thinking) and nil}sprhatva (indifference)
are the five qualities of caitanya (consciousness) . 4 7 .
e ot CR O'cn di~ o I C!1 o 118 11
evam-antal)karaT:ia-guJJlil;l 11
These (above said) 25 qualities are of anta..Qkar~a
(internal cognitive faculty).

~ <'11ffi'i8 ~ '1fter ~ '§iftq&qct>"( 11 'if c. 11

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

G7.fT wfg fif>trr4 irftng ~~ ~uj ftt'Cf 'l. 11 )f ~ 11

daya dharmaJ:i kriya bhaktil) sraddh eti paiicaguI}a!p
sattvam II 49 II

1. ~-J 1 ,J 2 ,P 1 ,Pr 2 . ~-J l'P 2 • 3. 'tf5"l- J 1 ,J2 drop.

4. ~-J1,J2,B1,B 2 ,W,P4.
 Siddhasiddhii.ntapaddhati 17

Tr. daya (compassion), dharma (right conduct) , Jaiya

(religious practices), bhakti (devotion) and sraddha (faith) are
the five qualities of sattva. 49.

Gr-=i m11g ~w ~11~ ~e;f~1:rno1~Rt 1 ~uf

~g II l\o II
danaip bhogal) srn garo vastugrahaQaip svartha -
sangrahaJJam-iti paiicaguQaip raja]J II 50 II
Tr. Dana (charity), bhoga (enjoyment), spigara
(sensuality), vastugrahaIJa (appropriation) and svartha-
sailgrah81}a (selfishness) are the five qualities of rajas. 50.

fcrcnG'g ~ mciT ~2 Cl5G'1~Rt 4'*t:Xoi ~ Ill\ 911

vi vada]J kalaha]J foko bandho vaiicanam-iti paiicag uQaip
tama]J II 51 II
Tr. Vivada (dispute), kalaha (strife), §oka (grief),
bandha (bondage) and vancana (deceit) are the five qualities
of tamas. 51.

~ ~ ~ 1]1JJG)s~ ~ 4'*tjorn 3 qm;yg lltt.~11

kalana kalpana bhrantil) pramado 'nartha iti paiicagul)al)
k alal) II 52 II
Tr. Kalana (grasping) , kalpana (forming), bhranti
(confusion), pramada (negligence) and anartha (misfortune) are
the five qualities of kala (time). 52.

~°- ~g ~~fq.,~flt41 gt1fo"lafltRl 4 ~s

~g II l\~ II
jagrat svapnal) su$uptis-turiya turyatitam-iti paiicavastha-
gul)o jival) II 53 II
Tr. Jagrat (waking), svapna (dream), su~upti (sleep),
turiya (fourth state of consciousness) and turyatita (beyond the

I. ~1d'PlRI B 1,B 2 ,W ,P 1 ,P3 • 2. ~ 8 Cti"$8 ?4·~n-J 1 ,J 2 , W6&

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

fourth state of consciousness) are the five states or qualities of

jiva (embodied soul). 53.

~ f1;qJ im:n IJCQORlc:i fP1RI 1 '&Jm2 ~ I fffiqaq ct>•t3 114.¥11

icchii kriya miiya prakrtir-vag-iti vyakta-sakti-
paiicakam II 54 II
Tr. Iccha (will), kriyii (action), maya (illusory principle)'
pralqti (natural disposition) and vak (speech) form the five
manifested Sakti (energy). 54.

~ qm;fT ~ ~ ~~fff qaq!laT'C0T II 4.4. II

unmado vasana vliiiccba cinta ce$feti paiicagw:iecchfi 115511
Tr. Unmada (intense passion), vasana (impression of
the action left on the mind), vaiichii (longing), cinta (anxiety)
and ce$.tii(endeavour) are the five qualities of iccha (will). 55 .

~<01~m11s C6Ttf ~~s ~efl1'£l1< ~4 q5€11JUTT

~II~~ 11
_ smarar;iam-udyogal) kiiryarµ niscaya}J svakulacara iti
pancagur;ia kriya II 56 11
. . Tr. Smarru.ia (rememb;ance), udyoga (effort), karya
(activity),niscaya(resolution) and svakulacara (adherence to the
conduct of one's own kula) are the five qualities of kriya
(action) . 56.

~ ~ ~ ~ifo:l•Hi('(OffltRl 6
5
451CtjOIJ lJTlll7 114.1.911
mado miitsaryaf!l dambhah krtrimatvam-asatyam-iti
paiicagul)ii mayii II 57 11 . .
!r. Ma~a (arrogance), matsarya Uealousy), dambha
(hypocnsy), lqtrimatva (artifice) and asatya (untruth) are the five
qualities of miiyii (illusory principle). 57.

1. 't.811$11'1RtlQ1'1iC:fiYCfita'?rl"~-W. 2.cajffi -B I ,PI ,P J.

3 . aifffiqsqCf>'{-P2 • 4. ~efllilidltfa-B,. 5. 'lftf-- J,. 6. -irn-ttt-~~~~~~
W . 7. 1jurrtnm-B 2 •
 Siddhasiddhiintapaddhati 19

i3Tim ~ 1 ~t..il<bi~ ~~ q;sq!Jo11 ~ 11 ~~ 11

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

tm q~2 ~ ~ 'flqc#;Rt q;sq!JOll cmJi,3 II~ ~II

para pasyanti madhyama vaikhari maq'keti paiicaguIJa
vak II 59 II
Tr. Para,pasyanti,madhyama, vaikhariandmat[kaare
the five forms of viik (speech). 59.
Note: See Appendix for ville
~ CRli tb st I fffi Q U"?;i fOi st IRt CU O 118 4 II
iti vyakta-sakti-paiica-virpsati-guIJiilJ II
These are the twenty-five qualities of manifest
Sakti (energy).

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

karmal} kamas-candral} siiryo 'gnir-iti pratyak$a-karaIJa-
paiicakam 11 60 11
Tr. Kanna (conduct), kama (desire), candra (moon), siiiya
(sun) and agni (frre) are the five means of direct perception. 60.
Note: These are the additional efficient and material
causes which practically contribute to the development of the
individual body for the realization of the Absolute Reality. 60.

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

Cblf II &~ II
§ubham-a§ubhal!J yaso '-pakirtir-adr$!a-phala-sadhanam-
iti paiicaguIJal!J karma II 61 II
Tr. Subha (auspicious), asubha (inauspicious), yasas
(reputation), apakirtti (defamation), adr~ta-phala-sadhana (result
of destiny) are the five qualities of karma (action). 61.
1. ~'511 - B 1• 2. q~ -B 1,B 2 • 3. ~~()ci1fl1Rl~fffi~1fffiq'*lifi'l. W.
4. ~ &rfuitr~~uns-P 2 , ~ &Tfffimffis-B 1, ~ ~un
&:rfffimffis ~111yg - P 1,P 3 • 5 . T.RIT3 - B 1 .
20 Chapter I

~ ~ mr <fi11RTSSg<aRI q:sq~orn 'C6N8 II &~ II

ratil;i pritil;i kriga kamanii'turateti paiicaguIJiilJ kamaiJ II 6'! ~
Tr. Rati (sexual pleasure), priti (affection), kru;Ja
(amorous play),kiimana (lust) and aturatii (longing) are the five
qualities of kiima (lust). 62.

'3m')H'11 1 Cfi#tH~11 \3til\1'1;d\ \3•:+11R;:ft a(P1°ft ~n~ 0ft

2

'3i\1'1¥qe13 1JCJ.fug4 mt- ffi\ill ~Rr1~1'1• 11e<;J'l 'IJCJTI?fs m~

'11~ t(\'lat;ffi I~ ~~ ~~~ Cfi"ffi8 I fl41&'~ C6ffi
6

~fug I ms1j_'ffCl)ffi II ~ ~ II ,, . -
ullola kallolini uccalanti unmli.dinI tarailgil}i SO$llJ:
alampafa pravrttil;i lahan lola lelihanii prasaranti praviihii saumy~
pra~an.na plavanti I evarp candrasya $O<;lasa kalii}J I saptadasi
kala mvfttil) I sa'mrtakala 11 63 11
Tr. Ullolii (violently moving), kallolini (surging),
~cc'!1anti (springing), unmadinJ (intoxicating), tarailgini (wavy),
80 1
$ ~ (~esiccating), alampafa (chaste), pravrtti (propensity)~
lahan ~illow), lolii (oscilating), Jelihiina (darting out), prasaran~
(sprea~mg), pravaha (flowing), saumya (gentle), prasanna
(pleasmg), plavantI (leaping)- these are the sixteen phases of
~e moon. NiV!ffi (inactivity) is its seventeenth kalii (phase) which
1s of the nature of ambrosia. 63 .

~7 1Jlfliq;y8 i31JT ~~9 ffl~IO qsr)fU;fill

'fqU '3f1Cfi~Uft
12
~f.4~;ft13 ~Pft(!tt14 f(b(Utqtft1 5 1J"qlqcl)fa'
&JG~g ~'lf~ I ~~~ ~C6lllffil16 ~\:114>(i"11 11 &){ II
_ . ~apinI .grasika. ugra akuiicini so$i1JI prabodhinI sma!~
akar$JIJJ fU${1varddhini urmirekha kirana vati prabhavat1t1
dvadasakala}J siiryasya I trayodasi svaprakisatii nijakala 11 64 II

1. 13ti(i!)~;ft P 1 ,I\, ~-P4 • 2. ~-W. 3. ~ -B 1 ,B 2 .W .P 2 •

4. ~-W. 5. gcm-Jl,J2. 6. 1RFRfl-P2. 7. OTM Jl,J2,Bl,B2. w .
8. lJffiifiT -B 1 ,B2 • 9. \311i§'*f;fi-P2 • 10. Wfofi -W. 11. lpll)~ -P2 •
12. \311Cfi1Sfuft - B 1 ,W. 13. 13~Ci™';ft -B 1 • 14. '31fft~ -B 2 ,P 1 .P2 ,P3.
15. ~<u11t:4dl B2 ,W,P 1 ,P3 , ~ftrB-B 2 • 16. "l'ifilrnIT- W.
 Siddhasiddhantapaddbati 21

Tr. Tapini (heating), grasikii (seizing), ugrii (fierce) ,

akuiicinI (contracting), SO$ilJI (desiccating), prabodhini (awakening),
smara (remembering), akM$ilJI (attracting), tu$_tivardhini (satisfying),
iirmirekha (row of wave), kiraIJavatI (radiant), prabhavati
(luminous), are the twelve kalas (phases) of the sun. Svaprakasika
(self-luminosity) is its thirteenth kala. 64.

~"I fq Cb I ( If\Tt Cb 11 \J"CI efl '1"1 2 ~~ftr;:ft 3 qqusy 4I ~Cf> I

ft~ &lftCbl 4 <1fl1ofi ~l~ICldl ~t~T ~g I~~~
~f~rn 5 II Gt._ II
dipika rajika jvalani visphu lirigini praca1Ji;Jii pacika
raudri dahika ragi~1i sikhavati ityagner-dasa kalal) I ekadasi
kala jyotilJ II 65 II
Tr. Dipikii (ki ndling), rajikii (resplendent), jvalani
(blazing) , vi$phulingini (sparkling), pracaIJifii (furious),pacikii
(cooking), raudri (violent), dahika (inflaming),ragi.Qi(col~uring),
sikhavati (flaming) are the ten kaliis (phases) of agni (fire): The
eleventh kala is jyotis (light). 65.
~ uc=ao:no~~,..,....,..,~~r.3.1An~

iti pratyak~a-kara1Ja-gu1Jakalasamuha]J II
This is the group of qualities and kalii (aspects)
of direct perception .
...&l. • a::>. 11.:i, .
:ii"& 01151011 ~IQ>l~iiOI
a th a nadfnam dafa -dvarani \·
Now the openings of the ten niiqis are described
~ ~'flffi q ;:m:rr7~ef"ITTfg 18
ii;ia pirigala ca nasa-dvarayor-vahataJ:i I
Tr. !<;la and pingala conduct through the nostrils.

l. ~-P 2· 2 . ~-B I'B2'WPP ' 2 ' 4'

~-P 1 ,P3 • 3. ~p,.,) _
J 1,J 2 ,P 4 , ~ftii~-B 1 • 4. eym-J 2 • 5. ~~~ ~ -P 4 • 6.
~-B 1 • 7. ~not in B ,B , ~ ;m{l -W. 8. B 1,B 2 ,W ,P 1,P3 insert
1 2
here ~ dlijttlifu1 ~ ~ 1 ~ ~ ~ I W adds m
~UT q)'~q<:f~ ~ 1 P 2 ~'l~ g ~E"l~us"ll'°fUT ~E"l~osqtf
~~l~~~~I
22 Chapter I

•11;:ii1~ g~Rii~Cf>i 1 'q :q~&f~c:f~g

gandhari hastijihvika ca cak$ur-dvarayor-vah atai} I
Tr. Gandhii.riand bastijihvika conduct through the eyes.
i~ 'tl~lfiq~'>I q q;uf&R'Q)cf~g I
pusa yasasvini ca karIJa-dvarayor-vahata}J I .
Tr. Pfi$ii. and y'1$asvini conduct through the operungs
of the ears.
~~~~I
alambu$ii iinane vahati I
Tr. Alarpbu$li courses through the mouth.
wJ.G&R~l
kubiir-gudadviire vahati I
Tr. Kubu conducts through the anus.
~ ™•0;:1{ ~2 I
sarikhini lirigadviire vahati I
Tr. Sankhiniconducts through the generative organ . .
'1,WTT ~~ ~ Im GUS31Wl"UT ~~~q-d'~
qgfu I
SU$Uml)ii madhyade§e vahati 1 sii da1:H;la-miirgel)a
brahmarandhra-paryantarp vahati 1
Tr. Su$umna conducts through the mid-region . She
conducts ~p to the brahmarandhra through the backbone.
~ a:~'Q)4a;~sm, C46~6 I
evam· dasana.
' -dyo dasadvaresu vahanti I
Tr. Thus the ten nac;Jis ~onduct through the ten
apertures.
'3Rfr8 °6Cf~'Q) ~~ ~7 11 & & 11
anyiil;i sarvana9yo romakiipe$U vahanti II 66 II

1. 'l_lSfT ~15fT q'tt,~\QlcflOg I

TTRtTfi gfu:tfYi~C61 ~&mftef~g­
Bl'B2,P1 ,P2,P3 ; ~ ~ 'f.f'!!;af<~)c:ft1ID I 11T"tlffi gfut~~~ C6uf&1<4Tcf
~8-W; rrr.urtl sful~~<m q ~'«~cf~g I q;ufmtjfef~g I 'l.1Sfl
tr~ T.ll(i'f'!tSji JfrR ~-J, ,J2 • 2. (m ~o:s•11if11J &1E"'1<TE444~ ~)­
P1 ,P3. 3. ~ -P4 • 4. ~:/1'11~41 omjtted-B 1 ,B 2 ,W,P 1 ,P2 ,P3 • 5. ~
-P4 • 6. ~-B,. 7. P2 omits the sentence; ~-~-B 1 ; ~
~-W; i3Rrrg ~ - P4 •
 Siddhasiddhiintapaddhati 23

Tr. All other nacjis conduct through the pores of the

skin. 66.
Note: See Appendix for na<jis. 66.

31'& ~IOllC!'IOl8 1
atha dafavayavai)
Now the ten vii.yus
~ g IOi<:f ISl~~g~qlftCf)l(q)') ~Cf)l(~Cf)l(l(iiCf)~2 I
hrdaye prliIJ.avliyur-ucchvasa-nii)frasakii.rako hakii.ra-
sakarii.tmaka5ca I
Tr. The piiil}avayu in the heart causes inhalation and
exhalation in the form of 'ha' and 'sa 'respectively.
1];-a- tc44HCll9;g {~~~'('Cf)~ 3 I
gude tvapana vayui) recaka-kumbbaka-piiraka§ca I
Tr. Apanavayu (situated) in the anus causes recaka
(exhalation), kuf!1bhaka (retention) and pilraka (inhalation).
;rrtjl fl "ti •'F"l I YJ g cfti:rcng qrqq;~ I
nabhau samanavayui) dipaka}J pacaka§ca I
Tr. Sama.na in the navel causes heat and digestion.
~ a:JR4c:fl9'8 ffl6f Olla:ftlf'1Cf>Hct>~5 I
kaIJ.the vyanavayui) 5o~aIJapyii.yana-kiirakasca I
Tr. Vyana in the neck region causes desiccation and
satiation.
CfWfi ~ 6 c:rry: g 11 fl '1 Cl +1 '1 \i'I (l'q ct> HCb ~ I
ta/au udanavayui) grasana-vamana-jalpakarakasca I
Tr. Udiina at the palate causes swallowing, vomiting and
articulation.

I. '3ftr err'tfC.Tg - B,. 2. ~Cb~~.q~ ~TT ~ tim, ~s

ctfft-f-og -q_if~t~~ i5~ -q_aj~~~Thff~ ~rll ~-P 2 •
3 . <§~~-B , ,B 2 , W ,P 1 ,P 3 , ~qq;g it'Cfis <§J.'q'Cfi~-P4 • 4. ~-q CiQ'R'-
J, .12 ,P 2 ,P4 • s. qrg;g ~m ..1"'1Cb1<Cb~~~-1. ,P4 • Cflll8 Ms
~rrrtrm~'1Cbl(Cb~~~~-J 2 , qrg;s ~~m1S1011C£11q'1q)i(q)~-w.
6. CbUO ~-J 1 ,J2 ,P4 ; B 1 ,P2 omit this sentence.
24 Chapter I

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

nagavayu]J sarvanga-vyapakaf:J moca k ascalakasca I
Tr. Nagavayu pervading all limbs c a u se s release and
motion.
Cli_if~s f.J~~R'CSf2qITT(6~ I
kiirmavayu]J cak$U$Or-unme~a-karaka sca I
Tr. Kiirmavayu causes winking of the eyes.
~g ~1l'T(Cl;g !fittbl<cn~ I
Jqkala}J udgarakal;i k$utkarakasca I
Tr. K[kala causes belching and hunger.
~~1l~~g I
devadatto mukba-vijpnbhakal} I
Tr. Devadatta (situated) in the mouth causes yawning.
•.MSJttit ~~8 3 II ~ \9 11
dhananjayo nadagho$akaJ:i 11 67 11
Tr. Dhanaiijaya produces nada. 67.
'1iflf ~ 5t I 011<IOI01 c-fl "lfi"'Cit CTI fb 0 cs) c-U fl=rg
atilf 011~ ;cqud(' 11
iti dasavayvavalokanena piIJ9otpattil; naraniirlrilpam II
Thus under the superintendence of the ten vayus
the male-female body is born.
Note: See Appendix for ten viiyus.

SB CJI ilf<eJ fQ o 61 C\J Rfgs 01Of011 ~ c;ri at 61 :t:og a; I c_q-

atha garbhottha-piIJ{iotpattil} naraniiri-sarpyoge ,-tukiile
Hereafter is explained the origin of the mass of
embryo from the union of the male and the female at
the favourable time for conception

1. lftG<ti~~-Jl'J2,P4, ~~~-P2 . 2. 'CITllll ~s

m
~igl5!)1"1t11 Jl'Jf, ,P4, ~g il'!ll';i)'5J B.,B 2,W,P2. 3 . ;:rr~g J 1 ,J2; P4
omits the rest. 4 . ~ ~~ cm:rcrs-JPJ2 omit the remaining ; ~
~~jqjg(i:~~Cf)~'I B, .B2,W,Pl'P3. 5. TJ1'il~fq BI ,B 2, ••-iif~')fq w ,PI ,P3.
 Siddhasiddhantapaddhati 25

~~~mit ~g 1 ~tl"t~'"t CffiiRii ~ I

rajo-bindu-sarp.yoge jJval;l prathamadine kalalmp. bhavati I
Tr. On the first day jiva takes shape in the form of an
embryo by the combination of rajas and bindu (semen).
e4HI~ 01 2 ~G..~&IC6Hl3 ~ I
saptaratreQa budbudakiiro bhavati I
Tr. After seven nights it attains the form of a bubble;
~llffi;r TJT(.1'11C6Hl 4 ~ I
ardhamasena golakiiro bhavati I
Tr. --in half a month it becomes globular;
111e111~ 01 ct>f°3;fl 5 ~ I
masamatrel}a ka.t hino bhavati I
Tr. --in a month it solidifies;
'11tt&q'f6 fuU ~ I
masadvayena siro bhavati I
Tr. --in two months the head appears;
q~ i:rrfu7 lH'd41&1~cb ~ I
t[tiye masi hastapadadikarp. bhavati I
Tr. --in the third month anns and feet protrude;
~el° lfTft:r q~gcnuf1~'1lfii<til~~~1.l~ ~ I
8

caturthe masi cak$ul_1-kan:iadi-niisikii-mukha-me<;lhra-

gudarp bhavati I
Tr. --in the fourth month the eyes, ears, nose, mouth,
penis and the anus take shape;
~ i:rrfu 'll'CSOl'Gi ~9 I
paflcame m iisi P!$.thodararp. bhavati I
1. ~ ~g - B"B 2 ,W,P 1 ,P 3 • 2. ~-W ,P 1 ,P 2 ,P 3 • 3. ~­
B1,B2,W,P1 ,P2,P3 . 4. ~ •n\i11Cbi( B 1,B 2 ,P 1 ,P 2 ,P3 • 5. ~ ~
-B 1,B 2 ,W, q;f3;i-P2 • 6. ~-B 1 , W. 7. q:ffit1'1i~ B 1• 8. ~&~
;nft{~ ~-J 1 ,J 2 , ~ (t:i) ~-P 1 ,P 3 uf-~©~lf!!~ -B 1, ~gCfi(Oli~'il
W, ~s<t>uf11fll<t>lj©~c;1~ ~ -P4 . 9. ~ ~ - B 1 ,W, ~
'fC«IS - B2,P1 ,P3.
26 Chapter I

Tr. -- in the fifth month the back and the belly are formed;
~ iffi« ~~11~"6 ~ I
$a$fhe masi nakha-kesadikarp bha vati I
Tr. --in the sixth month the nails a nd h air grow;
~ lflfu '(fefTl~ffil 1 ""tClf°a I
saptame masi sarva-cetaniiyukto bhavati I
Tr. --in the seventh month it attains con sciou sness;
~ lflfu ~2l'f~qffit ""t Cl Rt I
a$fame masi sarvalak$aJJa-sarpyukto bha va ti I
Tr. --in the eighth month it grows fully;
~ . inft:r ('frLI $1 He· ~ml 3 cq Cl Rt I
navame masi satya-jiiana-sar:py ukto bhavati I
Tr. --in the ninth month it is enlightened with true
knowledge;
~~ inf« ~~~mo:_ dt $11 ;ft CSI Ieft Cbl ""t Cl Rt 11 &~ II
da8ame masi yoni-sar:psparsiit ajiiiini b iilako
bhavati II 68 11
Tr. --in the tenth month because of its contact with the
sex-organ (while emerging out of the mother's womb), it loses
the true knowledge and is born as an ignorant c hild. 68.

U~if4 1"& I <ffi1fl:fct4 4""'<'4Cbi 4 I ~Uiih<ml'Rfi

5
~~8 I q(tq(eftgJ'°6ifti"'dl~efttetlG,,.'-l°8 C§~ CWA'8
ti~t~~ ~7 II ~ ~ 11

I . ~ '6Cf~o-ffi9;m'T-B 1, ftf l!Cf~rr.nr~

" '~U>I
-B 2' w ' P I ' P 3 ' e "'~1'Pm1 'ffCf
~~ffil-P2 • 2. ~ l!Ct-B ~mt-W,P 3 . ~mt-P, ~
ti(tf$1'1 1 1if«-B 1 ,W, uffiq;;TI ~-P4 • 4. ~~-~ ~­
B1, ~cmlftf~~ ~~g nt11nirfi ~-B2, ~~-~ ~-W,
WfiT ~ - P, ,P3 •• tllfltiti~ ~ ~'ffilfl!Cfir ~-P2 • 5. °6li-"1~eCfig­
P2, WJR{tcm<'ffiri41 W. 6. qw:r{ ~~~blt1i<1ft!Cfii1T ~-J 1 ,J 2 , ~
~3~t51~'dr B 1 ,B 2 ,W, ~ ~-P2 , ~ ~-P 4 • 7. ~s
~rr ~~~ ~-J1,J2, t111~11Tsl'ftR~ ~-P4 .
 Siddhasiddhiintapaddhati 27

s ukriidhikye puru$alJ I raktadhikye kanyakii I

samas ukra-raktiibhyarp napurpsakaJ;i I paraspara-stripUru$a-
cin tii- vyiikuJ a tviid-andhaJ;i kubjo vamanai} parigur-
aiJ.gahina§ca bhavati II 69 II
Tr. Excess of semen gives birth to a male (child); while
excess of blood a female; equal amount of semen and blood
gives birth to a hermaphrodite. If (at the time of union) the male
and female are depressed by thought, the union may give birth
to a blind, humpback, dwarl, lame or one with redundant or
mutilated limbs. 69.

~ <Rtct>left 1 '3l•1Pt<f1g'1 2 C6'{'UT3 ~U\'g ~~ ~~c::u( 4

~ I a";J
5
0nfltfi 6 iSll(i(Cbl ~ II \90 II
paraspararp ratikale ariga-nipicjana-karaJJa-guJJail;i
sukrarp. dvistriviirarp. patati I tena dvitiyo biilako bhavati II 70 II
Tr. At the time of copulation if on account of squeezing,
hugging , embracing or pressing together of the limbs, semen is
ejaculated twice or thrice, a second child is born. 70.

mq(i(:4ti ~~ . ~~1Rt4efi «Ji, IDG~ lfG8, G~

11'NJT, ~ktq(i(· ffiti. a:~ff'«ri ~-fF. ~~1Rt4eft m~. a&&1as
~s I ~~i:fft:Tq;9~ 8 10 ~trtls I
m<fil~1Tifl1T 11 1 ~~cfttf ~ 12 1 ci1a~=am~~
a:~~lf'i ~fl {h'( 11 \9 c:J II
siirddha-palatrayarp sukraip. , viip.sati-palaip. raktaip.,
dvadasa-palaip. medal;l, dasapalarp majja, §atapalaip. mliip.Saf!l,
dasap alaip. pittaip., virp§ati-palaip. .Sle$mli, tadvad-viital) syat I
$a$.thyadhika- sa tatrayam-asthinyasthi-matral;l sandhayal) I
siirddha-koti-romii.I)i 1 pitr-matr-viryaip. bhavati I vata-pitta-
.Sle$ma-dhatu-trayarp dasadhiitu-mayaip sariram II 71 II
1. 4((qHRI - P 1,P 3 • 2. ~~ - P 2 • 3. ~ - J 1,J2 ,P4 • 4. ~ -
J 1,J2 ,B 2 ,P4 • 5. '¢;r-P2 • 6. fMl'"l~:q J1,J2 , Mlf-B 1,B 2 ,P 4 • 7. ~ ~
-B 2 ,P1 ,P3 omit. 8. fur~~ ~-W . 9. ti4~q~ct>-B 1 ,B 2 omit.
10. ~ ~-B 1 ,B 2 , ~let4("1~tl'1~ ~- W, ~
~g ~g - J 1 ,J2 , ~-~ ~ ~g-P t,P3. 11. ~f?
(1'1~1~1-B 2 ,W,P 1 ,P 2 ,P 3 . 12. ~~ cft"lf ~CJ...:.J 1 ,J 2 ,P 4 •
28 Chapter I

Tr. Three and a half palas of semen, twenty palas of

blood, twelve palas of fat, ten palas of marrow , hundred palas
of flesh, ten palas of bile, twenty palas of phlegm and an equal
quantity (i.e. twenty palas) of vata, three hundred and sixty bones
and an equal number of joints, three and a half crores of hair-
all this is constituted of the energy of the father and mother. The
body is made up of ten (bodily) constituents inclusive of the
three humours namely, vata, pitta and kapha. 71.
Note: 1 pala=8 tolas or 93 gms (approximately). 71.
~ 019tta:eRio6"'1 C'Clf~u 1 11
iti garbbottha-piI;u;lotpattil) 11
End of the origin of the body of the embryo.

II ~ ~ah if flt 01 itl Oiclr ftHe f'?He 1a-a Ulil clt

.. ~ ftiog~Nffl01fCH "t1&1afta~sm 2 11
II lt1 sri-goraks -th krt · · - d 1Jatau
. . ana a- . au s1ddha-s1ddhanta-pad
P11:i9otpattir-nama prathamopadesa]J 11

Thus :nds the first chapter, titled pi1;u;lotpatti (origin

f the body) of Siddhasiddbiinta-paddhati
composed by Sri Gorak$aniitha.

***

1. crro -<r~ - J1 ,J2,P4 omit and substitute Offi'Cf; ~ ~ Tl1if

fft~os)(qft:JB - B 1 ,B 2 , tml:tllaffti ~lfl-1T1ff~~os)~fin -P ,P , !lTfii
1 3
~ rrTtar-rr~dt TJ1ifft;j~os)tqfff1-W . 2. ~ Ttl"{lff- B 2 ,1 2 ,P 1 ,P3 ; ~
Jfi:tc:fOc:fol<~~lfATt17tffllqi:ft~m - P 2 ; ~ ~"{lff"fl~ ~tft'-P 4 •
 ~dtlil~~n
Second Chapter

31& fQocsfOl~m~g diezi~ 1

atha piIJ<ja-vicaraJ:i kathyate
Now follows the discussion on piIJ~a (body)
2
fqu~ 3 .-1c.1 T-101~1 4 I \fil~ aJEJ"ftBf>° ~ 5
i:1ip•1usffiCITT~ I ~ ~~g 6 I o:r Wffi 7 q1ei<6IC61<i 8
~n. I ~9 <61'1~q<(16 ~<61'14iiflY~ 10 ~ II ~ II
piIJ<Je na va cakrli!Ji 1 adhare brahma-calmup tridhavartaJ!l
bh aga-maIJ<ja lakaram I tatra miilakanda}J I tatra saktirp
pavakakaral!J dhyayet 1 tatraiva kamariipa-pi{haJ!l sarva-kama-
phala-pradarp bha va ti II 1 II
Tr. There are nine cakras in pii}ga (the body). At the
milladhara lies the brahmaca.kra having three coils which
resembles female generative organ. Miilakandais situated here.
One should meditate on Sakti here which is of the form of fire.
Here is the seat of kiimarilpa which fulfills all desires. 1.

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

YCllifli<§H't~~ emm. I a~ c:;i'1~41011flo 1 3 iJPIGIC6~0 i1 ~ l~I
4

dvitiyarp svadhi$fhana-cakram I tan-madhye

p ascimiib himukharp Jingal!J pravalarikura-sadrsaf!1 dhyaye t I
tatraivogyiiIJa-pithaf!l j agadiikaI$81J8J!l bhavati II 2 II
Tr. The second is the sviidhi~tlJana cakra wherein the
liriga faci ng posteriorly which is like the shoot of a coral, which
should be meditated upon . This is the seat of ot;fyfuJa (practice
of which) results in attracting the world. 2 .

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

16

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

N. 5. ~-B 2 • 6. mr ~<Riff ~-B 1 ,W. 7. 'INl~lfffi-N . 8. ~­
B 2. 9. mr-N. 10. ti4ifll'IYci-P 1,P2 ,P3 , qqr-N. 11. (<.lit't!llOM ~-J 2 , mr
'4G.C::('l<b'1t'i extra in N. 12. q~111~ P2 • 13. cfl&.<Mcfl6--P 1,P3 , cfl(~~1'1cit6-­
P 2. 14. "1'IGliflcsfo1~~Gl-N . 15 . '!ftll'(<<ti B 1 , ~ ~ 'tftll'(<'tHti-W.
16 . '§~iillibl(-J 1 ,J 2 ,B 1 , ~ i§~iill<bl( -N.
30 Chapter II

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

3

~fit~GI ~ II ~ II.
trtiyarp nabhi-cakrarp paiicavartaTJ1 sarpav~t
ku1;ujalakararp I tanmadbye kul)galinlrJ1 saktiTJ1 ballir~a-k~~~
sannibharp dhyayet 1 sa madhya-sakti}J sa rva - s 1ddh1 a
bhavati II 3 II
Tr. The third is the nabhi cakra which has five coils
and is of the shape of a coiled serpent wherein the kw:u;JalinI
sakti dazzling like acrore of rising suns, is to be meditated upon.
This madhya-sakti offers all success. 3 .

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

Cfi:\Tl~1r.:.~Cfir!9'IQ'"I ™
2
41\Cfil(I :;;4'td\~j 6 ~ I ~ 6ij<f>@ 8

~trct~9 ~10 II ~ II
caturtharp hrdaya-cakram- a$fada l a-kama Jam-
adh~mukham l tanmadhye karr;iikayam Jirigakiirarp jyoti-rupaIP
dhyayet l saiva harµsakala sarvendriyavasya bhavati 11 4 II .
Tr. Fourth is h[dayacakra in the form of a lotus of eight
petals facing downwards. In the pericarp at its centre, the flame in
the fo1311 of liiJga should be meditated upon. She is the harpsa-
kala (Sakti) hi h ·
w c gives control over all sense-organs. 4 ·

~ ~ l~OoihfP 1 :qg;(~(it'{_ I mr CIR ~ ~~ I

qff41Uf fql'ffiT ~tf-.:ntr I ~~ ~~iajl 3 ~o:_l 4 I ~GI'
\)f--'11~ga--Cfi--(Tf-f '3J'118d~~e:t ~ts II ~ II
paiicama!!J k8I)_tha-cakrarµ caturangulam 1 tatra vama i<;lli
candraniicji I dak$ir;ie pirigala suryanadI 1 tanmadhye s u$umniilp
dhyayet I saiva anahatakala anahata-;iddhida bhavati 11 5 11

1. tu3Rrf;ft-B 1 • 2. ~~-Jl'J 2 ,P I ,P2 ' p 3 ' p 4 · 3 · ~7TTmffi:i-J

...,,...,......,,
J omit,
I' 2
1fv.:r11mf~rn-P 4 , i§~lfttn~s not in N. 4 . ~UR-
P1,P2,P3,P4 ,B1,B2,J1,J2. 5. ~ o:r ~~-N. 6. ~ csos(Yffllicr>ftlf
~ ~-N. 7. ™'liifii( \Rf)~~fQij-J J p ~TWtirti ~ ~­
B2, ™'111'il<i \i'Q)f?ifl4f~a_ -P"P3 • 8. ~ ~~~ot in N. 9. ~~mrcf
{'ffctic.f~-N . JO. ri~llffeT er~ ~-P2 , ~~~ '1Cfftr-P4 • 11.
q;o 0~:qi6-N. 12. flFRir- W. 13. ~-extra in N. 14. ~ !i4oC4otf
. ~-J J p N, irm;rr
c.<il"'f<.l.; I' 2' 4, ~~ "
~-B l,W . 15. •m:allt~ifeiRt B 2,Pl,P2,P 3.
 Siddhasiddhii.ntapaddhati 31

Tr. The fifth is the k81J.thacakra which extends four

digits. At its left the candrana<;fi i<ja is situated. At its right
siiryana<ji pirigala is situated. Su~urnna which is in the middle
(of these two) should be meditated upon. She is the anahatakala
which offers anfihatasiddhi. 5.

~ ~~ I o;r '3fl!oeJmllem;-S I t4f?IC:Cfil~irf1

'I_~~ U\ii2 ~ ~~3~ a:~l'i&l<'l I mf ~;:q ~ I
fifrt(rllfl 4 ~ II & II
$8$!ha 1~1
tlilucakram I tatra amrta-dhiiriipraviihal;l I
ghaIJ!ikii-liilgarp miila-randhrarp riijadantarp sarikhini-vivara!p
da§ama-dviiram I tatra siiny8!p dhyliyet I cittalayo bhavati II 6 II
Tr. The sixth is called talucakra, ghaJJ.tikalinga,
miilarandhra, rajadanta, sarikhini-vivara or dasama-dvara from
where the stream of nectar flows. Here one should meditate on
the void which brings about the Jaya state (merger of citta). 6.

fr-cotj ~~ ~~ 5 7];66&11:41\ I mr' ~i

~ ~n_ I mr C41fcHIR!i 7 1f~8 II l9 II
saptamam bhriicakrarp madhyamiingu$!ha-matram I tatra
jfiiina-netrarp dipa-sikhiikiirarp dhyayet 1 tatra vaksiddhir-
bhavati II 7 II
Tr. The seventh is bhriicakra which is of the size of the
thumb. There lies the eye of wisdom, which one should meditate
upon as the flame of a lamp. This brings success on vak
(speech). 7.
~ iijE"'t(~ ~9~ i~11C6r1~12 I mr
q¥1' 13~1«11Cbl{ ~ I ffir ~ ift~ ~ II l II

1. qftic:<t>IRTiTT-P 2,J I ,J 2,BI 'B2, ™'il-N. 2. 1lffi'f1U\il'-P2'p 4. 3. fuftRT-

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

a$tamaip brahma-randhrarp nirva~1 a-ca kraITJ silcikagra-

bhedyam 1 tatra dhilma-sikhiikliraf!1 dhyay et 1 ta tra j alandhara-
pi{haip mok§a-pradarp bhavati 11 8 II
Tr. The eighth is the nirvli.IJac akra which is at the
brahmarandhra which is of the size of the tip o f a needle. There
one should meditate on the (form of) s moky fl a me. The seat of
jaJ.andhara therein is the bestower of salvatio n. 8.

. '1ct'1'11f.f>I~ ~~l&t'1Cb'tt'1'i~ 1 ~ I ~
~ ~f\llf.f>Hi ~tcf~ 2 of "Cf{q~l-;:aj ~n_ I
~lft:<416 3 ~cscfuP-8:q~ 4 ~5 11 <\ II
navamam-iikafa-cakrarp $Oc;la5adala -kamalam - ilrdhva-
mukham I tanmadhye karr;ikayaf!1 trikil.takara1ri t a durdhva-
saktiI!J taip parama-siinyiirp dbyayet I tatraiva pilr~1agiri-pifharp
sarve$ta-siddhipradarp bbavati 11 9 11
Tr. The ninth is the akasacakra which is the lotus of
sixt~n petals facing upwards. In the pericarp at its centTe one should
meditate upon that iirdhv~saktihaving three projections that is kn0\VI1
as Pai:ama-siinya (Absolute void). The seat of piln}agiri situated
therein is the bestower of al1 siddhis. 9.
~ 01 U 'ti o; fOi i.11 al& 6 11
iti nava-cakra-viciirah 11
Thus ends the dis~ussion on the nine cakras.
Note: See Appendix for cakras. 9.
3lW tsll 6 ~~ a;e;a ali 7 I
atha $O{iasadhiiralJ kathyante 1
Hence follows the discussion on sixteen ii.dhiiras ·
M q~g qzj1llSOT~gs I ffiITlJ~\Tll11<i ~n_9 I
1:~g ft.eRr ~ II ~ o 11

1. cwi Cfiiffi ~-J 1 ,J2 ,P4 • 2.CT<fiR ffif ~~-B 1 ; clC61<''l ~ ~

~fttrn-P 4 ,0rii~ ~~-N. 3. m ~U'ftfti-P . 4.ff!ful:~r-N . 5.~
4
i.t91Ri~lfciRI B 1,B2 ,P 1,P2 ,P3 , -etftSC:Ri~if?.:IRI W. 6 . ~ ~-P 1 ,P 2 ,P 3 ,
~ +:rt1¢1~1-N.7. ~ ~~-q;u.ffi-B 1 omits , ~ ~-J 1 ,J 2 , isrts~
~-P4.~ isflsmmt-N. 8. ~15GJt:Jm-Jl'J2,P4 . 9. ql!fli tfTGPJ~
1TIG11J tmeta:. ~ffCl'G:. mc:r4a:.-N.
 Siddhasiddhantapaddhati 33

tatra prathama]J padarigu$_thadhara]J 1 tatriigratas-

tejomayaJ!l dhyayet I drstih sthirii bhavati 11 IO 11
Tr. First is the iidhara of the padangu~.tha (the big toe).
There at the tip of the toe one should meditate upon light. This
makes the vision steady. 10.
~d)tfl "iffi~ €11'1ql& 1'CfTMPJT2 ~cscft~'tf3
~,.......1a~at~'l I mrr4sP'1cf144 ~ 11 ~ ~ II
dvitiyo miiladhiiras-tarp viima-piiI$IJinii ni$pi<;lya
sthiitavyam I tatra '-gnidipanarp bhavati 11 11 II
Tr. The second is milliidhiira where the perineum should
be pressed with the left heel. This enhances the (bodily) fire. 11.

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

7
I
-3f
·~mq1-'1st 1-qg
....... ~ cqerfff 11 C} ~ 11
trtiyo gudiidharastarp vikiisa-sarikocanena niriikuiicayet I
apiinaviiyu]J sthiro bhavati II 12 II
Tr. The third is gudiidhara, expansion and contraction
of which when controlled, the apana vayu gets stabilized. 12.
~eif 8 ll(l~g 9 I Rrjlf6Q;)~;:r qrPi1Jf~ ~
1Jlf\ll~I O ~~~II ~~~12 ~~ ircrftf I~
'CJ\jjfffl I 3 q~ II C} ~ II
caturtho me<;Ihradhiira]J I Jiriga-sarikocanena brahma -
granthi-trayarp bhitva bhramara-guhiiyiirp viSramya tata iirdhva-
mukhe bindu-stambhan8J!l bhavati 1 e$fi vajroli prasiddhii 11 13 II

1. fMl'tfl \(i1illmd CJTlf- 1 1, ti~ W- P 1,P3, ~ 1@T'Qm "ff CJTlf-

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

Tr. The fourth is me<jhriidhara. By contraction of the

generative organ the three granthis like brahm.agranthi etc. get
pierced and after having rested in the bhramara-gilha bindu is
controlled which is situated above. This is known as vajroli. 13.
Note: See Appendix for vajroli. 13 .

~ aftl5;.c:t1Ulll11( 1 dl~'11ri1efl'l~Cfft~ 2 iOt<:fRt II ~)!JI

paficame o<;Iyii!Jiidhiira-ban dh a nan - m al am [itra-
sarikocanarp bhavati II 14 II
Tr. The fifth is o<;lyiil;ladhara . Application of this
(band.ha) reduces faeces and urine. 14.

~ ao(6f(1{Cfi~'t1~-c;q1(~tt_ I '11Gefltft
4
'11i'CfllU( 3
~ II~~ II -
$a$.the niibhyiidhiira orpkaram-ekacittenocciirayet I
niidalayo bhavati II 15 11
Tr. The sixth is niibhyiidhiira. Attentive recitation of
om on this adhiira results in nii.dalaya (merger in the nada). 15.

~ ~qi{ q_rvj r.rO'w..ln_5 I c:t>'"l~1fl1c:t>1t11 6

~ II ~~ 11
. saptame hrdayiidhiire priil)arp nirodhayet I kamala-
vikaso bha vati 11 16 11
Tr. The seventh is hJ"dayiidhara where the pral}a is to
be restrained. With this the lotus faces upwards. 16.

~ CfiVOTtITT ~~ ~c$~ r.=r-n~n_7 I

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

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

'3'(<4(0(1t41<8 '3~<4(0llt4H4' P4 • 2.~ i3~~'>1qo11~1<~1;f ?i\Zfll(Cll '1M'i::N'tl'l(oj-
N. 3. 1:lfTtITT'-B 1 ,B 2 ,W ,P 1 ,P 2 ,P3 ,P4 • 4. o:rm~-N. 5. q1011P.••n1 B 1 •
6 .~m-J2,~~-Bl, ~-B2 ,W. 7. ~f&4st1~-N .
 Siddhasiddhantapaddhati 35

Tr. The eighth is k81J!hiidhara where one should press

the chin against the jugular notch. The viiyu in the i<;lii and
pmgalii gets stabilised. 17.
Note: See Appendix on jiilandhara bandha. 17.

~ ~f°bi!Cblmt ft=tE'C'11•i ~a_ I

~c:tftr II ~ ~ II
navame ghal)fikadhiire jihvagrarp dhlirayet I amrta-kala
sravati II 18 II
Tr. The ninth is ghaJJ.tikiidhara (at the uvula) where the
tip of the tongue is to be inserted. It causes the nectar to
flow . 18.
~~ ~~ ctl~~pf1f 1 (i't~<tii 2 qwA3~$911'Uli
cficff~~ fZ!qfHl;i-5 q~~nln. I <tilcs6liic:tR1 6 II ~ ~ II
dasame talvadhare talvantar-garbhe Jambikaip calana-
dohanabhyiirp dirghikrtva viprltena prave8ayet I ka$fhi-
bhavati II 19 II
Tr. The tenth is tiilviidhara (at the palate). One should
insert the tip of the upturned tongue in the aperture above the
palate after having lengthened the tongue by a continuous process
of moving and milking it. Thus one becomes as still as a log of
wood. 19.
Note: See Appendix on khecarl. 19.

~~ Rri~1qR 7 ~~Pi ~n_8 I ~UTATm

~II ~o II
ekiidase jihviidhiire jihviigrarp. dhiirayet I sarvaroga-na§o
bhavati II 20 II
Tr. The eleventh is jihviidhiira (the tongue) where the
tip of the tongue should be meditated upon. It destroys all
diseases. 20.

1. a:~ dl\'Cf"fl'fcq-B 1 • 2. ~ -W. 3.rr1:ffl"l~Cfilt:llefl;i'-N. 4. ~

~-J 1 ,J 2 ,B 1 ,B 2 ,W,P 4 . 5. ~-J 1 ,J 2 ,P4 • 6. ~ ~-B 1 , ct1111Zl1ictR\
-J 1 ,J2 ,B 2 • 7. ~!ffi'UTt~~lt41~-N. 8. ~~ ~ 'ffif Ril&Mf•j
~ -B 1 , ~~" ~~1t11( 'ffif ~ ~n,-P 3 •
36 Chapter II

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

II ~~ II
dvada§e bhriimaahyadhiire candra-mar:u;lalarp dhyayet I
sitalatiilp yati II 21 II
Tr. The twelfth is bhril-madhyiidhi:ira (center of the
eyebrows). There one should meditate upon the orb of the moon.
Thus coolness ensues. 21 .

~G~ ;:nmmt oflf PJ 5 ~~ct. I lfW=T8 fie;t'i

6
~ II ~~ II
trayodase nasadhare tasyagral!J lak$ayet I manai}
sthirarp bhavati ti 22 II
Tr. The thirteenth is nasiidhiira (the nose) where the tip
of the nose should be concentrated upon to bring about mental
stability. 22.
8
~(~ "'llttl't,\rl cnq1z1~ 7 ~~ %:1Hitn. I
m~lJln:l'1TTl('l""'lwqt~ftn~~ q~ II ~~ II
caturdda§e nasa-mule kapafadhlire dr?.til!J dharayet I
$aIJmiislij-jyotil)-puiijarp pasyati 11 23 11
Tr· The fourteenth is kapa.tiidhi:ira at the root of the
nose. One should fix the gaze there. Thus the flame of the light
is seen in six months. 23.

paricadase lalatadhare jyotil}-puiijal!J lak$ayet 1 tejasvi

bhavati II 24 II

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

qJ~<-41;\; 2 . 4.~
<f;JEJftr-J 1 ,1 2 ,P 4 .~~Mldl ?.'l'Tftr-B 5. ~G!fi "ITTJTf.llt-W,
~G"~t11<1~~1•i W .. 6. ~~-B ,P . 7. q;!ffi~-N. 8 .. ~g~
2 2
~~ <tiqilltll< ffir 1:fti ~n.-W, ~lf!ri ~~q;qy-fti v:fllln.
-B 1 , ~ ;:m:rrilii- B 2 , ~{~Qi ~-W, qg;lf~ ~\if q;crrGT-
P1,P3. 9.~.ri t'ft'fllltll{ o:r'""1ftn-W. lO.q~o:_- B 1 ,~mtffi" ~
'Cfl!16ll q~ Cfffef~ lf~-N.
 Si ddhasiddhan tapaddhati 37

Tr. The fifteenth is lalapidhara (forehead). There one

should visuali ze the cluster of light. (By this) one becomes
lustrous. 24.
~~ 'ISJTs~t e;;r~...q 1 i3TTCITT~~ ffif
.yf'j~~HH011~9/ii ~Scl{rtlC?>~t( I i3W.6l~TCffi. ~ ~ l~l\1 2
avasi$fe $0</ase brahmarandhraf!l iikasacakram I tatra srI-
g uru-caraIJambuja -yugmaf!l sada'- valokayet· akafavat p firl)o
bhavati II 25 II
Tr. T he remaining is the sixteenth - brahmarandhra
wherein the a.kasacakra is situated. There one should always
visualize the pair oflotus-feet of the revered g uru. (By this) one
becomes all-pervading like the sky. 25.
Note: See Appe ndix for adhliras. 25.
~ l\1°) 5 e/1Ttmff8 3 11
iti $o<;Jasadharaf:i 11
Here ends the narration of the sixteen
iidbiiras.
~ <R"&'GI :::t GI &{4
atha lak?yatrayczm
Here follows the three lalqyas
CBI" C1 I OI 4 ad <?'f &-ci die<J (l 5
tatra tavad-anta.r-l ak$Y8f!l kathya te
At first antar-lak~ya (internal objects of
meditation) is explained
1i~ltt>"'Gl&05efP'1i FJE"Hill" ~~ ~ffi""~q<;f~ TJfil
tj~n_ I ~~ 6 tt>'"l<.1'ia'"tl)~cqi ~~~'m1i~~ll~~"j m
~ 7 i:r;:rm ~~n_8 I ~~GT ~9 II ~& II
l. re ~-B 1 ,B 2 ,W,P 1 ,P 3 • 2 .~mmt o:r '3)tef'ITI1Ji ~ ~
3llri1' ~fa-g"9;~ q~ ~er ~Q)t)n, ~m:rf ~Qitfn,- N. 3. ~
\lllsmuRJl-J1 ,J2,W , ~ "llllsmtm8-W . 4. 3le:f tir~J, ,J 2 ,Bl,B2 ,W .
5. Except P2 all texts omit this sentence, line not in N. 6. 1Tffi ~
~ 'l't2)- B 1• 7.;ntl-N. 8. ~-B 2 • 9. ~R;:ifei~-J 1 ,\,P 4 , tf:f ~fu­
P1 ,P2,P3.
38 Chapter II

miila-kandad-daJJ{Ja-lagnrup brahmaniicjirp sveta-var/}8.rp

brahma-randhra-paryant_arp gatiirp sarpsmaret I ta nmadhye
kamala-tantu-nibhli.rp vidyut-ko.t i-prabhiim - ilrdh va-giiminirp t8.rp
miirtirp manasa lak$ayet I sarvasiddhi-prada bhavati II 26 II ·
Tr. One should visualize the brahmanli<:ji (su-?wnna)of
white hue, which having originated from the millakanda and
coursing through the backbone, goes upto brahmarandhra. In
that brahmanadI, one should visualize the form of iJluminating
lotus fibre goi~g upwards which is as dazz1 ing as a crore of
lightning. It accomplishes all siddhis. 26.

o3Jtrcn ~~) •nmle~ 3 ~(t'll(ICbH. 4 ~~ I

i3f!JCfT ~'11ftZI '31Rms1''1o4m: 6 ~~o:. 17 -3le:rcrT q;uf&ti
dlif4\~i Pl(lt:flHt I mro ~1(\1tf4 8 q~ct>l('1tci !Q:onRt 9 I ~
10

~'2)- '11(Tt'1'c:ihft~q 11 $'t'1('(flitil( 12 ~~ 1 3 II ~is II

athava laliitordhve gollii.ta-maIJgape sphurat-tarii-akararp
lak$ayet I athava bhramara-guhamadhya arakta-bhrnmarakaraIP
1_~k$ayet I athava ka17Jadvayarp tarjanibhyarp nirodhayet I tatal}

siro-madhye dhiirp-dhiim-kiira-niidam srnoti I a th a vii cak$ur-

madhye nila-jyotiriiparp puttalyiikara,P J~k$ayet II 27 II
Tr. Orone should visualize a tremulous form of star in
the golla.tam8IJ<;fapa (space) situated a little above the forehead,
or visualize the form like that of a red bee in the bhramaraguhli,
or ~lose the ears with the index fingers and listen to the dhilrp-
~urp .soun~ (reverberating) in the centre of the head, or else
v1sual1ze a tmy doll of bluish tinge (situated) in the eyes. 27.
Ii c-d O'ct clfJ?Jo( 11
ityantarlak$yam 11
 Siddhasiddhiintapaddhati 39

This is antar-lak§ya (internal objects of

meditation).
3121'" SI f5 crffRf
Oie:GI"
1

atha bahirlak$yarp kathyate

Hereafter follows bahir-lak§ya (external objects
of meditation)
'11ttl'JTG:. ~1l~~ ;:flef!~ftrg~q;r~ efl'~'f(.2 I
nasagrad bahir-arigula-catU$!aye nila-jyotil;i-sarikasarp
lak$ayet I
Tr. One should meditate upon the blue flame of light
situated four digits away from the tip of the nose;
i3T£JCIT '1H:t111'fl titS!Jleflitm 3 c:ugatei4 ~ ~ 1
ath a va nasagrat $8c)ailgulam-adho vayu-tattvarp dhilmra-
var,Qalp lak$ayet I
Tr. --or visualize the smoky viiyutatva (element of air),
six digits away below the tip of the nose;
i3Te:rcIT '3PSGT1Jefl' ~ °ff '11ttt'fci 5 efl'~'fl I
athava 8$!8.rigula araktarp tejas-tattvarp lak$ayet I
Tr. --or the red tejastatva (element of fire) eight digits
away from the tip of the nose;
i3Tw.IT '&"ffl1J~ iffiiVllef!Ci&14tatq. 6 efl'~'fl 1
7

athava dasarigule kallolavad-apas-tattvarp lak$ayet

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

1. ~~ CliUIB-B 2 ,P 1,P 2 ,P 3 , line not in N. 2. 'ITTflll~ -aril- 'i_1:l'crof

"R~n.-P 2 omits. 3 .Pfrnl1T "C5!lsm11'\if~s-N. 4. 'ITTWJR! ~1J.fl
i3ftfl~fficl-B 1 , ~~1J,\rf-B 2 ,W, ~1J."R i3fiit-P 1 ,P 3 • 5. i3f"Gf1J.fl
i3fmfffi~-B 2 , 'ITTWJ~~1lefl&t11mffi-P 2 drops i3ftrcn , ~1J.fl
i3fmfi-P1,P3, 3J~ ~1J,Wlmfi-P4. 6. ~~-J1,J 2 ,P2,P4,
CIC::l4W'fc:i-B 1 ,B 2 ,W ,P 1 ,P 3 • 7 .i3ftrcrr "'fl«l'J&IC::~ '31'*1Cfll("ll(ilcU '3114©~
{il'~O'.,-N. 8. 'ITTJTTJIC::Cl~af-P •
4
40 Chapter II

Tr. --or the pa.rthiva-tatva (element of earth) yellow in

colour twelve digits away from the tip of the nose;
i3{llCIT i3TIC6T~ ~ 1 (rU92'ct?I f4;(Ull<§Rrfd q~ 1
3 4

athava aka8a-mukharp df$fvii l ak$ayet I kiraIJii.kulitaip

pasyati 1
Tr. --or one should tum towards the sky a nd gaze at it.
One sees the sky full of rays .
t.;CtS ~~Cf)(Uj'( 16
evatp nirmali-karaIJarp I
Tr. Thus the purification takes place.
'3'i14i!:6<.~l'kt(l{li t'tl;i~d:, 17 \T4'>1Rti<S11~ q~ _1.
8
i3ltrcff
athavii firdhva-dr$!ylintariilarp lak$ayet I jyotir-mukhan 1
pasyati 1
Tr. Or else gaze upwards and look into the space.
Thus one sees the light.
~ w a:41 9Cti1~i l"l'3ao:. 1 .3JTCfil~~ ~ ~9~
10

~11 11 2

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

mukt1padarp bhavati 1
Tr. Or else see the space everywhere. Thus the citta
becomes void which offers salvation.
a{~ 1_~-qrl 3 dtijq)lst:('"lft~cqJ ~ftf "(if~O.. 11 4
~~815 ftq-u ~ II ~l 11
athava dr$!Yii tapta-kaficana-sannibham bhumirp
lak$ayet I dr$.tilJ. sthira bhavati 11 28 · •
11
Tr. Or else (internally) visualize the bhumi (earth) which
is as bright as heated gold. Thus the vision becomes fixed . 28.
Ii c-ZI at d> fbrt:t C!111 f& C?-f ~ II
ityaneka-vidhaip bahir-lak$yam 11
l.~<i~-N. 2: l!~qlf.1\'l!itiCiR -W. 3. ~<011911~d W. 4. Line not in N.
5. ~-P2 • 6. ~me not m N. 7. Line not in N. 8 . "1'lilc:iltiii'14 ~-N. 9.
~ d~14"*1< ~ 0:r-P2. 10.~ not in N. 11. ~l(f ~ ~ ift!ffl.lCi
~-B 1 • 12. arerc:rr ~mm11\il -lf!!Crr ~m 11 l'f &e:rcrr ~~
;;q)fa~s;f \'T~ ~ q~ ~RM<Y~r ~-N . 13. ct~<::r ~ttt"<'I W ,
14. ~~~~~~~ extra in N. 15 . ~-B 1 •
 Siddbasiddbiintapaddbati 41

Thus end different types of babirlak~ya (external

objects of meditation).
3l2T o:r~ c;r~l die:<!J ?t
atha madhyam arp lak$ya.q1 k athyate
Now follows the madbyama-lak$ya (intermediate
objects of meditation)
~~a1:4of crr <mf:4uf crr CfltSOlf:4of crrsfr.rcrJf err ~1<!A1Cfi1<2
crr ~~ 3 err ~Gl"C5Ti err ~tf"1 1 oseft1 Cfil ( crrs d"~l'ifiR
crr i:f~~ tct~os 5lffif ~11C4™"'ff err JA'ID6 efl'~({. II ~~ 117
sve ta- va nJarp va r akta- van;iarp va k f $1}a-varr;iaip
va 'gnivar1Jarp va sikhakii.rarp va j yoti-rfiparp va vidyud-akii.ralp
va siirya m aIJ9alakararp va 'rdha-candrakararp va yath e$! arp
svapi1J9a-matrarp sthanavarjitarp va manasa lak$ayet 11 29 II
Tr. One should meditate upon white, red or black colour
or flame of fire , luminary, lightning, solar orb or crescent-moon, or
any object of one' s own choice considering oneself to be different
from all other objects or without any particular object. 29 ·
°' ra
Ii <'"d en tt o:rarat crT fi'l1 Cf(8 1
ityanek a- vidharp m adhyamarp lak$yam II
9

Thus end different varieties of madhyama-lak$ya

(intermediate objects of meditation).
"1iftr -i;rq:a ~ a dl10 11
iti lak$yatrayam 11
Here end the three lak$yas.
Note: For three l ak $yas see Appendix.
~ CRI"! CR Q ~ ai cnlifC)c{
atha vyom a-p aflcakarp lak$ayet
Here follows the set of five vyomas (spaces) for
meditation
1. '1t24\i'llf!Oi J 1 ,J 2 ,B 1 ,B 2 ,W ,P 4 .2.~ ~-W.~ CfT ~-P 4 .3.
;nilfa@i- J ,J ,B ,B ,W .4.Cfifi ~-P ,P 3 ,B 2 ,W,P4 • 5 . ~~csa(4fQos P 1,P 3 •
1 2 1 2 1
6 .~ ir.mr-W .7 .~ qr~ err~ qr~ qr i3lfl.,~1~1ct>1(
err ~')dlwi qr Pclqa1Cb1( CfT ~ (4fQu!Wt1c4., Pcl~~ct'l+~I ~ ~
atl'li.'11ftOll(-N . 8.'lt4'1i.'1~'(-1 1 ,.J2 ,B 2 ,P4 , ~-B 1 ,W.9 .line not in N .10 .not
available in P 1,P 2 ,P3 ,W ,J 1,J2 ,B 1,B 2 •

L
42 Chapter II

'3JTCtif ri qu<filri '1 $I Ct> I~ a t=el I Ct> I ~i ~ajC61 !'l Ifl:! Rt

cznq q:sq Cb+( I
akiisarp parakasarp mahakasii.rp tattvlikasarp silryakasam-
iti vyoma-paiicakam I
Tr. Akii8a, parakasa, mahakasa, tattvakasa and
sihyii.kasa are the five vyomas (spaces) ..
CSll8ll"t'"d{S(<:4'"dPlif(if Pl (IC61 ('1 IC61 ~ ~~0:. 1
biihylibhyantare 'tyanta-nirmalarp nirakaram-akasalp
lak$ayet l
Tr. One should meditate upon the absolutely clear and
formless iikiisa situated inside and outside;
~ dllSU\4;ffi ~ t:lcH:11C61<2 q(IC61:'ll'161#lC6~dJ3
athava bahyabhyantare atyantarp dha valakaraIJ1
parlikasam-avalokayet I
Tr. --or else on the extremely bright parlikasa inside
and outside·
'
~qcn di IlQ I¥4 '"d{ 4 Cb I(l'1 H trH•iC6T~ '1 ti ICt> I~ I'1 cleftl q;qa:.i
athava bahyabhyantare kalanala-samkasam mahakasiim-
avalokayet 1 • ·

Tr· --or else on the mahii.kasa as resplendent as kiilanala;

CSll811"4'"d{ Pl'11dtat~~cj 5 fltel IC61 ~I '161ffi C6itn_6 I
bahyabhyantare nija-tattva-svarilpam tattvakiisam-
avalokayet I ·
Tr. --or else on the tattvii.kasa of the form of the Self;
arercrr ai1tu1*4~ ~?fCJft~~1 ~"l:ffCt>T~l'16lffi~n.1 8
athavli bahyabhyantare silrya-kofi-sadrsarp surylikiisam-
avalokayet I
Tr. --or else meditate inside and outside upon the
sfiryii.kasa as dazzling as a crore of suns.

l. &11811¥<4"dl 131('tl"dr.tif\if ~Uitii<'tlCfil~ ~~n..-B 1 omits.

ilfl811'4"d<'h'Q"d~ P4 • 2 .i3f{(fl"€1itil(P-l'Jf-W. 3 . Line not in N. 4. Cfilit
extra in N. 5 .i3f"~CJ>T~-N. 6 . ~~ ~..,.10 t-.::n<Hilci
ffi'q'j'ifij'.:tf'fC4l'fliti4tl -P2 omits, « ~-B 2 ,W. 7. <til~-B 1 ,B 2 ,w .
8. Jine not in N.
 Siddhasiddhii.ntapaddhati 43

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

2
11 ~ o 113
evaqi vyoma-paiicakiivalokanena vyoma -sadrso
bhavati II 30 II
Tr. By meditating upon these five vyomans (spaces)
one becomes all-pervasive like the vyomans (spaces). 30.
Note: See Appendix for five vyomas. 30.

Cdtb "1:il
uktaiica
It has been stated
W'fCltHb ~~ 4 ~~ &fT"lq:siqqp( I
~o;;J \1'1HIRt 5 ~ ~lft "11'1~1(Cf>8 II ~ ~ II
nava-cakraqi kaladhiirarp tri-lak$yarp vyoma-
paiicakam I
samyag-etan-na jiiniiti sa yogi niima-dhiirakal;l 11 31 II
Tr. A yogi who has no proper understanding of the nine
cakras, sixteen adharas, three la.k$yas and five vyomas is only a
yogi for name' sake. 31.
31211tteia1~ am dleaa 6
athii$!iiilgayoga}J kathyate
The eightfold yoga is being narrated
ttitPtttit 17(1'1g10114 l"llJ(tl l&Hf:41(0f lltl l"iij't 1 8 ~S6Glci411Pt91
yama -niyamiisana-priiIJiiyiima-pratyiihara-dhiiral}ii-
dhyiin a-sam iidhayo '$!iivangiini II
Tr. Yama, niyama, iisana, pr8!Jiiyiima, pratyahiira,
dhiiraIJ.a, dhyana and samiidhi form the eightfold yoga.
Note: For a$.tiingayoga see Appendix.
MIO ~ ~ ~~g ~~~g
\3tl&l<Pl~Pt~dc'•Udldq\l'ttl~ I ~ ffig ffig mt.t<lo:_ II~ ~11 11
44 Chapter II

tatra yama iti upa§ama}J sarvendriya-jaya}J iihiira-

nidrlisita-viitiitapa-jayasca I eva.rp sanai}J sanai}J siidhayet II 32 II
Tr. Yama is tranquility, restraint over all the sense organs
andtriumphoverfood,sleep,cold, wind and heat. These should
be gradually accomplished. 32.
~ t1CH~l910ld( II
iti yamalak§aI.Jam II
Here end the characteristics of yama.
1
~ ~ '1"flqTI'>Hi Pf4'1"1'{2 I C{Cf>l~cUW 3 ~g~
aft """~-'(1"~1;:q...;· 4 tl'e:niJ Ifl;;rj fl it~w1:f 1l ~ ~ ( o II c.I (qdl tel fl1 fit
~4'1€119'Ull{_5 II ~ ~ 11
niyama iti mano-vrttinii.Ql niyam anam I ekiinta-viiso
nil)sarigatii audiisinyarp yathapriipti-san tu$_tir- vairiigyarp guru-
carCllJavarii<;Jhatvam-iti niyama-lak$aIJam II 3 3 II
. . !r. Niyama is control over the functioning of mind.
Living in seclusion, eschewing public contact, indifference,
contentment with what comes on its own accord, detachment
and surrender to the guru are the characteristics of niyama. 33 ·
Note: For yama and niyama see Appendix. 33. .
fb ~Hi~fltfij6 ~~~q tt'tll1"1ol I l<4fu1Cf>lft;:j lf&:'tl«"I"
7 8

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

_ asanam-iti sva-svarupe samiisannatii I svastikiisanarp
padmasanam siddh-
. _ · asanam-etesiim madhye yathestam-ekarp
VJdhaya savadhiinena stha-t · · ··
T - . avyam II 34 II
r. Asana is to remain in one's true state. Having
adopted any one am h . .
. ong t e postures viz. svastika, padma or
s1ddha, one should remain alert m
· tha t pose. 34 .
Note: For asana see Appendix. 34 _
~f.tiOICJl. 11
ityiisanalak§aIJ.am 11
This is the characteristic of iisana.
l.'3f?.r ~ extra in N. 2. ~·H~fa-B B w p p '1'1fli~q; 1 ~cmrr
I ' 2' ' I' 3 '
P 2 • 3.qCt>r"dt1r68-J,,J2 ,Bl'B 2 ,W, ~ cm:rs-P • 4. 13cmfM01-N. 5.
4
~tl'MMIJIDl'(-B 2 ,W . 6. \31~1Mtr.t-N. 7. ~ ~ ~~~q~ ~-J ,J ,P4 ,
1 2
~ ~ ~ e111e'1dr B 1 ,W . 8. ~e:rr ~©lfl4-N.
 Siddhasiddhantapaddhati 45

q!Ojltf li"I ~I q~ ~ ~~'{Cf)-

~J.~EjgCfi(Of1~ 2 €H'cllft: q1ut1lfl"l(T'llftOll~ II ~~ 11 4 3

prli1Jiiyiima iti prii1Jasya sthiratii I recaka-piiraka-

kumbhaka -sarighaftakara1Ji'ini catvari prli1Jliyiima-lak$al)iini 113511
Tr. PrliIJliyiima is the steadiness of priil}.a. recaka
(exhalation), pilraka (inhalation), kumbhaka (retention) and
sanghaf!akaraIJa are the four characteristics of prfi.IJ.ayama. 35.
Note: Here sarighat_takarai:ia is a term used for kevala-
kurpbhaka. 35.
Note: For prli1Jliyama see Appendix. 35.
q~ ~ 5 it~t1"fl11Ti 6 qetf 1$(Uj ~Cfil('JtFl 7
\3~"1~CfilH=<:ttf°q 8 ~~aj~ lJel!l$1((T'llffUT'{,9 II ~& II
pratyiihiira iti caitanya-turarigli1Jiirp pratyiiharaJJarp
vikiira-grasa n al!l u tpanna-vikarasyiipi ni vrttir-nirbhiititi
pratyahara-lak$a1Jlim 11 36 11
Tr. Withdrawing of the senses like controlling of the
horses and pacifying the disturbed states and subduing the mental
modifications is called pratylihlira. 36.

~1<tiifa 1 0 tliSlltuli4'kf( ~ ~ilH't't'i:O:Hq~qqco"*18 11 ~

m~n.1 2 , ~qr ~~ at1~<1Cfi1l ~0:.1 3 I ('Cllt'1'114
~·crfa cfl q flt ii ~n_14 11 ~ \9 II
dh iira ~1eti sa-bahyiibhyan tara ekam -eva nija-tattva-
svariipam-evanta]J-kara~1ena siidhayet, yatha yad-yad-utpadya te
tat- t an-niriikiire dhiirayet I sviitm anarp nirvata-dipam-iva
sandharayet II 37 II

1. g1011£11it~RI B 1 • 2. ijq2ct<o11f.:I B 2 ,W , ~ ~-J 1,Ji- 3. ~

~ q101141•HT11ff11R,- J 1
,J 2 ,B 1 ,P 4 , ~ q1u11£1l't('1~-B 2 ,W. 4. oe:n
t~~"'ICtiftiJjcsi'ICti(Ul~H1~ EC!lft'1t11 ~ YIU1i<'ll'Mlft'U11{.-N . 5. ~­
B 1,B 2,W ,P 1 ,P 2 ,P 3 • 6. tl~1TJ1lli-J 1 ,J 2 ,B 1 ,B 2 ,W ,P 1,P 3 ,N. 7.
't1t11'11"111'4ctlM~ -N. 8.<:rtll "'ll"'ll~Cfll< J 1 ,J 2 ,B 1 ,B 2 ,W,P 1 ,P 3 ,P 4 . 9.
\3qq"1PclCfllH'lll~ ~~g ~ q~-W, ~Cfll(ftll~ ~fftf.:lifj~~fu-P 4 •
10. tmUTT follows~ in sequence-J 1,J2 ,B 1,B 2 ,W,P4 . 11. it~­
J 1,J2,B1 ,B2,W . 12. ~ (~-J 1 ,J 2 ,N. 13. Ctift ~ -B 1 ,B 2 • 14.
~ -B 1• t.m4RRI -P1.P1.
46 Chapter II

Tr. DharaJJli is the cultivation of the mental attitude

that whatever is inside and outside is only one's own fonn,
accordingly whatever mental modification arises is merged in
the formless. Thus one should keep oneself steady and
unwavering like a lamp kept in a place free from drought. 37.
~ flliltOllC'illtOICf( II
iti dhiiral)ii-lak$al)am II
This is the characteristic of dhiiraJ;J.ii.
3121' u.u 01 ff(
atha dhyanam
Now follows dhyana
~ 1 q<•ulaw ~ QOC11~Rt '1~~<~
2
• inqg I c:Jm
mijt1;:r.~c:r:i~qmiq~~~RI \tlCl~ct.3 I -eef~ (•111i~~ II ~ l: II
asti kascana paramadvaitasya bhavalJ 1 sa evatmeti yathii
yadyat-spburati tat-tat-svariipam-eveti bhavayet I sarva-bhiite$u
sama-cJr$tis-ca II 38 11
Tr. It is a state of Absolute Non-duality. One should
consider whatever appears before the mind is of the nature of Atman
(Self). Thus one should cultivate an attitude of equanimity· 38.
~ tdi01MffiOilf( II
iti dhyiina-lak$ai;iam 11
This is the characteristic of dhyana.
3J!i' ~ffiu I Ct(4
atha samadhi-laksanam
Now follows the. characteristic of samadhi
'fref('1'64 l"1 j ~ ~ tt ~ '1 tel'"H I~ii fl~ Rt '1 te1 fli ~
~Prrftrn II ~ Q, 11 6
5

1. a ~-J1,J2,B1,B2,W,P4, -3l!J E41'1~Rt C6~-P2 , \3l"l!f U!Hf°tifff

6-P1 ,P3 · 2.'3Jtf E4l'1~~ i311fuii6ffi' ~·~N<'11("fl!o('eli11<:! ~ ~ ('ell<'11<f'lf
o!fl ~-N. 3. ~Rt~ ~Q.-W . 4. '3fl!f wrrfUg-W. 5. 'l{'Clfllfff
e'1rft1Mlffl1R.-W . 6. ~ffiq'R'j ~ o-m p.:,~t1'1{'CI. \3l"11£11fl~ ~
ctifi*il~&<i f.:irci1'mt4 l3fU11fi\tcti ~~ ~ ~o:. q\ifli ~ ~
e111flo4(1'f~-N.
 Siddhasiddhiintapaddhati 47

sarva-tattvanarp samavasthii nirudyamatvam-anayasa-

sthitimatvam-iti samadhi]J II 39 II
Tr. The state of equilibrium of all tatt.vas, absence of
efforts which becomes the natural state of samadhi. 39.
Note: The characteristic features of samiidhi are a state of
equanimity of mind consequent to the realization of the unity of all
existences, a complete absence of any effort or endeavour on the
part of Consciousness and a life devoid of any effort, full of peace
and tranquility which is the essential nature of the Self. 39.
~~~Old( II
iti samiidhi -lak$al}am II
Here ends the characteristic of samadhi.
Note: See Appendix for dhiir8l}ii-dhyiina-samiidhi.
Ii c-2l l\G i aI ~ a I c-1 fi'IUral II 1
itya$.tiirigayoga-lak$al}am II
Thus end the characteristics of B$fa.Tiga-yoga.

11 ~ ·.g?ia~~s=r2 011~oicn -
(§ 81 di a ~ 5118 II
3
fO o cs fbt -cll ail OfJCff
II iti sri-gorak$anatha-lqtau siddha-siddhanta-paddhatau
piJxJa- vi caro nama d vitiyopadesalJ II

Thus ends the second lesson, titled piIJ.<Javiciira

(discussion on body) of Siddha-sddhanta-paddhati
composed by Sri Gorak$anatha.

***

1.~1Tll)11g -N. 2. ~ 1fl"{1H- J 1 ,J 2,B 1,B2,W , ~ ~ <it'flTTW.f

~rft -
P2• 3. ~'€ITT' rrrq ~-qi ~·yg wrr~g -W ,{fu
qrcf~~1RTt1fu..a~<llia1qi fu ;,a1'tlq<.a:J\ fqugitqlfl~ill(1 O{l1{ ~
mm I TI1'1T~'OJ ~8-N .
 Third Chapter

:pr1 RI o 6 ati fCJi fft & Olea et

atha piQc;lasarpvittil} kathyate
Hereafter follows the description of piIJ.<)a (body)

~~ t((tt((2 m \TIHIRI ~ mTfi ~O~Sff~

~11~11
piI;uja-madhye caracaraf!1 yo janati sa yogi pir;ic;la-
sarµvittir-bbavati II 1 II
Tr. The yogi who realises the movable and immovable
world in the body (in relation to brahm8.IJ(ia) is called the knower
of the pi~qa (body). 1.
Note. Pindasamvitti means insioht into the body·
This vers~· und~rlines the well-k nown doctrine of the
0

natba-yogis- ~e:rr ~ oe:rr -q~. ~m <$I~ -om ~ - i.~·

whatever is in pil)c;la, is found in brahmal}t;ia , whatever is Ill
brahmaQcja is in piQc;la. Man is microcosm, the world is the
macrocosm. There is nothing in the universe which is not in the
human body· Whatever of mind or matter exists in the universe
e~~sts ~n a corresponding manner in the human body . Thus ~e
visvasaratantra says "What is here is there, what is not here is
nowhere", Cf. yadibasti tadanyatra yannehasti na tat kvacit. 1.

• ~g ~ ~ I mffiii ~~ I a(i'tta(i'tii~ I
-;rn-1a--=('1 q1G'tcs6 3 I~~ I wwf '11~141'( I~ ~g I
\:Std('t\erlg I
kiirmal} padatale vasati 1 piitiilaIP padfirig u$.the I talatalam-
ailgu$_thagre I mahiitalarp piida-pr$fh e 1 rasatalaIP gulphe I sutalaIP
janghayiim I vitalaip. jiinvol) 1 atalam-urvofJ 1
Tr. The karma (tortoise) inhabits the soles, patala is in
the toes, talatala is in the tips of the big toes, mahatala is in the
 Siddhasiddhiintapaddhati 49

back of the foot, rasatala is in the ankles, sutala is in the shanks,

vitala is in the knees and atala is in the thighs.

~ flCC141dl~i R-a-~ 1 RttS6Rt I fllos"lttT

~"l~~cff ,::rrern I ~ ~ Cbllillfl"f~t;ig II ~ II
eva.rp sapta-pata.Ja.rp rudra-devatiidhipatye ti~fhati I pi.Jp;fa-
madhye krodha-svarfipi bhiiva.1; I sa eva ka.Jiigni-rudral} II 2 II
Tr. Thus the seven nether-worlds inhabit (the body) under
the lordship of the deity Rudra. The angry disposition which occurs
in the body is Rudra himself. This is kalagnirodra. 2.

1l~ I 11C«Tifcfil 3 ftri~ I ~cnl

4
1:l_ffi"C6)
~l
bhur-loko guhya-sthiine 1 bhuvar-loko liriga-sthane I
svar-loko niibhi-sthiine I
Tr. Bhiirloka is at the anus (miiladhiira). Bhuvarloka is
at the generative organ and svarloka is at the navel.

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

~ ~g II ~ II
evaq:i lokatraya indro devatii I piIJefa-madhye
sarvendriya-niyiimakah sa evendrah II 3 II
Tr. Indra is the deity or" these three worlds. Indra
remains in the body as the regulator of all sense-organs· 3 ·

~~~ imTI'Cf>g I ~rt \TRTfficfi-g I ~us'"llefl

'fftllffi°Cf>g I 'l(rt C6'1 ;t e ~ ffi Cf>8 I
daIJgiinkure mahar-Jokal;l 1 daIJcja-kuhare jano-Joka]J. I
daIJcja-niile tapo-lokah 1 maJa-kamale satya-lokal;l I
Tr. Maharloka is at the shoot of the spine. Janaloka is
in the cavity of the spine. Tapoloka is in the spinal cord and
satyaloka is in the lotus of milladhiira.

1. ~ci1ftiq{'Q -P 2 , RT ~~-W. mmrA. ~) ~c:rnt '111ftl4~ -P 4 • 2.

~~-P 4 • 3. ~ffi~-'l'lffl~-B 1 ,P 1 ,P 2 ,P 3 • 4. ~c5-P 1 ,P ,P ,
2 3
~'lffl~ -B i ·
50 Chapter III

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

1

~ Rt60Rt II " II
eva.cp loka-catu$faye brahma devata I piIJ<;fa-madbye
aneka-maniibbimana-svariipi ti$fhati II 4 II
Tr. The deity Brahma presides over these four worlds
and remains in the body in various forms of ego, pride, etc. 4.

~'ffiq;g2 C§~ ~ ~ fell)u_:t&'°CTITT I

~tJlS~Cfic::tllql(q;l(q;l 3 ~ I
.vigm-lokah
kuksau
.. tisthati
.. 1 tatra visnur-devata
.. I piIJqa-

madhye 'neka-vyapiirakarako bhavati I

Tr. Vi$.{Wloka is at the belly. There Vi-?IJU is the deity
and he conducts various functions in the body.

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

4

fit6(5~5 I
hrdaye rudra-loka}J I tatra rudro devata I piIJc;Ja-madhya
ugra-svarupi ti$fhati 1
Tr. Rudraloka is at the heart. There Rudra is the deity·
He embodies fierceness in the body.

er~g~ ~~c:t<i:i-r)q;g6 I oi"~ &°crffi I ~os"f~

fa 60ftr I
i..,..fq,~~~~cft.+\.r
vak$al)sthala iSvara-lokah 1 tatresvaro devata I piIJ<}a-
madhye tfptisvariipi tistbati 1 •

. Tr. lsvaraloka is at the chest. There Jsvara is the deity·

He is of the form of satiation in the body .
7
CfiOo\(i) ~ I o:r ~ ~crm 1 fqos11al
"ffiiq~<fl RtcsoRI I
1. '11'1111i'tr1 - J 1 ,J 2 ,B 2 , iil'11~'fr.n-B ,W. 2. ~ffiq;g -J 2 • 3. ~
1
- B 1 ,W, &1141<~1 - W. 4. ~-J I'J 2 ' W ' p 4· 5 • __p.,.- B I . 6. ~~
11CUO
ffl<fi'8-W. 7. B 1 ,B 2 ,W omit the lines from ~\Tl ~ to
1311'1"G4<1ll"'dl ~ ~; P l'P 2 ,P 3 omit the lin e ~\Tl tro-
~~ ~ -
 S iddh asiddhiintapaddhati 51

k aIJtha-mule sadasiva-lokai} 1 tatra sadasivo devatii I

pii;iqa-madhy e saumyarupi ti$!hati I
Tr. S adasi valoka is at the base of the throat. There
Sadasiva is the deity . H e stays in the body in his mild form.

~'C.1;)' '41c:w-1ct>aoc:w-il -qrn 1 1 o:r 4'tc:w-1ct>u6) term

~tt) S cig:1 fCI ~<ft fft tSOfft 2 I
k aIJth a -m adhye nilakaIJtha-Joka}J I tatra nilakaIJ.tho
devatii I pipqa-madhye 'bhaya-s variipi ti$.thati I
Tr. NilakaJJ.tha-loka is in the middle of the throat. There
NilakaJJ.t ha is the de ity. He stays in the body in the form of
protector .

~&f{ fuelc:w-J1q;g
~ttls~q&ifCl~cfr fftcsoRt I
tlilu-dvare siva -lokah I tatra sivo devatii I piIJqa-
madhye 'nup31ma-s variipl ti$th~ti I ~.
Tr. Sivaloka is at the opening of the palate. There Siva
is the de ity . He stays in the body in a matchless form .

~l~Cfil'"l~ ~~q;g I o:r ~'{Ctl ternr I ~"1l

trcift1401 tel ~4) Rt tSOfu I
lambika-mule bhairava -Joka}J 1 tatra bhairavo de vatii 1

piQqa-madhye sarvo ttama-svariipl ti$¢ati I

Tr. Bhairavaloka is at the Jambika (uvula). There
Bhaira va is the deity. He stays in the body in the most excellent
form.

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

TJ~ll tel ~41 Rt csofff 3 I

1. ~ ;:fl!.'ICfioo') fflCfig -P 1 ,P • 2 . JJW ~ ~ - J1 ,J2,P1,P2,P3. ~·

3
d;!1~111a1 ac:fffl ~t;q i;i~hl~l'lniofi ~ -J 1,J 2 ; P 1,P 2 ,P 3 omit
the word s d;!i1"ll'ft( '1l\1fe<=.s:l'i1Cfi& ITTr 11e1ft:t<=.s:acrITT fqu'gq~ i;i'!I)~
~.
52 Chapter III

tatriibhyantare mahiisiddha-lokaJ:i I tatra mahasiddha-

devatii I pil)ga-madhye prabodba-svariipi ti~_thati I
Tr. A little inside that region is mahiisiddhaloka where
mahasiddha is the deity. In the body he is of the nature of
awakening.

efl\"112ifaTS;oil~\"fl~g I ct:41'11~a'C«IT I fllusifu:J

at1 ... 0<q<1e~ltct~<i"'I RtcsoRt I
laliita-madhye'niidi-loka}J I tatrlinadir-devatli I piIJ9a-
madhya iinanda-pariihantii-svarilpi ti${hati I
Tr. Anadiloka is in the forehead. There aniidi is the
deity. He stays in the body in the form of Supreme unfettered
egoless Bliss.

~~ 1 C§~~g I ITTr '§fl~ ~C«IT I fllu5qu:J

\3t H "G &04 ~<f\ fa 66ftt I
srrigii.te kula-lokal) I tatra kulesvaro devatli I piIJ9a-
madhya iinanda-svariipi ti$.thati 1
Tr. Kulaloka is in the spigata. There Kulesvara is the
deity. In the body he stays in the nature of bliss.

}Ji~itia ~s~mifi"& 1 IDr ~~ ~

...,~....
os,,...,'f""'"~,.+ ~<f\i'fHICf~
fit66Rt I
sacikha-madhye nalini-sthane 'kulesa-lokah I tatra
akule§varo devatii pil)ga-madhye nirabhimanavastha ti${hati I
Tr. In the region of nalini in the sarikha there is
akulesa-loka where Akulesvara is the deity. In the body he is in
the egoless state.

I. ~ -P1 ; P 1,P2 ,P3 omit the words ~~ "ffif". 2. 'IE't<..,.*1~

lR ... q(,E'114ckli J 1 ,J2 , 4<C1@11~aC«'IT-P 4 ; B 1
omits the lines ~ugq~
~--~~~.
 Siddhasiddhiintapaddhati 53

brahma-randhre parabrahma-loka]J I tatra parabrahma-

devata I pirp;Ja-madhye paripun:ia-dasfi ti$!hati I
Tr. Parabrahmaloka is in the brahmarandhra. There
Parabrahma is the deity. In the body he remains in the state of
completeness.

~~ q{1q<ffiq;g I o:r ~~ ~crm I fqo511e4

~i'flc.lfuiCS6fa I
ilrdh va-kamale parapara-lokal} 1 tatra paramesvaro
devata I pi1:u;Ja-madhye parapara-bhiivas-ti${.hati I
Tr. Paraparaloka is in the region of the iirdhvakamala
(sahasrara). There Paramesvara is the deity. In the body he
stays assuming the Parii.para state.

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

~~sfkt~1q~1 ~~~ R11SORr 11 -ecrrm
trikil.ta-sthiine sakti-lokal} I tatra pariisaktir-dev~tii I P!.{lc;Ja-
madhye 'stitvavastha sarvfisam sarva-kartrtviivasthii t1$_that1 11 •
Tr. Saktiloka is in the. region of trikilfa. There ~aras~t1
is the deity. There the deity Parafakti stays in her ex1stent1al
and creative state.
"{!'ti fQ 0 cs ctt ta Ciff CCI a Id I C1 G?f~ (fj Fa a I ta-
(ll f"CH IO C5~101fat:41CIU II ~II
e val!l pil)ga-madhye sapta-piitiila-sahitaika-virp§a ti-
brahmiil}ga -sthana-vicarah II 5 II
Thus ends th~ discussion on the twenty-one
regions of the brahmiindas along with the seven nether
worlds situated in the b~dy. 5.
Note: See Appendix for brahmiiI}<)a s and
netherw o rld s. 5.

tt&1t41rn~ ~ytifl1TT ~1 1 mif ~ftrqn 1 &4t:1tt1a

3

~~g 4 I eClliil~ ~g 5 I qgg'ISf~Cf>(Tfl(<lf46 qg8tstfQ:cio1fg 11~11

1. '31fuit<'llClf(JT-J
1
,J 2 • 2. ~-P 2 • 3. ~8-B 1 • 4. ~~8-B 1 • 5.
~c;naj lll~ 8 -B 1 • 6. ~T~1>1f'QocticritC1!11-W
54 Chapter III

sadacara-tattve briihmaIJii vasanti 1 saUJye k$atriya}J I

vyavasaye vaisya}J I sevii-bhiive sildriif:i 1 ca tui}-$8$.ti-kaliisvapi
catul)-$a$!i-van;ia}J II 6 II
Tr. Good conduct signifies brlihmaIJaS, bravery
lcyatriyas, trade and commerce vaisyas, service sildras and the
sixty-four arts sixty-four (additiona1) vanJas. 6.
Note. Gorak$aniitha does not believe in th e ciiturvarIJa
system. Hence after naming the four var!JaS i. e . briihmal}a,
k§atriya , vaisya and siidra based upon their c h arac te ristics viz.
sadiiciira, §aurya, vyavasiiya and sevii, he mentions sixty-four
additional Va.I7Jas based upon their practice of sixty-four kala~.
As a yogi he transcends the distinction of vanJas and hi s order is
all-embracing. That the yogi has n o di s tinction of var.Qa has
been repeated by the text elsewhere a lso. Cf. V. 53 . 6.

3le.I' ~ ~ca rfl u 1st"e1" 1 01ea aa-

atha saptasamudrii/;J. saptadvipiisca kathyante
Here follows the discussion on the seven oceans
and the seven continents
t:f*11qj ~mg I ~ ~11q;d)qg 2
~~ I ~'« ~5't:f4)qg I TI~ rfti:1c1d)qg
8 3

~~g I "li~ ~lfftrqg 4 II 1.9 II

-k majjayiil!J jambudvipah I asthisu siikadvipah I sirasu
s u smadvipab 1 tv k · · ·
d v1p- ·ah · a $U krauiica-dvipah 1 romasu gomaya-
. I nakhesu fret d - ·
· ~- v1pal) I mlilpse plak$a-dvipalJ II 7 11
Tr. lambudv1rpa · · h ,. · · the
- IS m t e marrow. Saktidvipa IS m
bones. S iiksmadvirpa · · th · · th
1,; G · _ . Is m e vessels . Krauficadvipa ism e
Sl\.ln , omayadv1pa IS in th h · , il d
_ . . e arr. Svetadvipa is in the na s an
plak$adv1pa IS m the flesh . 7 .
~ ~C<lifl<m II
evarp sapta-dvipalJ 11
These are the seven c
ont'1nents .
 Siddhasiddhii.ntapaddhati 55

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

4
~ ~9:g I ~&ft:I" ~~9:g I ~ ~~g I ffi
~igl'fj~g 11 c.. 11
mutre k$iirasam udra1J I §ukre '-mrtasamudra}J I liiliiyiirp
k$ira-samudra~1 I kaphe dadhi-samudra]J I medasi ghrta-
samudra}J I vasiiyiiI!J madhu-samudra}J I rakta ik$u-samudra}J 11811
Tr. The ocean of the salt-water is in the urine. Ocean of
ambrosia is in the semen. Ocean of milk is in the saliva. Ocean
of curd is in the phlegm. Ocean of ghee is in the fat. Ocean of
honey is in the marrow of the flesh. Ocean of sugar-cane juice
is in the blood. 8.
Note: See Appendix for seven dvipas and se·vens
samudras. 8.
~5 ~11
eval!J saptasamudrii]J II
These are the seven oceans.

'1C4©os1 6 '1C4&1~~ ~ I 'iil<a©os& 7 C6T~'1l(©Us& 8

q;i:f~g 9 J>ft<:srus 8 ~©©osg ~ct>qic:t©osg l'fFttH©osg
cli'Cfffct><Slosg ~~©osg II ~ II
10

navakha1_11;fii navadviire$U vasanti I bharata-kha1p;Jal)

kiismira-khaIJ<JaJ:i karpara-khaIJ<JalJ srI-khai;u;Ja]J sa.rikha-khai;u;Jal}
ekapiid a-kh aJJ<;laJ:i giindhara-khaIJ<fal} kaivartaka-khar.iqai)
mahameru-khandah II 9 II
Tr. Ni~~ khar:ujas (divisions) are in the regions of the
nine openings (of the human body) which are bhiirata-khaJJ.ga,
kasmira-khal)c;la, kmpara-khal)c;la, sri-kha.I}ga, sarikha-khal)ga,
ekapiida-khal)da, giindhiira-khal)ga, kaivartaka-khaIJga and
mahiimeru-khaIJ<ja. 9.

1. '61lql 'ffiffi- P,. 2. B 1 ,B 2 ,W,P,,P2 ,P 3 shift l{J;iS1f.~~& and

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

Note: See Appendix for n avakhar:u;Jas.

"{!ti 01CAC1810618 1 II
evaiµ navakh~9iilJ II
These are the nine kh~<Jas (divisions).
~mm ~~ c:mfff2 1 $ffi"el ~~Gf)q1e crma 3
1
ft•11Vt<'18 ~~ I ~ C41'1Cti""'I{ I ~ ~~ I ~;ui)
~01 1 ct>cif I i\'~ C41'1Ctiu'f I ~m efteffi2 II ~ o II
meru-parvato meru-d8.1)9e vasati I kailiiso brahma-kapafe
vasati I himiilayai} Pf$fhe I malayo viima-kandhare I mandaro
dak$iIJa-kandhare I vindhyo dak$iIJa-karrJe I mainiiko vama-
kaqie t §riparvato lalafe II 10 II
Tr. Mero mountain is in the spinal column. Kailasa
mountain is in brahmakaplifa (in the cavity of the head). Himalaya
is at the back. Malaya mountain is at the left shoulder. Mandara
mountain is at the right shoulder. Vindhya mountain is at the
right ear. Mainakamountain is at the left ear a nd Sri-parvata is
at the forehead. 10.
Note: See Appendix for eight kulapa.rvatas. 10.

e Oi d1 tS:e'l 5 "qi (fl Q of(ffg I 31 en~•· a a Q ofCIT8 6

otrorf tUf619 ~ 11
. evama$fau kulaparvatal) 1 anya upapa.rvatiil}. sa.rvii.riguli$U
vasant1 II
These are the eight kulaparvatas (chief
mountains). Other minor mountains are in the
fingers.

1. iim"t<!Aos· <fil!tifl<UA 0 s ~ :ff~ qCf>qi&<!aos' TJF"'l1<<!ao~!f cicrtl

~ ~ "tCJ UA 0 s1r.=tf B 1 • 2. il~1rcfm if~ ~-B 1 ,B 2 , il~
~-P 2 , if~ ~-P 1 ,P 3 , zl~(f ~-W. 3. ~~ -a-W,
~~ WIE"1ct>412 ~-B 1 ,B 2 • 4 . ~ttrrft~~-P 2 • 5. ~ ~~­
B1,B2, ~-P 1 ,P 3 • 6. ~ffi'-P 4 •
 Siddhasiddhantapaddhati 57

'i,., ~I
~1
'lfll;:rT •
TTTTT ~'q]TfT (1 H:ct dP I
~m 3 ~kt(P4T q- -s.'h1b)~ilCJ 'l'fGJ4 II ~ ~ II
pinasa yamuna ganga candrabhaga sarasvati 1
vipasa satarudra ca sriratriscaiva narmada 11 11 II
'eii 010!01~ d1010116'1gs ~I
eva.rp navanadyo navanadisu vasanti I
Tr. The nine rivers vi~.· Pinasa, Yamuna, Ganga,
Candrabhaga, SarasvatJ, Vipasa, Satarudra, Sriratri and
Narmada dwell in nine na<jis (channels of the body). 11.

~ \3q'1Q8 C§.~lf<§~ fb:t1tctfttfllH:I~

~ II~~ II
anya upanadya.IJ. kulyopakulya dvisaptatisahasra-nac}i$U
vasanti II 12 II
Tr. Other upanadis (rivulets), kulyas (canals) and
upakulyas (sub-canals) dwell in the seventy-two thousand
na<jis. 12.

ecaf~:i~lft~1fb1 6 1 ;nq~ u~s I ~ 11wrs I i{ef8

\Tm 'ffi'Us 7 I ~~ ttr~s 1 ~s~cf(l14° fAeca~etH1<6)cs6~
€1(1P<a I ~Cfii;il(l'1Us(r1'1J~~~ 9 cmfff II
sapta-vi.rp8atir-naksatrani 1 dvada5a rasaya~ I nava
graha]J I nava Jak$a tara]J 1·paiic~da§a tithay~ I ete'ntarvalaye
dvi-saptati-sahasra-ko$.the$U vasanti I aneka-tara-ma1J4alam-
iirmi-pufije vasati II
Tr. Twenty-seven asterisms, twelve houses of zodiac,
nine planets, nine lac stars, fifteen tithis (lunar days) dwell in
their own seventy-two thousand internal cavities of the

1. t.ftm "«-B 1 ,B 2 ,W, ~ tP1r ~-P 1 ,P 3 • 2. ~'qlttl ~ ~

- P 4 • 3. ftmm-B B p p p tfrqrm-W . 4. ~T .IJf\mft 'flf~-
1' 2 ' I ' 2' 3'
B ,B , mfRT ;;J ~ ~ ;pf~-W, ~T .1Jftuftf;fif~-P 3 , ~m
1 2
ffifRT 'fif?J-P • 5. ~g ~et(tftH18"6~-P 1 ,P 3 • 6. ~:nftf 'f~­
4
J 1 ,J 2 ,B 1 ,B 2 ,W ,P 1 ,P ,P • 7. ;rm:rm-B 1 ,B2 ,W;P 1 ,P 2 ,P 3 omit
2 3
'fCIB~fffi"{TB-P 4 • 8 . f°At1~Rt4>1~~-BJ'B 2 , f'Ati~Fdese~&ffiitil~~­
P.,P3. 9 . ~M'~-P1,P 3 .
58 Chapter III

interwoven nadis in the body. Numerous clusters of stars

dwell in the cluster of waves.
Note: See Appendix for nak$atra, rasi, graha and tithi.
~ttfuimfil~erat ~u~q~ 1 c.ltl~ I
2 &Hc::tttlffU~mq'~o 3 qm ~~ -m:rf"~ 4 I ~
(1'14>1fa1f:R:i~n q;~s-u~q-~ c::ieP-a 11
trayas-triipsat-ko.ti-devata biihu-roma -kilpe$u vasanti I
dana va-yak$a-riik$asa-pisiica-bh ii ta-pre ta as th i-s andhi $U
vasanti I anye sanakiidi-muni-sang h a]J kak$a-roma-kilpe$U
vasanti II
Tr. Thirty-three crore deities dwell in the pores of the
skin of the arms. Demons, yak$as, rak$asas, pisacas, bhiltas
and pretas dwell in the joints of the bones. Other groups of
sages headed by Sanaka and others dwell in the pores of the
armpit.
Note: There are 33 categories (ko.ti=lit. crore) of the
deities. The text of SSP edited by Kadava Shambhusharma lists
the categories as 12 iidityas, 11 rudras, 8 vasus, 3 dhatas and 2
nasatyas which makes it to 36 categories.
13i~4>4\61q<flo(tif .J'1i{Ct~ ~ I 3R) qc.ffir ~<H(f1l'1§;6
~ I ~4Pc6"1<~~~titl i31CE1Hti7 TfUTf ~ c::t ef;a I ~
<iq{l(if\(111'11d<s ~ \3•J~Clt11 ~19;Qf\ c:rnf;a II
_aneka -pifhopapI_th akii roma -kupe$U vasanti I a ny~
parvata udara-lomas u vasanti 1 gandharva-kinnara-kimpuru$a
~psarasiiI!J ga!Jii udare vasanti 1 anya}J khecari- lila-miitaral;l
saktaya]J ugra-devatii vayu-vege vasanti 11
T~. Numerous pifhas and upapi_thas dwell in the pores
of the skin. Other mountains dwell in the hair of the belly·
Gandharvas,kinnaras,ki.Ippuru$as and bevies of apsarasdwell

1. ~-J 1 ,.T2 ,P2,W. 2. P1,P3 insert here the line 13t~Cbcll6'4cll64'll ~

~ which occurs two sentences later in other texts, ~ci<w1c:r
J 1,J2 ,B 1,B 2 ,P1 ,P3 • 3. ~ -B 1• 4. J).2 ,B 1 ,B 2 ,W,P 1 ,P3 ,P4 insert here
the additional line~•~' P2 omits this additional sentence
and the next as well~ ... ~ ~ - 5. Cbm- P 4 • 6. \3<H~1q!l!; W .
7. ~-B 1 ,B 2 ,P2 , 131q;f<1ffi Pt>P 3 ,W.
 Siddhasiddhiintapaddhati 59

at the belly . Other khecmis (lightning etc.), Was (grahas like

piltana, revati etc.), mii.taras (brii.hmi etc.) are the fierce saktis
and deities which reside in the functioning of prfiI}a.
i3A"q;qm '3l~fUr 1 I •3H~~'ia:I ~Cfil*
Clttf.::a 2
3
~ I ~~tjf ;)~ Cfffifg I '3A~"1efldPJ~urrf.i'
\ifQ10itC6~1~ 1 ~ 1 at'iCf>~~ 5 c6lc4d'm ~ ~ 11~~11
aneka-meg ha asruni vasanti 1 ananta-siddha matiprakase
vasanti I candra-suryau n~tra-dvaye vasataiJ 1 aneka-v{k$a-lata-
gulma-trIJiini jarigha-romaka-sthiine vasanti I aneka-Jcrmi-ki!a-
patanglil) puri$e vasanti 11 13 11
Tr. Many clouds inhabit the tears. Infinite numbers of
siddhas inhabit the luminosity of the intell~ct. The moon and
the sun dwell in the pair of the eyes. Trees, creepers and thickets
of shrubs inhabit in the hair of the shanks. Numerous genns,
worms and insects inhabit the excreta. 13.
Note. Thi s passage reiterates that all orders of
existences, whether of mind or matter, in the macrocosm are
located in the body. Man and the universe correspond as
microcos m and m acrocosm. Thus a mention is made of the
twenty-seven asterisms, houses of zodiac, nine planets, numerous
clusters of stars, thirty-three crores of deities, demons, yak$aS,
goblins, apsaras, gandharvas, kinnaras, sanaka and other sages,
siddhas, mountains, matars and saktis, the luminaries, sun and
moon , trees, shrubs and creepers, germs, worms, insects etc
which inhabit the body . These are only examples. 13.
~om6 1~~7 1~~ ~I ~
""'Pi.,.Pc"""~-q;-@4-g 8 m ~g 9 I ~~Hei~q$11'1~mtrr 10 ~ ~1~1'111'10
~11Rt'4c:fRI 11 I ~ ttc:R~!I fcr!ic:f~qg ~~ 4<'fl\'11S<Sf 0s(<:l'Jfl~'1

1. <3l'~-B 1 ,B 2 ,W ,P 1 ,P 2 ,P 3 • 2. 31~dh1fPl ~ ~-B 1 ,W,P 1 ,P 3

additional line. 3 . 31')~& ;f~-B 1 • 4 . U~~-P 1 ,P 3 ,
U'liflttll~!!!-B,. 5. '31~iflttb~-B,. 6. ffil. ~-J2,B2,W,P, ,P2,P3 . 7. ~
B2 ,W,P 1,P2 ,P 3 • 8. li~rcfq;(l'qg -B 1, t1f.o1Pcfifl(l'q'(-J 1 ,J 2 ,B2 ,W,P 1 ,P 2 ,P3 • 9.
~fffig-J 1,J 2 ,B 1 ,B 2 ,W ,P 1,P 2 ,P 3 • 10. tc!tc!M~mlli-B 1,B 2 ,W ,P ,P ,
1 3
~mm-P 2 • 11. tc!i~NWIHlfl"'O '1<Jfa- B 1 , tc!l('l'11'1{& ~~ -B ,
2
tel 1~1'11 I' I <tc:l Ira 'JlE!ftr- W , ~Rf \lff1'R ~ ~-P •
4
60 Chapter III

~ ~ ~~~cfl 1 RtcsoRt II ~){ II

yat-sukharp tatsvargalJ I yad-du}Jkharp tannarakal}. I yat-
karma tad bandhanam I yo nirvikalpalJ sa mukti]J I sva-svarilpa.-
jiiiina-dasiiyii.rp nidriidau sviitma-jagara]J santir-bhavati I evarµ
sarva-dehe$U visva-riipal:J paramesvara]J paramatma '-khar;u;la-
svabhiivena gha!e gha!e cit-svariipi ti$_thati II 14 II
Tr. Happiness is heaven, sorrow is hell. Action is
bondage. Nirvikalpa (unwavering state of consciousness) is
liberation. From any state of the mind such as sleep when the
Atman awakens and experiences its own real nature, it is called
quietude or peace. Thus the Supreme Lord of Universe, the
Supreme Soul exists in every individual body in the form of
pure consciousness of indivisible nature. 14.
. Note. Thus the Supreme Lord of Universal nature exists
m every manifestation in the form of cit. Heaven and hell are
not two worlds, which the souls visit after leaving the body• but
only mental states of happiness ~r sorrow. 14.
'\!d' ~ U 6 ilf fbi fft iforfa2 11
evarp pir;u;fasa.cpvittirbhavati II 1
This realization is the true knowledge of pi1:u;fa
(body).

II '1iftr -,W) o~ if8'r3 01 lti Cfi ell ~e ~e I o-d U'il clt

. . ~ ~ o 6 ifffbi fft 01f tA q 8' 4' a ~ 5P 18 II
II iti sngor~k$anathakrtau siddha-siddhanta-paddhatau
PlIJ<;lasarpvittirnama trtiyopade§a]J. II

Thus ends the third chapter, titled pindasamvitti

(description of the body) of Siddha-siddbanta-padhati,
composed by Sri-gorak~aniitha.

***
1. tre tre ~ ~~M'1-P 4 • 2. ~ ~~ftn-B"W, -qci ~'lfftrif
CJftf-J 1 ,J2 ,B 2 • 3. ~ 1ll'{1R-J 1 ,J 2 ,B 2 ,W, ~ ~:iC1<1c:m1< ~\IR-
P2.
 ~eifu4stn
Fourth Chapter
1
3l8r fO O CS I !.TTQf8 cnela ~
atha piJJ<;l.iidhiiraJ:i kathyate
Hereafter is described the phJ4idhiira (substratum
of the body)

.. Cbl~&q(&q(I
~Pt.,,..,~~g'!rr-~- ~ ~g2 gfe;;a:1
asti kiicid-aparamparii sarpvit-svariipii sarva-
pir:u;Jiidharatvena nitya-prabuddha nijii §aktil;l prasiddhii I
. Tr· There is an indistinct nijiisakti of the nature of
consciousness which as the substratum of all piIJflas is eternally
awake and is well-known.
q;p;:f3q:;1< 0 ICb{~~WC§TI~;r qmf-{ ctmftr I
kiirya-kiiral)a-kartfIJiim-utthana-dasarikuronmilanena
kartiirarp karoti 1
Tr. The nijiisakti is at the root of cause, effect and
doing.
'3ffi ~~1 fffifHa q;ezffi I
ata evadhiira-saktir-iti kathyate I
Tr. That is why she is called adharasakti.
'31ftl ""tt 5 ~<6Tmcffi~~~q;6 • tkl it MT
ma-1~Rf>q:;e1fflf('cfi1 ~oft -er qu ~ ~I fffi• ff tffi
a tyan ta - nija-prakasa-s va-sarp vedyanubha vaika-
gamyamanii siistra-laukika-siiksiit-kilrini
. . sa para cid-riipiIJi saktir-
giyate I
Tr. One can know her through the experience of self-
illumination and self-knowledge and also by the scriptures and
practices. She is known as the highest illuminating Sakti.
1. ~~ ;ftfq extra in W. 2. ~mffi-W. 3. Cfi'Ttl'f - W. 4. ~
~-B 2 ,W, i6Uttl~+•tH1Cftt1t<-P 2 • 5. ~-P 1 ,P 3 • 6. m'ji:raiftf-
B2,W,P1,P3. 7 . ~~-J , , J 2' p 4.
62 Chapter IV

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

cffia ~ ~s ~er ~ 11 ~ 11
saiva saktir-yada sahajena svasyam-unmilanyarp
nirutthana-dasayiilp vartate tada sival} saiva bhavati II 1 II
Tr. When the same Sakti arises by her very nature and
exists in her nirutthana (undisturbed state of consciousness), then
she herself becomes Siva. 1.
Note. Karya here refers to the manifested world while
kar8J)a is the five bhiitas (elements) such as earth, water, fire, air
and ether. Kart[ is the consciousness having \Vill as an attribute.
sastra means the scriptures of yoga. 1.

-3{0 ~ C§\'llC§\'f~~q1 (11'1{l'<04Pi'111!fqq)y2 ~!Eld 11~11

. ata eva kulakula-svariipa samarasya -nija-bhumiki:i
mgadyate II 2 11
Tr. Its role of unification of kula and akula is being
narrated. 2.
. Note. T.Y'o concepts of tantric terminology are
rntr~du~ed here. Siva who is beginningless i.e. not born of any
family is akula. His will for creation is his nijasakti or integral
power. .She is kula and is of the nature of cit (consciousness).
At the time .of creation the nijasakti is of the nature of kula and
akula . This state of union of kula and akula is eternally
maintained by the Supreme Power - parnsa - ~ kt'i .
The Saubhagyabhaskara 87-88a defines kula, akula and
samarasya in the following words:
kularp saktiriti proktam-akularp siva ucyate I
kule 'kulasya sambandhal) kaulam-ityabhidhiyate II
iti tantroktaf!J sivasaktisamarasyarp va kaulam II 2.

Ch)c-iPcHRt
kulam-iti
 Siddhasiddhiintapaddhati 63

What is kula ?
w "frITTS~--ill 1 ~"{OT Cffii'TT 2~ur 3 ~hr ~trr
f4~~rr faCS6fa II ~ II
para sattii 'hantii sphuratii kaliirilpeIJa saiva paiicadhii
vi§vasyiidhiiratvena ti?fhati II 3 II
Tr. Kula is Saktiwhich as the substratum of the Universe
exists in her own fivefold form of para (Supreme), satta
(existence), ahanta (1-ness), sphurata (quivering) and kalii. 3.

'310 ~ 4<14<1 I
ffircq m 1c:i cq m ct> ('el ~q YcnTm4 tJT m m II '6 II
ata eva pariiparii I
niriibhiisavabhiisaka-svarupa-prakiisii yii sii para II 4 II
Tr. That is why this Sakti is known as the para and
apara.
Being of the nature of illumination, she can not be
illuminated by any but she alone illumines all and is called para.4.

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

6
iji '"I If&

trr7 ~II t._ II

aniidi-saipsiddhaip paramiidvaita-param-ekam-eviistiti
yiirigikiiraip karoti sii sattii II 5 11
Tr. She is of the nature of sattawho is without beginning,
self-existent, supreme, absolute and indivisible. 5.

3Fll~~~sqif·tyg 8 ~'41aifcb<o11..-1~s-
M~~~~9~:cr-=rWffi10 m mstRIT 11&11 11

aniidi -nidhano 'prameyal; sva-bhiiva-kiraIJiinando ' -

smyaham-ityaharp-silcana-silii yii sii'hantii II 6 II

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

C§\il~UT-B 1 ,W. 4. P.:HT"11tITTT'41flC61;:qCfiTJllfC'IMI B 1 ,B 2 ,W ,P "p 3 ,
~'lllfITGl''41 fl C6 Iot:. ~mm'31C1''4 lft ll Rt 11cnr:i 1fC'I(0141P 2 . s . ~m­
w, '31'PTT~fu<.ITT - P 1 ,P 3 • 6. ajlf'ti6Uftf-P 4 • 7. 'ff-J 1• 8. 5ql{-q-
J 1,J 2,B1 ,B 2,W. 9. "T"'.-Gls~~-P 2 . 10. 'flT.Rm 'tll- B 1 • 11.
'ffi'!fCTS~-B 1 ,B 2 ,P 1 ,P 2 ,P 3 ,W .

. _
64 Chapter IV

Tr. 'I am without a beginning or end, unsurpassed, and

Blissful' - this kind of understanding is ahantli. 6.

~iiCl~'t'1'€1'1~if>l( 1 ~~m q~if2 q;"dfu 'QT m

3
~ II \9 II
svanubhava-citta-camatkara-nirutthana-dasarp prasphup-
karoti ya sa sphurata II 7 II
Tr. That which manifests the state of nirutthana
(undisturbed state of samadh1) born out of the unique realization
at the level of citta is sphurata. 7.

~~~"A~~q~ti4l.Jcnr~kc1&11 5 ctJ("t<:td'1Rt m m m
ctffiftf ~ 6 II (.. II
nitya-.foddha-buddha-svarilpa-svayarp-prakasatvam-
akalayatiti ya sa para kaleti ucyate 11 8 II
Tr. That which comprehends the state of eternal purity•
wisdom and self-luminosity, is called the highest kala. 8.
. Note. She is the one without a beginning or end. She is
bliss-pervading, unsurpassed and self-revealing. She is the one
who provides the experience of bliss to the adept in the state of
samadhi. Again it is she who is capable of knowing the real
form and nature of akula (Siva) as self-luminous, eternal, pure
and enlightened. 6-8.

akulam-iti
What is akula ?
'111RP:OI 0 frihti@l ft!a (i'( ~Pi ti~~~ 611 t{1l Rt q ft:t "A'l 11
jati-varQa-gotradyakhila-nimi tta tven aikam-e v as ti ti
prasiddham II
Tr. That which though is instrumental in creation of
jati, v~a and gotra, at the same time does not belong to any
of these (is known as akula).

1. f°i4fr.l'f(q)H -B 2 ,P 2 ,P3 ,P4 • 2. ~m ~ - B 1 • 3. ~ - B 2 ,P 1 ,P 3 .4.

tc!Mf<'4 ~ -B 1 ,W,P 1 ,P 3 • 5. q~~ -P4 • 6. ~~~&ffi - W.
 Siddhasiddhiintapaddbati 65

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

~ii> ti~
tathii coktam-umiimahesvara-smpviide niruttare
It is also stated in the Niruttara (-tantra) through
the dialogue between Umii and Mabesvara:

\":Sf'1;:q(etl 1&(SI os('Cl lcUill('Cl l&~l~2 I

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

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

.....t4 ·s
Wfc.i1 "tJT msq<iq<1 ~~ I a1q<+q<
Pif&l"IPc4~q'*t\111(i'i ~ ~ 6 tfiql&llf'a qifftctH)ffitaq(iQU
mwm i'tlctdl
7
q~s 11 ~ o 11
evarp kulakula-siimarasya-prakiisa-bhiimikii sphu.ti-
karal)a ekaiva samarthii yii sii'paramparii. §aktir-eviivasi$yate I
aparampararp nikhila-vi§va-prapanca-jalarp paraJ!l tattvarp
sampiidayati eki-karotityaparam-parii saktir-iijfliivati
prasiddhii II 10 11
Tr. The only Sakti (power) who is thus capable of
expanding the self-luminous nature of the union of kula and akula
is the apararpparii which alone persists. This aparaip.parii which
collects and unites the Supreme tattva underlying the web of the
entire universe is known as ajnavati. IO.

1. ... ~'1;:q('C41-P2 · 2. . ...G-'RrT.IJttltc41f<:"1qf'l{- J I ,J 2,BI ,B2, f~tflffetT-P 2.

3 ... . ~l'H~rr..t~t1t4-B 1 ,B 2 ,W, ... ~~ ~''t'tftl P 2. 4. t!;$~aj
-P2,P4 • 5. 1314("40-W. 6. 4«ffCT-J 1 ,J2 , ~-B 1 ,B 2 ,W,P 2 . 7 . lq"(l'R
~1fffim11c:id\ B 1 ,B 2 ,W,P 4 , mffis m11c:icfl-J 1 • 8. mffitmrcnfi qft:ra:T-
P1,Pr
66 Chapter IV

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

uktalp lalita-svacchande
It bas been stated in Lalitiisvacchanda

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

'3fO ~ qC61Cbl() S~ 2 ~1fffi'11"'l

r.:t 1111 "1 ~d GTS ~ 3 ffi' Sfq "11 ...11 Cb I(~ -=t" fll ~I ti~ ~~
~Ci '111i1t:1'>1fd C4Ci$10 11
ata eva ekiikiiro 'n anta-saktiman
nijanandataya'vasthito 'pi naniikaratven a vilasan sva-prati$fhiilp
svayameva bhajatiti vyavabiirah 11
Tr. / Thus although of integral nature, (Si va) with his
numerous Salctisanddwelling in his own bliss, having assumed
different forms finally takes recourse to his own true nature.

t6 tb Ml :P <"Cfflnp I d I d\,4
uktaiica pratyabhijiiayam
It has been stated in Pratyabhijiiii
I. ~ q- Mfcla1~i8~-B 1 ,B 2 ; ~ (T1Rrtotc1d§.e: -P 1 ,P 3 ; P 2 omits. 2 .
~ ~ ~-B 1 ,B 2 ,W, ara ~~ ctCIM"d P 1 ,P 3 , ctctiictil< .Jr-Rl-
J 1,J2 . 3. Pi'111'1'GICl~-B 1 . 4. P ,P omits, '3"ffi 1;n:qfti~1q1"t_- J ,J ,W.
1 2 1 2
 Siddhasiddhiintapaddhati 67
-3Wlt:O~lfffi'11~tti ~c.tilh'1lll ~ I
~;rg ~~Er ~UT ~ ~ 1 II ~~ II
alupta-saktiman-nityarp sarvakaratayii sphuran I
puna]J svenaiva riipeIJa eka evavasi$yate 11 12 II
Tr. Eternally manifested through his sakti, he reveals in
varied forms and yet remains in his integral form. 12.
Note. Thus although Siva of unitary character assumes
varied forms, yet he remains in his true nature. He is not visible
in the various manifestations of Sakti, yet he is immanent in it,
being all-pervasive, unimpaired and absorbed in his own
bliss. 12.

~ '((er q('1(.f)l(Oj ~~ 2 q(ltq(g ~3 (Cj(<f~qdlfl

4

trcfffi!l~g -e:crfc.til(dlll ~ft1! ~~g ~1Rtiitl'l. II

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

D'ffi' m
Ol 1d1 stcJI ~ a~ s
uktarp vamakesvara-tantre
It is stated in the Viimake§vara-tantra =-

~rcftsfq ~1Rh<ftag 6 ~g ~ ;r ~~"1 I

~!tl<ffl41 ~g 'ffisfq «cfftll*ilef.hl 7 i:rcfn. II ~~ II
sivo 'pi sakti-rahitaJ:i saktalJ kartturp 11a .kiiicana I
sva-saktya sahita}J so 'pi sarvasyiibhiisako bbavet II 13 II
Tr. Siva without Sakti is incapable of doing anything.
When associated with his own Sakti he becomes capable of
creating all manifestations. 13.
1. wf'Ol ~EITTT~°ff-B 1 ,B 2 ,W, ~'Ol ~<ti ~GT~-J,,J 2 • 2.
~~-a:ru fuetg -BI. 3. wn. ~g-Jl ,J2 ,Bl,B 2 . 4 . ~8 ~1Mdttl­
Pl,P3. 5. P 2 omits,~ :q ewr-B 1, uffi ~~ wt- J1,J2 ,W. 6.
fum ~1ftt><ft~u-J 1 • 7. ~'ll~-B 1 ,B 2 ,W .
 68 Chapter IV

I Note. Siva is not capable of any act without the active

cooperation of Sakti. This doctrine has been clearly expressed
in the very first verse of Anandalahari attributed to Sarikariicarya.
Cf.

\
sival) saktya yukto yadi bhavati sakta}J prabhavitum I
na cedevarp devo na khalu kusalal; spanditumapi 11
i.e. Siva is able to create only when he is united with
Sakti. Otherwise he is not able even to stir. 13.

~ ~C011'1~~1fffi'11"t. ~~·o ~~~~

1

~~ '1ct~·u~ TJ~ I
ata eviinanta-§aktiman paramesvaraiJ visva-sarpvit-
svariipi visva-mayo bhavatui prasiddham I
Tr. That is why Paramesvara (the supreme lord) of
infinite powers who is of the nature of Universal consciousness
is known to pervade the entire universe.
fi:t;a:Hi q 4<14<~~q' C§asflr14' -erfla 1 ~
W\~""'
11 s~~:.-.'5:T_s tJftoos 11

. ~iddhanarp ca pariipara-sva.rilpii kuIJc;lalini varttate I ataste

P11:uja-s1ddbiil) prasiddhiih 11
Tr· The siddhas have realized the nature of kur.ujalinl as
parapara. Hence the siddhas are well known to have
accomplished the knowledge of the body.

'ffi C§llsR;t;ft tJ~~StJ~ID ~fir ~~2 '3N!~ftr3

-a-tt""'P~
. . .-u..:l.~ Tl a'1(qqI4 ~ q Ic);i5 '1 I'11R:4""t1ICZfI4 HlU~ q•stH"qr
C§fl(ftfel'11€ff C§qi'fl;fr ~ I
sa k.ur.u;Jalini prabuddba 'prabuddhii ceti dvividhii
aprabuddhet1 tat-tat-piQc;fe cetana-riipa svabhavena nana-cintii-
vyiipiirodyama -prapaiica-riipa kutila-svabhavii kuJJ<;lalini
khyata 1

1. ~8 ~~-J,,J 2 ,B 1 ,B 2 ,W,P 2 ,P 4 . 2. ftp;rr- B 1 • 3 . '31'11~ftf­

J1,J2,B1,W. 4 . uis~fl.,Mr-J,,J2,P4, 'ffif ~aseht'1(61Qi P 2, fqoi fh1"1•M
- B 1,W. 5. ~-W. 6. ~ug~;fi qfffiro'-B 1•
 Siddhasiddbiintapaddbati 69

Tr. The kur;ujalini has two phases: prabuddha

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

'ft er tjlfTA-f d 't"1 fAeft fi•rn ~Cb I( I0 Ii I f.:t ~ I( 0 fl El '1 ~ (cN 12

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

~e:off)ifa
iirdhvam-iti
Urdhva means
~ d t'CI I ;:;q fq ~<H<I (qq il cf 4~tcf Cfff~ I 3ffl ~ ID
fW:r~ (qfq o~ ~ ftAi s ("Cf ("Cf (qq '1 ap Iw 'kfl fff6 ~gfffiID 11 C} ~ II
sarva-tattvanyapi sva-svariipam-evetyiirdbve varttate_ '·
ata eva sa vimarsa-ropil)i yoginarp sva-svariipam-avagacchantit1
suprasiddha II 15 11
Tr. As kundalini is the material cause of all beings, she
is considered to b~ ~upreme. Hence she is called vim~sariipf1;"
(of the nature of thought) and is known to help the yogis realize
their own true nature. 15.

Cfe1T t]i tb"

OI 0?5 C1 ~
tatha coktam-eva rulake
7

It is also stated in the Rulaka (tantra)

1. a=afAffi'1~<b1<101i B • 2. 111l~-P 4 • 3. M' q~-P 2 • 4. ~
1
~cl-P 4 • 5. -qlftAg-P • 6. cPl'lll~fff - J 1 ,J 2 , '1Cl'li81;1l1;1l -W,
3
'1Cl'l'1ll81Rl-P 4 • 7. ~ ~-J 1 ,J 2 ,B 1 ,B 2 , m-ffi ~-W , mffi ~­
P4, P 2 omits the line.
70 Chapter IV

lfUJmffiqGIT ~~ i3Jtn ~I fffiPI C§Stl ~ I K I

~!t1ftnP!q1a~ qflZIB ~ q'G1l II <3 & II
madhya-sakti-prabodhena adh aJ:i-sakti-nikuficaniit I
iirdhva-sakti-nipiitena priipyate paramarp padam 11 16 II
Tr. Awakening of madhyasakti, contraction of the
adhal_Jsakti and descent of the iirdh vasakti lead to the supreme
goal. 16.

~i et
~TT "'T'-<-TT e.-erf tf g 1q 'f.T ~ ~1 ftren ~TttTT
~lftntfqtflirn II 'i ~ 11
ekaiva sii madhyordhviidha}J-prabhedena tridhii bhinna
saktir-abbidbiyate 11 17 11
Tr. It is the same Sakti which on account of its relative
position is known by three different names as madhya (middle),
iirdhva (higher) and adhal_J (lower) Salais. 17.

'tfT ~~'tlutlq1(;iH1R::l~l'"f£0
~..mfi~m~fh-~~ 3 1
ya bahyendriya-vyiipiira-n iin ii-cintiimayi saiviidhai) -
saktir-ityucyate I
Tr. The adhal}sakti is of the nature of creating various
thoughts related to the (outgoing) tendencies of the external sense
organs.

~ ~ ~Pl''H*1Wr4 au~~ mrs 5 I i3IBJT6 -3tl'§;:>q;i

~ ~ ~ I llttilaHli4<7 \i1~1Rci R::ie:R::l&1titc6
q~ I "« ~ \~gs "«~ms q~g 9 II ~ t. II
~ta eva yoginas-tasya akuiicane ratii]J 1 asyii iikuficanaip
r:iuliidh.ara-~a~dhanat siddhaf!l syat 1 yasmiic-cariicararp jaga~-
1darp c1d-ac1datmakarp. prabhavati 1 sa eva milliidhiiraiJ sarpv1t-
prasaral; prasiddhal) II 18 11
l. ~tcff.Tg -P 1 ,P3 • 2. ~ ~g-J I ' J 2 ' B I ' B 2'p I ' p 2 ' p 3 ' ~;ijlittil 'fl
~-W. 3. ~lfffiliiSLld P1 ,P3 • 4. ~ ~ 41fl1'1ttt~1 J 1 ,J 2 ,B 1 ,B 2 ,W,P 1,P3 •
dlli§'*l'Wirn -W. 6. ~ «m 1.IBU- P2 • 7. ~ ~-P 1 ,P 3 • 8.
5. m
~-J1)2 ,B 1,B2 ,W,P1 ,P2 ,P3. 9. 'I.RR ~-J1 ,J2,B1,B 2,W,P 1,P2 ,P3.
 Siddhasiddhiintapaddhati 71

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

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

"6Cf ~m2~q;Tqr<i<:ri3 ~ftGg ~~~ ~er

~~g I df'11t1i 4 ~(i1~~~5 I \3f08 ~ ri fffiIDg
6
;i-

\ffimt«IT 'GCI~ II ~ ~ II
sarva-sakti-prasara-sarikociibhyaip jagat-Sf$!ilJ saJ!1h[tis-
ca bhavatyeva na sandehah 1 tasmiit-tiim miilam-ity ucyate I atal;
0

priiyena sarve s iddhiih milliidhiira-ratii bhavanti 11 19 II

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

\J'1IC11~1;f cim cq'f"=t1'1fil m~~

oiPiafCOl'q"rcf 7
~<H:c::i(O\qa~1 ~cus ~1<~g '61fm m m9 JJUflmffis <§ostfi'11
~10 I ~fM(O\qo1 't8l~<AHi11 ~ ~ ~~qg 12 ll~oll_
tararigita-svabh iivarp }iviitmiinaf!l vrthii bhrama_nt~-ap1
sva-prakiifa-madhye sva -svariipatayii sarvadii dharay1turp
samarthii ya sii madhyii-sakti/;1 ku1.1{ialini giyate I sthiila-siik$ma-
riipeJJa mahiisiddhiiniif!1 pratiyata iti niscayal; 11 20 II

1. P omits the line ~ 'i.l' ~1~1'1"Glilllfs-B 1 ,P4 • 2. '6Cf~ ~1RtllJ~H

2 ' ~ ~
- Bl,B 2,W. 3. -«Cfi)~-W. 4. ~ m- P4. 5. ~T.41~-w . 6. ~Cl
-J I ,B l ,B 2' WP P 7· =
' I ' 3"
- B J" 8 • ="'-B
""".,,.., "'"' I
,B 2 ,W,P 2 • • 9. m not in
B, . 10. -qy m ~~ lfUflmffi"rffiffi-P?. 11. 'itlll'lt'B:I~ - P 1,P3 • 12.
qtfitrn' ~~qr~ qrag-J 2 , q(ftlrn ~-J 1 ,B 1 ,B 2 ,W.
72 Chapter IV

Tr. That which is capable of always retaining the

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

~airc,
stbiileti
Description of sthiili

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

~;if@otttiler ~~i('qltJl-q~ ettl1iAT m~

-q<-1'1~~~~....,~~q~,4 C§os~;ft l:lT ~~tltl"l.ai ~ m ~~ f.H1<61<T
'9'!~ 't81~;al"'li iffi" '9'~ 11 ~ ':) 11
punas-tviyam-eva sva-prasara-ciituryataya vartamana
yoginiirp pariin~ndadayini kur:u;Ialini ya ni§caya-bhiita vartate
sii siik~mii nlfakara prabuddhii mahiisiddhiiniiIP mate
prasiddhii II 21 II
Tr· Again it is the same kundaliniwho with her dexterity
in self-diffusion unequivocally ~~tends ecstasy to the yogis.
When awakened, she is proclaimed as subtle and formless in the
philosophy of the great siddhas. 21.

I. ;ffi-11 J2.3'B J 'B2,w. 2. ~~ trr c:rrt'ff-J I '12, ~QT ·~n:rn-:

B 1 ,B 2 ,W, ~ O\qr ~·~fa-P, ,P 3 • 3. -mcm-B 1 ,B 2 ,W,P 1 ,P 3 • 4 . 'll'l~
Q{"ll"l"Gdtfl B 1 , 'll'lftAT 4<'1H"Gaqr P 1 ,P 3 ,W,P 2 •
 Siddhasiddhiintapaddhati 73

Ci5tti ~l
uktarp tattva-siire
It has been stated in Tatvasiira

~~g C§ 0 5~"1"1 (§tf ldl fAtUlii~ 21TITT3 g 'ffi I

~ ~~ :ct ffiq;r;:fi q~•11ftliq;1 4 II ~~ II
S[~fi}J kUIJqalini khyata dvidhii-bbava-gata tu Sii I
ekadha sthiila-rupa ca Jokiiniilp. pratyag-iitmikii II 22 II
Tr. Kur:u;lalini which is the cause of creation exists in
two states: the first one is of gross form which can be experienced
by all. 22.

i3NU -ecf1ll ~IRT a:i 1~au qq;ea~ffi I

~5 '4'ci ~ '11MiRt 6 iitfta:s7 9f<'l4~ g II ~~ II
apara sarvaga silk~ma vyapti-vyapaka-varjitii I
11
tasyii bheda.rp na jiinati mohital;i pratyayena ll! II 23
Tr. The other is all-pervasive, subtle and b.ey.ond
diffusion and the diffused. One who is deluded by convictions
does not realize this distinction. 23.

a(+t Id.. ~fR'T 'q\T ~{4 tf4 li'qy JJttn' ~8 CSU!~~

mftt~ra'iftTt.t.Tf.f 8 -a~Tl~"~iiifl~TT ~~T~~mm
11-Tit:f;ftqy 11- ~)I' 11 . - ii madhyii saktih
tasmat siik~mii para sarpv1t-svarup _. ·-- ·_
km;iqalini yogibhir-deha-siddhyartharp sad-guru-mukha1-1natva
sva-svariipa-dasayam prabodhaniyii II 24 II ,. . . _
Tr. Hence the subtle supreme madhyasaktl kUJ}.galm1
of the nature of parasarp.vit (s~preme consciousness) should be
aroused by the yogis, during their quest for own ~e nature,
following oral instruction received from the guru which leads to
control over body. 24.

1. P omits this line, \Jffi q- ~-J 1 ,J 2 ,B 1 • 2 . 1§[fIBT l~-B 1 •

2
3. ftm "ll'tCld'l-P2. 4. qtqq1~itii-B1. 5. ~-B2 ,w . 6. ~-J2,
~-W. 7. ift1tID- W,P 2 , 1't~s-J 1 ,J 2 • 8. ~°'~~d-J 1 ,J 2 •
74 Chapter IV

PJ) tcf a I ffl> 1fin QI C1 g O>e:GI ~

athordhva-sakti-nipata},1 kathyate .
Hereafter is described the descent of ilrddhva§akti

dtsl Fl I~qft c:ffi"f Fl~ I~ '1 f"f q <"f q &il crT ~fqfir 2
wl'fifi
q~ I m:q3 m~&'1'11'1ielltiltifil<(i~~ 'tfT ID ~
~dltffi I ~g 4
P.1 q I ao:r fliftr
tel tel ~q 5 ~f:Jl ii I (1 ~(I\:( I (1 ••mf wt ~ 6 ~~I~ q j {9 g tel ;:y°
~7 II ~l\ II
sarve$iiJP tattviinam-upari vartamanatvan -nirniima-
parama-padam-evordhvam-iti prasiddham I tasya sva-sa.cp
vedana-niinii-siik$iitkiira-sucanasila ya sa urdh va-saktir-
abhidhiyate I tasyal) nipatanam-iti sva-svarfipa-dvidhabhasa-
niriibhiisa-miitra.cp na kintu sva-svarfipakhaIJc}atvena
bhavati II 25 II
Tr. As it exists above all tattvas , the nameless
paramapada itself is well-known as ilrdhva. Its power of
manifesting various forms by its self-perception is called the
iirddhva-sakti. Its descent means not only the extinction of the
distinction (of you and I), but also of the realization of the
indivisibility (unitary character) of one's own nature. 25.

otb3tl 8
uktafica
It has been maintained

~IC4ttfl~"1{ ~g ~('Uf'*10 fucrg 9 I

'3RR ~CJ \iti'1ltfi'Ct4~~~ftcf 11 ~~ II
sivasyabhyantare saktil;J sakter-abhyantaral;J sival,J I
antara.cp naiva janiyiic-candra-candrikayor-iva II 26 II

1. ~--J2 , l3fffl ~-B 2 , \if?:1 ~~-B '3l'f \;itcf -W,P ,P.,,P3 • 2.

l' I -
~ ~ iJitif- B 1 ,B 2 ,W,P 1 ,P2 ,P3 • 3. ~-B 2 ,W,P 1 ,P2 ,P3 . 4. ffim8 qyo;{-
B2. 5 . r.mwi ~-Jl'J 2 . 6. ft:tm:11er.t<1es r..i -g-B 1 ,B 2 ,W ,P 1 ,P2 ,P 3 • 7.
~;:r 1fA ~-J 1 ,J 2 • 8. ~-P 2 omits, \3"ffi ~-B 1 ,B 2 ,W. 9.
~~ fucrs-W, ~~ ~rcn-P 4 •
 Siddhasiddhantapaddhati 75

Tr. Sakti is inherent in Siva and Siva is inherent in

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

'3tO
1 -..-...4
~ec:pJI
fui~ . ·2 ~3
41d'1 '1~11lt;:atf1P1~ tR1l ~ 'Jl~o
~ ~ II ~\.9 II
ata iirdhva-fakti-nipiitena mahiisiddha-yogibhi}J
paramarp padarp priipyate iti siddbam II 27 II
Tr. That is why the eminent siddha-yogis are stated to
attain the supreme goal by means of the descent of urddhva-
sakti. 27. ·

C!S'ffi~I
uktafica
It is stated

~ ~ ijCfi\it(tMI ~ '«~Cfil I
~ ~ 4<"P1i't'11 ~~CJlcpil~ II ~l II
sattve sattve sakala-racanii riijate sarpvid-eka ~ .
tattve tattve parama-mahimii sa.1pvid-evavabhat1 11 28 II
Tr. It is one and the same consciousness that shines
forth in every aspect of creation. It is the same consciousness
that manifests in its supreme glory in every element. 28.
~ ~ ~\ittt<\i11 4 ~-«~lift I
1lffi 1lffi ii\i1'1€1 ~u ~ftm -«~er 11 ~ ~ II
1. 3Jl:f-W. 2 . ~-B 2 ,W. 3. ~- B 1 ,W,P 1 ,P 2 ,P 3 • 4. dllll'lct<('ll
B1, ~~-J1,J2 .
76 Chapter IV

bhave bhave bahula-taralii Jampa_tii sarpvid-e~ii I

bhase bhase bhajana-caturii bpphitii sarpvid-eva II 29 II
Tr. This consciousness which is extremely fickle and
unsteady manifests in every creation. Again it is the same
consciousness which pervades all reflections. 29.

fb> ~tb '4CArct 1

kim-uktaip bhavati
What does it mean?

4<14<~'1~~fqofi ~~""'11'11~1fffi~qur
~ft!a\ifftwoijll(l(~Wf2 ~~ ~ fit<a:lti"Ai••tu 3 II ~ o II
parapara-_vimarsa-rupini sarpvin-nanii-sakti-rupeIJa
nikhila-pi1)9adharatvena varttata iti siddha-siddhiintal;l II 30 11
Tr· The consciousness in varied form of the nature
offers experience of para and apara that exists as the substratum
of all creation. This is the doctrine of the siddhas. 30.

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

. . ~ _ftl o 6Temft OffiR' 't(geifo .. It 185 11
11 1 1
t sn-gorak$a-natha-lqtau siddha-siddhiinta-paddhatau
pil)gadharo nama caturthopadesalJ 11

Thus ends the fourth chapter titled pii;u;lidhira

(substratum of the body) of Siddha-siddhiinta-
paddhati composed by Sri-gorak~anitha.

***

1. ~ ~-J"J2, ~ ~ -P4. 2. ~U81ijl<tt~wt W. 3. ~ ~­

W. 4. ~ ~-J 1 ,J2 ,B 2 ,W,P4 , ~ JJftltt:tq<1C4tt1<.gft-- P 2. 5. ~us1iji<Oflati
:crgm~ws-P 2 •
 u~1af1u~an
Fifth Chapter
srw fQ o cs a 4 cat g GH at ill iM mill o i auta ~
atha pirp;Ia-padayoi) samarasakaraIJaip kathyate
Hereafter is discussed the unity of pil;u;la
- (microcosm) and pada (macrocosm)
'1E.Hfit~tt)lft 1 ~Eif ~uy q(ftiUsl~('et('tiUsl"d. ~
~ ~ C§'lrlO. II ~ II
mahasiddha-yogi piirvokta-krameJJa parapi1Jc;Jiidi-
svapir:u;Jiintarp jfiiitva paramapade samarasaip kuryiit II 1 11
Tr. As prescribed earlier, after having acquired true
knowledge beginning from the macrocosm and ending with
microcosm, the esteemed siddhayogi should merge with
Paramapada (the Supreme). 1.
Note. The opening stanza advises that the siddhas must
at first acquire knowledge beginning from brahmiiIJc;la to
svapi1Jc;Ja. This leads them to the realization of one's true nature.
Thereafter the esteemed siddhayogis must endeavour f_or the
experience of equipoise in the Paramapada (Siva). 1.

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

D'ffi' C1 t'OI ilff ~ C1 1lf Ictt:4

uktarp tattvasarphitayiim . _
It has been held in Tattvasaiphita
~~~;ft ~ Ot"Cl~;=;fNU C5ffl
'3>8141 il Wi ctrtfcdt ~ fflf ~ ~?
5
78 Chapter V

cuP11;:11 1 ~~ ~ q;li etN&'1llltt 2 ?

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

'3ffi ~ ~ 1'11~ti~t::tI(t::f11 ~CT~ fm+rzjir~

4

~(iq(Ol(tj041d't°i4'11~ OJ Pt~ql~cfi~ ~ti !flCflf{tjl~5 ~~~

"6 ~
~ 11-rti~;arti-Rt..,.. fi:t;a1'*18 11 ~ II
ata eva niina-vidha - vicara - caturya-vacasaIJl
vi_smayiingatviit guru-caraIJ.a-Jqpa-tattva-miitreIJa nirupadhikena
nin:1~turp sakyatviit sva-sarp vedyam-e va paramapadarp
prasiddham-iti siddhiintah 11 4 11
Tr. Hence after having listened to the very eloquently
argued debates (regarding the Paramapada) and having accepted
them for what they are worth, one must conclude that the
Paramapada can be realized only by the grace of g uru who has
realized the Self and is without attributes . That the Paramapada
is only experienced is the well-known doctrine. 4.
Note. It is the well-known doctrine of the niithas that
Paramapada can only be realized by intuition. All the
phjlosophical discourses lead one to infer that intuitive realization
can be experienced only by the grace of a g uru. 4.
1. ~-B 1 ,B 2 ,W. 2. ~ij-P 2 • 3. mrlu -qi ~-B 1 , q\'i "Wl-
P3. 4. ~if~ ~TPJ;~ -B 1,B 2 ,W,. ~if~~~­
PI'P3, ~~lf~q~ fm.irq{~-P2 . 5. 1J,~'CJ(Ol(d~
f.:l'vff~ -P 1 ,P 3 , 11(i:q(ultt::tld. ~ ~mcrrn.,-B 1 ,B 2 ,W.
6. q\'i ~-P, ,Pr
 Siddbasiddhii.ntapaddhati 79

11~ 1 flR:IGfflri=IPfG:~~~ ~ ~tt~w+J-1-·f~ 2

'lll'JlWfs I a~an~ 3 q11s10$ 4'"111fg 11

gurur-atra samyak-sanmiirga-dar§ana-silo bhavati I san-
margas-ca yogamargal} I tad-itaras-tu pii$alJ9a-miirga.fJ. II
Tr. Guru is the one who clearly shows the right path
and the right path is that of yoga. All others are heretical.

d~ffid11~onil 01
tad-uktam-adinat.hena
Adinatha (Siva) has stated

mT"fl1T'tT~ ~ ~tiJC6J8 I
cft5fai <11"1laii 6
a ft" qpsifll.s•u 7 q)mmr~ ~g B~<:flfli'1g II l\ II
yoga-marge$u tantresu diksitiiniin-ca di1$akii1J I
te hi pii$aJJc;iinafJ proktas-tadia tail} sahaviisinal;l 11 5 II
Tr. Those who revile the guru of the path of yoga and
tantra are heretics, so are their associates. 5.
~ ~f"ff ~ mlffumt ~etmrrim-~ru
~~, -a"ffi 1J~CITTr Cbl(Otiv;ffi II G II _
yasmin darsite sati tat-ksaniit sva-sa.JP.vedya-sak$8t-karal;l
samutpadyate, tato aurur-eviitra. karanam-ucyate II 6 11
e • • D pada
Tr. As soon as the teacher divulges 1t, the .r'Mama
reveals itself and intuitive perception ensues. Hence the teacher
alone is the means (ofliberation). 6.
~ 1l~tttq1ma:. mcl'-mftIT ~ 11'~1fii<&tfl~8
tctc6\ti ~8 ~l!FJC{~~;r9 wm11 0 ftf;tro ~
ili~h18 11 l.9 11
tasmad guru-katiik$a-piitat sva-sa1pvedyata>:a ca
mahasiddha -yogibhil; svakiya!p. Pll)Qarp
nirutthanadasanubhavena samarasaip kriyata iti siddhantalJ II 7 II
1. !l~~qi:4 -W. 2. ~-B ,B ,W,P 1,P2 ,P3 • 3. ~-B,,B2,P1,P 2 ,P 3 ,
l 2 J 6 ~" .
ofu:R- W. 4. ~-J1,J2,P4. 5. ~llDIH11~ - Jt, 2· .llt1lal@!IG -J1,J2.
7. qr<3f~r~·;:rg-J1 ,J2 ,P4. 8. ~g ~-Jt , ~g ~-J2,P4. 9.
~~~"f-W . 10. ~riR·m-J 1 ,J 2 .
80 Chapter V

Tr. By the grace of the guru, the great siddhayogis in their

undisturbed state (of consciousness) by self-experience accomplish
equipoise with the macrocosm. This is the doctrine . 7 .

Cl'llm1 ~Hip~ I 01 C{I ~II U I cc-g QI GI Cf('l I 04 Cl d)Ql ~ 2

tad-yathii nirutthiina-dasii-priiptyupiiyas-tiivat kathyate
Hereafter the means of accomplishing
nirutthanadasii (the undisturbed state of consciousness)
is explained

'1$1~~q1ftr;:rg tcitci(CiqalllS~~~';f Pl\J'il~~TI ~ I

~~rnP"'icflf$a 3 ~~~G'rg ~ I 'ffif8
eR;qe:1~~:qft~l<l&~1la1Cbl{9(.fil~mm ~
'g'~til&~(i'1~~ 5
&lll&t49Cb2dlll "il'~~i"tlflcb tmm
6
4<'14&~C4 ~ lic:fdlRl ~ II l II 7

mahiisiddha-yogina]J sva-svariipa-tayii 'nusandhiinena

nijave§o bhavati I nijiivesiin-nipI<jita-nirutthiina-dasii-mahodayai}
kas-cij-jayate I tatai} saccidananda-camatkarad-adbhutiikiira-
prakasa-prabodho jiiyate 1 prabodhiid-akhilam -etad dvayadvaya-
prakatataya caitanya-bhiisiibhiisakaf!J pariit-paraip
paramapadam-eva prasphu_taf!l bhavatiti satyam II 8 II
Tr. By the constant practice of contemplation on one's
own true nature, the great siddhayogis get possessed of that fonn.
By P?ssessing such form, there arises the great state of nirutthana
(undisturbed state of consciousness) . Thence by the glory of
Saccidiinanda, the flash of a miraculous glow appears. Thereby
the illuminating state of consciousness called Paramapada
(Absolute), which is beyond all appearances and duality and
non-duality supervenes. This is the truth. 8.

1. P2 omits fll'.fl!T • 2. ~~~qJ<:ig <t>affi- B 1 ,B ,W ,P 1 ,P 2 ,P 3 •

2
3. r.,gtftft<ig-P2 • 4. ~~~<til~-B,, ~ ~~<fil~-B 2 ,
i4'f(tf)l<IG:_ ~~q;r~-W . 5. e:ft.nriilci W . 6. ~4<'14~il"'l"-B ,B ,W ,
1 2
q(l(q(4<"14<Pler- P 2 , wm ~er-P 1 ,P 3 • 7 . 1=1cid1R1 fu<.ii-B 1 •
 Siddhasiddhiin tapaddhati 81

'3fO ~ '1~1fft;:;a:lm~g ~ffill~211~

~S Cl~ 191 CS! (T\ ~ 1N'1"t I??f tt1 (fffl1ffi\ q Pt q~~ Cl ij~ II~ II
4

ata eva mahasiddha-yogibhil;l samyag-ukta-guru-

prasadaip Jabdhvii 'vadhiina-balenaikya.rp bhajamiinais-tat-k$IJiit
parama-padam-eviinubhilyate II 9 II
Tr. That is how the great siddhayogis, who having
earned the grace of the guru in the manner stated, by the strength
of constant practice of samarasa (unity) and adherence to it
instantly experience the Paramapada (Absolute). 9.

~i:t ct di~"" tc1cfih:i ftwi ~ Pt'11~os ~5 01lcr

~ ~~ 6 afi+l"l q~et11~actrRFdF ~~osftiutef
if8t€4'1j\{i&~ 8 11 CJ o 11
tad-anubhava-balena svakiyarp siddharp samyak nija-
piIJ<;larp. jiiatva tameva paramapada ekikrtya tasmin
pratyiivrtyiiriiqheviibhyantare sva-piIJ<}a-siddhyartharp
mahatvam-anubhiiyate II 10 II
Tr. By the strength of this experience, gaining full and
perfect knowledge of one's own body , uniting it with
Paramapada and having intuitively experienced this unity again
and again, the yogis realize the significance of controlling the
body. 10.

P-f\if~Usft'I 4n>$il""f ('Cf('Cf(qq~(Oll"i"Gl;i{61'115f¥{,,

'q9

~;i)-~ 10 'letll(;(OjqCJ e'1H1Cfi(uj ~ II C) C) II

nija-pir:u;lasya pan1nanarp ca sva-svariipa-
kiral}.iinandonme$amatram yasyonme$asya pratyaharaQam-eva
samarasa-karanam bhavati II 11 II
Tr. The know ledge of nijapiI,u;Ja me~s the flash of the
blissful awareness of one's own intrinsic form (Siva). Controlling

1. 1.11~~4) B 1 • 2. ij~•!!(ll-B 2 ,P2 • 3. s~-W. 4. '!Wt-P 1 ,P 2 ,P 3 • 5 .

Tri qfum:f-J1,J2, ~ qft:f!liill B, ,B2,W,P,,P3. 6. qp1q~~c6t¥£4-J1,J2,B 1 ,
'<Wi ~~~-W . 7 . -q:~~ii4'kl~ B,. 8. ~effl18iil'11"l~-B 2 ,
~r;f~ ~'l.t:ffi-W, fu!Zfef ~-P 2 • 9. Pri'11~osfqR!
B 1,B 2 ,W ,P 1 ,P3 ,P4 , P-1"1~usqfllm ~-P2 • 2 . i o~'ioqtilftl -B 1 ,W.
82 Chapter V

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

with Siva. 11.

~ ~ ~ ~1~ ~~c:i1ct>1~01 Ydlt4•u4

-arn
~~tfA";J (4S{fii:t "jl ~~ •Hi I ft! ;:a<=n fTR"g fq osftrartf 2
Rtcso~Rt q~ II <) ~ II
ata eva svakiyarp pii;ujarp mahad-rasmipuiijarp
svenaiviikiireQa pratlyamanarp svii.nusandhiinena svasmin-
nurari-krtya mahasidha-yogina.IJ piIJ<)a-sidhyartharp ti$.thantiti
prasiddham II 12 II
Tr. Thus having experienced svapil}<;la as nothing but
the form of that great flame of light (Siva) and being established
in it by constant practice, the eminent siddhayogis are known to
continue to strive for success over svapiI)<;la. 12.
Note. By the experience of paramapada , after gaining
perfect knowledge of one's own body and having united it wi~
PW:amapada the yogis intuitively and repeatedly experience this
~mon ~nd ac~omplish victory over svapiIJ<j.a. Samarasakarm_~a
is nothing but the controlling of the blissful awareness of one s
own true nature i.e. the identification with Siva. Having
established oneself, by constant practice, in this union with Siva ,
the yogis continue to strive for success over svapiIJc;Ja. 10-12.

~3 ~4 -me?J~
pil)9a-siddhau ve$a/;1 kathyate
The attire of a yogi for success over pil}{ia

~~~T~ q- °<6mTlf"CJlfl(Ol'{5 I
~~flq1'1'1'1\if oe:JT6 ~~fi6Vl7 11 <) ~ 11
sankha-mudra-dharaQarp ca kesa-roma-pradhiiraIJam I
amari-piinam-amalaip tatha marddanam-utka.t am 11 13 II
Tr. Wearing conch and ear-rings (mudr§),growing hair,
drinking pure amari, vigorously rubbing the body, -- 13.

1. ~-J 1 ,J 2 • 2. fuuief-P 4 • 3. 3fe:J ~u:sft:l~ P 1 ,P 2 ,P 3 • 4. cr~-J 2 •

5. 1;nmvi-.BI. 5. om-B2. 6. lflf~~-Bl ,B2,P2, ol!:ff ~~t'flf-W.
 Siddhasiddhantapaddhati 83

C(Cbl"'{'ttjl('t") cfim -:q- tr~ '114'1'11tftfl 1 I

tlfR ~~~~2 ffi'l\111 ~ ~~3 II 'flf II
ekanta-viiso dik$ii ca sandhya japam-amii.yayii. I
dhyanaJ?1 bhairava-milrtes-tu tat-piijii. ca yatha-vidhi 111411
Tr. -seclus ion, initiation (by a guru), morning and
evening sandhya (prayer) and japa without any expectations,
contemplation on the image of Bhairava and his worship in the
prescribed manner,-- 14.

~mu:mf 4 ~fl1'11ci 5 ctr~ ~cfi- 6 ffqJ .1

&1'"fCl'Bf ~"f;f (.f)~efl· ~~oil II 9~ II
5ankhadhmlitaJ?1 srng i-nadarp kaupinarp piiduke tatha I
anga-vastrarp bahir-vastram kambalam chatram-adbhutam II 15 II
Tr. --blowing th~ conch a~d horn , wearing loin cloth
and (wooden) sandals, an upper garment, external garment, a
blanket and an umbrella, --15.

~i (.f)'1°slf! il'cr7 '"H:it'11 ~ ~~Cf>ll I

C§'tff~m;q~-;; 1l~tj~'"li_cf'C6l\.8 11 9& II . 1
vetraJ?1 kamandalum caiva bhasmanii ca tri-puIJ<Jrakam
kuryad-etiin-p.~aya;nena auru-vandana-piirvakam
11 16 11
I:> the form
• •
Tr. - a cane water-J·ar applying the ashes m
' ' · · · arks)
of three lines (on the forehead)-all these (d1stmcave ~
should be ze alously observed along with offering salutations to
the guru . 16.

ff ~Ti ftrusfi.T~'l H~Ti Hcrf g fu~tT8 9 Hf""iC.TT;.TT

cqerf~I O 11 ~ '-911
te$8J!1 pirp;Ja-siddhau satyiif!1 sarvii}J siddhaya}J
sannidhanii bhavanti 11 17 11

1. 'q'lff-llfm- Pl,P3. 2. ~l"'l"llA14'lffm-J,,J2,P4, ~ fl'~ij~-:--B 2 ,P_2 '

~'{CJ-Pi, a:rr-'f'it'{CJ- P 3. 3 . ;:i ~~s-J,,J2 ,B,,B 2 ,W . 4. ~~vtrn­
B1,P4. 5. ftf'Al<i- P3 • 6. ~~-B 2 , ~C1il-P 1 ,P 3 • 7 . ~~ct­
P1 ,P3. 8 . J 2 omits latter half of the ver se. 9. 'f!ef~trg­
B 1•B 2,W ,P, ,P 2 ' p 3· 10. eP-"'!lta1 ~-J ,,J2,P4.
84 Chapter V

Tr. By observing these rules of adornment and after

accomplishing pil)<;lasiddhi, all siddhis (yogic powers) become
imminent. 17.

uktaii-ca
It has been further stated

~ w-6 '11•11.ttJ ~ ~ fflefltil I

~g ~<:1't1c:uPd 2 dt'il~~ tr{ \fGll.3 II <> l II
yasmin jiiate jagat-sarvarp siddharp bhavati lilaya I
siddhayal) svayam-ayanti tasmaj-jiieyaip pararp padam 111811
Tr. By knowing which, the entire universe becomes
known (in its true nature) without any effort and mystic powers
approach of their own accord, therefore Paramapada should be
realized. 18.

qt ~ ;r c)-qur tJTCZffi ~efos I

~~ffl ft -q~g ~ ffiq;q~ni68 4 11 <> ~ II
pararp. padal!l na ve$e1Jli prapyate paramarthatai) I
deha-mulo hi ve$al} sjat Joka-pratyaya-h etuka]J 11 19 II
Tr· Paramapada in fact cannot be attained merely by
(wearing) a Particular at;ire. But attire is (prescribed) only to
help people to distinguish a person (as belonging to a particular
faith). 19.

fficti ~~~~ ~If ~Qefi. ~Oils I

~ ~ l!Tml -QTTTlfTTif 6 ~~liffi8 11 ~ o II
Joke nikr$.tam-utlq$fal!1 parigrhya prthak Jqtam I
tat-sva-dharma iti prokto yoga-margo vise$ata]J 11 20 II
Tr. There are two types of conduct in the world-
inferior and superior. The path of yoga which is considered
 Siddhasiddhantapaddhati 85

utkr$fa (superior) has been especially recommended as svadhanna

(prescribed course of conduct). 20.

<:ft 4 1+1Plf~ W l{Pff ;;Jfur ~ ~ff( ~ff( I

~11d~...q~ trcl~ ~-mrr ~g ~u II ~C} II
yoga-margat para margo niisti niisti srutau sill[tau I
sastre$Vanye$U SarVe$ U sivena kathitaJ; pura II 21 II
Tr. No path is found in the sruti or smrti, nor in any of
the sastras which is superior to the path ~f yoga. This is
pronounced in the ancient times by siva. 21. .

~1l:l ti "Ti ~Hl qrtjl I

·~rr-=r~fq~~ I
fficfi ~lSi ~ tj err tj err ~a-2 I
'ff err ~ qr ~~ ffiq;r $11'1dl~;r g3 II ~~ II
yogal;. sannahanopayo jiiana-sarpgati-yukti$u 1
Joke nikr$!arp. satatarp yarp vii yarp vii prakurvate 11
tarp va tarp. va varjayanti Joka jiiana-balena tu 11 22 •
11

Tr. Yoga means sannahana (to equip oneself with),

upaya (means),jfiana (Absolute knowledge), sailgati(union) and
yukti (remedy).
Whatever is found to be inferior in the wor1~ is dul~
rejected' having been assessed as such by people with their
discerning knowledge. 22.

~~ ~ tfClaj q~ ~~~ I
~11€:H3;ffig4 ti+il'Cll<:l ~ur qqfff ~s II /~~ .II
- -
m anu$yaJJal!l ca sarve$aIP ·"'r sa.mskiira-vasad-1ha
- praJ\. . I
sastra-yuktah samiicarah krameI}a bhavatJ sphufam 112311
Tr. The beh~viom as pr~scribed in the scriptures become
gradually expressed depending on the past impressions of the
human beings. 23 .
86 Chapter V
2
~ ~ ~I ~1'191Cklf ef ~ ~ qci i:tt?lfe..al'1i
ire qfl~ltl 3
\Tf\en~ ~ ms~mel;r
~~~~ffit)lfuft~~ II ~ o II
5

evaip piI:H;le sarpsiddhe jii ana-praptyartha 1]1 tac-ca

paramarp padarp mahasiddhanarp m a ta1p parijiiaya tasmin
jivatmani ca'haipbbavena sahaja-sarpyama- sopayadvaita-
krame1:10palak$yate II 24 II
Tr. After accomplishing pil:u;Jasiddhi, for the acquisition
of proper knowledge, one should acknowledge the opinion of
the esteemed siddhas regarding pai:amapada (Supreme Goal) and
identify oneself with that pai:amap ada which leads oneself to
realize one's essential nature through gradual stages of sahaja,
saipyama, sopaya and advaita in that sequence. 24.
Note. The next five verses explain the nature of these
four stages. 24.

-a:r att e; U1 f}t ra

tatra sahajam-iti
Sahaja is defined as follows
~ " . ~ 7
1c:.i~ci1~1a '1\~ ~ ~~UTTscrm~ 6 ~ftf ~
~·.,,.,..ci-1~~"1R~d ~~'iii~";J ~~l;f ~ ~ q~s 11 ~~ 11
·-- _ visvatitaip parame5vararp visva-rupeIJii ' vabhiisam-iti
Jnat:a ekam-evastiti sva-svabhavena yaj-jiianam tat sahajaf!l
pras1ddham II 25 II
. Tr. Paramesvara (The Supreme Lord) who transcends
the umverse, appears in the form of the universe. Based on this
un~erstanding, the innate knowledge that 'he is one and the same'
which naturally unfolds is known as sahaja. 25 .
. Note. The Supreme Lord or Absolute Reality transcends
the universe. The same Lord manifests in different forms (objects)
1. ~ fQoseflfJ: B,, ~ ~ fuJ:- J 1 ,J2 • 2. ~-P 1 ,P 3 • 3. ~ G"-
B2,P2,W. 4. ~irr"Cf ~ q ~-B,,W, aR:ii"1li~ ;;ficmqr G'
'fW'f- B 2 ,P 1,P2 ,P3 • 5. 4ilil&ll~iloitq\if~-J, ,J 2 , ~~uit~~­
B1 ,B2,W. 6. qo1~£1i!Clicf'tm - W. 7. B 1,B 2 ,W,P 1 ,P 3 omit the word
~. ~<fil1crr-P 2 , ~ ~-P 4 • 8. arut:"1ftiR1 11~-P 4 •
 Siddhasiddhiintapaddhati 87

of the Universe. With this understanding the siidhaka realizes

that there is but one and only one principle known as Siva. This
innate knowledge that naturally crops up is known as
sahaja. 25.

~~I
sarpyama iti
Saipyama is explained as follows

trrcf~'11"'11"'1i q~ a;41ql(IOlj Pl\11ct~~ 2 ~~ ~

.....i~t+t~~ 3 ~~ ~ -a<:fl=fg II ~~ II
13t
savadhananarp prasphurad vyaparaIJlif!l nija-varttiniiI]l
sarpyamanarp Jqtva atmani nidhiyata iti saipyamal;i II 26 ~
Tr. Attentively reposing the sense-organs in the Atman
after carefully controlling their basic throbbing functions is
sarriyama. 26.

~flUld~Rf 5
sopayam-iti
Sopiiya is explained as follows
~er "9'C6T~tr~6 ~;fer ~tt"1~~'fQ' -aGT1 ~wt
~1aa:i ~ m~8 II ~\9 II
svayam-eva prakasa-mayarp svenaiva svatmanyekilqtya
sada tattvena sthatavyaf!l tat sopayam II 27 11 • • •
Tr. The realization that the self-luminous one is identical
with the Atman and stabilizing oneself in that Atman is called
sopaya. 27.

31ild~Rt 9
advaitam-iti
Advaita is defined as follows
88 Chapter V

i3f<Mfoi\er 1 "tll-rft P=! ~Ht-cffi ~fEt<ffii"qg "fTGT

~~1<rta'f4;r2 R\ISORI 'Od'd'il3 II ~l II
akartatayaiva yogI nitya-qpto nirvikalpa(l sadli niruthlina-
tatvena ti$.thati tad-advaitam II 28 II
Tr. In the state of advaita, the yogi always remains in
the state of nirutthana (undisturbed state of consciousness) being
ever content and unwavering even though he does not take part
in any activities. 28.
Note. The fourth and last stage towards the realization
of one's true nature is advaita. After having identified oneself
with the Absolute (self-luminous o n e) the yogi wi th the
conviction that he is not the doer dedicates all his actions and
results thereof to Siva. He remains always content, without any
change (wavering) and continues as such in the undisturbed state
of consciousness. This is advaita. 28.

atb3tl 4
uktaiica
It has further been stated
~·s ('Ctl~H't·~
11;fm8 tj'tf'rg ~l~Piir~g
6
I
'ij)qrq ~8 ~-Silf.:<"t<l~ q\li ~II ~~ II
7

sahaja.rp svatma-sarpvitti}J sa1µyama}J svatma-11igrahai) 1

sopayarp. svasya visrantir-advaita1µ paramarp padam 112911
Tr. Sahaja means self-knowledge, sa.rpyama is self-
control, sopayais repose in the self, advaita is Paramapada. 29.

~ti ~1JUc.f~1"11;:qe;rr ~11e.ct>"l~i: I

';f' oc6~ ~$Hr "11t•11<1i&qo;i1ct. 11 ~ 0 II
9 10

taj-jiieyarp sadguror-vaktran-nanyatha sastra-ko.tibhilJ I

na tarka-sabda-vijiianan-nacarad-veda-pa.thanat 11 30 II
Tr. That knowledge (of the path of yoga) is gained from
the mouth of a guru; it cannot be gained from (a study of) the
1. ~~CJ-B 1 , W. 2. f.w°~OJ-B I'B 2'W ' p I'p 2'p 3' 3. t1~CS6RI
•
~ -J 1 ,J2 ,P4 ; B 1 ,B 2 ,W,P1 ,P2 ,P3 omit~. 4. P2 omits \3'ffi if.
5. ~-B 1 • 6. ~~Pt•n&-B 1 ,B 2 ,W. 7 . ~-B 1 ,B 2 ,W,P 1 ,P3 • 8. ~
-P , OO(lf-P4 • 9. ~-J 1 ,J2 • 10. ~~1<IC1tll"1I -B 1 •
2
 Siddhasiddhiintapaddbati 89

numerous siistras (scriptures), from the knowledge of logic,

philology, conduct, Vedic study,- 30.

cfGRf.l?>I COi o11 ;!l CJ 1 df€1 +t fLI I ~aih:AIB.. I

2
~ ~"ffit;qi(Oll'1'J'1lcot ~~'"Cftl"'li;l~I(( I
~ ut 1"'11 "1 eft ti 1..-n '11 W1 q I«. ~'1J1Gft:r3 II ~ ~ II
vedanta-sraval)an-naiva tatvam-asyadi-bodhanat I
na haITJsocciiral)aj-jiva-brahmal)or-aikya-bhavanat 11
na dhyanan-na Jayan-maunaj-japat santarpaIJiid-api 113111
Tr. -listening to (discourses on) Vedanta,
understanding of (pithy statements such as) 'tat-tvaip-asi' (you-
are-That), repeated chanting of harpsa, meditation upon the unity
of jiva and Brahman, practising dhyiina, Jaya (absorption),
observance of silence ,japa (chanting) or by libation. 31.

~~ -qllft5 m i6Tif (ifl{T1tll ~5~8 I

6

atc:tutt ~eta:~ ~ 1 ~~ ~qy 11 ~ ~ II

sveccho yogi svayaITJ karttii lilayii cajaro'mara~
1
11 32 11
avadhyo deva-daityanam k.ridate bhairavo yatha •
· · · d by his
Tr· The yogi conducts himself as he wishes an
own volition remains the doer, free from old age and death: He
is invulnerable to death by gods and demons. He sports like a
Bhairava. 30-32.
b ained only from a
N ote. Knowledge of yoga can e g . .
guru. All other means are futile. These verses again emphasize
the importance of the guru in the natha order. C~. SSP-~.6~.
H81!1socciira:l)a is the repetition of the mantra ~amsa w~ch
a living being is said to perform continuously although involuntarily.

1. ~~'C:f-B . 2. ~-B . 3. "'1'1'1qil'vft•n ~\11 ft{~ql(¥13-J1,J 2,

1
"1q1rn"l'114l~~~-B ,
1"'H•tc:11\ivft;rs ~111 ft:tf:aq1<•11-B 2 ,P 1,P 3 •
1
4. B 1 and W insert an additional line here as follows:
~ ftro"i 11clmTft ~111 fi:tnB:q 1<•u 1 B 1•
ffi01flf os 11clmTft ~ltl fi:t~ql(111 I W
5. ~ mTft- J 1 ,J 2 ,B 2 ,P4 • 6. tU'1'l<l'1U-J 1 ,J 2 ,B 1 ,P 4 • 7. ~-P 2 •
90 Chapter V

cf. hmpkiire.Qa bahiryati saJ:ikareIJa viset puna.J:i I

harpseti paramarµ mantraJ!l jlvo japati sar vadli 11
Niruttara-tantra ch.IV. (Also see - GP-42-44; HP-V.159-161).
A yogi who has experienced self-realization as described
above, conducts himself as he wills. He defies old age and dea~
i.e. he gains longevity and may die only w hen he so wills
(icchamrtyu), neither gods nor demons shall cut short of his life.
In this manner he becomes a Bhairava . 32.

~ci ~~ ~SID · ~·w~1 1 ~fu ffiefllll I

3
'3ffiltlfrn ~g ~fg 2 ftttlift!iCI <'4tf6id'l II ~ ~ II
ityevaip niscalo yo'sau kramad-apnoti Jilaya I
asadhyal,J siddhayaf) sarvii.JJ satyam-Jsvara-bha?itam 113311
Tr. The yogi who thus remains steady , thereby
gradually and easily acquires all siddhis which are difficult to
accomplish. This is said by Siva. 33.

~ 1 1 ttl fi:t Rqg 4 -eef~ihtffe1m 'i1cl 0. I

q e;pl
C6i~ 5 ~~f;j ~ tul€'11~Gtll 6 ~!1Tg II ~¥ II
p~a.thame tvarogata-siddhii) sarva-loka -priyo bbavet I
kank~ante darsanal!l tasya hyatmaracjhasya nityasa.lJ 113411
Tr· In the first (year) he overcomes diseases and becomes
favourite of all. People always crave to see him who has realized
the Self. 34.

~ffi'~87 ~ ~ ~ C§~ (i'Cfcqps101'(8 I

qfffq ~~ ~a:rf~;:f ~~ 11 ~<., II
kftarthai) syad dvitiye tu kurute sarva-bhasanam I
t{tiye divya-dehas-tu vyalair-vyaghrair-na badhyate 113511

1. ~ -P2: 2. fl!~(('llttrfg "ij'qf~-J, ,J2,P • 3. ~:iCl<lilRfa'l -P 1 ,P3,

4
~g ~ ~ -P2 , P2 adds ~ ~ ~g ~!ICl('i:il~a'l I P4
adds i3IBTtt:rT8 ~8 w.rf s ~11u 8 ~ ~ 1 ~ ~1];'li'8 ~ell'&
~:1"'<1"11~a'l II 4 . ih1•1d1d8 -J 1 ,J2 , qsfl'1<fta1fl:t~g-W. 5. cfil!ffij' -
J 1,J2 ,B 1,B 2 ,W. 6. \3f1('1i(CiGE<f- W, ~l('llME<f 'lllf1Frg-P4 • 7. ~-B 1 ,W,
Ctiof-B 2 • 8. wf~-J, ,J 2 ,B 1 ,B 2 ,W.
 Siddhasiddbantapaddbati 91

Tr. In the second (year) he becomes contented and

speaks in all languages; in the third he gains divine body and is
not scared of (beasts such as) snakes and tigers. 35.
Note. Here we are reminded of Purii.IJic legends
concerning the sacred environment of holy hermitages wherein
beasts of prey forgettin cr their innate ferociousness co-exist with
their naturally ordained prey. The yogi bas a subduing power
over beasts. 35.

~~ ~~"'llP-i<n~fidtflq 1 Pc:IC1Mo8 I
~ f&aitflTftm ~\~ ~ ~~g II ~& II
caturthe k$ut-t.[$li-nidra-sita-tiipa-vivarjital} I
Jayate divya-yogI5o dura-sravI na sarps(lyai;i 11 36 II
Tr· In the fourth (year), he overcomes hunger, thirst, sleep'
cold and heat, becomes a divine yogi and gains clairaudience. 36.

Cll~Riig ~ ~ q(Cf>ltf9~~ I
~ ~ ftRffi ~Rtcf\iimt;f ~ 2 II ~~II
vak-siddhih paiicame varse parakaya-prave5anam 1
· · - · 1137 11
biidhyatebill
$8$.the na chidyate sastrair-vajra-patalf-na
Tr· He gains eloquence in the fifth year and also the a ty
to enter another body. In the sixth year he becomes invulnerable to
weapons. The thunderbolt shall not hurt him. 37 ·

eJTqcrTft ~Rt(tt1~ft ~'fG~ T.J ~ I

~f01'11~~uft~tt@ICSG'1 mm ~Cl II ~l ll
3

vayu-vegI k$iti-tyagi diira-darsi ca saptame 1

al}imadi-gw;wpetas-tva$fame vatsare bhave~ 11 38 II .
Tr. In the seventh (year) he gains speed of wmd, .levitates
and gains clairvoyance. In the eighth year he accomphshes the
(eight) supernatural powers like 81Jimii etc. 38.

~ ~Cfiltlg ~ &m1 ~ifiil) ~ I

G~ qc:Hltl crrft tl~'C81 ffif ~II~~ II
1. ~-P4 • 2. tmffi- P 2 • 3. J 1 ) 2 ,B 1,B 2 ,W omit this verse. 4. ~
03f qrcffu-J 1 ,1 ,W.
2
92 Chapter V

navame vajra-kiiya}J syiit khecaro dik-caro bhavet I

dasame pavaniit vegi yatrecchii tatra dhavati II 39 II
Tr. In the ninth (year) his body becomes as hard as
diamond and he is able to travel in all directions by the aerial
route. In the tenth (year) he is able to move to any region as fast
as the wind. 39.

~~* ~ ~Wo fit~i:t1•i:teln_ I

1

m-e;~ ~~s«f Cfifff ~ ~ 11cln, II 'ifo II

samyag-ekiidase var§e sarvajiia/;l siddhibhag-bhavet I
dviidase siva-tulyo'sau kartii harta svaymp bhavet II 40 II
Tr. In the eleventh year he becomes omniscient and
gains all supernatural powers. In the twelfth year, being like Siva,
he himself becomes the creator and the destroyer. 40.

tffi~ ~~ fqg ~ ~\CIT "tfe:rT I

• ~ 2
~ &JG~ I'"I Qj ~ Hfit-tJ;;-q~~ tft3 '161 CS! (i'1 g II
~ ~TJU8 qroicq1t:11"'11st 4 °6~8 II "~ II
trailokye piijyate siddhaiJ satya1p sri-bhairavo yathii I
~~a.rp dvadasa-var$ais-tu siddhayogi mahabala]J 11
Jayate sadguroiJ pada-prabhiivan-natra sarpsayaiJ 11 41 II
Tr. In fact a siddha is respected like Sri-bhairava in all
the three worlds.
Thus in the span of twelve years the esteemed yogi
becomes exceedingly powerful on account of the grace of the
gum. There is indeed no doubt about it. 4l .

C!l iiP (b 01 Gll aC1 I df

"'CJ'3tl.r!IT t(I tb d(
gurukula-santana.rp paiicadha proktam
There are five types of lineages (traditions)
descending from the guru which are as follows

1. R:IP-8:ctl'11Cfn.-J 1 ,J 2 ,W . 2 . cN°1S!-P 1 ,P 3 • 3. ~~4l1'ft-B 2 • 4.

qJGq(11Gt""'fl:t -W.
 Siddhasiddhantapaddhati 93

iID{ H ;:a 1...j ~ !i c.I( fl ;:a l""f ~1iRt ti "'(11 ;:i ;rJ ti ti "'d 1"'1
~tft~COl(ti"'('f 1'"1° ~fa- 1 I
qts:11'1fq 2 ti~ IW1 l"1 i3 1l~ "l~ ~ cffiff ll)f ~II
8.i-santanaip bile§vara-santanaiµ vibhiiti-sanranarp. natha-
santiinarp yogisvara-santfinaip ceti I
e§mn-api santananfup p[fhak p[fhak vaisi$!Yarp. vartate 114211
Tr. (i) iii, (ii) bilesvara, (iii) vibhuti, (iv) natha and (v)
yogisvara are the different traditions.
They have their own distinguishing features. 42.

~e:fog ~ ~'lft~4 I d\N'lldi8 5 ~~g

~'-'f5'11~Cf>(Olqg ~1Cfg 7 I d1°&d<tl ttcf'1$11'1'16Qttt ~ I fflf
~~II)(~ 11 .
paramiirthatal) sarvarp piiiica-bhautikam I taj-jiitiif.i
puru$8IJ I sa.rpbodha-miitraika-riipa]J sival;l I tad-itarat sarvam-
ajiianam-avyaktaip bhavati I tatra sivastu jiiiinam II 43 II
Tr. Spiritually all is composed of the five elem~~ts. All
human beings are born out of these. There is only one Siva who
is of the nature of pure consciousness. Everything else is
ignorance and unmanifest. Siva alone is consciousness. 43 ·

~~fq '11~ ~ ~1llJT

8
e;::a1"11'"li
~"51"9 '11::4ttiq;;11g 0ttPc:i0tt1Rc:b i§ef~ I e;:a1'1.qa: q~~
~ef~ 1 0 I m1"J1TITf g~ 11 II )f)f II
ete$iim -api santiiniiniim kecit svariipa-pararimukha
ve$amiitra -sampanniil) kraya-vikrayadikaiµ kurvanti I santana-

1. P 2, P 4 insert here the following verse-

~~"i~ 'lft ~~ ~ lJ~lcHH)~~n_ I
~«~ qtii ~ ('1'1((1~1Cfi(Oi "'!" q \Uf& II
~"fff.i crT ~:tq(t1ra1'1 q Pcl"lRltt"'dl'1 Tl' "lltH1"'di;l 'if-Bl' 1311{6"*11'1 q
crT ~:tqH1'"d1'1· q ~"l.Rlera1'1 q "IT~ 'if- B 2 ,W. 2. ~'llff'1'fq­
J1,J2,B1,B 2,w. 3. ""dFi ~fQt111'1~ P2, ~ ~-P1,P3. 4. 'Wrrefus
mlqf -q 'l=flfffi6- B 2 • 5. 'l=ftRlifid'1Viit118 -P4 , c6 '1' '1tlffi-P 2 • 6. ~~s­
J1,J2,B1,B2,W,P4. 7. ~ ~-P 1 ,P3 • 8. ~ - W. 9. ~~ -P 1,P3. 10.
~s~-B 2 ,W, ~;:q11~s ~-P1 ,P2 ,PJ . 11. ~-J 1,J2 ,P4.
94 Chapter V

bhedarp. pratyanyonyarp dhik-kurva nti I yoga-miirgaip

dve$ayanti II 44 II
Tr. A few among these descendents are averse to their
true nature; having assumed only the garb, they are engaged in
commercial dealings. They revile each others and detest the
path of yoga. 44.

~ 'EfTTif~8 ~CfiT \3'1Rl'1;<lfct8 I j

~g2 qrqr ~cf~3~ c::i <fq<:fR. II ¥~ II
G:ffe.1=1C6l
rajasii ghora-saipkalpiil) kiimukii atimanyavai) I
diimbhikii maninai) piipii dhik-kurvantisvara -priyiin 11451!
Tr. Being propelled by rajas, fiercely determined, lustful,
wretched, hypocrite and arrogant sinners reproach the devotees
of the Lord,- 45.

ffl'i~ 41 '1 ff t.81 ~ q <'"I H "G ~I flfmo:r_ I

~ial'ql{~(;('t C6t11'1~tll'1tt·~~ II ¥~ II
siidhu-Sa1J1gama-sac-chastra-paramiinanda-Jak$itan I
svecchiiciira-vihiiraikajiifina-v~jiiiina-saf!Jyutiin II 46 II
Tr. -the righteous saints, the fol lowers of the esteemed
sastra (scripture), seekers of supreme bliss and masters of the
Real and Higher knowledge;-46.

q_ti ~~ Cfti ~ 'IIlS2is -q_?i cp;f ~e:rr6 I

~ci qfhtC::~7 ~ifl~ 8 Pi<"'ct<"l 11 ¥\.9 II
~uyarp. du$fii vayaip si$_ta bhra$fii yiiyaf!l vayaf[l tathii I
ityevaf!l parivadanti sampramohe nirantaram II 47 II
. . !r. -being deluded, quarrelsome and of wanton
d1spos1tion they always revile them with words such as 'you
are wicked, we are virtuous, you are depraved (whereas we are
pure)', and so on. 47.
 Siddhasiddhantapaddbati 95

Note. A few among these are averse to the path of

yoga. Having assumed the garb of a yogi they are engaged in
various commercial pursuits. Though they are supposed to beg
for their food, this is not the universal practice. For a detailed
account of the pursuits followed by the different yogis, the reader
may refer Briggs, 1938, pp.44-61. Continence (abstinence) is
not a virtue specially fo llowed . There are also house-holder
yogis. Further there are yogis who do not practise yoga. Some
of them follow the condemned practices of Sakti worship. The
beginnings of these practices were found even in the time of
Gorak$aniitha which are condemned in these verses. 44-47.

1!teft" \TWi ~qr Ci fF1 ei f~uq;r~er ~ I

~ (1"f1Hl&lll~ ~er qctftft:fffi& II ¥t. II
Prthvi jalaJ?1 tathii vahnir-viiyur-akiisam-eva ca I
ete santanodayas-tu samyag-eva prakirtitai} II 48 II
Tr. Earth, water,fire, windandether-thesearethesources
of the santanas (descendents) which are clearly explained. 48 .

Cblfa;:tj :qrefor1 ~;;fl2 ~ ~ ~ I

1:1Uff ~~3 ~er t1:a1'1Hi ~ ~on 11¥~ II
kfi_thinyarp cardrata tejo dhiivanarp sthiratii kh!lu I
gw:ia ete$u paiicaiva santiiniinfup kramiit smrta}J 11 ~ 9
11

Tr. Hardness , moistness, light, speed and steadiness

are the characteristics of the five santanas (descendents)
respectively. 49.

~~ ~~ R~ {~~ ~g I
~4 ~crnrs 1Jlmrs t1:aHt'li ~ur g; II u. 0 11
brahma visnus-ca rudras-ca i5varas-ca sadasiva]J I
etas-tu de~~tiil;l proktiil;l santiiniiniilp krame1,1~,~u II 50 II
Tr. Bra11ma, Visnu, Rudra, lsvara and Sadas1va are the
deities of the santanas (d~scendents) respectively· 50.
96 Chapter V

~~it+tct>l(Ol«.qr ~aj~')a~Rt 2 qStf lel~g ~UT

~*t4;i\ 3 I C(dlSll'ifq ~lift Pc;i$idl ~g ~ 5
~ ~'69)('big m7fi
~ ~lfl~ ~ 4<'i<$tti q~ II t._ ~ II
sthfila-sfik$ma-karal)a-turyarp turyatitam-iti
paiicavastha kramel)a lak$yante 1 ete$iim-api sarve$iim vijiiatii
ya.J:i sa yogi sa siddha-puru$alJ sa yogisvara iti parama-rahasyarp
prakasitam 11 51 11
Tr. Sthiila (gross), sfiksma (subtle), kiiraJJa (cause), twya
(fourth) and turyatita (beyond the fourth) are the five states in
sequence. The yogi who experiences all these states, is a
siddhapuru$a (realized yogi) and is the lord of the yogis. This
explains the secret. 51.
·g •
'3Rr ~ ~ f.:t'11~l3tl~Cf>l(q:J 7 '"l~ittlftr-l ~11~
~~ct~~c:t.....
~-19 ~ mcrtrr.l;:r ~ ~10 e"'41EI affa:t~\ilfqug 11
~'1(l1\iiel12 C{~S~ ~~;rl 3 ~'i~d~ 14 ~~
~ldCll'l I mfg ~c:r '1$1Vli~) "'tcHflRt ~ II l\ ~ II
ata eva samyari nija-visranti-karakarp m ahayoginarp
sadguruip sevayitva samyak savadh anena paramarp padarp
s~mpadya tasmin-nija-pil}ge samarasa-bhavarp krtva 'tyantarp
nirutthiinena sarvananda-tattve niscalam sthata vyam I tatal;i
svayam-eva mahasiddho bhavatiti satyam · ,, 52 II
Tr. Hence by diligent service to a sadgurus who is an
esteemed yo~i and inducer of repose of the Atman, one sho~ld
c~efu~l~ att~n the Paramapada and having experienced uruty
with Siva with absolute nirutthana (undisturbed state of
consciousness) continue to remain still in that state of supreme
bliss. Thereby one surely becomes a great siddha. 52.

1. ClITT11i g<f-P 1,P2 ,P3 • 2. Cfi1<01~14f{1')ctil~'1 J,, wfr g~fdiaiR;:r J 2 , 3.

~g {rl'~-P4 . 4. '6if"'5li '3l~fllcti c::Js ~g -B • 5. lfcft1:11'1fc!i1ilf ~
2
~-B,. 6. ~ ftt;all1•ft ~ ~-J "J 2 , ~ ~ fe<a9;(i"': -B 1,B 2 ,W, ~
~~(i'151'8 ~-P 4 • 7 . -9!i~Cf>1<oi-J 1 ,J 2 • 8. '1lllfit<atilftr;f- P 2 • 9. Cl-&~~I
J"J2 • 10. ~-J 1 ,J 2 , ~-W . 11. ~ ~-J 1 ,J 2 ,P2 • 12. rcr.1J1"1f.a<61<cti
srrc:i-J 1 ,J 2 • 13. fLHtPil'~-Pi- 14. ecif'1-&~'1-B 2 ,P 2 •
 Siddhasiddhintapaddbati 97

-.:t" Pc:! fta ;!(er c:ruf ~ 1 ';f' ~~ Cfi(l'q "11 I

o:t' ~ ~ f<b~"11fflTi '1lGCfittbtil II <4.~ II
n:a
tfttftm SICI ef Pl fLH!~ 'fltTf;:rg I
~~lt'1~~~2 ~tn:ffig II <4.¥ II
na vidhir-naiva VarIJ.as-ca na varjyiivarjya-kalpanii I
na bhedo nidhanarp kiiicin-niisaucmp nodaka-laiyii 115311
yogisvaresvarasyaivarp nitya-t[ptasya yoginal;z I
cit-sviitma-sukha-visriintibhiiva-Jabdhasya puQyatal;z 115411
Tr. To an eminent yogi who is ever contented and who
has attained the state of bliss of consciousness by his own merit,
-to that lord of the yogis there are no (binding) injunction~, no
(distinction of) vaqia, no (conception of) prohibition and non-
prohibition, no distinction (of any sort), no death or impurity,
nor any libation (enjoined), -- 53-54.

ei<QCfi. ~iili:l~ill"'ild. di'11'4H11"1 T.41tMIOC3 I

o:t' ~(14Cll"1 ~Ustltl"1181<1ct:. CJIOltli(OllOC II <4.~ II
samyak svabhiiva-vijniiniit kramabhyiisiin-na casaniit I
na vairiigyiin-na nairiisyiin-niihiiriit pr8J}a-dhii.raQiit 115511
Tr. --but by attaining complete knowledge of the Self
and by gradual practice (of yoga as advised by the guru)·
The Paramapada is not realised by the practice of asanas,
indifference, frustration, control of food and pr81Jiiyama,- 55 ·

;r ~~Tt4l<OlltitT'ff;ift~~~5 I
;r ~c[e:11tt1e1"1 6 Cfilc:tcffi~1tu<u11a II <4.~ 11
na mudradhiirar;iiid-yogiin-mauna-karma-samasrayiit I
na virakter-vfthiiyiisan-na kiiyakle5a-dhiir81)lit 11 56 11
Tr. -not by wearing mudra, (practice of) yoga,
observance of silence, freedom from passion, futile exertion,
undergoing physical mortification,-- 56.

1. c:rvri!l'f -B 1 ,W. 2 . ~~ -J 1 ,J 2 ,P4 • 3. cmr-ITTl -J 1 ,J 2 ,B 1 • 4.

"4)•11"1'1HCfiaf -P.,P 3 , ~ tfiaf -B 1 ,W. 5. B 2 omits this half of the
verse. 6. 'I' fcmm -B 1 ,P 1 , ~ cim -B 2 ,P 2 , 'I' ~<ffit4clilit{11 -W .
 98 Chapter V

I 91' \Tl"CIA Oti\"at I"11 "1 4~ITilEf~CRm,1

91' ~~;rr~ 1'i Cfftl I 91'1-81411o11 S'CI q Iifl "11 ct. 11 ~ \9 II
na japan-na tapodhyiiniin-na yajiilit-tirtha-sevaniit I
na devarcaniisrayiid bhaktyii niisramliIJiiii-ca pa.Janiit 115711
Tr. -not by japa, austerities, dhyana (meditation),
rituals, pilgrimage, worship of god, devotion, adherence to the
asramas,- 57.

91' ~~t91'2cfi"~~1<011"1 :q ~os"ilct. I

'11'1 ;ffi q Itp;i H i<:r& qftll"ff ~ qc::1{ 11 ~ l II
na sad-darsana-kesiidi-dharaniin-na
. . . ca mundliniit
.. I
niinantopiiya-yatnebh~ prlipyate paramaJp padam 115811
Tr. - (study of) six systems of philosophy, growing
hair or clean shaving (the head) or by other innumerable means
and efforts. 58.

· ~3 ijltHIPf 4 ~ 'aftq;1~ q~~\Ttl q{'1q~s~

~ ~~fmr5 II~~ II
etiini sadhanani sarviiIJi daihiklini parityajya parama-
1

pade'daihike sthiyate siddha-puru~air-iti II 59 II

Tr. After having discarded all these physical means,
the siddhayogis seek refuge in the Paramapada which is non-
physical. 59.

ct rl1>21 f)t fd '81 ~?I~ it 6

tat-katham-iti ced-ucyate
How is that possible ?

j'~CfiqitMlct: m
~ ~{ifcllR"'li m ~Rl'11f~cl llGoll
7

guru-drk-piitaniit priiyo dr<;fhliniiJ!l sa tya- viidinlirp sii

sthitir-jiiyate 11 60 11
1. P2 shifts this half of the verse and inserts ihefffi5d~ half stanza ;i-
~*91-etc . with a slight change as ~ef~.Ef"flit\- 2. '1' ~~­
W. 3. ~-J 1 ,J2 , ~ ffif.r-P4 , 4. ~ ~-W. 5. ~s-J 1 ,J2·•
6. B 1 ,B 2 ,W,P1 ,P2 ,P3 omit~. 7. ~ ;:;:m:IB- B 1 ,B 2 ; W omits
m ~-int.
 Siddhasiddhii.ntapaddhati 99

Tr. The resolute yogis who speak truth attain that state
by the compassionate glance of the g uru. 60.

C6t1"1l:c:=:&fu>q1a1&1 ~ 41&1Clffi~ 1 I
'Im&nl ~ug ei<:t~ qftl«) ~ ~ II G~ II
kathaniic-chaktipiitiid-vii yad-vii piidiivalokaniit I
prasiidiit svaguro}J samyak priipyate parama.rp padam 11611}
Tr. Paramapada (Supreme goal) is attained by the otal
advice, saktiplita (transferring spiritual power), by looking at the
feet of the g uru o r by the favour of the guru. 61.
SICf ~ fV I c) afl th ct(
ata eva sivenoktam
That is why Siva has stated

~ ~u~ ~ ~u~ ~ 11-uUtrc6 ~ 11utftrCb'l 1

fuel~ II fH ag ~let~ II e '1 d g fuer!l 11 ti ;rag fu'ar!l 11 ti ... (U
II ~2 II ~ ~ 11
na g uror-adhikarp. na guror-adhikaip.
na g uror-adhikaip· na guror-adhikam 11
siva-siisan atah siva-siisanatah
siva-s~sanatah siva-s~sanatah II iti II 62 II
Tr. There is nothing greater than the guru - this is the
command of Siva . 62. ·
~it1:41&1tr ~~lffiITT18 cnU"ftr ~ o~ i
q~i ~11cqci ~~ 3 mFlu4
-er{ W{, II G~ II
viin-miitriid-viitha drk-piitiid-ya}J. karoti ca tat-k$aI}iit I
prasphu.taJ!l slimbhavalp vedha1]1 sva-salpvedya.rp. paraip.
padam II 63 II
Tr. A guru is the one who instantly imparts knowledge
of the Self through initiating one in paramapada by his vanmatra
(mere utterance) or by d[kpata (mere glance) or sambhavi (dik$ii)
or vedha (di.k~ii). 63.
1. m&r ~"" 1ei c:i ~11 ~ -J ,J 2 , OTID ~mffiCli"ITTl -B 1,B 2 , ffi&T
'"q1.,...&1~ciefl""l~ - P 1,P 3 , orn:r ~<fiTID fcffilcn-ITTl -W. 2. P 1,P2 ,P 3 ,P 4 otnit
~ - 3. 'Cfti - B 1 • 4 . ~ctfi "tr{~ ~s m ~ -W .
100 Chapter V

Note. Diktjii means initiation. According to

Visvasiiratantra it is of four kinds, viz . kriyiivati, kaliivati,
van;iamayi and vedhamayi. According to KuliinJava it is
sevenfold-kriyii, va.q.ia, kalii, sparsa, drk and miinasa. Each of
these is further subdivided. According to Rudrayiimala, it is of
three forms like iil;lavi, sakti and siimbhavi. 60-63.
Note: For details of various diktjiis see Appendix. 63.

q,+011tg~rrqffif:f' 1 ~ "<IT:t11tsGc6 fu'ms 2 1

ew;ia119'f:r&"19'fifi8 ~1J~8 msfqt:frtffi II G~ II
karuIJii-kha{fga-piitena chitvii piisiitjfakarp sisoi} I
samyag-iinanda-janakal} sadguru}J so 'bhidhiyate II 64 II
Tr. He is known to be the sadguru, who by means of
the sword of compassion cuts asunder the eight fetters of the
disciple and gives rise to absolute bliss . 64.
Note: The eight pii§as (fetters or bonds) that bind the
disciple are ghroii (contempt), sarikii (doubt), bhaya (fear), lajjii
(shame), jugupsii (dislike), kula (family), sila (conduct) and jiiti
(caste). Cf.
ghroa sarika bhayarp Jajjii jugupsii ceti paiicami l
kula.rp sila.rp tathii jiitiratjfau piisiii} prakirtitiil) II kulMl}ava-
ulliisa (chapter)- I.
One who is liberated from these piisas (fetters) is equal
to Sadiisiva. Cf.
plifabaddho bhavejjivo piisamukta}J sadiisiva.Q II
KuliirIJava-ulliisa (chapter)-ix-48. 64.

~Pttst1<&f~m ~ q1c::1c:iffiCfRTil3 I
&041('11'1. fttH'11fO:l'd ~ ~rc) ;prg II Gl\ II
nimitjiirdhiit-tad-arddhiid-vii yadvii piidiivalokaniit I
sviitmiinarp sthiram-iidhatte tllsmai sngurave nama.Q 116511
Tr. I salute that guru who by his fleeting glance of half
a wink or even half of that duration or on account of the attention
paid to his feet, steadies the disciple in his own nature. 65.
1. a
Cff"UTTS <la Os q I ;r -P 2' 2. fu( q') m8 - p I,P 3. 3 . ~t:fjtfcrmlJ
tfAltLllAIClfflf6'rnl - B •• w.
~t:frt:f~ q1nanalCl\ithRT~ -B2,
~~t:fqnrrm tf'lIT qlGICl(i'l)ifWffit. - Pt>P 2,P 3.
 Siddhasiddhantapaddhati 101

"11"'11~Cf>(iq~~ "C6~ ~~ g ~g 1 I
~1l~g ~ g; ~Wtttl ~ g; ~tzuf~ns+<SIC68 II && II
niinii-vikalpa-visriinti1p. kathayii kurute tu ya]J I
sadguru}J sa tu vijii.eyo na tu mithya-viifambaka]J II 66 II
Tr. He who by his advice sets to rest all doubts (of the
disciple), is alone to be considered as a sadguru. But not he
who is an imposter. 66.

~ ~ q(41qe:g~tf ~1J~8 2 '6GT C'Ol"G;f1'4g I

ata eva paramapada-priiptyartharp. sadguru}J sadii
vandaniya]J 11
Tr. Hence for the realization of Paramapada one should
always adore the sadguru.

C!ICIP Pal Rt
gururiti
Who is a guru ?

~'O'flftJ ~ e '4 cti.3 ~ d "'Lf Pci.1311 ~!t~mff I fcr~4

~er qo~< q(41qe:~cr ~ ~ 1 0~ m1t11(if)1U
~ II ~\.9 II
gpJ.iiti farp samyak caitanya-visriintim-upadisati I
vifriintyii svayam-eva pariit-pararp parama-padam-eva
prasphutam bhavati tat-ksaniit siiksiitkiiro bhavati II 67 II
Tr'. Guru is he who. invok~s auspiciousness and imparts
the repose of the consciousness. By repose, the Absolute
Paramapada manifests on its own followed by instant
realization. 67.

3ICf 1!tJ di EJ I~ I 01 i df?t Wtbd(

ata eva mahii-siddhiiniim mate proktam
Hence the eminent ;iddhas have opined

1. ~t:Fffil <§~ ~ l:f& -B 1 • 2. t1 ~~ -P.,P2 ,P 3 ,P 4 • 3. 1J.~

1,lvnftf~ ~ -JI 'J2, ftftf 11urrftf:tlQflRICfi. -B ••w. 4. ~~-W.
102 Chapter V

~imfur ETT f{_'Cfi_qlct~I~ 01 CfT fl'~Pfef("tlq;;l-;:r 'all

a~~~~l~9:ffi ~g "fl" *:X~cffer I
cndfa- 1
van-matrel)a va d[kpata-matreJJa vii samyag-avalokanena
va tat-k$1}an-muhur-visranti-y uktarp karoti yal) sa sadgurur-
bhavati I
Tr. He alone is the sadguru who by means of his mere
utterance, glance or gaze (at the disciple) instantly confers repose.
,.:ft ~~~ ~ ~q~ g fT"HflCf>(Uj ';!'
'"I C4 d) Rf Ri "8: 1"tU I
d ('+t I f~"1'11 ~~I P=a ct> l(Cf>g *:X~efi<:rff ~g I
no cen-nijavisrantiI!J vina piip;Ja-pad ayo]J samarasa-
karal}a1µ na bhavatiti siddhantah 1
tasman -nija-visranti-karakah. sadaurur- abhidhiyate
~
niinya~ 1

. Tr. For otherwise, according t~ the accepted doctrine,

~~th~ut achieving one's own repose, the union of the Self with
Siva is not feasible.
Hence the sadguru is only he, who leads to repose. No
one else (can be called a sadguru) .
1io:rc.1fTTT~ 2 ~T~li.~"l.TF·,11'-TT•n=rct1'-.1c;; "l.TT ci.J Tl-TcnT
3

1l~g II~~ 11
_ punar-vag~di-sastra - dr$fyanuman a-ta rka - mudraya
bhramako gurus-tya1yal,1 11 68 11
Tr. Again, a guru who deludes by means of his
~tterances, knowledge of sas tras (scriptures), anumana
(inference)' tarka (logic), mudra etc. is to be deserted. 68 ·

ukta fica
It has been stated

1. ~ffi Cffdfflftf-P2 , fu~~ ;:rqJIRf-B 1 , ~JlfTP~ ~tnflRt B 2 ,

fcrJJtrl\iitai ~-W ' fcrJJtr~'1tti C5TI~ ~~ffi <fi\hftftf- PI ,P3.
2. 3;;crt~-J 1 ,J 2 • 3. ~-B 1 ,B 2 ,W. 4. P 2 o mits ~-
 Siddbasiddbantapaddbati 103

~ l'1 Q"I ;;:fl 1l~ @ I \i"4l ~tel I c:i Icfl ~ 5 +al q;g I
~~ "'f \i11"'11Rt ~ tf C6Ufff fc6l( ? &~ II
jiianahino gurus-tyajyo mithyavadI vi(lambakai} I
sva-visrantirp na janati pare$iirp sa karoti. kim ? 69 II
Tr. A guru who is ignorant, who speaks untruth and
who is a hypocrite must be abandoned. Of what use is he to
others when he has not experienced repose himself? 69.

~ ~ q-{ 1ITi ~f:fg 1 110flfff I

~ 'ffTuif" cqc) e:ft s -«f q <If"1 ffi t< ll tti efl it II
1.9 o II
silaya kirp pararp para.rp sila-saiJghal) prataryate I
svayarp tin:10 bhaved-yo'sau paran-nistarayatyalam 117011
Tr. How can a rock sail a heap of rocks across the
river? It is only one who has crossed over, is able to lead others
across. 70.

Pei Cfi{i'tl fl I~ I (I~ cit (I ft:q ~I 2Cf>ml\ir~~

q q 5tl ell fl "119)~~ 3 \il I~I tt '11 Cfiflffl. II
..,,..,c::i~1ft
.......... i
...,.....,.,~~It_;~(),...j_.ii Tffil tt fl ffi I( ft! 4 !fflf8 5
~- ~q)~~;;:r6 W~"'f 0~ 11 \9'i 11
vikalpa -sagarad ghorac-cinta-kallola-dustariit
prapaiica-vasana-du$_ta-griiha-jala-samiikuliit 11
vasana-Jaharivegat sadyas-tarayiturp. k$amal;1
s vasthe naivopadesena nirutthiinena tatk$a!Jiil 117111
Tr . A g uru is he who by means of nirutthana
(undisturbed state of consciousness) and not by mere advice, is
able to instantly lead the disciple across the frightful ocean of
doubts, with its turbulent billows in the form of varied thoughts
difficult to cross, infested with multitude of vicious sharks in the
form of the material thoughts of the past impressions of the
material world . 71 .

1. fuffi\TTI~T-J I ,J 2 ,P 4 . 2 . ~c.r ~;:m-J I ,J 2 . 3. 1JW- B 2 ,W'

~1SG(lJ~)lJll-P 1 ,P 3 • 4 . ~~~ - B 1 , ~11'"rf "(<J&~~-B 2 ,W,
ET11Ttf8 "fei ~~-P 1 ,P 3 , ElTTFf "fC.i ~-P 2 • 5. lff'f'1..-J 1 • 6.
~<;f ;:ft~~;r-B I 'B ?.
104 Chapter V

dl<tt~er 1 ~ifi:.qldl(Cf)t:l'11&1 ~~ I
2

'ffifta3 ~ '-ffi' teitei'1to4 ~ 11cfn_ II \9~ II

tarayatyeva d[kpiitiit-kathaniidvii vilokaniit I
tarite svapadarp dhatte sva-svamadhye sthiro bhavet 117211
Tr. The guru helps the disciple to cross over by means
of glance, utterance or grace. Then the disciple gets established
in his own real nature. 72.

ffif8 « ~~ ~ 4 ~fli(CSI~ I
q(i'1~'14\ "t,~ ~tSCti(fl& fucrnj CJ"'*O:. 11 \9~ II
tatal} sa mucyate si$JO janma-sarpsfira-bandhaniit I
pariinandamayo bhiitvii ni$kalal} sivatiirp vrajet II 73 II
Tr. Then the disciple becomes free from the cycle of
birth and death. After attaining paramiinanda (Absolute Bliss),
he becomes attuned with Siva. 73 .

i!i\if'Ai.6 ct>l~iAi
•
dl<ttiler5 o-~ I
~ ~1l~ «llff'Rl P:f Cfi Ief1 '1 fl::t CSf ~ii 0.. II \9 ¥ II
kulanaip koti-kopnarp tarayatyeva tatk$al)iit I
atas-tarp. sadgurum saksiit trikiilam-abhivandayet 11 74 II
Tr. A sadguru instmtly liberates crores of kulas (families).
Hence one should worship the sadguru thrice a day . 74.

«CSffTN~~ ~F.I~~ 1l~ ~0:.7 I

1'Ni'11(( ~lf inc:ftftr ~<H:q~q'1~l ~O:. 11 \9C... II
8

sar~iinga-pral)ipiitena stuvan-nityarp gururp bhajet I

bha1aniit sthairyam-iipnoti sva-svarilpamayo bhavet 117511
Tr. One should always approach the sadguro by praising
him and prostrating before him. By this adoration one gains
equipoise and obtains one's own true nature . 75 .

1. 'ffiiM'fii- J 1 ,J 2 , 11H~taiil-Pl'P 3 • 2. &il'.lffi41'11ct. -Bl'B 2 ,W. 3. ffiftn-

J 1,J2. 4. ~-J 1 ,J2 ,P4 • 5. OTU'itcr - B 2 ,W. 6. ~-P 2 . 7. F.J\ifct. -
~ ~s ~tf-P •
J 2 ,B 1 ,P 2 , irclct.-B 1 . 8 . 2
 Siddhasiddhantapaddhati 105

~ ~W;;r ~I let CblfZ~ ~ I

~~hrr fi:4tt~l3t1Pti~,.;rr ~~qf 'Cf{l'll1 II ~& II
kim-atra bahunoktena sastra-ko.ti-satena ca I
durlabha citta- visrantir-vina guru-lqpiirp. param II 76 II
Tr. Why to talk much or resort to numerous sastras
(scriptures) ? W ithout the grace of the sadguru, the state of repose
of the consciousness is difficult to achieve. 76.

R=oftt~~ °tll~ {riO'ffill I

('Ct ('Ct "I tit ~"'a "11"'1 i ~~ fcr~'Gffi8 II ~~ II
citta-visranti-Jabdhaniiip. yoginlirp. d[r;lha-cetasiim I
sva-svamadhye nimagnaniirp nirutthiina..rp vise$atalJ 117711
Tr. Yogis who have accomplished the repose of
consciousness, who are firm in their mind and who are engrossed
in their own essential nature especially achieve nirutthana
(undisturbed state of consciousness). 77.

Ptflttif Id. ~ i:rrftr ~~· ~ ~ I

t1fi:it"1:. ~ ~~g -am ;mr li~ 11 ~l II
nimi$8.t prasphu.taip bhiiti durlabha..rp paramarp padam 1
yasmin piIJ<Jo bhavel-linalJ sahasii niitra sarpsayal; II 78 II
Tr. One instantly gets the clear vision of the rare
Paramapada (Absolute state) in which one gets merged. In this
there is no doubt. 78.
«~f&>q 1~P<fi<un Gtr2 R=.f fl:efllti 3-
ftll3t IPd it CJ 11'iffii ~er inf04 II
1J~ malf.:tqq q~~O$lt~ 5
~ ~d. ~ 1j(llClffi\i11'11'l6 II ~~ II
saip vitkriya- vikira{lodaya-cidviliisa-
visran timeva bhajatii.rp svayameva bhiiti I
graste svavega-nicaye pada-piQt;lam-aiky a.rp
satyaip bhavet samarasarp guru-vatsaliiniim 117911
-------
1
1. ~-B • 2 . ~~ ft6'Q) Pciitift:uh~ P 1 , ~~ - P 2 • 3. ~fkffil'1
-J 1,J 2 , ~fllM1e)-P 2 • 4 . ~ - B 1 ,B 2 ,W. 5 . ~-J 1 ,J 2 ,P 4 • 6 . ¥-
B1,B 2.
 106 Chapter V

Tr. A disciple enjoying the state of samvitkriyii (process

of illumination), vikirai:wdaya (dispersion of illumination),
cidvilasa (play of the -divine) and visriinti (repose) becomes
enlightened on his own. Those who are favourite to guru indeed
enjoy merger with the Absolute, when pada (macrocosm) and
pi.J:iga (microcosm) are identified on dis solution of one's mental
activities. 79.
Note. For all this progress in self-realization the grace
of gu_ru is the basic factor, which finally leads the disciple to
merge with Siva. 79.

II ~ -~a ~hUtf1 01121 dlO en ftHIEI' PoHIEI' I CTCI QIQ ell

fh u6 a Cf iM CH ill iM di ill o fl O'fTcJf a "1:'1 cM a 4 stn 11
2

II iti srI-gorak$anatha-J(rtau siddha-siddhiinta-paddhatau

pi~ga-pada-samarasa-kara~o nama paiicamopadesai} II

Thus ends the fifth chapter, titled pi1J9a-pada-

samarasa-kar8.J)a (merger of pi1J9a and pada),
of Siddha-siddhanta-paddbati composed by
Sri-goraksaniitba.

***

1. {ftr rflt!fr-B 2 ,W,P 4 • 2. ~u:sq~q)g tt'"IH1Cf><ui-B

2
,W, fqu-g~
ffH!Cf>(OI) -B 1 •
 61 l\O" u ~ an
Sixth Chapter

:ilel IOI q\d ~ ~I C'I &fOi 1 cne<l a

athiivadhiita -yogi-lak$aIJarp kathyate
Hereafter the characteristics of an avadhiitayogi
are described

'31efq_om-Tft ~!fl Iti Iti 1l5 2 I "tl'8 ~P(.

;:i-rt=r C6
ll~RtR:lct>i<l'1~~Yil"ijl3 ~o& I ttl'Tft 4 s~1~RI ~rft' I q~
~, ~ ~8 5 <ti¥0q'11el° ~1=hl 6 I ~ tllef1'1¥( I
~~~7qqaq1f&'3; ~11 ~TR{ lR"8 qfttrlJ ()i:qg 1J~llit'Q'
~Eil"l&I~~ qf\~fl ...1tflo-n q~~~ ~Ullkl~t:A -
8

.q~os 11 <} 11
avadh iitayogi niima ka ityapek$ayam-iiha I yal;i sarvan
pralqti-vikiiriin-avadhunoti tyavadhiital;i. 1 yogo'syastiti yogi I dhilii
1
kampane, iti dhatul) kampaniirthe vartate I kampanarp caJanam
deha-daihika-prapaficadi$U Vi$aye$U sangata.rp manal} parig(~ya
t,e~hy~ p.r atyiih[tya svadhama-mahimni pariJina-cetal} prapanca-
suny__a ad1-madhyanta-nidhana-bheda-varjital;l 11 1 II .
Tr. The query as to who is an avadhiitayogi is.
answered: One who has transcended the modifications of Prak[f:i
is called an avadhiita. One who abides by yoga is a yogi. The
root 'dhiiii karppane' means ' to shake off'. 'To shake off means
to move. Withdrawing the mind which is indulged in the ~oddly_
objects, and merging it in one's real abode, the avadhu.ta ~ogi
stands aloof from the world and is devoid of any begmnmg,
interval , e nd and mortality . 1.
Note: A vadhiita- A class of ascetics who is beyond all
restrictions . According to Sannyiisopani$ad 13, they take food

l .~~-B I ,B 2'w ' '41 ~rr.:rmmir

" "' '<
- J I ' J2 , W begins with ~ ;frfq;
1 1 -.-.,

2. ~ <6TSCl'tl~ftA'ri{~1ttllll'1iW P 2 • 3. ~~(fl-B 2. 4. '!_"OS tittft

1Wft-J ,J ,B ,B ,W; '{ITT ll)Tft tftifts-P4 • 5. ij:f ~-J 1 ,J 2 ,B 1 ,P4 , ~
1 2 1 2
~ ~~ trrg- B , ~~ ~ mgs-W.~~ ~ ~s­
P2. 6. qcrrf'ff-J ~J ,B ,B 2 ,W,P 4 • 7. ~ ~~-J"J 2 ,B 1 ,W . 8.
1 2 1
'311~"1U4Plt:A-J I ' J 2·
108 Chapter VI

from all persons belonging to all V8J11as, except those who are
charged with moral sins. They eat like an ajagara (python), i.e.,
while lying down and opening only mouth w ithout any effort,
and are solely absorbed in contemplation . According to the
tantras , avadhiita is the aspirant who comma nds universal
reverence , who is free from all prejudices and who bas
knowledge of his own (Kulan;tava XVII) . A vadhfitas are divided
into two classes-householders and recluses (Pra1.1ato~il)I
VIl.4.532). Avadhiitas belonging to the highest grade are known
as kulavadhiitas (Mahanirvana VII.271-83) . Avadhiita is also
the name of a nerve. I . .

CITT!~ ~ ~I CS4 FA aft\11 Cb'( I

trc6rU
Otft~G~CfiR2~:qGl<tiH8 3 qctftftf~g II ~ II
yakaro vayubijaip syat rakli.ro vahnibijakam I
tayor-abhedascorikli.ras-cidakli.ral;l prakirtita}J II 2 II
. Tr. 'Ya' is the bijiik$ara (seed-letter) of the vayutatva
(arr element), while 'ra' is the bij~ara(seed-letter) of agnita_tva
(fire element). These are not different from' om' representmg
' cit'. 2.
_ Note. 'Yaip' is the 'bijiik$ara ' of vayu and indicates the
anahata cakra situated at the region of heart (cf. SafcakraniriipaJJ.a
verses 22-23 . Bijiik$ara 'rarp' indicates maIJipiiracakra, the seat
of th~ element of fire, at the region of the navel. During the
exercise of the raising of kundalini when the middle kur:u;ialini
situated at the mal)ipiiracakr~ ·is a;akened, the sadhaka or yogi
overcomes the tejas-tattva or the element of fire . Similarly, he
ov:rcomes the vayu-tattva when kur:ujalinI penetrates the
anahatacakra, the seat of the element of vayu. In short, by means
of the penetration of the six cakras the sadhaka or yogi
experiences self-realization through the ~anifest and unmanifest
forms of the essence of Omkara which is cit. 2 .

C1. C1 C( ~tb !tlUJ ~4

tad-etad yuktam-ucyate
It has been rightly stated
1. ~-B 1 ,B 2 • 2 . ~cm-B 1 ,B 2 ,W , m '3ff~-P"P 2 ,P 3 • 3.
~tl~itil<8 Bl'W. 4 . ~~ ~'f2«l-P 3 •
 Siddhasiddhantapaddhau 109

CRil~mRTTTUTi ctl~;r ~ug;p{_ I

~~u;g m-serq_filsf\J~ II ~ II
klesa-pafa-tararigaJJarp k[Iltanena vimu{Jifanam I
sarvavastha-vinirmukta-9 so 'vadhiito 'bhidhiyate II 3 II
Tr. He who is purified by the annihilation of the surging
web of klesas and who is free from all states is called an
avadhilta. 3.
Note. For the avadhiita a purified (vimu.p{lana-lit.
clean-shaved) means annihilation of all kle§as. Pataiijali defines
Isvara as a super-human being who is untouched by kle§a, karma,
vipaka and asaya . Cf. klesakarmavipaka§ayairaparamr$fa}J
puru$avise$alJ isvaralJ. For the nathas, an avadhiita-yogi free
from the web of klesas , is himself lsvara. Cf.
atyasrami ca yogi ca jiiani siddha§ca suvrata}J I
Isvarasca. tatha svami dhanyah srJsadhureva ca II
. --SSP .VI.21.
The avadhiita being in the unmanI state also transcends
all states of existence. 3.

Pl\itf'1(~1{ttrtif ~tjl ~1l ~g I

'31T'-lit ~ err ~g 1 ms erqot sfl:rd\ c:nl II 't II
nija-smara-vibhiltir-yo yogi svange vibhii$ita}J I
adhare yasya va riidhih so'vadhiito'bhidhiyat~ II
4 11
· · · · d hi d rre smears
Tr. The yogi who having annihilate s es.
the body with the ashes thereof and who is absorbed m the true
nature of the Self is called an avadhilta. 4.
. f · h shes is symbolic of
N ote. Besmearing onesel wit a
overcoming all desires. 4.

ffl(fil{~ fitl <I (fl "18 "fl"'i ~ tf>eft ;fl~s I

~-cft;:i ~US~;:q2 msc.rq,o'ts~tlltid II ~ II
lokamadhye sthirasinah samasta-kalanojjhital) I
kaupinaip kharparo'dalnyaip so'vadhiito'bhidhiyate 11511

1 • arTtmT ~-J I, J ,· .~-A

"11Coll\I
~ ~-B 1 , art~ ... ~a-B 2 ,
2
'31'Tf.ffi\ ~ ~s-W, ~ ttfClc::il"~s(~:)-P 1 , arttfft ~ ~s
-P 3 • 2. <fi\tfr.i ~~-B 2 ,W .
110 Chapter VI

Tr. Having been freed from all distractions (mental

constructions) and remaining poised in the world, one who resorts
to a loincloth, a begging bowl and cheer (on the face) is called
an avadhuta. 5.

~ ~ ~ "<WI~ ~I ~El~911C( ~«. I

ilt~t"*ll ~tfhil 2 -4~ mscr~fils~~ II & II
sarp sukharp kharp. parabrahm a sankharp. sarp.gha(tanad
bhaved I
siddhanto dhii.rito yena so 'vadhilto 'bhidhiyate II 6 11
Tr. 'Smp' stands for bliss, 'kham ' stands for Parabrahma.
One who holds this 'samkha' doctrine which is the union of
sarp. and kham, is called .an avadhilta. 6 .
Note. Wearing a sari.kha is one of the distinctive marks
of the attire of a yogi. Cf_
sarikhamudradhiiral)aiica ke§aromapradhiiral}am II
-- SSP.V.13. 6.

~C6T mi~~ ~ ~oz:t.3 I

ft~ ~ -crmi~ s crq_fil s ft:r"~ 11 \9 11
~a~uka pada-sarpvittir-mrgatvak ca mahavratam I
sa1li yasya parasamvit-so ' vadhilto 'bhidhiyate II 7 II
Tr. He to whom-footwear (wooden sandals) represent
supreme knowledge, deer-skin the great vow and sai.JI (sacred
thread) as parasal!J.vit (supreme consciousness), is called an
avadhiita. 7.

i)'~ ~~~ 5 ~~~q· Cb<!H'H'l I

~ft:rg ~~·Rrg 6 ms cr~fil s ft:r"~ 11 t. 11
m_ekh~la nivrttir-nityarp. svasvarilparp. ka_tasanam I
m vrttil} $89-vikarebhyal;l so 'vadhiito 'bhidhiyate II 8 11
Tr. He to whom mekhala (girdle) represents indifference,
1. ~~ - W. 2 . ~ ffinfuf- J1 ,J 2 , ~ a;;s:1fhi B , ~ mfui-
1
W, P 1 ,P3 • •3. ipr~ "fl:ltt;:"lll!ITT-J I 'J 2' p 4' fulf~ q- '1wilill B 1,
1!~ ~-B 2 , 1!'1&.4i1'1"11$d'\-W, 1!~ "tlSl~d"t.- P,. 4. ~~-
J1,J2, ~ffi-B1,B2,W, cl'ffi-P1 ,P3. 5. f.:rc[~~-J,,J2,B,, ~~­
B 2, ~<fa~{ll'-W. 6. ~~Cfimu11'10.- W .
 Siddhasiddhii.ntapaddhati Ill

ka.tasana (mat) represents real nature of one's Self and who is

free from the six vices (kiima, krodha etc.) is called an
avadhiita . 8.

~C51~14<1'1~ ~ ~ ~osefi&<:P( I
\T14'11~11S~~g msc:rq_fils~Eftml II ~ II
cit-prakiisa -pariinandau yasya vai kul)<;Ialadvayam I
japa-mlila'k$a-visrantil;l so'vadhiito'bhidhiyate II 9 II
Tr. He is called an avadhiita whose pair of ear-rings
represent self-luminosity and ecstasy and whose rosary of beads
represent repose of the senses. 9.
Note. The pair of earrings is also known by the technical
term 'mudra ' (cf. SSP.V.13 quoted above). 9.

~ ilc:flltft crosg quq;r~ T.J 1 ~ I

m~ 2 ~~lfffig msc:rqffis~dltffi II '3° II
1
yasya dhairyamayo da1:u;lal;1 pariikasarp ca k.harparam
yogapa_t.tarp. nijasakti}J so 'vadhiito 'bhidhiyate 11 10 II
Tr. He is called an avadhilta whose staff represents
courage, whose begging bowl represents pariikasa (the primeval
space) and yogapa_tta represents nijasakti. 10 .
.q.~cfi ~ ~m ~~ (qi('ql~wt «f83 I
\TftUi 4 a"'+i tfl 1Tic:rg 5 msc;rqffi 5 ~d) tfff II '3 '3 II
bh e d a-bh e d au svayaLp bh1.k$8-m
. Jatva
. svasvadane
. _ ratah· I
jaranam tanmayi-bhavah so 'vadhiito 'bh1dh1yate II 11 II
Tr. · One who feeds ·on the alms in the form of
dvaitadvaita and remains absorbed in one's own Self and also
transcends such a state of Self absorption is called an
avadhiita . 11.

i3t~'"f4 6 Pl\Ttr&~a~ ~I~ ~ ~ I

~7~~11~f\tt1 trs msCJqffisfqdl<:ffi II ~ ~ II
1. T.I' not in B • 2. ~W, ~-P4 • 3. ftref 61<((11(<ll~~ «f8-
2
P1,P3. 4. \iff'{'O'j-B 2 \i'fRUTT-P l,P 2 ,P 3 , Y'fRUTTO-W. 5. ctri1"1r:il"llCl&-B l.
6. ~-W . 7. ~-W.
112 Chapter VI

acintye nija-dig-dese svantara1p yastu gacchati I

ekadesantariyo ya]J. so'vadhuto 'bhidhiyate 11 12 II
Tr. He who having entered one's own internal space,
which is beyond imagination, continues to dwell in that very
place is called an avadhii.ta. 12.
~~os'1'1fl 1 ~'1"1""dl'1'1ff '€i -qg I
~er fq-G)~ffi mscrqfils~~ II ~~ II
svapi174am-amarikarttum-anantam-amari1p ca y8'1 I
svayam-eva pibed-etii1p so 'vadhuto 'bhidhiyate II 13 II
Tr. He is called an avadhilta who consumes his own
continuously flowing amari in order to remain immortal. 13.
Note. Amaripiina or consuming pure amari has already
been referred to in the conduct of a yogi (SSP.V.13). 13 .

-31~ 'ftf 12 CRr~ 111'GT3 er H1 "11 ~C§ffi4 I

m Cf\i:ft ~ q;:r mscrqffisR:f~ II ~'ls' II
5

acintyii vajravad ga<;fhii vasanii mala-sarikulii I

sii vajri bhak$itii yena so 'vadhuto 'bhidhiyate II 14 II
Tr. He who has consumed vajri which is beyond
comprehension, hard as diamond and extremely stinking with
inherent mire of impressions is called an avadhilta. 14.

'3{1'Cfff~ 'fg ~ ~~'1~ ~ ~ I

~~ ~ c)fu mscrq_ffis~~ II ~~ II
iivarttayati y~ samyak sva-svamadhye svayarp sadii I
samatvena jagad vetti so 'vadhiito 'bhidhiyate II 15 II
Tr. He is called an avadhii.ta who always experiences
himself in every self and also every self in himself and perceives
the universe as non-distinct from him. 15.
~ I f"l I "1 '1 Cl 4 1t:ll~;rg ~ I ('1 ;:Q Cl I Cl Rf "6cl I
~(tll'1'1tfg ~ mscr'{msR:rUh:ffi II ~ & II
sviitmiinam-a vagacched-yal) sviitmanyeviivati$_thate I
anutthiinamaya]J. samyak so'vadhuto'bhidhiyate II 16 II
1. ~1ftios•'1'1(-J 1 ,J 2 ,B 1 ,B 2 ,W ,P 1 ,P 3 . 2 . ~~ -P 1 ,P 3 .~fc1;;q1 B 2,
~ - W . 3 .~Pcle4rl;l"1~ i:rrcrr-B 1 .4.~'§ffi-J 1 ,J 2 • 5 .~-J 1 ,J 2 •
 Siddhasiddhiintapaddbati 113

Tr. One who has intuitive knowledge of the self, who

maintains steadiness in one's own self and who abides in
anutthana (undisturbed state of consciousness) is called an
avadhuta. 16.

~~t:llH'P'Cf""l8 ~.1Jt1~ql(ll8 I
m a
'i aR:ot "'+t tt 1at=et tis sCl''-lot s f\I tfr tt 11 ~ \9 11
anutthadhiira-sampanna]J. para visriinti-paraga]J I
dhrtacinmaya-tattvajiia]J. so 'vadhiito 'bhidhiyate II 17 II
Tr. He who has a firm base of anutthana (undisturbed
state of consciousness) who is an expert in conferring repose
upon others and who always abides in cit(pure consciousness)
is called an avadhiita. 17.
13t c::crffi &4'ffi'f I t:4 't1 a:rffi 2 -act' 1J e f£4 ('I'( I
~ft~tctf~{ ~g 3
msc:riiffisf\ttftc:fd II ~l II
avyakt.arp vyaktam-iidhatte vyaktalp sarvarp grasatyalam I
svasatya-svantare magna]J. so'vadhiito'bhidhiyate II 18 11
Tr. He who reveals what is unmanifest and absorbs
what is manifest and remains absorbed in one's own self is called
an avadhiita. 18 .
~'fi'T~)S ~~~8 I
6
13tct'"llftlea:tct>l 'Sffif8 4
(ift(T1q1 ~ ffic6 ms~ffis~tfitfd II ~ ~ II
avabhiisatmako bhiisah sva-prakase susarpsthita]J I
lilaya ramate Joke so'~adhiito'bhidhiyate 11 !9 II •
Tr. He who being the luminary which bnngs to hght
everything else, who is content in self-luminosity and who
sportingly rejoices in the world is called an avadhilta. 19 ·
Cfct ~ (( 1=1ttft ifCf ~·t=tll aft' ~ ~ ;:;:p "18 ~~II TOI ct«. I
ctct ~ 4 Fffi' ctct t:11 tu a -msc:rqor sf\f d'l tt a 11 ~ o 11
1

1. ~~'"tq -P 1,P 3 • 2. '6QWi not in B1.3. ~ ~ ~-B 1 ,W, ~

~ lr-11-B 2 , ~ ~ '(A'l-P 2 , ~ ~ ~-P 1 ,P 3 • 4.
l!f1C4q1a1 W. 5. lllNC&T*-J ,J .6."«ftf.ras-W ,'ITTls l:J1til~ ~~~s­
1 2
P2 , ~ ~ ~-P 4 • 7.Verse missing in all mss. consulted but
available in all printed texts.
114 Chapter VI

kva-cid bhogi kva-cit-tyagi kva-cin-nagnaf:J pisacavat I

kva-cid-raja kva-cacfiri so ' vadhiito 'bhidhiyate II 20 II
Tr. He who appears at times as one immersed in worldly
pleasures, at times as a hermit who has renounced the world,
naked or fiendish, behaving like a king or as a stickler of
approved conduct is called an avadhilta. 20.

~~~'11'11tic6~'qCfft 1 Pi~gq;r~ ~~ ~'1H<l ~

2

~aj fl:ti&l~G~~aj ~~~;l

ti 'it• dl1 ~q;)3 s c;rq_o<:ft~efrtffi I 'ff ~71~cif c:rftr I tffi8
~a:!lf;:n;:ri tctfet~qG!lf;:f t1'"1~1£i cnnfff m 4 s c;rq_~Tft
~II
evarpvidha-nana-sariketa-siicako nitya-prakase vastuni
nija-svariipi sarve$fif!l siddhanta-darsananarp sva-svarfipa-
darsane samyag-bodhako 'vadhilta -yogityabhidhiyate I sa
sadgurur-bhavati I yatalJ sarva-darsaniinarp sva-svarfipa-darsane
samanvayarp karoti so'vadhiitayogi syat 11
Tr. On having intuitively experienced self-effulgence,
he who thus appears to indicate an accord of different thoughts
and who having perceived oneself in all objects is thereby capable
of effectively visualizing the supreme in all the philosophical
systems_ is ~ailed an avadhiita. He is a sadguru. Hence he who
t~u~ ass~ffill~tes all the different schools of philosophy without
distmc~ion m the endeavour of self-perception is called an
avadhuta yogi.

~~ :q tftlft :q ~ m~ ~·~~n=rn 6 I
5

t~~ _'fftrr7 ~ ~gs SJfim~{c;r :q 11 ~ 9 II

~:yasr~flll ca yogi ca jii.anI siddhasca suvratal} I
Isvarasca tatha svamJ dhanya}J sri-sadhur-eva ca II 21 II

1. ~~-J1,J2, "£Rffi?tffil_~-B ,B ,W. 2. ~~-J2,

1 2
'IJ<fiT~ ~-Bt,B 2, 'IJ~m ~-W. 3. 'fl'~ ~'!ftEf<lil-B1,P2 ,
~~clue61-B 2 ,P 1 ,P 3 , W omits ~-~~ol. 4 . <tffifu ~8
'3JCl'- P 2 • 5. ~wft-B 2 • 6. ~~ ~~g-B 1 • 7. t~u « «Crr- W.
8. ~-J 1 ,B 2 ,W.
 Siddhasiddhiintapaddhati 115

Tr. He is the yogi, he has transcended all lisramas, he is

the reali~ed (jiili.ni), a siddha, a suvrata (follower of auspicious
vows), Isvara , sva.mJ (lord) , accomplished and the esteemed
one. 21.

Riffi~<:r~ 'ii• 1c:f I~ ~ ~Q1g cffi~ ~U8 I

qyzj<n~rcrrlfo~fa otrr -aft~s qq;r~ II ~~ 11
jitendriyasca bhagavan sa sudhI/.1 kovido budhal} I
carviiks-carh atas-ceti tatha bauddhal} prakiisavit II 22 II
Tr. He is the one who has subdued all sense organs,
he is fortunate, of keen intellect, learned, wise, ciirvlika, arhata
and the enlightened buddha. 22.
Note: Ciirvaka-materialistic school of thought also
known as barhaspatya and Jokiiyata. The followers of the carviika
school were divided into various sects like vitaIJ(liiviidins, dhilrta,
susik$ita etc. According to carviika system, there are only four
elements: earth , water , fire and air. From the combination of
the~e elements intelligence is produced. Perception is the o~ly
~ahd source of knowledge. Indirect sources of knowledge .like
rnfere nce, testimony etc. are unreli able and mi sleadrng.
Consciousness ceases with the body itself on death of the bod~·
T~e existence of God is a myth. The authority of the Vedas is
rejected.
Arhata -According to Buddhism and Jainism, an arhata
person hav ing to hi s credit sufficient merits so as to reach a
particular stage of satisfaction, a spiritual fulfillment. 22 .

mftt<n~fa -m~~ om ifliri~ ~s I

~~~ ~~8 ct)ftfm :,11e4<f1lf~f~n II ~~ II
1

tarkikas -ceti siilpkhyas-ca tathii mimiilps~o :idu}J. I

devatetyiidi vidvadbhil;l kJrttita}J. siistra-ko!1bh11} II 23 II
Tr. He is tarkika, siirikhya and mJmarpsaka (karmavadi)
and also the one praised as devatii. by the wise in crores of slistras
(scriptures). 23.
Note: Tiirkika- One who is a master in tarka. Tarka
means an argument justifyin g a certain conclusion. It is an

1. ~~ - J. ,J 2,B1,B2,W.
116 Chapter VI

important aid to the attainment of valid knowledge and is one of

the sixteen philosophical topics of the Nyiiya.
· Silikhya- One of the six classical schools of darsanas
(philosophies) advocating dual nature o f the phenomenal
creation.
Mlmi1psaka-One of the six orthodox systems of
Indian philosophies founded by Jaimini (c. 200 BC). It accepts
the philosophical tenets of the other orthodox schools, but holds
that knowledge alone cannot give salvation, for the soul must
fulfill itself through action or religious rituals . 23.

~ftf q <'11~ ftr \i1lct I~ fa" ~;rg ~ I

~ ~ q"i ~mftl~ct~~~~ II ~~ II
atmeti paramatmeti jiviitmeti puna/;1 s vayam I
asti tattvaip parmp. siik$iic-chiva-rudriidi-sa1]1jiiitam 112411
Tr. Again, he is the iitman, paramiitman and jiviitman,
the supreme Principle and is known by the names siva, rudra
and so on. 24 .
Note: (i) ]Iva is the soul of the individual body, (ii)
Atma- the all-pervading changeless self-luminous soul of all
phenomenal existence and (iii) Paramiitmii- the eternal
transcendental Spirit and Lord of nijiisakti by whose self-
unfoldment the phenomenal universe comes into existence-all
the same Paratatva or Supreme Principle known by the names
Siva, Rudra and so on. 24.

~1thq(~R ~~ I
~~ '1l5it11e1i~ 1 '!l'!l'«fq-s 11 ~l\ 11
sarJra-padma-kuhare yat-sarve$iim-avasthitam I
tad-avasy81J1 mahiiyiisiid-veditavy81]1 mumuk$ubhi]J II 2511
Tr. That which dwells in the lotus shaped cavity of the
body of all beings should be realized with all effort by the seekers
ofliberation. 25.
 Siddhasiddhiintapaddhati 117

~~ ~~ ~~ msms 'Wr8 ~ I
'ij" ~ ~~g 'ij" '9TOT8 'ij" ct>l(l'llP•u 'ij' ~ II
1 2

~ ~~s 'ij" fucrs 'ij" ~ tf{lfs f)rcn 3 II ~ & II

'ij"
brahmii vi$IJ.Us-ca rudras-ca so 'k$aralJ paramal} svariif I
sa eva cendralJ. sa prfil;J.alJ. sa kaliignil} sa candramii II
sa eva silryalJ. sa sivalJ. sa eva paramal} §ival} II 26 II
Tr. He himself is Braluna Visnu Rudra the immutable
' .. '
supreme, the self-effulgent, Indra, prill}a, kalagni (fire of
destruction) and the moon. He himself is the sun, Siva and
Parama Siva . 26.

~ ~ m•Pl~~ 4 m~:t11e.qnt1Uls I
~ ~ q;if ~ms 5 <6lflftiri'6'iuq6 II ~\9 II
sa eva yogagamyas-tu sii!p.khya-siistra-parayaIJailJ. I
sa eva karma ity uktalJ. karma-mJmiiipsakair-api II 27 11
Tr. According to the experts of S§Ipkhya, he may be
known through yoga. He is the one called as karma by the
Mimiirpsakas , the followers of all karma (rituals). 27 ·

«Cf:r (1N<I+'& ~ml ~~~ I

a
at~ $11: ~ .q &ttH"'tl C1>ttr ;n-;tJe:rT II ~ l II
sarvatra sat-parananda ity ukto vaidikair-api I
vyavaharair-aya!p. bhedas-tasmad-ekasya nanyathii 112811
Tr. He is referred to everywhere as satparananda (the
absolute bliss) by the followers of the Vedas. Actually there is
only one principle, the difference is made only for practical
purpose. 28.
'i~ ift~ g u c::A- 7 \1flc:mqq('1i('MT8 I
~°l(ftf8 ~~fti!:{~~ qfiifilMor "II ~~ II

1. ~s - Bl'B 2 ,W,P 1 ,P 3 , ll' ~a - P2 • 2. ~ -B1, ~ - J 1 ,J 2 .

3. B 1 ,B 2 omit « ~ ~tfs-1:1\'fS ~rcn; ll' ~& « ~~s - W. 4.
tft'l'fTTitf~-P4 • 5 . « -qcr q~~~ms - J 1 ,J 2 ,P4 • 6. ~~ifiiriduq­
P 1,P 3 . 7. ~~ 1l~ ~~-B 1 , ~~ ~~ u GA- B 2 ,W, 1l~ 1"~ ~u;Rl
(-mA) ~-Pl ,P 3 . 8 . \3'1<f"ifli p I ,P3 ' 13"1<41~1&-P2.
118 Chapter VI

mud mode tu rii diine jiviitma-paramiitmai10}J I

ubhayor-aikyasarp.vittir-mudreti parikirttita II 29 II
Tr. The root 'mud' means 'to delight' , root 'ra' means
'to bestow' . Realization of the union ofboth)Ivatma (individual
soul) and Paramatma (cosmic soul) is called 'mudra'. 29.

in-~ ~er«m~ CITCRl 1s ~m~g I

!1-afil' CfiftrnT m~ ~ ~Ttf&Iftt ••fl 2 11 ~ o 11
modante deva-sarighiis-ca driivante 'sura-riisayaf:i I
mudreti kathita siiksiit sadii bhadriirtha-dayini II 30 II
Tr. That which giv~s delight to the multitude of gods
and causes the hordes of demons to flee is called ' mudra' -the
.bestower of all-round prosperity. 30.
Note. In the practice of tantra and yoga the term mudrii
is used in the sense of hand and finger pose. In the case of an
avadhiita yogi, mudrii as referred to earlier, stands for the pair
0
~ ~U.1J{falas . The present couple of verses brings out the
sigruficance of mudrii meaning the bestower of bliss and also
that which gives delight to the gods simultaneously driving the
hordes of demons away. 2 9 _3 0 _

i3lft:iA:. ~s~ '4 3 ~ ~t11n1P1urn I

°ff fl q1<!A~$•'rn 4 q:)mr ~ftl(q~qlifCITg II ~9 II
asm~n mlirge'dik$ita ye sadii sarpsara-ragiIJaiJ I
te hI piikhaIJ9inal;l proktii sarpsara-paripelavii]J II 31 11
Tr. Those who are not initiated in this path, who are
deeply attached to worldly affairs are known as heretics, who
are insignificant. 31.

~t{Off3~l1ft 5 ~<1Cti1<qa ~g 1
~~ ~t~HIS'q ~~~q" lJCfiTffit II ~ ~ II
avadhilta-tanur-yogi niriikiira-pade sthita}J I
sarve$iirp darsaniiIJiiii-ca sva-svarfiparp prakii§ate II 32 II
Tr. The yogiwho has purified the body and who dwells

1. ~CRl - J 1 ,J 2 ,B 1 • 2. fficti" -acf~Te:f~-P 4 • 3. ~~-B 1 • 4.

41lSlfbs'18 - W . 5. ~ffiRT mTft-W.
 Siddhasiddhiintapaddhati 119

in the formless luminous state, perceives all darsanas

(philosophical thoughts) manifested in his own self. 32.

Cf:f 19iled'IOll°"§J 61E'CHddfttl.QICHCHl6

tatra brahmaIJadi$u brahmacaryiidyiisramam-iiha
Celibacy and other stages prescribed for
Bra.bm111;1.as and others are as follows:
«cfm
iifh11C61( Pi'11~'rl9' (~ I
~ ~~~i!H1J) ~~:q1{l ~ q;affi II ~ ~ II
sarvato bharitakiirarp nijabodhena bpphitam I
ca.rate brahma vid-yastu brahmacari sa kathyate II 33 II
Tr. He who remains absorbed in Brahma all the time
and perceives everything filled with intuitive knowledge is called
a brahmacari. 33.
Note: Brahmaciiri means an inquisitive student who
a~ter his upanayana resorts to a guru for learning and stay~ wi~
hun for a period of no less than 12 years. After completmg h~s
studies he ordinarily gets married and settles domestic Ufe. This
is the first stage of asrama. The student who remajns with the
guru ti 11 death is known as nai$!hika-brahmacarI. 33 ·

11.~ "<lufITT 1 ~ ilti &ITir ~s~ I

2

tf('fiq) 3 ~Cltt(tt:::t 11.~8 ms~dli«f II r}f II

grhi!JI purIJata nitya gehaIP vyoma sad~'c~lam I
yas-tayor-nivasatyatra grhasthai} so'bh1dhiyate II 34 II
Tr. One who dwells in both constant fullness
representing housewife, and the eternal space representing home
is called a grhaslha (householder). 34.
ttG1~gq~ ~sm ~Cf)T~ c;R 1
CfR1J~g "« ~ ~ 4' 9i c;R 1!TfCl€ti <"l II ~ ~ II
sadlintaJ:i-prasthito yo 'sau sva-prakasamaye vane I
vanaprasthaiJ sa vijfieyo na vane mrgavac-caran II 35 II
Tr. A vanaprastha is the one who permanently dwells
in the self luminous forest in the form of one's own inner world
1. tt,cfm-B 1 • 2. ~~-B 1 • 3. tffifQT- W .
120 Chapter VI

and not he who wantonly wanders about like a deer in the

wild. 35.

4<'11t't1se:r 1 '11lc:u~1 1311~.-Qcr 2 ~<f£4efl"l I

dfl:ii;;:q({lg ~ .q91' ft""4:11tt<>I ms~~ II ~ ~ II
paramiitmii 'tha jiviitmii iitmanyeva sphuratyalam I
tasmin-nyastal} sadii yena sannyiisi so 'bhidhiyate II 36 II
Tr. He, inside whom both paramiitmii (the supreme
soul) as well as jivatmii (the individual soul) appear together and
who has perpetually devoted himself into it (Atma) is called a
sannyasi(an ascetic). 36.

'11ttl4>afCfi\itl\ill\i1'1~~ .q;:r Gt1J!Stt"l I

3
~ ~ ~ BIGos') ms~eftttd II ~\9 II
mayii-karma-kaliijiilam-ani§arp yena dal}c;litam I
acalo nagavad bhiiti tridaIJ9I so 'bhidhiyate II 37 11
Tr. One who having permanently controlled maya
(ignorance),kanna (action) and the fetters of mundane existence,
stands firm like a rock is called a trid8.I}<;li. 37.

~
·4
"11"11 rcClllli:fil<'1 ft~. ii'S'iiefl. 'ftGTs I
d~'ti ~ ~ C(CfiGos') ft' ~ 6 11 ~ l II
ekarp nanii-vidhiikiiram-asthiram caiicalam sadii I
tac-cittaip daIJc;litaip yena ekadaQc;II sa ucyate II 38 11
Tr. He is called ekadandi who has control over the ever
unsteady and fickle citta (mi~d) which though one, assumes
varied forms. 38.

~ ~ r.t <ICfi I( q <I "'I~ ft'Cttf~o't.7 I

fi ~ ~ ~il11"11fa ~~fterr 8 'q'CfU ft'8 II ~ ~ II
Suddharp santal[I niriikiirarp pariinandarp sadoditam I
tarp sivarp yo vijiiniiti §uddha-saivo bhavet-tu sal} II 39 II
Tr. One who has realized Siva as pure, tranquil,
1. 1!f-J1,J2,B2,P4. 2 · ~-J,,J2,B1,B2, \iflct\'Ct'll('l~ct W. 3. ;mg_-
J,,J2,P4. 4 . qci-J,,J2,B"W ,P4, ~-B 2 . 5. ~ g ~ g mt.-J,,12;
~if ~-B 1 ,B 2 ,W; 6. ~-B 1 ,W,P 1 ,P2 ,P 3 • 7. q(l'10&Ml~tt'l
JJ'J2 ,B 1 ,8 2 ,W. 8. 'q) ~;;11.,"llli'djfA~-J 1 ,J 2 ,B 1 ,8 2 ,W ,P4 •
 Siddhasiddhiintapaddhati 121

formless, absolute bliss and as ever flourishing is a Suddha

Saiva. 39.
Note: Saiva- Followers of §aivism, the most influential
cult in south India. Saivite scriptures are collectively referred to
as the saivagama. Saivite cults are generally more ascetic. There
are orthodox forms as well as perverted forms of Saivite sects.
They radically differ from each other. The veneration of liriga
is an integral part of most Saivite sects. 39.

~"'di q <:t fd cfj t<t Ir.:t ~~lfrfi>T 1 T.1' ?1'8 ~ I

ffllR:ls ~ ~ ~ ~ ;ql wt' T.1' Tft it fit "4 HC68 II 'to II
santapayati diptani svendriyiil;li ca yal) sada I
tapasaJ:i sa tu vijfieyo na ca gobhasma-dharakai) 11 40 II
Tr. One who perpetually afflicts one's inflamed sense-
organs is alone to be known an ascetic and not he who merely
smears the body with ashes (ofbu~t) cow-dung. 40.
Note. These verses (33-40) explain the real significance
of the four stages of life viz. brahmacarya, garhasthya,
~~naprastha and sannyasa, the common objective of these
asramas being self-realization.
Mere continence also does not constitute brahmacarya.
According to Goraksanatha a celibate is the one who on account
of his knowledge ~f Brah:nan has intuitive realizat~on, mo~es
about as he wills and permeates every object as he is one ': 1~
supreme consciousness. In the case of the householder also it ~s
the steadiness he gains and maintains in Brahman that 1s
emphasized. The forest-hermit is the one who permanently
dwells in the seclusion of the self-luminous soul. An ascetic is
one who after having intuitively realized the unity .of ~e ~upre~e
soul and individual soul is permanently immersed m this identity.
The three staffs held by the ascetics signify (i) liberation from
wrong knowledge, (ii) freedom from both right and wrong actions
and (iii) freedom from the fetters of the mundane existence.
Holding one staff symbolizes control over the unsteady mind.
Further, a real ascetic is the one who perpetually keeps the
inflamed sense-organs under subjugation. 33-4U.
122 Chapter VI

flbtt 1'11 ll'i q~ ~ ~ 'i,uffil I Tffill 2 I

ct fut cs6 ~~'S:i'JC);:r ~ ~ qr~qffi- 'qef°' II )( ~ 11
kriya-jalaip pasurp hatva patitvaf!J piirIJat§.Jp gatal} I
yas-ti$_thet pasu-bhavena sa vai pa§upato bhave t II 41 II
Tr. He who having subdued the pasu (beast) in the
form of the fetters of kanna gains complete supremacy and
remains free from merits and demerits (of karma) is called a
pasupata. 41.
Note: Pa§upata-One of the earlier forms of Saiva
system. The ultimate cause is believed to be Siva, who is
omniscient, omnipresent and almighty. The world, or individual
(pa§u) fails to recognize him owing to pasa or fetters. All the
problems and conditions of worldly existence can be solved by
a proper comprehension of the five main tenets of this system-
kiirya, karCllJa, yoga, vidhi and du}Jkhanta . 41.

q(l'1~'fq ftritj Pi'11<ft6 "flGJS~ I

~tj3 'l~ ~or ~ ~ <tilefllj~4 cqc)°' II ){~ II
paranandamayarp Jingarp nijapifhe sada 'cale I
tal-lingarp piijitarp yena sa vai kalamukho bhavet 11 42 II
. . _Tr. One who always adores that JiiJga (form) of absolute
bliss m its own eternal location is called kiilamukha. 42.
Note: Kilamukba-An extremist §aiva sect mentioned
by_ Riimiinuja, Kesava kasmiri, Haribhadra and others. This sect
existed together with pafopata order between 11 m and 13th
century South India at KaiicI, Tiruvariyur, Melpadi, Kodambalur
an~ other places. Kalamukhas existed in two big divisions known
as sakti-pari$ad and sirpha~parisad, · each of which had its own
sub-divisions. They had a speciai relationship with nyaya school
of thought. 42.

~ -acfo"t''Cfl'ii ~(Cfl ~m-tfff ~5 I

~~ q;r ~ur6 ftriTJtrrfi ire)~ ~g 11 )( ~ 11

1. ecrfqRlai Jl,J2,P4. 2. 7Ta1l- Bl,B2,W ,Pl,P 2,P3. 3. ~-Jl,J2.

4. ~m-B 2 • 5. CfT ~~-J 1 ,J 2 ,B 1 ,W ,P 4 • 6 . 'll'~ cfTU-«l'-
-J1,J2,P4.
 Siddhasiddhiintapaddhati 123

vilayaf!l sarva-tattvanaip Jqtvii saip.dhiiryate sthiram I

sarvadii yena vlre{la Jirigadhiirl bhavettu sal;i II 43 II .
Tr. A vira who annihilates all the elements and remains
ever steady is called a Jmgadhii.ri. 43.
Note: Lhigadhiiri -- An influential and powerful saiva
sect, also known as virasaiva which flourished in Karnataka
under th~ leadership of Vas;va. The members of this sect
worship Siva in his phallic form, reject the authority of the Vedas,
deny the doctrine of rebirth , ooject to child-marriage, and
appro.ve of the remarriage of the widows. Tuey have an intense
aversion to the BrlihmaIJas. 43 .

131'flct>lcf1Pt d't"i=f I~ ~CRe41 ~ faa1iaiu I

~ ~~ ~g ~ ~UJtrO" i:rcln. II"" II
antakadini tattviini tyaktvii nagno digambaral;i I
yo nirviil}apade Jinah sa nirviiIJaparo bhavet II 44 11
. Tr. One who having.abandoned all principles like anUlka
(tt~e) etc., remains nagna (detached) and digambara (state of
void) and absorbs himself in nirviiIJa is known as
nirvlil}apara. 44.
Note: Digambara- A class of avadhiitas havin~ the
quality of Siva (Pranatosini-Vll.7 532). The term also applies to
a sect following ;iim~cfua (L;k~midhara's commentary on
Saundaryalahari-32). 44.

~~(Ct;q1~cfi -m;i ~ mqq1~d'{. I

1

131'1w:tt~ 2 -eGf 1l';:r3 ~ ~ q;1q1~ctft ~ II 'il\ II

sva-svariipiitmaka.rp jiHina!p saman~aiµ tat-prapalitam I
ananyatvam sadii yena sa vai kapiili.ko bhavet II 45 II
Tr. He ~ho has constantly practised the intuitive
(Self-) knowledge along with the chanting of mantra and remains
absorbed in it is known as kapiilika. 45.
Note: An extremist saiva sect committed to the tantrika
cult of Sakti mentioned in Mahendravarman's Mattavilasa,
Bhavabhiiti 's 'Miilatimadhava, Anandagiri's Sarikaravijaya and
1. (~ mt. qffiq1~a'(- P 1 ,Pr 2. ·3M;<q&:lltl J 1,J2 .P 4 • 3 . ~ ~l
lflJGHfg- extra in W.
124 Chapter VI

other works. According to the Sarikaravijaya they did not believe

in the Vedas. They used to drink wine in human skulls which
they considered as the elixir of life resulting from the union of
Siva and Sakti. The Gorak~asiddhantasa1pgraha (16ff) connects
kiipalikism with niithism. 45.

'181Clttlftijq{ dt'C'l'1 llt I (lqtlat~fo"I{. I

~ ~ ~~ ~ ircli imGro& II )(& II
mahiivyiipti-pararp tattvam-iidhiiriidheya-varjitam I
tad-vratarp dhii.ritarp yena sa bhaved-vai mahavratal,1114611
Tr. He who is absorbed in the tatva (Self) which is all-
pervading and supportless is called a mahlivrata . 46.
Note: Mabavratadhara-Followers of the (persons
participating in) functions on the second day in a satra ritual in
which certain features of primitive collective life can be clearly
observed. A mabiivrata cup of soma is offered and
mabavratasaman is chanted, while the priests sway in tune with
the rhythmic chanting during the ritual. An arya and a siidra
should engage themselves in a mock fight while a harlot and a
brabmacan should abuse each other. Sexual intercourse between
a selecte? man and woman should take place in a screened shed
after which there is drum-beating, singing and dancing .
Mahavratadhara is a designation for the kapiilikas. 46.

<§~ ~C4f~qj ~u8'ti§\ii ~ffi !t'lFl I

oq1~~ ~~ eta: ~ :tiRb\:f iCf( II )(~ II
kularp. sarvatmakarp piJ;u;lam-akula1p sarvato mukham I
tayoraikyapadarp saktiryastiirp veda sa saktibhiik II 47 II
Tr. Kula pervades all the creation whereas akula is
multifaceted. Their union is Sa.kti. One who perceives this is
called a saktibhak. 47.

cfit\if ~Cti(Tti•l 168 « ~s 1 "«ffii l:fi1T I

of mffl t:IT 2 ~\ifMifa ~IRb$1;fi « Cti~ff II )((.. II
kaularp sarvakaliigriisa.1) sa krtalJ satatarp yayii I
tiilp saktirp yo vijiiniiti saktijiifinI sa kathyate II 48 II

1. ~ qs- W. 2. ~ not in P 1,P3 •

 Siddhasiddhiintapaddhati 125

Tr. Kaula means annihilation of all the kalas. One

who is always conscious of it and also knows that Sakti is called
a sak'": ·-- - 48 .
uJnan1.

~ C§t"11C§t4 ~ ~ ~ ~ 1 g I
~qrr~!tliftt41 008 ~1fffiqc( ~~ II ){~ II
jfiiitvii kulakularp. tattva.Ip sa krameIJa krameIJa tu I
svaprakasamahiisaktyii tatal) §aktipadarp Jabhet II 49 II
Tr. After knowing the principles of kula and akula,
the yogi through gradual experience of the self-Iwninous supreme
sakti, obtains the saktipada. 49.
ircft lf'i2 liftf1~T ~ ift;ft3 ir.J:: tffill.4 I
ii_~~ tf ~~s ~ ff';fTS~ mm ~ II l\ 0 II
mado madyarp. matirmudra miiya mino manaiJ palam I
murcchana1p maithunarp yasya tena'sau siikta ucyate 1501
Tr· One who considers arrogance as liquor, desire as
mudrii, illusion as fish, mind as flesh and stupor as intercourse
is called a sakta. 50.
Note: Thi s interpretation of the paiicamakaras by
Gorak$aniitha is a pointer to the fact that, quite contrary to the
popular belief, he and his disciples adhered to non-indulgence
in the gross makiiras. 50.

~ ~ti7 ~ ~CJ ~ 1R'flC{. I

fil ~ -qt ~'11 1 .,11 ~ s mu;s ms=-1~dh:tij II l\ ~ II
yaya bhasasphuradruparp k[tarp caiva .sp~ufarp balat I
tarp saktirp y o vijiiniiti siiktalJ s~'tra?h1~yate II ~1 II
Tr. He who experiences that Sakti which persistently
manifests the world and brings it to the light is called a sakta. 51.

ctmftr ~~ ~~ 1RR~ -ac::r I

9
l;fs
mb:-9tiP<dttttu 10 ~ mms msf\td1t1d II ~ ~ II
1. o;qomt;qor J ,J ,B I'B ,W,P • 2. 1f'J-P2 • 3. ift;f- B 1 ,B 2 ,P 1,P2 ,P 3 • 4 .
1 2 2 4
'Cfifll\-W. 5. ~-B , ~~-W . 6. ~ "ITT{a - B 1 .l.f~-J 1 ,J 2 • 7.
1
'Qt1i"tl~~<\.q-P 1 ,P2 ,P 3 • 8. tilfti"1Hiftf B 1,B 2 • 9. ~~~-B" ~
~-W . 10. ofir.IJll'fH'IQi-J 1,J 2 , ~.Bf1f.:ttat11-B 1 ,B 2 ,W.
126 Chapter VI

ya/) karoti nirutthanaip kartrcit prasaret sada I

tad-visrantis-taya saktya sakta}J so 'bhidhiyate II 52 II
Tr. One who experiences nirutthana (undisturbed state
of consciousness) and expands that experience of consciousness
and remains absorbed in that Sakti is called a sakta. 52.

au q Cfi~i;f I q-i mt ll ~c;u fl <I EP1 &f('I s•t,2

~~l~Gllicb -a-~ d\Jill~I Etmrcn 'l1cln_ II ta.~ II
vyapakatvaf!1 paraf!1 sararp yadvi$1,1oriidyamavyayam I
visriintidiiyakaip dehe tajjnatva vai$1,1avo bhavet 11 53 II
Tr. One who experiences Vi$1JU in his body as all-
pervading, quintessence, origin, immutable , bes tower of repose
is a vai$1Java (follower of Vi$JJU). 53.

'¥1 I~~ ~cit "li1' 1lcnG:_ 1lG1i Ien ~~f8 3 ~ I

'qTfir ~~ 'ij"GT ~ ~ Et 1i p ICl ffi ~o_ 11 t._ ){ 11
bhiisvat-svariipo yo bhedad bhedabhavojjhitafJ khalu I
bhati dehe sada yasya sa vai bhagavato bhavet II 54 11
Tr. He is a bhagavata who experiences in his body the
nature of Self as ever efful 0ae nt and devoid of all
discriminations. 54.
Note: One who worships Bhagavat. In a specific sense
the word denotes t~e worshipper of Vasudeva. The Sveta§vatara
(III.~1). s~eaks of Siva as Bhagavan. Patafljali in his commentary
of Pai:imi (V .2.76) speaks of sivabhagavata. It appears that the
followers of devotional (bhakt1) monothe ism, in which the
supreme being is conceived of in terms of a personal god, were
known as bhagavatas. 54.

"ll1' cl~~~ .q~g4 ~s~ip;t ~ I

g~~ ~-a-m .q~ cqc)-u ~g 11 c._ c._ 11
yo vetti vai$1Javal!l bhedaih sarva-sarvamayaf!l nijam I
prabuddharp sarvadehastharfi bhedavadi bhavettu safJ 115511

1. Clll4ctitCl -J 1,J2 ,B 2 ,W,P4 • 2. qft;wflottli'lCZgp'l-W, qf&wn<1t1'l&ll'l

-JI ,J2,B2'w. 3. .q~~~'qC:()~g - w ,B I ,B 2' it~
il&1il&i01Cfif\;$ias-P 1 ,P 3 ,P4 . 4.ilci - J 1 ,J2 ,B 2 ,P 4 • 5. qq ~-B 1 ,
 Siddhasiddhiintapaddhati 127

Tr. One who experiences identity-in-difference of

vaig1ava in the Self and in all beings is a bhedavlidi. 55 .
Note: Difference, which generally supposed to be of
three kind s , amongst the jivas themselves , amongst insentient
themselves and that between the jivas and insentients. According
to another classification it is five fold: one jiva and another, jiva
and Brahman, insentients and the jivas, one insentient and another
and insentie nts and Brahman.
Bhedavada: Ramiinuja 's conception of the relation
between Brahman an d the Self. While Sankara holds that it is
?ne ~f complete identity (abheda) Riimiinuja holds it to be
identity-in-diffe rence (bhediibheda) by regarding the Self as a
part of Brahman , since the relation between the part and the
whole is both identity and difference (Ramanuja·'s com. on Ved.
Sut. U.1.15, II.1.22, II.3, 42 etc.). 55 .

q'*'ll'11"t~ ~g q'*'l~·i "(IBi~t'Lld I

~ <:0- f€1"1'1HIRt ~ cqc)n_ qt5t:l(l~Cf)g II l\& II
2
ID
paflcanamak§aya hiini}J paiicatvarp riitrirucyate I
tarp ratril!l yo vijanati sa bhavet paiicariitrikai} 11 56 II
Tr. Paiicatva stands for night (or the five elements). O~e
who experiences absolute dissolution of the night (elements) is
known as a paiicariitrika. 56.
Note: Paiicariitra: An early vai$1Java s~ct whose
origins are lost in obscurity. There is great unce:ta1.n~y a~out
the name itself, which , as it stands (paiicaratra) s1.gruf1es f1ve-
nights , either because a special ceremony lasting ~ive da~s and
nights used to be held in honour of their deity , dunng which the
sacred scriptures of the sect were recited, or because of the five
night sacrifice p erformed by NiiriiyaIJa . So~e autb~rities
consider it to be a corruption of paiicaratha .(five vehicles),
referring to the five aboriainal doctrines. Precisely what these
five ancient religions wer: is not certain, but those mentioned
below are generally named: ekiintika, bhagavata, narayaIJiya,
vaikhanasa, satvata. The Purusotta.ma-samhita (I.3ff) says that
any system which lays supreme emphasis on bhakti or devotion
1. qaqi;11i:i!flqnw•11 ~-W, tJT ~g (qW'11'11fNldl'1i) ~­
P1,P3. 2. q:sq<1~ct>:: - W.
128 Chapter VI

may be called piiiicariitra which is also known as ekiiyanaviida,

mulaveda, siitvata, tantra and iigama . 56.

~;:i- '1flct~ \TfTcrr ~ 1 ~fffi ~ ~ tr~

"« \iftcn PclRaV ~;:i- e&1~1c(j '('t" cnaffi' 3 11 ~ ~ II
yena jivanti jivii vai muktirp yiinti ca tatk$aJ}iit I
sa jivo vidito yena sadiijivi sa kathyate II 57 II
Tr. One who knows thatjiva (Principle) by which all
live and also attain instant salvation is a sadajivi. 57.

"tf8 cnitftf ~ tJmi ~ ~ qt I

~-qrorf :q4 mmT -qg e1ft:e:tq>g 5 ms~dl<:ffi ll~lll
YaiJ karoti sadii pritirp prasanne puru$e pare I
indriyiil)iilp ca siistii yaiJ siittvikaiJ so 'bhidhiyate II 58 II
Tr. One who bestows uninhibited love upon the
gracious supreme being and also controls the sense-organs is
called siittvika. 58 .

'«Crlct>R ~<l<t>I( ~~ 6 Pi<'7N1'1¥\. I

~~ tti T.f "tit ~fit
7
'('t" ~n_ ~~el~Cb8 II ~ ~ II
sarviikiirarp niriikiirarp nirnimittarp niraiijanam I
siik$marp harpsal!l ca yo vetti sa bhavet sfiksmasiittvikal;l II 59 11

· Tr. One who knows all-pervading, formless, causeless,

blemishless and subtle hamsa is called a siiksma-sattvika (highly
sii.tvika). 59. · ·

~~ ~~i1'1"tf 'qf~ %Cfll8 I

~ ~ ~~g ('H'(O;!Cl lcft ~ cnaffi' II Go II
satyamekamaja1p nityamanantarp ciik$ayarp dhruvam I
jfiiitvii yastu vaded-dhirai) satyaviidi sa kathyate II 60 II
Tr. A yogi who knows and proclaims only one reality
as unborn, eternal, infinite, immutable and perpetual is called a
satyavii.di. 60.
 Siddhasiddhantapaddhati 129

~Q'1Ql'Uli ~ tfl~s ~~"UC4d8 I

~ 1 ~ ~ ~~tit oq1qq;g ~Tilf8 II &CJ II
jiiiinajiieyamayabhyiiip. tu yoginal_i svasvabhiivata.fi I
bhiisate sa tu vijiieyo vyiipakaJ.i puru$ottama.fi II 61 II
Tr. Through their Self-knowledge, the yogis should
realize the all-pervading Puru$ottama through the means and
objects of perception. 61 .
~Rt>'Eiil 2 +tRIQf ~ CLll~Ctii 3 ~~ I
~ iifi;:icttfi 4 ~-=t' ~s~ 5 fti~Cb) iJClte. II ~ ~ II
mukticare matir-yii vai vyiipikii svaprakiisikii I
e$ii jiiiinavati yena jiiiitii'sau siittviko bhavet II 62 II
Tr. One is called a siittvika whose mati (thinking) is
engaged in attaining liberation, is self luminous, all pervasive
and possessed of self-knowledge. 62.
~ R=4'f1C{flAT UTTi:~~ I
C§~ a:IT'1Cl"'"t4'11 'tits~ lftqu14JT qcln, II ~ ~ II
ksapanam
. . . cittavrttiniim
. riigadvesavilu.r;i!}1anam
. I 63 II
kurute vyomavannagn~ yo'sau k$apa.r;iako bhavet II •
Tr. One who annihilates all the modifications of citta,
attachment and envy, thus becoming as void as space, is called a
k$apa.JJaka. 63.
Note. A ksapal)aka is a Jain mendicant who wears no
garments . 63 .
~6 ~ ~1 ~ ~ ftrq1 I
8

~?:JlTffq C6Tif l:fs "« ~ff. ftm9ill~ II ~ )( II

prasaram bhiisate §aktih saiikocarp bhiisate siva.fi I
tayor-y~gasya karttii y~ sa bhavet siddhayogiriit II 64 II
Tr. Sakti signifies evolution, while Siva signifies
involution. One who realises the union of these two is a
siddhayogi. 64.
1. ~ift-B 1 ,B ,P ,P ,P , ~-W. 2. '!l~-Jl'J 2 ,B 1 ,P 4 • 3.
2 1 2 3
~-B 1 • 4 . ttm "1"ffC«fr-B 1 , ~ 1'Tqcrtfi- W. 5. ~ ~S~-
11,12, ~ 1ffin'S~-P 4 • 6. m-1 1,12 • 7. 'ft1eq'dJfffia - J1 ,J 2 ,P 4 • 8.
qmt:ft\&C{s - 1 i ,J2,P4. 9. ~-B 2 .
130 Chapter VI

~~~1(11d tJ'IT ~~Cfillcr ~{l\J"td I

~tililo:r ~ ~ lti ;:a:4l Tft cqc)~ ~g 11 &~ 11
visvatitarp yatha visvam-ekameva virajate I
sarpyogena sada yastu siddhayogi bhavettu sal; II 65 11
Tr. One who always experiences the oneness of
transcendental and manifest universe becomes a siddhayogi. 65.

«ertm ~~ q~fai:f\Tfff ~ 1
1

'Q ~ Q. fi:t c.qfi:t ;:a1"'1 lti ;:a ii) Tft '1 li IiS1 ef1 g 11 && 11
sarviisiilp nijavrttiniirp prasrtir-bhajate layam I
sa bhavet siddhasiddhiinte siddhayogi mahiibalal; 11 66 11
Tr. According to the doctrine of the siddhas, one who
dissolves the modifications of the mind is called a siddha. 66.

'3tmfl•n oo ~g ~s~\J11"tlttC6& I
l1$1'1"G'1ttl tft\g 'Q ~~ Ftii!i4l~ II G\.9 11
2

udasina/;J. sada santa/;J. svastho 'ntarnijabhiisaka/;J. I

mahanandamayo dhirah sa bhavet siddhayogirii.t II 67 11
Tr. Orie who is indiffe.rent, ever tranquil, self-abiding,
e~periences self-luminosity and absolute bliss is a
s1ddh,ayogi. 67.

~vf g q~;:;1i~fl 3 'ij'CfGf ~4W~g I

~\ttAT ~~g ~ ~~ ft:ti!Ilfl~ II &l 11 5
paripiinJai;J prasannatmii sarvadii sarvapadodita]J I
visuddho nirbharanandah sa bhavet siddhayogiriif II 68 II
Tr. One who is always f~ll of Bliss generated in all states,
pure and delightful is a siddhayogi. 68 .

~vfg q~~l(f{J '6Cff+~C60 ~dfg I

~~11,tfis ~ ~ ~~ ft:t;:a:<:t1 ~ II &~ 11 6
paripiinJaiJ prasannatma sarviinandakara}J sudhilJ I
sarvanugrahadhii) samyak sa bhavet siddhayogiriif 116911

1. q~fff.q;rffi T.I' ~8 - B 1 , 11~~ ~ ~ ·En ~ W, ~ (~ 'lf8) - P 1,P 3 •

2. B 1 omits this verse. 3. 'RFIT- P 2 • 4 . ~ - J 2 • 5. J 2 ,B 1 omit
this verse. 6. B 1,B 2 ,W,P2 omit this verse.
 Siddhasiddhantapaddhati 131

Tr. He who is ever Blissful, causes happiness to all,

wise, inclined to favour all is a siddhayogi. 69.

TTff YT mc6 ~ii~ YT eri$ 1

~ :q2 ~ ;r3 ~ m7fT I
'3tl "1"G'{1l"fl" ~4aft ~ lift ;:fl
;r ~e;ffi"s ~el;:r ~6 II l.90 II
gate na sokalfl vibhave na vaiichiiip
prapte ca har$aip na karoti yogi II
iinandapfinJo nijabodhalino
na biidhyate ka.Japathena nityam II 70 11
Tr. A yogi does not grieve on loss, does not crave for
pr?sperity nor does he rejoice over achievement. He being ever
Blissful and absorbed in Self-experience, does not get affected
by the course of kaJa (time) . 70.

~ 7 ~fftc:.s1"tie:~;;Af 1l~ 1{e:J"l61'11'1f?f .~

-tt'1__"1:4_tt~s~~lcffrtfs~~ ~9 ~:t'{i'810 q~11 II 71 II
evarp sarva - siddhiinta-darsaniiniirp prthak prthag-
bhu -ta-na-m-ap1· br ah ma~i samanvayasilopades~ak"rlta-'vadhiita eva
(lJ •

sadguru}J pra§asyate II 71 11 . ent

Tr· An a vadhilta who synthesizes d1ver? .
philosophical doctrines arid advocates their unity in Brahman is
alone a sadguru. 71 .
12~~qt 3~m;:rf ·{lJ~alaj tfercti. "!ercfi. I 4
\111tttl ~ ~.13nf~n ~ ~m;ffis~f:fla°ff 1 II \9~ II
1
ete$8.m-upadesanam siicitanii.rp prthak p[thak
jayate yasya visra~tifJ 58 visranto 'bhidhiyate II 72 II
1. ~-J J B B W p p 2 OJ- 1 J B ,B2 ,W,P4 • 3. "«-P4 • 4.
1' 2 ' I' 2' ' 1 ' 3· • I' 2' 1 •
~-B 2 ,W. 5. amra-W. 6. ~a-P4. 7 .l:f'T q - P2.
8.e'1"1:1£1H~~-B
'b.
B w , p 1' p 2'p.
1' 2 ' 3
9 . t:tCf •Cfffif-B 1,B 2 ,W. 10.
~n~g-B
·..!> 1·
11 ~-J
. ~lt<Hl
J B
I' 2 ' l'
W. 12. i!ffi T.r-J 1,J 2 ,B 2 ,W . 13.
~i=r-B2,W,Pl,P2 ,P3 . 14. ff mr ~~a m ftt~8-
Bl,B 2,W,P,,P 2,P 3, ~ ~q~s ~ ~qRr) ftttftira-J 1,J 2 ,
~~:tqlftttflqfl -B , ~~~ ~-B 2 ,W, ~JJ1i~<~f.f1q~ P1,P3 ,
1
ftt~ ~tftt;ffi-P 2 .
132 Chapter VI

Tr. One who finds solace despite all these varied

opinions is called a visranta. 72.

\if\";rni ~ ~ ?JTftr ~~tU"'f if.4'1~ff8 1

l:fffi ~(tll'1¥fCllt(2 ms'tf fQl&q'{~ II \9~ II
linatarp ca svayaip yiiti nirutthiinacamatlqte}J I
yato nirutthiinamayat so'yarp syadavadhiitariif II 73 II
Tr. He who gets merged consequent to the miraculous
power of nirutthiina (samiidhi) is thereby freed from utthiina
and hence he is an avadhiita. 73.

'ffi3ffii3 ~~~ '«rlftl&"G4tt. ~~Q.. ~ I

~ fl:t;aqe; tffi' 'ff"~ tqlt'11il~d'l4 II \9)( II
tasmat-tarp sadgururp sak$iid-vandayet piijay et sadii I
samyak siddhapadarp dhatte tatk$aIJiit s viitmabhii$itam II 74 11
Tr. Therefore, a sadguru should always be revered and
worshipped sincerely, because his words instantly bestows the
. siddha-hood . 74.

~ c::i~'1lcotl~ C6T150T8 5 G~';f1=1'1PdC61<Cfil8 I

~~~~u~ftn 6 feoa:'f ?113ftl"8 7 11 i.gc._ 11
na vandaniyaste kii$!hiilJ darsan abhriintikiiraka}J I
varjayet-tiin guriin dilriiddhira}J siddhamatiisraya}J II 75 II
Tr. Those who impart extremely delusive doctrines
should not be respected. A yogi who is a follower of siddha
tradition should avoid such a guru. 75 .
'Q'Gftr&i~ilflitn Rha~ 8
parapak $a-niriisa]J kriy ate
The other opinion is being refuted

1. ~tf'll"liPH'CfiO'B-W. 2. (1flf1 )-P 1 ,P 3 • 3 . ~-B 1 •

4 . ~1<'1lilfed'(-J 1 ,J 2 ,B 1 ,B 2 ,W ,P ,p ,p , 5 .~-J ,J , ~1-B 1 ,
1 3 4 1 2
~-B 2 , W . 6 . t;I~t t1Ra-B 2 ,W . 7 . "1'll*'fc::tl"J'q'fl-W . 8.
~IHPl<llfl(Oj iwUftf -Bl; q'("qlHPtmi iWUftf -B2,w . 1R"f.t ~ .Uftr
-P1,P3 ; P2 omits this line.
 Siddbasiddhantapaddhati 133

~GRft ~~Cfict~1'1Rttf~s lfi ~

mF8 1 Cfi1f 2 'b(T'llC§ffl3 $d~til ia;r Et~~g II
~ .q.~ ~ c:uc~Pc::f Cb(i'i I8 ~h'1'fcHfl 4 · c::i i&f d It(,5
7 8
dt'il°' feCA'1d l<'li41c::ittitti 6 tfu"g «err °fi~Q. ll\9~11
vedanti bahutarka-karkafa-matir-grastal) pararp mayaya
bha.t.talJ. karmaphalakulii hatadhiyo dvaitena vai5e$ikal;l II
anye bhedarata viviidavikalalJ. sattattvato vaiicitiis
tasmat siddhamatarp svabhiivasamayaip dhira1} sada sarpsrayet 1761
Tr. The vedan tin with rigid intellect and severe dialectic
is seized by miiyii. Bhii!fas are possessed of by the fruits of
karma. Vaise$ikas are perplexed by dualism. Others intent
upon distinction are impaired by dissension. All these are thereby
deceived from reaching the real goal of liberation. Hence the
wise should always resort to the doctrine of the siddhas which
is natural. 7 6.
'ffi'{§q'f Etw1c:ra~ ~s ~:r:iu~•Hfli4ttl8 9
-atu c.i'hq<1s qqaqPf nt1 ~~ RiR 10mcJC6f8 II
-qff Cb tSG ( d I C{ tw:rtfTTdU ti t1'fii'I ffi 11 Cf~ di tl
d t'i I°' fi:t ;;a'1 a· (<:! cq I c::i e 't 4 df{g ~ "« ~n. 11 \9\9 11
sarµkhyii vai$IJ8 va-vaidika vidhiparii]J sarµnyiisinas-tapasii]J
saurii viraparalJ. prapaiicanirata bauddha jinasravakiil} 11
ete ka$faratii vrthapathagatii]J sattattvato vaiicitas .
tasmiit siddhamatarp svabhavasamayaip dhiralJ sada sarµsrayet 1771
Tr. The siirpkhyas, vai$1Javas (paiicaratras), vaidikas,

1. ~ - J 1 ,J 2 ,B 1 • 2. '6Pf-Wi- 3. cti%\i'li'§\i'll P2 • 4. ~Cfi\i'llffi ffi'«<IT

(tctt~ffi ~)-J 1 ,J 2 ,B 1 ,P 1 ,P 3 • 5. ~ ~-B 2 • 6. (<4\ttC4cti'14
B 1 • 7. tfu"g qt -6.13pl~-P •
4
8. W inserts the following additional verse here-
~mg 'TI~qms ~o'Q"Us CfiWTTl!WT 'ift"JlJTB
mml8 ~~~\TITT(;rnng Cfil4ilttCfii mi.qmg
~~ ~ "I "I ;::;:i a~ Pt nm ett <:crn)
si fM:ol a1 «.
~ ~ fCl"llC:H1'1Q. f:fl\s ~ -63f"Qn_ 11
9. ft•fPtf'11~Cfil8 - B 1 , f~Hffil'1(118 - P 4 • 10 . f~•m - J 1 ,J 2 ,B 1 ,B 2 ,W.
11. m ~ - J1 ,J2 , Offif ~-P1 ,P3 .
134 Chapter VI

ritualists (mimiirpsakas), recluses, hermits, sauras (sun-

worshippers) , viras who are entrenched in illusive world,
Buddhists and Jaina monks-all these take the painful and futile
path, experience misery and are thereby deceived from reaching
the tatva (real goal of liberation). Hence the wise should always
resort to the doctrine of the siddhas which is natural. 77.

13tlillttf ~~ ~fff«n"g ~<11tt11qftl8

'11'1l~le:f~crcf>T '1144<1 1 lft~ 2 ~ ~~n II
~ ff ~ ~8l'li41(~((11 tlttf"Clffi 3 C:ffaq(11fC.
~ fi:t~'id ('Cli'flqfl'ftf efh"g ~ ~~O:. II \.9l II
acarya bahudik$ita hutirataiJ nagnavratas- tapasal}
niina-tirtha-ni$evaka japapara maune s thita nitya5al) I
ete te khalu dul)kha-bhara-nirata sattatvato vaiicitas
tasmat siddhamataqz svabhava-samayarp dhirai} sada sarpsrayet 1781
Tr. Those acaryas who are exposed to various
traditions, engrossed in oblations (rituals), observe the vow of
moving naked (digaipbaras), practise austerities, go on pilgrimage
to different holy spots, engaged in chanting (mantras) and keep
the permanent vow of silence-all of them suffer excruciating
pain and are deprived of reaching the tatva (real goal of
liberation). Therefore, the wise should always resort to the
doctrine of the siddhas which is natural. 7 8.

r~~"~qf ~~s mft:ffi6

i3fftft
~~ ijttn'1ffiG1: g; ~ ~ ~~(Pl 11
lJ!iill~C4tl'1~ 7 ~li)" qlCf>l(tflqj"C§t
~ q~8 ~t'11~d'1 ~ ff~ ;i- ~ ~9 II \.9~ II
1. ~-1 1 ,1 2 • 2.1fR-P 1,P3 • 3. m ~-J 1 ,J 2 , ~ etfrilffi B 1•
4 . llrcfi- P 1 ,P3 • 5. 'fTffll1T-B 1 ,W,P 1 ,P 2 ,P 3 • 6. ~e:i m~-P 4 ,
~lJT m~-J 1 ,J 2 ,B 2 • 7. t::~<'1cctli-B 2 ,P 2 . 8. Cfieff'~- P 4 • 9. P 2
substitutes the last quarter of the stanza with the last quarter of
the previous stanza a~1fffi<.&'fd etc, yet the Sanskrit commentary
takes into accoun t the line ~ ~ etc. P 2 m akes it a five line
stanza by including both the lines; P 2 gives the line mirnt ~
etc in brackets and treats it as a corollary.
 Siddhasiddhiintapaddbati 135

iidau recaka-piira-kumbhaka-vidhau niiffipatha1p. fodhitaip

lqtva h[tkamalodare tu sahasa cittam mahiimii.rcchitam II
pasciid-a vyayam-ak$ararp parakule. conkara-dipiiilkure
ye pasyanti samahitena manasli te$ii.rp na nityaip padam II 79 II
Tr. Even those who at the outset cleanse the nli<Jis by
practising exhalation, inhalation and retention, experience ecstasy
by restraining the mental activities in the lotus of the heart,
meditate with well-concentrated mind upon the imperishable,
immutable Om in the form of a flame of the parakula do not
attain the eternal goal ofliberation. 79.

qrcrl'Cfil~u~ 1 act~11JT ~~1t"1c:11a ~

-a- ~ ~ ~ ~8~ ~ ~2 tr{ ..... ijl~R°4"""Cti.,-r.,l8 II
-a- ~ q"\:jq~ -q T.1' ~g ~ «IT ~m«.
-a<Sf1'qftC6't(i'q~q ~ 'tffiif3 ~ ~ ift~ llt;oll
carvakas-caturas-ca tarkanipwJii dehiitmavade rat~s _
te sarve na taranti duf:Jsahataraip ye te paraip sii~VJk8!} 11
te sarve prabhavanti ye ca yavaniih piipe ratii mrdayas
te$amai
- 'hikamalpameva
· ·
hi phalam tattvarp. na mok $8ipradam 118011
Tr· The carvlikas (nihiUsts) who are clever and experts
· . · ·a1· m and
m reasonmg (lo 00 ic) and staunch adherents to maten is
a1so t h ose who are genuine are unable to cross (the mundane
.
world) . T hose yavanas who prevru, . h
1 w 0 are merciless.
and
addicted to sin derive only a little success in the worldly pomt of
view. They too do not attain that true state which is the bestower
ofliberation. 80.

~ 'Hf1C61~ ~~~ 5 ~~~ ~

1l~~ '11R:iC61'J J5fcfC>iq~ tffblCfil<l\it~~ II
~ ~ ~Cf>iteflt§~ qt~~ T.1' 1l~
6

~7 ~ ~ i'1(1'f h118 q(if 4~if &l ~ ~ f.)~~'l 11 l '}II

1. ~(f;~U~-W . 2. ~t1-J, ,J2,B1 ,B2,W. 3. ~-J1,J2,B,,W.

4. ift~ qci-B 2 ,P2, ift~-P l. 5. ~~-B2,W. 6. mf\m q
~-P 2 , m~Stfl1Jft ~ "l.tit-P 3 . 7 . ~-B 1 ,B 2 ,W,P 1 ,P 2 ,P 3 •
 136 Chapter VI

sriha!.te mastakante tripu!a-pu!abile brahmarandhre Jalii_te

bhriinetre nasikagre sra VaIJapatha-ra ve gha1,1.tikii-rajadante II
kaI}!he h[n-nii.bhimadhye trikamala-kuhare co<;i<;iiyii.IJe ca miile
caivarp ye stbii.nalagnii.JJ paramapadamaho niisti te$iilp. nirutthamJ811
Tr. Those who practise meditation on the different spots
(sixteen iidharns) such as §Iiha!Ja (top of the head), brahmarandhra
situated in the triangular space (of the sahasrii.ra) inside the top
of the head, forehead , in the space between the eyes and the
eyebrows, tip of the nose, on the sound in the auditory canal,
gbaIJ.fikii (uvula), riijadanta (the two front teeth) , throat, centre
of the heart and navel, aperture of the three lotuses, (seat of)
o{l{liyii!Ja (navel), at the milliidhii.ra, etc ., do not attain that
paramapada (supreme state) called niruttha. 81 .
Note: The sixteen ii.dhiiras are already described in
II. 10-25 along with the benefits that accrue by contemplating
on them as suggested. But all these benefits are of transitory
nature compared to liberation. This verse states that meditation
on these iidhii.ras does not lead one to the supreme state of
nirutthana. 81 . ·

tftmri 1 ~rq,$~ q_~ ~;.9:\11i(if;.qt C1T

~~ iitt1Fdlc6 a~Rq ~ qiesH1~t1"~H1(ij II
niiT::i(rt""'h~i ~Gf4 2 ~qft ~ Cfill"Z111tf 05:q ug 3
~ ~ iilii4ll;d q('tqGiftft ~ ff"5fi Pf~itf'(fl~I
gollafe diptipuiije pralaya-sikhinibhe siddha-jiilandhare va
spigii.te jyotirekarp ta<j.idiva tarala1p brahmanii.<;Jyantarii.le II
bhii.liinte vidyudabhe tadupari sikhare kofimiirtal}<;iacaIJ<J.e
ye nityarp bhavayante paramapadam-aho niisti te$iilp. niruttham 118211
Tr. ~ven those who always contemplate upon the mass
of light in the golliifa or that luminosity of pralayiigni (fire of
destruction),jalandhara, tremulous lightning in s[Iigiifa, inside
the brahmanii<;li, on the flash of lightning inside the forehead or
on that light dazzling as a crore of blazing suns at the top above
 Siddbasiddhiintapaddhati 137

that (sahasrlira), do not attain the supreme state called

nirutthiina. 82.
™a 11~osi<§<l-=tt•f'14€1'1a 1'11«:,1 -~'11~~~
~~ ~ ~g 4('1qG~sl ~~m~'l II
d:t I "'tt ... fGfit-csi ap 1'14JU'f'l"li CFif~2 i>Jlur
~ C§cf"6\$ CfitSGk\.3 4('t4&'til ~ ~ Ptftf4'l II l ~ II
1 i rig add a.{] g a Ii k u rant arm an a pa van ag am ii d
brahmanagyadi bhedarp
krtva bindurp nayantaQ paramapadaguharp
sarikhagarbhodarordh vam 11
tatran tarnadagho$arp gaganaguIJamayarp vajradaIJefi
krame.{Ja
ye kurvantiha ka$!iit paramapadamaho niisti te$iiIP
niruttham II 83 II
Tr. Those who lead the mind arid the pr8J,las from the
organ of generation to the _vertebral column, penetrate the
SU$Umna, raise the bindu from the pelvic to the highest cavity
situated above and give rise to the internal sound having the
attribute of the void along the SU$umnii in sequence, also do not
attain that supreme state called nirutthana. 83.
Note: The difficult practice of vajroli leads the siidhaka
to the experience of the internal niida, but not to nirutthiina. 83.

e~Cfi_ ~l\\'1'1G1~;r 'ij'ffij ~~(ff ffi~C6f

oi dl~"'t1< 4 cHmri 5 ~ ~~1'1110~ ~ftFfPl II
6

~ i:rut11e~fl°t:tc:t1a1~ qftffi fffil~mn

7

~ ~~"441'1ctuftod'11'11~GCSP6 "6iftildls lll)!ll

8

1. <H1'fdqq'1•1'1)-J 1 ,J 2 , <i"'d•foqq"t•i'li( P4 • 2. ~-B 1 , cNJC1llif1-

B2, q'ilt11lif\-J 1 ) 2,W, q:Jt«-tl'4l" P 1• 3. ~-B 1 , ~-B 2 , ~
l!icf~ ~1-W. 4 . -acrr"'d\-J 1 ,J 2 • 5 . mm ~~-B 1 , oi
t'll\iil"'l"tl<<altmi- P 1 ,P 3 • 6. ~:Mii<~ 'llffi~ - J 1,J 2 , "«~~
'Ei~-B 2 , ~ltl'1$11lilhl fi~-W, ll:~S~ t0ffifti4'1{.-P 1 ,P 3 ,
'«~~ ri~- B2. 7 . ~ q~ ~mn-BI, q(!j(iii&i fun
hm1 - J 1 ,J 2 • 8. Ctil~<'IMl*(f.8f ~ iftfms - B 1, CtilflittNMi ~ ~
~ - BI ,PI ,P 3' Cfiii\!<'1'1'1'11 ~ ~ aftfm'a- w' q1'1Ctil60'4\i'I.; ~
1) iftftmg-P2, ~ - 1) ~-P4.
 138 Chapter VI

samyak calana-dohanena satatarp dirghilqtarp Jambikam

tliip talvantara-vesitarp ca dasamadviirodare sarikhinim II
nitvii madhyama-sandhi-sarpghafagha.tat prliptarp sirodesata}J
pitvii $a<;lvidha-piinakii$.thita-janlis-ti$fhanti sammohital;l II 84 II
Tr. Those who elongate the tongue by properly milking
and moving it repeatedly, insert it by upturning it in the palate
and salikhini in the cavity in dasamadvara and thereafter lead it
into the central confluence, repeatedly consume the nectar of six
tastes that flows from the head region (sahasrara) also are
deluded to attain the im.rilobility due to swooning. 84.
Note. For khecari see Appendix on ii. J 9. 84.

Tj.llTn. ~cfiwf~cqq ~~5~ ~~

1

2
~ nwra1nftr\rnt1 er>< cfl ~'"' m '11'Uf1 ff~ g II
q1011q1;H1'11'1il~3 ~ ~'ffiG{ ~~
4

~ lfsftr ~ a iiCl\11 t'1

it\N1 "flt f!) ~dnrnn 11~~11
5

guhyiit pa§cimapiirvamargamubhayarp ruddhva 'nilarp madhyamam

nitvii dhyana-samiidhil-aksa-karanair-nanasaniibhyasanail;l 11
prliQiipiina-samagamena s~tatam hamsodare sadghafiid
eval!l ye'pi bhajanti te bhavajaje maJjantyaho du~1khitiilJ II 85 n
Tr. Those who block the posterior and anterior passages
fro~ miiladhiira and move prii!Ja through SU$umnii by practising
dhy~na, samadhi, lak$yas, karaIJas (mudriis), various iisanas
contmuo~sly and unite prli.!Ja and iipana through harpsa (mantra)
also contmue to suffer in the world. 85 .

~I CffLI I<§3€1 "1 "I() "1 tfl fqj q, <oj ~umf tf'l 5 '1 Hl.
~ ~0s~oflydf't~'1'ttU 6 ~ offi ~ II
~ 11.uf~ ~qld"1'f~g C§ef~ m:qr~ ~
(!A0$$11"f(dlfg ij- Pt\J1qci ff1SJi ~ {i ~? ll~Gll
saktyakuiicanam-agni-diptikaraIJarp tviidhiira-sampi<;lanat
sthanat kuIJqalini-prabodhanam-atal;l Jqtva tato miirdhani II
l.'i:ftterf~-W. 2 . PJli:tlft~l~g-J l, J 2, mi:rramA• - P 2 . 3. 0

'llOll<:fl"lff"ll'l':t~-B I, 9'J111iq1'1•iifl'l't:::r -P 4 ~-J J n->rTT_B

., 2. . "'"""''"'' I' 2' ""'"" I'
~Em-B 2 , P 4 . 5. ~s~s-W,B 2 • 6. ~g (os)-W. 7. ~-
B1 ,B2,W,P2,P4.
 Siddhasiddhantapaddbati 139

nitva piirT)agirirp nipatanam-adhal) kurvanti tasyiis-ca ye

khai;iqajnanaratiis-tu te nijapadmp te$iilp hi diir;up padam II 86 II
Tr. Those too who enhance (bodily) fire by forcefully
pressing maJadhara, and taking awakened kw}qaljnito the top
of the head and thence having led it to pilnJagiri (sahasriira)and
bringing her down are gratified by partial knowledge. For them
also the nijapada (the ultimate state) is but a distant goal. 86.
Note. For kuIJqalini see Appendix. 86 .
. ~ .
~~ ~G: l;f 1l~T •t(i1~(11~i!q;j 1 ai\!1'11 ~
if ~2
c:t1t""I

e i"I <f£i ~1'1&'1Pi£1'11"1i&~;g;C6Ml;ff II

4
tHi 1<61"3
°4 ~ ~\Ti £1 ;\9 ~11e1s'i "H1i cy;~ ;:fl titlJ?1ffiffi.
~ (I'll Cbl"'*:l l'ttt4' 6 f.!t\11§-0aPcl!JI~ 18 ~8"UAitc411M8 llt~ll
bandharp. bhedam ca mudriirp gala-bila-cibukarp
baddha-m argesu vahnim .
.:. · ~ · - -nada-
. candrarkau siimarasyaip sama-dama-myaman
bmdu-kalan-te 11 _
- yunmani-
ye nityarp. melayante hyanubhava-manasap
yoga-yuktas
te lokiin-bhriimayante nija-sukha-vimukhii)J karma-
dul)khadhva-bhajah 11 87 11
Tr. Thos~ who strike an equilibrium of the fire: m~on
and sun by the practice of the various bandhas, bheda (p1ercmg
of the six cakras), mudriis and constriction of the_ path (by
jlilandhara bandha) and also unite nada, bindu andkalaeveryday
through the practice of sama; dama and niyama (ob_servan.c~ of
equanimity, self-restraint etc.) and are engaged m attammg
unmani state are also misguide others. They also suffer from
their results of their actions. 87. .
Note: Bandha is jalandhara bandha for which see
Appendix on ii .17.
Bheda stands for $afcakrabheda or piercing of the six

1. C{~ ~~ci •1\Ttrci(Tt~C5IQT J1 ,J2, ~~Ctii-B1 ,W, ~~ ~~~

'l\Tt~li1fc:l"l£11-P • 2. l!l;a;:'fl'lf ~ ~;f-J 1 ,J2 . 3. ~ ~-J1,J2,P4.
4
4. '11C::~"<t_ qmt~- J1,J2, ~~-P4. 5. ~s~~-J1 ,J2,P4.
6. 'JJ~T-J I ,J 2, oqllftRft-P I ,P 3.
 140 Chapter VI

(nine?) cakras for which see Appendix on cakras on ii.9, and

for unmani see Appendix .
Nilda is the internally aroused sound, bindu is internally
enkindled light and kalii is the rich sensation felt over the body. All
these experiences are supposed to be the development of the activity
of p~a and the Almighty, being the Lord and source of all activity,
is said to be of the nature of niida, bindu and kalii. 87.
~tj 1 t.ft1'flrf1f <§~~ CSl'Ht 1Sfl111~2~~
\3it:CfT'-llCJ1111l~ <Pc:! f}fi <oI~ i•i ~"ffi a:u ~ti I<'( II
l~'tll -Q- 3 cf\'~ d(efl\l1efftt¥f ;:fl(ilqUf ~ CJT
~ ~ 'ilc:fllkt Pf'l~d'td 5~Sftr m- C6CSG'i"118 llllll
CJ$taDgarp yogamiirgarp kulapuru$a-matarp. $aIJII1ukhi-cakrabhedarp
iirdhviidho-viiyumadhye ravi-kira.IJanibhaip. sarvato vyiiptisiiram II
~tyii ye vik§ayante tarala-jala-samaip. nilav811Jaip. nabho vii
evarp ye bhiivayante nigadita-matayas-te 'pi hii ka$fabhiijal;l II 88 II
Tr. Those who adhere to the scriptures and practise the
path of a$µriga yoga or follow the kaula-marga or practise
$CUJmukhi (mudrii) and the piercing of the cakras and perceive
the space which resembles all-pervading brilliant rays of the sun
at the navel or visualize flowing of water or blue sky, they also
undergo misery. 88.
Note: For 8$!ii~ga yoga see Appendix on ii.32 and for
cakrabheda see Appendix on ii.32. For sanmukhi mudrii see
Appendix . 88. ·
~ 'ffiVi ~~ljf(Oi'fd8 6 ~~ ¥f1T'ffl1lf
~ufqfdtjl(Oj ~ftidfefllC( t~ ij't:JT ~eff11l II
3"if~ 111~ ~~ltl'1'f'll 7~ qtf;;f\~8
tt ~ q ~l<C'4f.ff ~ i31¥lfPtt 9 ~l!JPtt a 11l~11
q
iidau dhiira.IJam sarikhadhiiranamatah krtvii mahiidhiiranam
sampiinJapratidhiir~aip vidhibaJiid drsdm tathii ninnaJimi . II
1. ~-J)"2,B1 ,B2,W· 2.~-1 ,1 • j_""-q .not in J ,J . 4. ~-J ,J .
2 1 1 2 1 2
5 . Pilffti<'fif<'f J1 ,J2 ,P4 • 6.f.fl(Uiiftfl J1,J2 • 7 . ~ ~ C{4ieotifQ) ] 1) 2 ,
'3ltlf~ ql'ft tGT-B 2 , ~~ ll§JrillimM B 1 , ~ ~ W?ml'f-W,
'3Jlifl'ft Wll~ ~m-P2 , ~{ift q\ift liol e;>t st r:n-P 4 • 8. tf'llCft ~
~~-J 1 ,J 2 , tf'O'iT ~ ~~-Bl' quilc:n1-ffi~-B 2 ,P 1 ,P 3 , Q'G'lT
cHt•4H~Ctil P 2 ,P4 • 9. ~-J 1 ,J •
2
 Siddhasiddhantapaddbad 141

ardholi bahuliha dr$fiisanamatho ghaIJ.ti vasannaulikii

ye kurvanti ca kiirayanti ca sadii bhramyanti. khidyanti. te II 88 II
Tr. Those who following the injunction of the teacher at
first, practise the likasadhiiral}a (first of the vyomapaficakas) followed
by sarikhadh8raI).ii (parlikasadhiiral}ii),mahiidhiirarJii (of mahiikiiSa)
and sampfinJ.adhiiraJ}.a ( tattvlikasadhMa!Jii), and cleanse the eyesight
(by the practice of siiryiikaSadh.iiraJJ.ii), perform arrlholI(dhauti), bahulI
(basti), dr§.t iisana (neti), gha.IJ.p(trii{aka), vasan (kapalabhiiti)and
naulika (nauli) and also guide others to practise (all the above)-all
those remain ever deluded and miserable. 89.
Note: For ~a[:kriyiis see Appendix. 89.
~ 1'.!flft Ieft "1 '1 o:tt (1 H't "1 £1 I ~ CSO"'f Iff IHi 2
'C.fRl~o;:f 3 <ti41C:'1'1t'lq1"'f· 'ffQT ~tt4 II
cfhi <:;I~ ct"I I ~Ni ~~ 1Jffi q~tj ~ CJ1'
~ ~clRt ~ ij' ;r ft ~ ~ g R.-ftl@....,~=-:::m'l'tJ~ 0 1
5arikha-k$iilanam-antara1p. rasanayii tiilvo$tha-niisa-rasaIP
viinter-ullu.thanaip kapatam-amari-piinaJ!l tathli kharpari II _
viryaip dravitam-iitmaja1p. punar-aho grlisarp pralepaJ!! ca va
ye kurvanti ja<;Jastu te na hi phalaip te$lirp tu siddhlinta1am II 90 ~
Tr. Those who practise saiikhapralcyalana,khecari, v~an
(dhauti) and amarlpiina, carry a begging bowl, withdraw eJ~ted
semen (vajroli) or anoint oneself with it (sahajoli) are dull-':1tt~f
0
They do not attain liberation as propounded in the doctnne
siddhas. 90. tkri
Note: For sarikhaprak$alaIJa see Appe~dix on sa. yas
on vi.89 . Viinterulluthanam: This seems to indicate the ~r~cess
of gajakaraIJi for whlch see Appendix on vi.89 on satk£!yas.
Kapii!a (mudrii) is same as khecari for which see
Appendix on ii .19. 90.
El o c: i <tit $l"t <ti 1crl 5lft~t>im1ltlPFI I~ iro
~'11&'1'1iJOt,;qPf'1°lf ~~ ~fill.~ 11
·
1. 1t1tl"1'1'112ttn J 1 ,J .2.'11et<(ifl' J 1 ) 2 .3 .~
~JJ a .B
- 1' 2 . C4t (tmC:'1 1:
2
cti~(ime4 B 2 ,W ,P ,P ,P4 .4.ltiqtc:Ellf'1'164R ~ ~-Jl'J 2 , q)41C:'3'lft411
1 3
om lrii- B ,ltiC4tC:'1'1ft41'1 B 2 ,W,P 1,P3 ,0'fl ~-P 4 • 5. quc:rltitl'(l'I
1
J 1,J 2 ,B 1 ,B 2 ,tiue1me(•H11\it W ,'Q'OC:lct>ti\(114mt'I Pl'P3 .6. 1'T(~-P2 •
142 Chapter VI

fqug ~~ 1 Pi<"*1rnci1 ~P11osit~sfq- err

~ fij;gqci ij'Og e~~d ~ trt2 ~ II~ '311
ghaIJ!ii-kiihalakiila-marddala-mahiibheri-niniidarp yada
samyari-niidam-aniihata-dh vanimayarp S[I} van ti cai tadrsam 11
piI;u;fe sarvagata.cp nirantaratayii brahmiiIJ<;fa-madhye 'pi vii
te~ii.cp siddhapada.cp tata.Q samucitarp naivarp pararp labhyatell9111
Tr. While practising concentration , those who listen to
the ceaseless anahata sound, amidst the varied sounds of the
bell, mardala and the big beating drums in the pii:u;la (body) as
well as the brahma1;u;Ja (universe), they too do not achieve the
supreme abode (Brahman) . 91.
Note: This verse refers to the practice of nadayoga or
niidiinusandhiina-absorption into and merger with the aniihata
sound. Though the siidhaka at first hears loud sounds resembling
to thunder, ocean, waterfall etc., his progress in niidiinusandhana
is marked by his ability to listen to subtler and subtler sound
amidst the loud sounds (Cf. HP.VIII.17-18).
Listening to the ceaseless anahata nada amidst the din
of varied noises also does not lead one to the Supreme Principle
(Brahman) accomplished by the siddhas. 91.

~ (I 4Cl Iq Q"f ~ 11 Cf) 4 ffi Cl \J•t(ij ~ tn"trf 1!_~

~~ ~ Cl'1CIH1~~ ~ 3
'CJTS~ :q- ~~11"*1('( II
ifTffi riitl ~ ~Cf>\Tl 5 c.p:.tl ~ ~ ••11 ..11 Pc.1 tTT
~ ~f.ff ~ ~ 41Rt€.4ef!IC( cq~ ~~ a
4
II~ ~II
vairiigylit-qna5iika-pallava-jalarp kandarp phalarp miilakmp
bhuktva yo vanaviisameva bhajate cii 'nye ca desantaram II
biilonmatta-pisaca-miika-jaga vac-ce$.tas-ca niinii vidhii
ye kurvanti padaip vinii matibaliid bhra$.tii vimuhyanti tel921
Tr. Being detached (to the world), those who resort to
forest and subsist on grass, vegetables, water, (bulbous) stems,
fruits and roots or inhab different regions or assume different
types of behaviour such as that of a child, an inebriate, devil,

1. ~ ~Tffi-BI. 2. m mer 11ti-BI, fmi ~ -cR-B2,W,Pl,P3,P4.

3 . ~-Pl,P3" 4. ~ 'qtiG"f ~~ ~-P2. ~tiGT ~ma-Bl.
 Siddhasiddhantapaddhau 143

dumb or stupid, do not attain the Supeme Goal and remain

deluded. 92.

~..tfl~l(OP1~'l_l~ 1 ~~tf ~~ ~
~~~112 q;ct mR ~~Sli crlSf
3
t'W{ II
~:t ~ :4 '1 cPft ~Tflfef{ ~5 er
-ait~?i
;fl" ~~ qt ~ ~~I( ~ Cf)tSGl:ttf ff 11~~11
kanthiidhiiranamadbhutam bahuvidham bhiksiitanam niitakarµ
bhasmoddhil.lanamangak~rka§ataraq:i kµva'th~ VaT$~IP c"aran 11
0

k$etrarp k$etrama_tanti durgamatararp chitva'tha sarvendriyaip

no vindanti pararp padarp gurumukhad garveIJa ka$µISca te 119311
Tr. Wearing different weird-looking patched gannents,
begging for alms, doing gimmicks with body hardened and
smeared with ashes, those who wander about the holy spots
round the year covering difficult terrain and piercing different
organs, are unable to attain Paramapada (supreme goal) ~d
suffer, because, out of arrogance they avoid seeking advice
from the g uru. 93 .
~ ~ q ~fcfm ~dllai" ~~ m ~ffi
• 11<:t~l5"C4
~ q10Pl<dl5 ~Ell~clf~ ws II
~ ~~~ ~d"i:t1~fl<i~ fue:i~ itT'-m-t8""""t'l'T';Jf~6
11
~g C&df\!ij_\T1tht>t'11~11fug1~7 ~ ~ ~ 1 ?'
vii~IIp ye ca ca turvidham svaracitiim siddhais-ca va mII111tam
giiya triiica pa.thanti pafh~niratii vidyavivade r~tiilJ II_ h rd
no vindanti tadartham-iitmasadrsair khidyantJ moh~~-c a a
.h k t - ~-1 ala d. · bhan- dasca dustasca te 119411
dandal
. . . ar an-su a-c a-1agu. air- .. ·· in fourfold
Tr. Those who ceaselessly repeat the mantras
manner (para, pasyanti, madhyama and vaikhari) composed ~y
themselves as well as by other siddhas and are engaged m
 144 Chapter VI

repetition of Giiyatri, and are constantly engaged in futile debates,

but do not comprehend their real meaning, reprimand their own
selves. Subsequently on account of extreme delusion or deceit
armed with (different weapons like) the club, knife, spike,
circular missile etc., they tum to be villains and rogues. 94.
~ ~~~;tj qp1q{qc{ -cwq~~~-;:tj
~~ ~ ~~~ ~:I;fi fu· ~...,.....,Cl...,,..,~4"""''l II
~ ill<=a<lc:ri P!(PdOtf"lq{ 'qfft~'1f~iflf 1
cUS:O'tl:::tli{ lilij~wffl ~ 641~(111 131~dl~ 2 11~~11
evarp. siinyadisilnyarp. parama-parapadaJ!J. paiica-
siinyadi-SiinyaJ!I
vyomatitaJ!I h yanadyarp nija-kulam-akulaJ!I
cadbhutal!J vi§varupam II
avyaktarp. cantaralarp nirudayam-aparaJ!l bhasa-
nirnamam-aikyarp.
vari-matriid bhlisayanto bahuvidhamanaso
vyfikula bhramitas-te 11 95 11
Tr. Those who are thus seized by various thoughts
and appear to describe only in words that oneness as the void of
the annihilation of the universe, the highest principle, the voidness
which is the source of the five siinyas (voids), transcending the
vyoma, the one devoid of any source, the origin of kula and
akula, the miraculous universal form, subtle indwelling one,
without any beginning, as excellent, effulgent and nameless, are
bewildered and wander about in disturbed manner. 95 .

'3f I~ IR:f ~~.ff{

~ ~ftra ~trf 1=fl 'q I ft cb 4
3

~ ~1Tfi ~"11'1"1"1(11. fti;.;e:1o:at11( cw:{5 II

cqR)~t~ ~~,RI~~ Cbr(i'ir;:ac6 m~
~ Cfi('t.n~tF ~ ~ ~ ~ ll~Gll
iijiiii-siddhikaral!J sadii samucitarp sampiin:ia -bhii-bhiisakarp
piIJ9e sarvagata1p vidhiinam-amalarp siddhiinta-sararp varam II
1. ~~ci-J 1 ,J2 ,B 1 ,P 4 • 2. 'q~-J 1 ,J 2 ,B 1 ,P 4 . 3 . 311$1iil:t<acti(
W. 4. ior111itmcti Pl ,P3. 5.~- B l ,P4. 6 . .13fr-fil-Jl . 7 . Cfil"Mh::•1a'
J I ,J2 ,P J ,P 3 .
 Siddhasiddhantapaddhati 145

bhranter-nirharanam sukhiiti-sukhadam kiiliintakam siisvatam

tannityarp kalanojjhi°uup gurumayaip jiieyarp nirotth~ padam I 961
Tr. That eternal state of niruttha must be realized as of the
nature of the guru who is capable of making his advice succeed,
who always renders proper advice, brings to light the entire gamut
of luminaries, pervades all the pi-{J<;la (body), whose order is the
unblemished one, quintessence of all doctrines, annihilator of
delusion, bestower of extreme delight, destroyer of kala who is
eternal and devoid of all mental constructions. 96.
~ftr q('11~ftr \if\c::a1~ftr Pclt.fl<aT I
:.t110112'ct<:tfti4{~~ 1 ~ ~ns II ~\9 II
iitmeti paramiitmeti jiviitmeti vicarape I
trayiiIJiim-aikya-sambhiitir-iidesa iti kirtitalJ II 97 11
Tr. In a clear deliberation of Atman (piIJ<;la), Pammiitm~
(isvara) and jivatman (soul), the non-distinction of the three m
itself is known as adesa. 97.
~~ ~ ~crroff 2 wfAlfttiiQlii~ I
3

'QT 'QT~ qftrc::ai'n_ ~ im:c:i I <'1 i'1 ~ ~4 II ~ t II

iidesa iti sadviinim sarva-dvandva-k$ayapaham 1
• • .· _ - - ·~ 11 98 II
yo yogmam prat1vadet sa yatyatmanam-810>~~
· - b the ausp1c1ous term
T r. He who addresses a yogi Y - . th
iidesa which obliterates all the opposites, realizes Isvara m e
form of the Atman 98
· · · d- 'athiita
Note: For adesa cf. BrhadiiI8IJYakopam$a .
iideso neti neti' i ti ( iidesa is 'n~ti neti' - not. th.is' not_ th~s) and
Chiindogyopani~ad _ 'uta tamiidesam ' iti (this is the adesa). 98.
afl~ll«lFf ~ <§~~ ~t.OH1;ffl~g5 I
cfitqr.:j ft.tHfl::lt1. lllf~~i<'1;fl ''NM'( II ~ ~ II
iisii-dahanam bhasitam kundala-yugalaip vicara-santO$aQ I
kaupinarp sthiracittarp· khaWaram-akiisamiitmano bhajanam 119911

1. ~ftu ~~a - P 1 ,P 3 • 2.~mfbl-J 1 ,J 2 ,B 1 ,mvft-B 2 ,W .3.

fiqlC48i*C.-J 1 ,J
2
,P 4 , lfltM$i-B 1,B 2 ,W. 4 . cfftllt+IM'1l~-J 1 ,J 2 .
5 . ~~-J,,J 2.
146 Chapter VI

Tr. Ashes are in the form of one's burnt desires, pair

of ear-rings in the form of deliberation and contentment, loincloth
in the form of mental equipoise, begging bowl in the form of
the space and meditation upon Atman. 99.

CJ;di81ei '1$1~ai ~ ~~~ I

~tJi:l"*1. ~~ 1 '1Al 2 ~c6~1::fl{. II ~oo II
etac-chastral!l mahiidivya.rp rahasya.rp parame§varam ·I
siddhantal!l sarvasiirasya nanii-sariketani11Jayam II 100 II
Tr. This extremely divine treatise which is the secret
instruction of the Lord, the essence of all doctrines and it decides
different conventions. 100.
~-.e:Hi q~ ~ ~g qftttlCbl<Cb"l I
13tltii1'1"<Cfi( ~ ~~rn~ II ~ o ~ II
siddhaniirp praka.tal!l siddha.rp sadyalJ pratyayakarakam I
iitmiinandakaraip nitya.rp sarvasandeha-niisanam II 101 II
Tr. It is realized by the siddhas, is quickly convincing,
always bestowing bliss and is remover of all doubts. 101 .

TI ~~ ~~ ~"CSfi ~~ ~n_ I
TI ~~ CSl(l'llwfl oq-r;;f iilEH"111dl'CSef1 IG_ II ~ o ~ II
TI ihft"it€1'11&1'11"1 ~~~ tlltt'11G.3 I
~:nt11~ TI ~ 1J~1ts•4ijiit ~ II ~o~ II
na deyaip parasi$yebhyo nanye$iiJ!1 sannidhau pa!het I
na snehiinna balallobhiinna mohannanrtacchalat II 102 II
na maitribhavaniid-danan-na saundaryan-na casaniit I
putrasyapi na datavyaip gurusi$ya-kramarp vina 11 103 II
Tr. It should not be divulged to the disciples of other
teachers, nor should it be uttered in front of strangers. It should
not be imparted out of affection, coercion, greed, delusion, stealth,
cunning, friendship, as a gift, being attracted by loveliness or

1. ~h!il"flttcfmncf-W, ~'fl'm=CJ-B 1 , ~mw;T-B 2 , ~~-P 1 ,P 3 ,

fira:Rl'1l_(f ~-P 4. 2. fira:Rf'Jl'ff ~ ~-J I ,J 2. 3. ~c.r-=mt. -
B1, m~-J,,J2 .
 Siddbasiddhantapaddhati 147

for the sake of position. It should not be divulged even to one's

own son except in the guru-si$ya order. 102-103.

e ~ ct ~1 & £11 ~GI irtn 18 1 ~s 'i:.ffiT8 1

R::l tt 1
f.:t ffi ( TJT2 i:t"m"~ '6GT ~GIT~s 3 II ~ o ¥ II
sa tyavanto dayacitta dgihabhakta}J sadii'calal;l 1
nistarariga mahasantii sada jiiana-prabodhakal;l 11 104 II
Tr. It should be imparted only to those who stick to
truthfulness , those who are compassionate, staunch devotees,
ever steady and still, who are extremely tranquil and who always
enlighten knowledge;- 104.
~~ o 11 c.rl\N't Iq1SUTTfflfflcncrf~:fan 4 I
l3t Ic.rl t<:l "I & ''ti ttt tf~ii "I Itu 8 ffi ~8 5 II '3 o !.\ II
bhaya-dainya-ghg1a-lajjii-tf$1Jiisii-sokavarjital;l I
alasya-mada-miitsarya-dambha-miiyiichalojjhitiil;l 1110511
Tr. -who are free from fear, misery, hatred, sh~e,
craving, hope, sorrow, indolence, arrogance, jealousy, hypocnsy'
delusion and cunning; - 105.

13t"liCbl<"I 61'116 <PI AISi q(IS(~ms I

~ Q€81Ct>l"I "1lfll:lT6 i:r1f.:rjffi qPc:ie1Rifon 7 II '3 °~ !I
1
aharikiira-mahiimoha-riiga-dve$a-pariirimukhiil}
krodheccha-kamanlisiiyii-bhranti-iobhavivarjitii~ 111~61~
Tr. -those averse to egoism, infatuation, passmn ~d
aversion, those free from anger, desire, lust, envy• confusmn
and greed;- 106. '
~&~fta ~ffi ~s oosi~ um I
ff~ a:l:f q~Yf ~ff°'R:ft 8 TT)qtlo_ oo II ~ o\9 11

1. ~q1~t1iii\i'ffif8 - B ,W, ~<H~ffi {Glqm11-J 1 ,J 2 ~ 2. ~ -W. 3.

2
w:ffi& ~ftlijjl"'l'"~~:-B • 4.
1 q,wnmifi~ct~ms - J 1 ,J 2 ,B 1 • s.
sAOt111qn9ffi~1 - W , ~»i'1iq11ffi~s-J 1 ,J 2 • 6. U~~'QT -
B2,Pl,P2,P3, q~~-W. 7. q1f.ija1m~s - B 2,W,Pl,P3. 8.
~-B 1 ,B 2 ,W,P 1 ,P 2 ,P 3 •
148 Chapter VI

ni]Jsprhii nirmalii dhirfi]J sadii 'dvaitapade ratfi]J I

tebhyo deyarp prayatnena dhii.rtebhyo gopayet sadii II 107 II
Tr. -and to the wise who are free from desire, unblemished,
integrated and ever steeped in the Absolute Reality. It should be
guarded with effort from the fraudulent. 107.

~ ~Ctil 'Q' ~UT.lm'~Ji1Cfil8 11' d{i'<f' II 8 I

"tl~Cfil 'Q' ~TOT8 1 ~ Pc:ifJICllcHdH?l'1T2 II C)o~ II
tIT 4 11'C(l(4fhr6GT ~ICfiM&<:flg 3 ftl"lffg I
~~Cblif~ ~w1101 4 i::Iffl'll~ ~n~JTs II
~ ~'Q'~~ ~1&:1~'1141dHfti 5 II C)o~ II
nindakii ye duriiciiriis-cumbakii]J gurutalpagfi]J I
niistikii ye sa.thiil) kriirfi vidyiiviida-ratiis-tathfi II 108 II
yogiiciira-paribhra$fii nidrii-kalahayo]J priyalJ I
sva-sva-kiirye$u ni$IJfitii guru-karye$U ni]Jsprhfi]J II
etiin vivarjayed-diire si$yatvenagatiin-api II 109 II
Tr. The revilers, the wickeds, the knaves, adulterators,
atheists , cheats, cruels, those engaged in (false) argument;
those fallen from the yoga practice, those fond of sleep
and quarrel, those in pursuit of self-interest but indifferent towards
service of the teacher-,
these should be shunned from a distance even if they
approach seeking discipleship. 108-109.

ttT.&1€i fi:toa'11rf~6 ~;an:t;;a1"'f14eai'fls 7 I

~ ~tff "«Cfe;rJ ff °ttft 8 q if\=c8 fa"H\lfl Cl '1 '{9 II
rftq;fitff 10 1J~;r ~~ wi ir'IT II C) C) o II
sacchiistrarp siddhamargasca siddhasiddhiintapaddhatil;JI
na deyii sarvatha tebhyo yadicchec-cirajivanam II
gopaniyii prayatnena taskarebhyo dhanarp yatha 1111011

1. ~ - J 1 ,J2 • 2. ~-B,. 3. r.t«r4iM$4ts-J 1,J2 ,B 1,B2 ,W.4. fCftciitirtl

qor.tcsor B2 ,W,P1,P3 , ~ ifiTtl" qur.ttSOrs-P2 • 5. tlr&h'~'l ~ -
P 1,P3 • 6. ~ ~-B 1 ,B 2 ,W ,P1,P2 ,P3"7. ~-B 1 ,B 2 ,W ,P1 ,P3 , - -
Pi- 8. or~ m ~-B 1 ,B 2 ,W, '1 tQ ~ a~-P 1 ,P2 ,P3 <r m-
P4. 9. qfaQ}~(vf\q'1'( 1 1 )2 . ~ ~ft.q(vf\tH'l B 1 , ~ ~~(""1~'11(
B 2 • 10. rftq;ftti- B 1,B 2 ,W,P 1,P2 ,P 3 , ·~q;fic:m-P 4 •
 Siddhasiddhantapaddhati 149

Tr. The Siddhasiddhii.nta-paddhati, which is an authentic

sastra (scriptures) and the path trod by the siddhas should never
be imparted to them (who are referred to above) by one wishing
long life. It should be protected from them just as wealth from
the thieves . 110.

a"CSli ~ ~~-;.1tjf61~q{\~ g ~dh2 I

"l fg- ~fffi'q~~ ~ ~g~;r ~g II ~ ~ ~ II
tesiil!l yo bodhayen-mohad-aparik$ya tu mandadhil;l I
na hi muktir-bhavet-tasya sada duJµchena sidatal} II 111 II
Tr. The silly person, who out of folly imparts it to them
without properly testing them, will never get liberation. He will
always sink in despair. 111.

"i_:crft ~:crft ~c:r3 :t11~;fl ~ ~wi4ft I

4

Q;dl(11'1tt.1l'ff 5 ~g fl:t;;.a:1'1i i!l'~ if" II

'1~cf> ~ ~ dt'fieH~"l '('~n, II ~ ~~ II
bhucari khecari caiva siikinI ca nisacari I
etiisam-adbhutam sapah siddhiinlilp bhairavasya ca II
. · t 11 112 II
mastake tasya patati tasmad-yatnena rak$aye _ _
. . . of khecari bbucan,
,_ . _ T-~~ F urther,~e mrraculous~precatI?n ' nhim.
sakini, msacari, the s1ddhas and bhrurava will descend upo
112
Hence one should protect (this sastra) with all effort. ·

1l~q1~1~~ qft~ q~n,6 ~I

C§ID ~g~ '1:1 iftttr~ atifil~ it1n(tl"ls II ~-~ ~ II
1
g urupadiimbujasthaya parik$ya pra vadet _sada
kuto dul)kharp ca bhitisca tattvajiiasya mahatmanal) II 113 II
150 Chapter VI

Tr. It should be imparted only to one after having

properly testing him and who has taken permanent refuge at the
feet of the guru. How can there be any pain or fear to the eminent
soul who is realized? 113.
Cfiqitcr qa:ra&i ~~-q~ I
wqGfqq-q_~ '6iflSli tt ++ta I -qog 11 CJ CJ ¥ II
Jqpayaiva pradiitavyaip sampradaya -pravrttaye I
sampradaya-pravrttir-hi sarve$lirp sammatii yataJ:i 1111411
Tr. It should be given out of compassion for the
furtherance of the path or tradition, for, the promotion of the
tradition is approved by all. 114.
i:rrqy~~ I o:rre:rrq2 ~ fl:t ;a: I "'f1 q OiE:Rt "l3 I
~~(ill ~g ~ ~ ~ <:JTfff q"{JJf ~ II CJ CJ~ II
mayasaiikara-nathaya natvii siddhiintapaddh atim I
likhitva yal;l pa,thed bhaktyii sa yati paramarp gatim II]- 15 II
Tr. After saluting Adinatha Siva accompanied by Sakti,
?ne .who writes down the Siddhasiddhanta-paddhati and recites
it with devotion, obtains the supreme goal. 11 S.

~'QT~tf~s ~lJ~Mirn:. l
t+i(l'1"&"'1~ 'i}ffi-6 lfu1q~fq'~ ~g 11 CJ~~ II
vidadhatvarthanicayarp bhaktanugraha-milrtimat I
smaranandabharaqi ceto gaIJapatyabhidhaip mahal; II 116 11
Tr. May the great God Gai;iapati, whose remembrance
alone fills the mind with Bliss, who bestows favour upon the
devotees, grant all the (four) objectives of life! 116.
Note. Four objectives of human life are dharma , artha,
kama and mok$a. 116.

l. 'llQHiCf>< 12 • 2.irqr ~Cf>("llQ;;r-W. 3 ."'lleftc:i fif<.Eil°ij;;&1"'dq<.EIRl'l-B 2 , ~

l°ij<.EI~i8:i"'d4'8:Rl'(- W ,"'lllmf fit;;a:~<.Eil"'d4'ARl"l-P 2 • 4 . Pci~tz11ti4d - B 1•
5.t"4'd~-B 2 ,W, t"4'df.Rr(~)~-P 1 • 6. ('1<l"l"Gl1<1~m-B 1 •
 Siddhasiddhiintapaddhati 151

II~ ·-9fla~°'&f 1 01121ai~

ftHe ~OQ I CTC1 QOQi in 3l'"CJl'f{d a"1 (}I c;1 &Wft2 OffiJf
& \\O"I u ~ sr rn 11
3

II iti srigorak$anathalqtau siddhasiddhantapaddhatau

avadhiltayogilak$a1Jo nama $8$/hopade5al} 11

Thus ends the sixth chapter, titled avadhi1ta-yogi-

lak$a~a (characteristics of avadhiitayogi),
of Siddhasiddhii.nta-paddbati, composed by
Sri-gorak~aniitha. ·

***

l. ~ 1ll\lff- B 2 • 2. m~lffvi ~ - w,P 4• 3. ~ fi:t;a:~;a:19rjq;s:f~u

~-W .

~--
 Appendix

Vik (SSP-I.59)
SSP has accepted five states of vak (speech), namely,
para, pasyanti, madhyama, vaikhari and matrka. The speech
that is articulated through the mouth is called vaikhari, the
previous state of this is called madhyama which an individual
alone can feel within him and not the other person. Still the
preceding state is called pa8yantiwhich even the individual does
not experience, but which a yogi alone can perceive in the state
of dhyiina. Para state of the speech is the origin and urunanifested
state. A yogi in the state of samadhi attains the Jaya (absorption)
to this state of speech known as para. Matrka is the nasalised
sound of the speech which SSP alone has accepted and this is
not available in any other texts.

Na9is (SSP-1.66)
Niic;Jis in the human body are the conduits of priiI)a. If
the nac;lis are defiled, prliIJa cannot move through the na<;lis freely
and as a result of which praIJa cannot move in the passage of ·
8
U$Uinna. Therefore, through the practices of yoga it is imperative
to free all the nac;lis of the impurities.
_ _ C~nsiderable confusion prevails as to the number of
na<;fis, their names and their course as described by the different
ha.tha. texts t~emselves and also by the different manuscripts of
the S1ddha-s1ddhiinta-paddhati itself.
According to Gorak~asataka (GS) as many as 72,000
niir;/is which serve as channels of prliIJa emerge from the kanda
(bulb), out of which seventy-two are important. From among
these again ten are mentioned as especially noteworthy viz. ir;Jii,
pingalii, SU$Umnii, giindhiiri, hastijihvii, pfi$ii, yasasvini,
aJambU$a, kuhil and sa.rikhini.
Some of the mss. of SSP (B 1 1 B 2 1 and W) and the printed
texts P 1, P 2 and P3 omit yasasvini from the above list and
substitute sarasvati instead. But as this view runs counter to the
view held by GS, another work by the same author, we have
accepted the reading supplied by the remaining mss. of SSP
 Siddhasiddhiintapaddhati 153

designated as J 1 and J2 and the printed text P4 , all of which mention

yasasvini in place of sarasvati.
It is to be noted here that HP makes sarasvati a synonym
of SU$Uml)li. cf.
i<}ii bhagavati gailgli pi.iJ.galii yamunii nadil
i<}lipirigalayormadhye biilar~<Ja sarasvati II HP-V .168.
There is also some sort of discrepancy among the texts
of the SSP itself with regard to the course traversed by some of
the nii<jis. A graphic picture of the nat;lis and their locations is
presented below:

Ten nii{lis Locations

i<}a nostrils
pi.iJ.galli nostrils '1

gandharI eyes
hastijihvikii eyes
pfi$li ears
Y8.$asvini ears
alaip.bu$li mouth
kuhii anus
sarikhin1 generative organ
SU$UDlnii spinal column (up to
brahmarandhra)
other nii<}is pores of the skin

Viyus (SSP-1.67) .
According to yoga system by 'vayu ',all the. ten bod1l~
viiyus are taken which is differently named according to their
functioning as prlil)a, apana, udiina etc., amon~ which priil)a is
considered as the prominent. Due to priil;Ja bemg the foremost,
many a time the terms like 'priil;Ja ' or 'priil;Ja- vayu' are used for
all these ten viiyus. Vayu (air) is the vehicle of priil)a. Both
subtlety and movement of prii.Qa are based on vayu itself therefore
it seems that viiyu and pr8I)a are sometimes identical and hence
in the yoga literature both the terms are used as synonyms.
154 Appendix

The Chandogya-upani$a d (3.13, 5.19-23), the

Mahabharata (santiparva 177 .24-25) and the
Brhadyogiyiijiiavalkyasmrti (9.141) mention the sequence of
vayus as prfil)a, vyana, apana, samana and udana.
The Taittinya-fua.Qyaka (IO .33 .1-5) mentions them as p.cID}a,
apana, vyana, samana and udana. The Vigwpurfil}a (III.11.94)
mentions them in the following order- pr8.I}a, apana, samana, uda.na
and vyana. The Viiyupurii.Qa(IS .7-8) and the GS (24) mention the
viiyus in the same order followed by the SSP as prfil}a, apana,
samiina, vyana, udiina, naga, kilrma, lqkala, devadatta and
dhanaiijaya. But the widely accepted sequence which is also
supported by the Brhadfua.Qyaka upani$ad (3 .9-26) is prfil}a, apana,
vyana, udana and samana. This change in the sequential order of
the vayus cannot be reasonably explained (cf. GS p.49). The GP
(33-37) names the ten vayus as pIW}a, apana, samii.na, udii.na, vyana,
naga,kiirma, lqkala, devadatta and dhanaiijaya.
The ten vayus mentioned by SSP, their region in the
body and their functions are as follows:

Name of Region in Functions

the vayu the bodv
I.pra!Ja Heart Inhalation and exhalation (in
the form of ha and sa)
2. apiina Anus Expellation (recaka, pilraka,
kumbhaka)
3. samana Navel Stoking the fire and digestion
4. vyana Neck Desiccation and satiation
5. udana Palate Swallowing, vomiting and
articulation
6. naga All limbs Release and motion
7.karma Eyes Winking
8. krkala --- Belching and hunger
9. devadatta Mouth Yawning
10. dhanaiijaya --- Emitting noise
 Siddhasiddhantapaddhati 155

As regards the functions of the respective vayus also

there is no unanimity of opinion among the various hafha texts.

Cakras or Lotuses (SSP-Il.1-9)

The cakras, padmas, or kamalas are said to be symbolic
representations of the centres of spiritual activity in the human
body· The outstanding features of the cakras as they have been
understood by the tli.ntrikas and the nathas are contained in the
$Bfcakra-nirilpaJ)a (SCN) which is considered to be the most
authoritative work on the subject of the cakras. The title of the
work itself suggests that the number of cakras is only six. The
salient features of the cakras as described by the SCN are as
under:
In the space outside the meru (vertebral column or back-
bone) placed on the left and right are the two nii4fs, iflii ~d
pingala by name. In the middle is the niiflI su$umnii which
extends from the middle of the kanda (bulb) to the head.
Attached to the mouth of the su$umnii is the (I)
miiladhiira cakra placed below the genitals and above the anus.
It has four petals of deep red hue. Its head hangs downw_ar:ds.
On its petals are the four letters vaip., saip, $aJ!l ands~ ?f ~~~
colour of gold. There is the square region ofp{thv1 with ~s bJ1a
larp. within. In the lap of this bija dwells creator JJ_rah.m~. T~e
deity <;lii.kinI is the queen of this lotus. In the i:encarp of th1s
lotus is the lightning-like triangle which is kiin!_",111P8 ~~known
as traipura. Inside this triangle is svayaipbhu m ~e Jmga fo~
with his head downwards. Over it shines the sleeping kw;u;lalini
as fine as the lotus fibre, covering the mouth of brahmadviira by
her own. Her shining, serpentine form m~es three ~nd ah~
coils around Siva. Within it reigns dommant Para, the Sri
ParamesvarI. She is the receptacle of that continuous stream of
ambrosia which flows from eternal bliss.
(II) Svadbistbiina- This cakra I lotus is at the root
of the genitals. It is ~fa beautiful vermilion colour. It has six
petals on which there are the letters barp, bharp, marp, yaiµ, rarp
156 Appendix

and laip. With it is the region of varw;ia and therein seated on

the makara is the bija varp white and stainless as the autumnal
moon. Hari (Vi§.t;iu) is in the varuIJabija, with his distinctive
marks srivatsa and kaustubha. It is here that ra.Jdni dwells. She
holds various weapons.
(IIl) Ma¢piira-Situated at the root of the navel is
the lotus often petals. On the petals there are the letters ga, {I.ha,
.{la, ta, tha, da, dha, na, pa and pha with niida and bindu above
hari. It is of the colour of blue lotus. It is the region of fire,
triangular in form, and shining like rising sun. Outside it are
three svastika marks and within the bija of vahni i.e. rarp. Here
the fire seated on a rarp, radiant like the rising sun is to be meditated
upon. In his lap dwells the three-eyed Rudra of pure vermilion
hue, besmeared with ashes and his anns in the attitude of granting
boons Ci$/adata) and of dispelling fear (abhaya) . Here abides
lakini.
(IV) Anihata-Situated at the heart region is the
twelve-petalled lotus of the colour of bandhilka flower with
~elv.e letters beginning with ka of the colour of vermilion placed
the~em. In the pericarp of this lotus is the viiyumal)<;lala or the
region of vayu with six comers and of the colour of smoke.
With~n i~ is the pavanablja i.e. ymp seated on a black antelope.
Herem is the three-eyed Isa. In the triangular pericarp of this
lotus dwells three-eyed kilini holding noose and skull in two
~s •the_oth~r two arms being in the varada and abhaya mudriis.
Inside this triangle is sivalinga known by the name biiI)a. On
the head of the linga is an orifice minute as that in a gem. He is
the resplendent abode of Laksmi.
(V) Vifuddha-Si~ated at the throat is the lotus of
smoky purple hue. It has sixteen petals of deep red hue on
which are the sixteen vowels. In the pericarp of this lotus there
is the ethereal region circular in shape. The bija of ambara i.e.
harp is seated on a white elephant in this region, holding noose
and goad in two arms, the other two arms being in the varada
and abhaya mudriis. In his lap dwells the three-eyed, five faced
 Siddhasiddhiintapaddhati 157

and ten-armed god wearing tiger's skin. He is united with Girija

and is known as Sadasiva. The goddess sakini dwells in this
lotus. Her raiment is yellow and she holds the bow and arrow,
noose and goad. In the pericarp of this lotus is the region of the
moon without the mark of the hare.
(VI) Ajii.ii- It is the white lotus of two petals situated
in between the eyebrows. The two petals bear the two letters ha
and k$a which are also white. Here dwells the six-faced sakti
hilini of six arms holding book, skull, small drum and rosary in
four arms the remaining two being in the varada and abhaya
mudrlis. Within this lotus dwells the subtle mind. Inside the
yoni in the pericarp of this lotus is Siva called itara in his phallic
form . Th: first bija of veda i.e. om dwells there. It is also the
abode ~f ~akti. Within the triangle in this cakradwe~s..Pra{la~a.
Above it is the half-crescent moon and above this agam 15 makara
~hining in its form of bindu. Above this is nada. It is the
mcomparable and delightful abode of Vi$.pu. ·
The above is a summary of the descnption · · of the sIX
. . the
cakras lotuses given by the SCN. The SCN also menaons
benefits that the siidhaka would gain by meditating upon each
of these cakras ·
·
The SCN also describes the sahasrara - akra lotus of a
c db
thousand petals situated above all these, m the voi·d an. .e1ow
.
·
v1sarga (.in the upper part of brahmaranwutl
""' .. ) wherem. 1s the
,,. ... ~ 1A.. • and has its head
Sa.lu\..ulni nlidi. It is whiter than the full moon · f
· ·
turned downwards. It has the letters beginnm . . . .
· g with a. 1t is o
. _ ) W1thm it is the
a b so 1ute b hss (kevalii.nanda rupam ·
candramai;u;lala where the full moon without the mark of the
hare is resplendent as in a clear sky. Inside the candrama:.i<:f~a
is the triangle inside which is the siinya or the great ~ld !.e.
parabindu or Jsvara or Paramasiva, Brahman and the Atma of
all beings. For the saivas it is the sivasthana or abode of Siva,
for the vaisnavas it is the abode of Vi$~U, for the others it is the
abode of Harihara, for the sa.ktas it is the abode of Devi, for
other sages it is the abode of Pralqti-Puru$a.
158 Appendix

The SSP speaks of nine cakras situated in the body and

provides only a bare outline of the cakras as follows:
(I) Brahmacakra- Three whirled; shape of the female
sex organ, situated at the base of the body (adhiira i.e. mflladh~a).
Chief bulb is situated there; it is the seat of desire wherein Sakti
of a bright golden hue (accompanied by Siva) is to be meditated
upon; fulfills all desires.
(Il) Sviidhi~thiina- Wherein the liriga reddjsh like a
sprout and turned backwards is to be meditated upon; seat of
o9yana, meditation results in attracting the world.
(Ill) Niibbi (cakra)-Situated at the navel; of five
whirls; shape of coiled serpent; kwxlalini dazzling like a crore
of rising suns to be meditated upon; giver of all success.
(IV) Jlrdayacakra-Eight petalled inverted lotus
situated at the heart; in the pericarp at its centre, the flame in the
form of liriga to be meditated upon, she is the harrisa-kala sakti
which gives control over all sense-organs .
(V) K~fhacakra-Of four digjt thickness and situated
at the throat; towards its left is candrana<;ti i<;Ja by name and
towards its right is sflryana<jJ pirigala by name; in the middle of
the two the SU$Wnna is to be meditated upon; she is anlihata kala
- giver of true knowledge.
(VI) TaJucakra- Situated at the palate wherein flows
t~~ nectarine stream; the ghaJJ.tika-Jiriga (uvula), mfllarandhra,
ra1adanta or the door of the sarikhi.ni or tenth aperture are situated
there; meditation on the void herein results in merger of citta.
(VII) Bhriicakra-Situated at the region of the
eyebrows; of the thickness of the middle finger wherein the eye
of knowledge in the form of flame of light is to be meditated
upon; success over vak(speech) is the result.
(VIll) Brahmarandhra or nirviil;Jacakra- Sharp as
the point of the needle wherein the form of the column of smoke
is to be meditated upon; seat ofjalandhara herein is bes tower of
salvation.
(IX) Akiisacakra-cakra of ether; sixteen petalled
 Siddhasiddhiintapaddhati 159

lotus turned upwards; in its pericarp one must meditate upon the
~ee-peaked flrdhva sakti viz. parama8iinyii, the seat ofpiin)agiri
situated therein is the bestower of all wishes.
A graphic picture of the cakras and their locations in the
body is presented overleaf:
Judging from the location of the above cakras,itcan be
inferred that the ·f irst five cakras mentioned by the SSP correspond
to the miiladhiira, svadhi~.thana, mm;Jipilra, anahata and visuddha
cakras mentioned by SCN whereas the seventh mentioned above
as bhrflc~a correspond with the ajiiacakra mentioned by SCN.
The additional cakras mentioned by SSP are the tiiliicakra,
brahmarandhra or nirvanacakra and iikasacakra. Although the
SSP distinguishes the .two cakras viz. brahmarandhra and
lika8acakra, elsewhere while describing the $O~asiidhiira, it
locates akasacakra in the sixteenth adhii.ra viz. brahmaran&i:a
(cf. avasi~te brahmarandhre iikasacakram SSP.Il.25) wherem
the pair of feet of the guru should always be reflected upon.
Further' the aka§acakra which is described as of sixteen petals
facing upwards and as fulfilling all wishes ought to have prece<!ed
the brahmarandhra or nirvanacakra which as bestower of salvation
seems to be the highest ~orresponding to the sahasriiracakra
situated above the satcakras and at the top of the hea?·
· · al nJy JD the case
The SSP specifies the number of pet s 0 ) d
1
of two cakras viz . hrdayacakra (lotus of eight pet~ s. an
~ '--/ · · amed Similarly
aAasacakra (sixteen petalled) out of the mne n ·. '
1"t .is on 1Y m
. ~1rr (three whirled) and
the case of brahmBCi:UU a . ·
nabhicakra (five whirled) that the number of whirls 1s mentioned.
SSP does not make any mention of the letters of the alphabet o~
the petals of the different cakras as described by SCN. The GS
(69-73) refers like SCN to the five primordial elements pfthvi,
lip, agni, vayu and li.kasa residing inside the lotuses I cakras
although the arrangement does not follow_ the pattern of SCN.
Our text completely ignores the representation of these elements
in the cakras alongwith their bija letters, mention of the presiding
goddesses of the lotuses' viz. qakini, rakini, kakini, liikini, siikini
160 Appendix

and hakini, their attributes, the colour of the lotus and other such
details given by the SCN. Our text thus gives only the bare
outline of the cakras or lotuses.

jbhrUcakraj
tfilucakra

/ka.t).thacakral
hrdayadhara
~tadalakamala
(facing
downwards
oQyanapit}la

.bhicakra I

brahmacakra
mUlakanda
kamarupapi!}la

Nine cakras and their locations

 Siddhasiddhintapadd.hati 161

There is also a couple of stray references to cakrabheda

or piercing of the cakras later in the text although the method of
the c~abheda itself is not explained probably because it is an
esotenc exercise to be performed under the watchful eye of an
expert teacher and the incorrect or wrong practice of which might
lead to serious repercussions to the practitioner.

Vajroli (SSP-11.13)
The GhS includes vajroli among the twenty-five mudras.
cf. GhS-IIl.2.
It defines vajroli as follows (GhS-ID.39):
.'Having fixed the palms of the hands on the ground o~e
~u.st r~se th~ leg~ and the head up in the air. ~e sages call~~
a1roli mudra which is conducive to the awakerung of ku1Jfial1111
and to longevity.•
. V ajroli mentioned by the Hafhapradipika is an al~ogether
different process involving bindusiddhi i.e. restramt and
preservation of bindu (of men and women). Cf. HP-V.lZS: .
'The sukra (bindu) of a human being is controlled by his
mind ~hereas life depends upon sukra(bindu). Therefore,sukra
and ra1as must be preserved with effort.' b
The HP also states that success tn va} · roli can e
. 11
accomplished by both male and female aspirants and that saha10
and amaroli are but varieties of vajroliitself. Cf. HP-V .131 .
Like HP (V 6 _7) Yuktabhavadeva (YB) ~~.
Bha"ad · ~ also mentions
.... evanusra · . 1-:among the ten mudras
va1rou . -
~·
(YB-V ·6 - 7) · YB quotes ;)1vayo~ ,08 to the effect that saha1ol1,
. .
amaroli and vajroli are not different from each other. They differ
only in names. their function remaining the sam~ (YB-VIl . .2~2) ·
Thus they comprise a composite process..suc~g up or lifting
up one's bindu is called vajroli(cf. svabindorurdhvanayanarp
vajroli); the sucking up or lifting up of one's ejected bindu from
the female womb alongwith the blood which it has mixed with
is called amaroli (cf. bhage raktena saha militasya
bindoriirdhvanayanam amaroH); withholding one's bindu (by
162 Appendix

resorting to yonimudrii) with or without blood, in one's own

body is sahajoli (cf. svadehe saraktasya kevalasya vii
bindorbandhanarp. sahajoliti vivekalJ.) YB-VII.295-296.
Bindusiddhi (bindusthairya) or success over bindu
ensures long life. Cf. HP-V .121:
'Downward flow of bindu leads to (decay and death) of
the body whereas its preservation leads to life and endows the
body with a pleasant smell. So long as bindu is retained in the
body, whence is fear from death?'
For more details see YB-(lntro.) p.lxxvi.

Jalandhara (SSP-11.17; VI-86)

The HP (V .6-7) includes jalandhara among the ten
mudras. It is also called jiilandharabandha. The technique of
performing it is also described by HP as follows: cf. HP-V .98:
'C0ntracting the throat, press the chin firmly on the chest.
This is known asjalandharabandha (chin-lock) which saves the
nectar from depletion.'
Amrta or nectar stands for amaravarw;I, the divine nectar
that flows down from the moon situated at the palate which is
consumed by fire at the navel region. HP advises that the aspirant
must learn the technique of preserving this nectar. cf. HP-V .71:
'The moon facing down, showers the nectar, the sun
facing upwards swallows it. Therefore the technique of
preserving the nectar must be learnt.'
The contraction of the throat by jiilandharabandha
prevents the nectar from falling into the fire and the vayu from
getting incensed. cf. HP-V .100:
'Whenjiilandhara bandha is applied by contracting the
throat, the nectar does not get consumed by the fire and the vayu
(prliIJa) does not go astray.'

Khecari (SSP-11.19)-
The importance of khecarimudra has been clearly
brought out by HP saying that there is only one mudrii and that
 Siddbasiddhiintapaddbati 163

is khecarI. Cf. HP-V .78:

ekarp S!$.timayarp bijameka mudra ca khecari I
' There is only one all-pervading bija of creation viz.,
om and there is only one mudra viz. khecari.' The technique of
performing the khecari according to HP (V.37-38) is as follows:
' The tongue is inserted in the reverse order into the cavity
of the skull (nasopharyngeal cavity) and the gaze is fixed in
between the eyebrows makes it k.hecarimudra. The tongue
should be lengthened gradually by c~tting, moving and milking
until it touches the eyebrows. Then alone khecari is perfected.'
It is this process which is indicated in SSP-II.19 while
naming the sixteen adharas and further explained in SSP (VI.83).

Sixteen ii.dhiiras (SSP-11.10-25) .

Verses 10-25 spe_c ify sixteen spots situated at the ~gto~s
of (i) big toe of the foot, (ii) rectum, (iii) anus, (iv) pems, (vi)
oc;Jyana, (vi) navel, (vii) heart, (viii) neck, (ix) uvula,(~~. p~ate,
(xi) tip of the tongue, (xii) middle of the eyebrows, (xm) tJp ~f
the nose, (xiv) root of the nose, (xv) forehead and (~vt)
brahmarandhra. By performing certain specified yogic.exerc1~es
such as concentration, expansion and contraction,restramt, fixing
the gaze, vajroli, etc . at these regions numerous benefits occur
on the path of yoga
F or a clear .understandmg. of th e six . teen adhiiras and
their locations in the human body' a figure has been presented
overleaf:
164 Appendix

brahmarandhradhara
lalatiidhara

tiilvadharaf----4-~~ro-- i.....::;__ _ _ _ _ ,

kaQ~adhara

O<;Iyanadhara
meQhradhara

gudadhara

angu~thadhara

Sixteen idbiras in the human body

 Siddhasiddhantapaddbati

Lak$yatraya (SSP-II.26-29) .
. After having explained meditation on the sixteen gross
Objects (ll.10-25) pertaining to the body, Gorak$a deals with
th~ subtle objects of meditation (II.26-29). Antarlak$ya deals
~1~ meditation on internal objects such as (i) the SU$umnii and
1
~~ tmy dazzling image moving upward through the backbone
(n) ~e minute form in the kolla.tama.JJ.~apa (iii) the form of a red
bee m the bhramaraguha (iv) internal sound and (v) a tiny doJl
of b~uis_h tinge situated in the eyes. Bahirlak$ya deals with
meditation on the elements like ether, air, fire, water and earth.
cf. PYS-ID.45 :
8 th fl] as varflpas flksmiinvayiirthavatvasa!Jlyamiid
bhfltajayai). ·
. Madhyalak$ya is meditation on the flame of fire,
lurrunary' lightning, solar orb or half-moon considering on~self
to be different from all objects or without any particular o~3ect.
Lak$yatraya is meant to lead to manolaya and 1~ an
advanced stage compared to meditation on the sixteen adh_ar:15·
Pataiijali specifies many such spots/regions perta1J11:n~
to .the body as well as outside, sarpyama performed on whic
bnngs for the siidhaka extraordinary powers (see PYS-ID.27-33).

Vyomapaiicakas (SSP-II.30)
The nature of the soul is illusive. To experience the nature
of the soul 0 ne is
.
recommende d to meditate on __ the ,.five vyomas.
ak_ ,.
The five vyomas or vyomapaiicakas are- akasa, p~ asa,
1:18!1likasa, tatvakiisa and sii.ryiikiiSa. the fiv~ vyomas exist ?oth
ms1de as well as outside the human beiJ:tg which can be perceived
through meditation practised on them. B.y doing so a practitioner
also becomes as extensive as the space itself. The five vyomas
(spaces) and their nature is shown in a tabular form below:
 166 Appendix

Name Chacteristics
a.Kasa pure, formless
parakasa brightly white
mahakii§a kalagni (of the nature
of fire of dissolution)
tatvakiisa nijatatva-svarilpa (of

l saryakasa
the nature of the self)
of the nature of sun
In M81J<Jalabrlih81Jopani$ad (iv .3) aka§a is said to be dark,
parakiisa is of the nature of kalagni (frre of dissolution), mahiikasa
is full of immense illumination while paramiikasa is put in place
of tatvakasa after suryiikasa.

A~fanga yoga (SSP-11.32)

The distinguishing characteristics of an avadhilta yogi
are explicitly described in the sixth and last chapter of the work.
In this connection yoga is defined as 'yoga 'syastiti yogi' VI.I) .
i.e. one who abides by yoga is a yogi. What exactly is yoga is
explained in the concluding part of the second chapter. Al though
Gorak$a 's definition of yoga is fully in accordance with Pataiijala
Yoga Siistra as the number (eight) and nomenclature of the
constituent ailgas (steps I li mbs) of yoga are concerned, all the
mss 0 1) 2 ,B 1,B2 ,W) of SSP differ with Pataiijali in the sequence
of the eight arigas in as much as they mention dhyiina before
dhli.r81Jii. The printed text (P4) of SSP edited by Sambhusarmfi
maintains Pataiijali's sequence of dhli.raJJ ft, dhyiina and samiidhi,
in its definition of 8$.fiiilgayoga, but the sequence is altered to
dhyiina, dhli.raJJii and samiidhi in the context of the definition of
individual constituents of yoga.

Yama and niyama (SSP-11.33)

Whereas Pataiija1i 's yamas (restraints) and niyamas
(observances) are five each in number SSP enumerates six each.
SSP also widely differs from Pataiijali in the character of yamas
and niyamas.
 Siddhasiddhiintapaddhati 167

Pataiijali 's yam as are five viz. ahi.rpsii (non-injury), satya

(truth), asteya (non-stealing), brahmacarya (celibacy) and
aparigraha (non-acceptance of gifts).
SSP defines yamas as upasama i.e. tranquility which
ensues from restraint over all sense-organs and triumph over food,
sleep, cold, wind and heat which are steadily accomplished.
These are entirely different from the list of Pataiijali'svows.
Pataiijali 's niyamas are sauca (purity), santo~a
(con~~ntment), tapas (austerity) : sviidhyiiya (study of the se1t)
and isvarapraJ}idhana (contemplation o~ god).
SSP defines niyamas as control over the functioning of
~~d which is achieved by means of solitude, non-attachment,
mdifference, contentment, disgust and adherence to the feet of
the preceptor. Here contentment is the only common factor.
Pata~jali 's isvaraprar:iidhiina (contemplation on .god! is
substituted by adherence to the teacher's feet, for, m natha
sampradaya, guru or teacher is above all (see SSP-V.63 )·

Asana (SSP-11.34) .
- ·ali· defines asana as sthiras
P atan1 - anam' 1·e· that
· ukhamas
body-posture which can be maintained with comfort/ease for a
long time. It is only a body-posture. The iisana as de~~ed by
SSP is much more than mere body posture. Its emphasis IS ~n a
mental posture or mental attitude (asanamiti · · .svasvarupe
.
samasannata- SSP-II.34) . Asana according to SSP IS fixat10~ of
the mind in its characteristic form i.e. cinmiitra. In order to achie:e
this , ~ne must adopt any one of the three ~ody-postures viz.
svastika, padma or siddha and remain alert m that pose. Thus
the body-posture is only a help in achieving the mental pose
which is the real import of iisana as defined by SSP.
Patafijali does not name any particular asana. Though
hathayoga texts generally name numerous asanas, the mode of
performance of which run counter to Pataiijali's definition of
asana. SSP recommends only three.
168 Appendix

Pril;layama (SSP-II.35)
SSP defines priiIJiiyiima as steadiness of priiI}a. It
mentions four types of priiI}iiyiimas viz. exhalation, inhalation,
retention and fusion. Repeated performance of retention for long
periods, brings the prliI}a under complete control of the siidhaka.
By internal manipulation of the priiIJic currents the
sanghaµakaraIJa praniiyiima or the fusion of priilJ.a and apana is
achieved. Finally there is no feeling of either priiIJa or apana.
This condition is called samatva - vijiiana-samudgamana
(Vijiiana-bhairava 64) . Neither Pataiijali nor SSP explains the
technique of performing this fourth type of priiIJ.iiyiima
(bahyabhyantara-vi§ayak$epi caturthal}-PYS-11.51) probably
because it is to be imparted to none other than in the guru-Si$ya
tradition after having properly tested the fitness of the disciple.

Dbiiral}i-dhyana-samadbi (SSP-II.37-39)
Fixation of the mind at a particular spot/region is dhiir81Jii
according to Pataiijali. Cf. desabandhascittasya dhiiraIJ.ii-PYS-
IIT.1 . The concept of dhlir81Jii according to SSP is much wider.
It is an advance over Pataiijali's view of the state of mind of
siidhaka. Here the siidhaka has to develop a mental attitude that
whatever is inside and the outside world is only one's own
essential form; also whatever mental modification that arises is
to be merged in the formless and steadiness maintained like a
lamp in a windless place.
Pataiijali defines dhyana as tatra pratyayaikatfinata
dhyanam -PYS-III.2 i.e. uninterrupted flow of mind towards
the object of meditation is contemplation. Thus it is intensity
alone that distinguishes Pataiijali 's dhiirarJii into dhyfina. dhiiraJJii
leads to dhyana. Thus it is a progressive step in the process of
concentration and is in sequential order.
But dhyana according to SSP is not mere intensification
of dhiir81Jii. Here dhyiina is essentially a mental attitude of non-
duality, and equanimity in all beings, which develops based on
the perception of all manifestations as forms of That Supreme
 Siddhasiddhilntapaddhati 169

One. This being the nature of dhyanaaccording to SSP,itcould

as well be a stage prior to that of dhiinuJii in the sequential order
as the mss. suggest (cf. Note on A$failga Yoga-II.32 above).
Again, this characteristic attitude of Non-duality and equanimity
in all beings is an advance over Pataiijali 's view of dhyii.na.
Samadhi is described by Pataiijali as that state of mind
wherein there is consciousness only of the object of meditation
to the exclusion of all else. Cf. tadevarthamatranirbhas8Ip.
svariipasilnyamiva samiidhih-PYS-ID.3.
According to SSP s~adhi is the state of equilibrium of
the mind which results from the realization of the unity of all
orders of existence, characterized by an absence of all effor;
and exertion which is the essential nature of the self. The GS
(94) defines samadhi as-
yada sarpk$iyate prii.Qo mii.nasaIP ca viliyate I
tada samarasaikatvam samadhirabhidhiyate 11
i.e. when the prii.na i~ stilled and the mind gets mc:_rged
·
( a b sorb ed) there results samadhi ·- -tma and
the union of the pva
Paramatma.

Brabmudas (SSP-111.5) · ·
·:
I n tune with . _ d · 'whatever ts m
the basic natha octnne,
brahmi4J9a is found in pinda' verses 2-5 name the twenty-one
lokas of brahm§J)9as alo~g with the seven n~t!1er ~o~lds and
their location in the body' and also their presiding de1t1es. The
seven nether (under) worlds are located in the lower p~ of the
body. The kfinna (tortoise) who according to the puraIJaS bears
the entire Universe on its back, inhabits the sole of the feet:
According to the pur81Jas, to get hold o~ the nectar (~)
devas (deities) and asuras (demons) got mandaracala (mountam)
as a churning pole and Vasuki (snake) as the churning rope for
churn the ocean. To provide base of the mandiiracala, Lord
Vi$QU took the form of kiinna (tortoise).
 170 Appendix

pata.la-toes sutala- shanks

talatala- tip of the toes vitala-knees
mahatala- back of the foot atala-thighs
rasatala-ankles
mdra who is the lord of these seven netherworlds
inhabits the body in the form of anger.

Name of Location Deity Form/

lokas
1. bhii (Earth)-

2. bhuval)--
in bodv
guhyasthiina J
(private parts) Indra----
liriga (penis)
Function

regulator of
sense organs
3. sval) --- nabhi (navel)
-
4. mahal)- shoot of spine
5. janal)-- orifice of spine
6. tapas-- spinal canal Brahma--- ego, pride, etc.
7. satya-- miilakamala
8. Vi$QU- belly-----
- Vi$QU--- vanous
functions
9. Rudra- heart---- Rudra--- fierce form
10. f§vara- chest---- l&vara--- satiation
11. Sadasiva-- base of throat Sadasiva--- mild
12. NilakaQ.tha-- middle of throat NilakaIJfha-- protection
13. Siva-- palate--- Siva---- matchless
14. Bhairava-- root of tongue Bhairava most excellent
15. mahasiddha- a little behind mahasiddha-- awakening
the above
16. anadi-- middle of anadi---- supreme

r··
forehead unfettered bliss
17. kula-- s(liga_ta kulesvara--- bliss
18. (akula)-- akulesvara-- absence of ego
palate
the tip of
ose
19. Parabrahma- brahmarandhra Parabrahma-- satisfaction
20. Parapara-- sahasrfira--- Para mes vara-- parapara
21 . Sakti - trikiifa--- Supreme Sakti subtle
 Siddhasidclhiintapaddhati 171

mahasiddhaloka
anadiloka ~~-• bhairaivaloka
akulesaloka
0

=
Cl.)
Cl.) j rudraloka /
t:
::s
0

janaloka

. ~ maharloka\

Jokas and their places in the bod

172 Appendix

Seven dvipas and seven samudras (SSP-Ill.8)

According to the puranic description of bhuvanakosa, the
earth is composed of seven continents arranged concentrically with
the seven seas surrounding them. The seven continents are jambu,
plak$a, siilmali, kusa, krauiica, .Saka and pu$kara respectively
surrounded by the seas (oceans) of~. ~urasa, sura,gh[ta, dadhi,
k$ira and svadiidaka (Kilrmap~a-I.45 .1-6).
The seven continents (dvipas) named by SSP are
jarp.bu, saka, siik$ma, krauiica, gomaya, sveta and plak$a. In the
body they are located in the marrow, bones, vessels, skin, hairs,
nails and flesh respectively. The seven seas (oceans) named by
SSP and their locations in the body are:
Ocean of salt-water in the urine;
Ocean of milk in the saliva;
Ocean of curd in the phlegm;
Ocean of ghee in the lymph;
Ocean of honey in the fat;
Ocean of sugar cane juice in the blood;
Ocean of nectar in the semen·
'
Thus the entire Earth is located in the body.

Navakbal)(la (SSP-111 .9)

According to the puriiJ)as, the place of jambudvipa is
again divided into nine divisions which include Bharata (cf. Vayu-
puriiJ)a ch. 34-35, VamanapuriilJa chs. 13.2-6). Nine kh81)<jas
(divisions) named by SSP are bhiirata, kasmira, karpara, sri,
sarikha, ekapada, gandhara, kaivartaka and mahameru.
Excepting bhiirata, the eight names mentioned in this list are not
found in the puriil)ic account of the navakh81)<jas ofjambudvipa.

Kulaparvatas (SSP-111.10)
The eight kulaparvatas (mountain representing one's
own kula) named by SSP and their locations in the body are the
following:
 Siddhasiddhiintapaddhati 173

Name of kulaparvata Location

1.meru spinal column
2 . kailasa brahmakapa.ta
(middle of eyebrows)
3 . himalaya at the back
4 . malaya left shoulder
5 . mandara right shoulder
6. vindhya right ear
7. mainii.ka left ear II
8. sri forehead

~SPalso adds that there are other upaparvatas (secondary

mountains) located in the fingers .

Nak$atras-riisis-grahas and tithis (SSP-ill.12)

The 27 nak$atras (asterism) mentioned in SSP are a5vini,
bharar)i, lqttika, rohh)i, I11[gaSi.ra, arcJra,punarvasu,pU$J8, asJeyii,
magha, pi1rvaphiilguni, uttaraphalguni,hasta, citra, sviiti, visakhii,
anuradha, jye$thli, millii, piirVa$ii{/hii, uttarii$ii4bii, sravaI,Jii,
dhani$!hii, satabhi$ii, pilrvabliiidra, uttarabhiidra, revati.
12 rasis (zodiac signs) are me$a (Aries), V[$8 (Taurus),
mithuna (Gemini) , karka (Cancer), shpha (Leo), kanyii (Virgo),
tula (Libra) , vrscika (Scorpio), dhanu (Sagittarius), makara
(Capricornus) , kumbha (Aquarius), mJna (Pisces).
9 grahas (planets) are siirya, candra, bhall.I11a , bud.ha,
guru, sukra, sani, riihu, ketu.
15 tithis (days) are pratipadii, dvitiyii, t[tiyii, caturthi,
pancami, $a$!}li, saptami, a$.tami. navamI, dasami, ekadasi,
dvadasi, trayodasi, caturdaSi, paiicadasi (amavasyii or pii.n)ima).

Miilabandha or mulldhirabandba (SSP-IV .18)

The technique of accomplishing the miilamudra,
mulabandha or miiliidhiirabandha is described as follows. Cf.
GP-81, HP-V .79:
174 Appendix

'By pressing the perineum with the heel, the anus is to

be contracted, raising the apana upwards. This is called
miilabandha.'
The apana situated below is pulled upwards with force
by means of contraction (of the anus). This the yogis call
miilabandha (HP-V .80).
How the miilabandha helps the yogi in awakening of
the kuQ{ialini is also described by HP (V .82) as follows:
'Repeated performance of this practice leads to the union
of prfuJa and apana and also nada and bindu which ensures
success in yoga '.
'When the apana rises up to the navel region , the gastric
fire is stimulated' (HP-V .84).
'Then the fire and apana approach prii.IJa which is hot
by nature. This intensifies the heat of the body which agitates
and awakens the sleeping kuIJcjalini like a snake which
straightens up on being beaten with a stick' (HP-V .85-86).

Kul}galini (SSP-IV .20)

The nature of kuIJqalinI and the mode of its awakening
are explained by SSP as follows:
The siddhas experience the kuIJcjalinI of the parapara
form because of which they are said to have accomplished success
over body. The kurxialini has two aspects viz. (i) awakened
and (ii) dormant (resting). She is said to be at rest when with the
help of her nature as cetana she creates a world of varied thought,
action and endeavour. She exists in every piIJcja and is known
to be of crooked nature. She is said to be awakened when she
tends to move upward and penetrate the six (nine) cakras in the
body of the yogis and reaches the brahmarandhra. She is diligent
in curbing the tendencies that arise in the mind of the yogis. She
is called iirddhva because she is above all the tattvas (which are
represented by the cakras) and is of the nature of all tattvas. She
is also of the nature of subtle thought and is capable of leading
the yogJstorealization of their true nature. In the Rulaka Tantra
 Siddhasiddhiintapaddhati 175

the self-same Sakti is named as the higher, middling and lower

depending upon her relative position in the body. Supreme goal
is obtained by means of awakening of the middle Sakti,
c,ontraction of the lower one and descent of the higher (upper)
Sakti. The entire world consisting of the movable and immovable
evolves from the lower Sakti. situated at the miiliidhiira. This
sakti is of the nature of the various thoughts relating to the
outgoing tendencies of the sense-organs. Yogis succeed in
contraction of this Sakti by means of the miiliidhiira bandha. In
the words of Sivlinandiicarya, the creation and dissolution of the
entire universe results from the extension (expansion) and
contraction of the Supreme Sakti. Hence she is called miilam
i.e. t?e root cause. That aspect of kUIJ{laliniwhich is capa~le of
leading the individual soul to the realization of its self-lurrunous
true nature is the madhya sakti. The siddhasperceiveherinher
gross and subtle forms. Her gross form is of three and a.half
coils situated at the miiladhara. She is the source of all ob3ects
of sensual perception and exists as cit. The other which is call~d
subtle is formless and all-pervasive and is tenned as aroused m
the philosophy of the siddhas. It is she who ~xtends ecstasy to
the yogis. It is this Supreme subtle, middle Sakti of the nature
of knowledge which is to be ' aroused by the yogis - -closely
.
following instructions from the preceptor, in order to achieve
success over the pinda. al.
The ilrdh vaiakti which is the nameless supre~e go IS
so called because it is situated above all tattvas. She IS able to
endow herself with form by means of self-revelation. Th~ ~esc~nt
of firddhvasakti not only leads to the obliteratio~ of ~e distmctmn
of You and I but also to the realization of the u~parred charac.te~
of one's essential nature. This process of rru.smg the kw:u;falim'
breaking through the six cakras, reaching brahmaran~a and
again bringing it down to mfiliidhiira is repeatedly practised by
the yogi.
176 Appendix

Dik$ii (SSP-V .63)

It means consecration, initiation, the process of
transference of spiritual power to a disciple.
The word dik$ii is derived from the root 'da' (to give)
and 'k$i'(todestroy). Dik$aisoftwokinds-Vedic and Tantric.
In order to lead a religious life as prescribed by the Vedas a
formal initiation is required but it is not as important as in the
case of Tantric sadhana in which it is an essential precondition.
According to Vi§vasiira Tantra it is of four types-
kriyavati, kalavati, van;iamayi and vedhamayi.
KriyavatI- In this the guru purifies the six adhvas
(layers) of the disciples body, infuses him with his own
consciousness and anoints him with different rites.
Kalavati- In this the guru locates the existence of five
k~as known as nivf(ti, prati!j_tha, vidya, §anti and santyatita in
different parts of the body of the disciple .
. . Vatpamayi- In this the guru infuses the spirit of letters
m different parts of the body of the disciple.
Vedhamayi- The mental faculties of the disciple are
determined by the contemplation of the guru.
Spar§ad.iqa- Initiation by touch.
Viik~a or c~U$i dik$ii- The guru concentrates
the mind on the Supreme Being and conve11s the disciple with
only one glance or mere utterance.
. Manodik$ii. miinasadik$ii or vedhamayi dik~ii-- It
is a form of initiation performed by the guru 's thought and mental
power.
Rudrayamala has three types of dik$as which are as
follows-
Apavi- It is an elaborate system of initiation in which
mantra, arca.Qa (prayer), asana, nyiisa (assignment of a mantra in
parts of the body), dhyiina and different upacaras or articles are
required.
Sakti-This does not require any external rite. It is
connected with transference of spiritual power.
 Siddhasiddhiintapaddbati 177

Siim.bhavi- A higher form of initiation which is

conducted by the mere touch, or a glance, or the will of the
guru . It is conne cted with the secret cult of kamesvari.
The re are other types of dik$iiS such as-krama,
paiicayataru, ekarnantra.
Krama diksa- A form of siikta diksii in the mantra of
kiili, tiira and trip~undari. It is not for all ..
Paiicayatani dilcsii- Initiation to the cult of Siva, Sakti,
Vi$~U. Sii.rya and Gane§a
Ekamantra-in thls the guru with a mantra and rituals
makes himself renovated in spiritual strength and then consecrates
the disciple.
According to Jayadratha-yiimala there are 25 types of
dik$ii.s.

UnmanI (SSP-VI.87)
UnmanI is that state of mind which ensues when the
mind is completely cut off from all its functions (modific~tio~s)
and is thus suspended in the void. This is the clistingmshin~
1
characteristic of a yogi. One who has not experienced unman
cannot be called a yogi. (The Serpent Power by Arthur A v~on~.
The GhS (VIl.17) declares that rajayoga, samadh'
unmani and sahajavasthii are synonyms. . db
How this samadhi can be attained is also explame Y
GhS (VII.8) as follows: ·
' By merging oneself in the void (Brahm~) and filling
oneself with kha (Brahman) one identifies on~lf with Brahman.
In this state, one experiences nothing else. Bemg full of absolute
bliss one becomes steady in samadhi.,

~anmukhl mudr§ (SSP·VI.88)

HP-VIIl.2 states that there are two paths to quickly attain
the state of unmani. They are knowledge leading to absolute
Bliss and practice of niidopasanii. For niidopasanii, suitable even
to the common man, one should close the ears, mouth, eyes and
178 Appendix

nose with fingers. This is called paraimmkhlmudra or $81J.111ukhi

mudra.

$atkriyiis or $afkarma (SSP-VI.87)

The six kriyas mentioned are ardholi i.e. dhauti, bahuli
i.e. bastf, dr$.tiisana i .e. neti, ghaIJfi i.e . trafaka , vasan i.e.
kapiilabhati or kapiilabhastri and naulikii i.e . nauli.
The $a!kannas are meant to cleanse the body. The HP
(III.9-23) defines them and explains the techniques of performing
them as follows:
'Dhauti, basti, neti, tra.taka , naulika and kapalabhastrI
constitute the $a.tkannas.'

Dbauti:
'One should slowly swallow a strip of wet cloth four
digits wide and fifteen cubits long as per the direction of the
teacher and thereafter pull the same out by repeated practice.
This is dhauti-kanna which removes the impurities of the net-
work of nii<;lis and conquers cough, asthma, disorders of spleen,
skin diseases and many varieties of phlegmatic disorders.'
GhS-I.13,14 however gives elaborate techniques of
dhauti as shown in the following table and explained further
The elaborate process of dhauti is shown in a tabular
form below:

Dhauti
i i i i
antardhautJ dantadhauti hrddhauti miilasodhana
+ + +
i. viitaslira i. dantamiila i. daJJqadhauti
ii. varislira ii. jihvamiila ii. vamanadhauti
iii. vahnisara iii. kailJ.arandhra iii. viiso(vastra)dhauti
iv. bahi$iqta iv. kapalarandhra
 Siddhasiddbi.ntapaddhati 179

Vatasara is a process of subjecting the internal mucosa

of the whole alimentary canal to the current of air swallowed by
mouth and evacuated through the lower passage. It has been
observed that when the stomach is filled with air, it reduces the
gastric acidity (see Y .M.Vol:No.l and 2, 1971,pp.7-10).
Viirisara is a process of cleansing the whole alimentary
canal with water. Some call this §a.Iikhaprak$iilana. One drinks
water to the capacity and practices nauliciilana t.o enhance the
peristaltic movement and evacuate the water without it being
absorbed by the intestines. When modified for therapeutic
purposes one uses tepid water added with salt and practices some
poses including forward bending, backwards stretching, twisting,
lateral bending and pressing of abdomen. (For details of the
technique, refer to YM. Vol.XI, No.2,pp.51-55).
Agnisiira a synonym for vahnisira is parctised wi~
holding the breath after deep exhalation. The abdome~ is
retracted and protruded repeatedly, keeping the abdomm~
muscles tight throughout the performance. One repeats this
process several times as may be found necessary· The word
'satavii.ram 'may be understood as meaning several times th8:°
hundred when considering from practical point of vie:'. T~s
practice tones up the abdominal organs and improves di?estive
capacity· (For scientific studies and details of the techmque of
agnisii.ra refer to YM. Vol. VII, No.3,pp.157-167,and pp.195-
199).
Filling the stomach with air swallowed by mouth formed
into kakimudra, retaining the air for an hour and a half and
forcing it down along the lower passage is the first part of and a
condition precedent for babi~dhauti. As long as a person
has not attained the power of retaining the air an hour and a
half, he cannot succeed in bahi$Jcrta.dhauti.
Saktinadirefers to the rectum which is loaded with faec_al
matter. In the bahiskrta-dhauti this is to be drawn out, washed
with water and withdrawn again. This seems to be extremely
difficult though not impossible, and rarely parctised by yoga
180 Appendix

students. There are occasional references to this practice in the

literature but no authentic report on the demonstration of this
practice is available.
Though the five kinds of danta dhauti are not related to
danta(teeth), they are so called because the group of these dhautis
start with dhantadhauti (dantadidhauti).
Kapa.Jarandhra refers to the opening in the inside part of
the head above the mouth.
The massage given to the auditory canals stimulates some
mystical sounds. This is suggested by the word niidantaram.
Kapa.Jarandhra dhauti is described as iirdhvacakri in
Satkanna-sarpgraha 32-33. This practice is recommended after
waking from sleep, after meals and at the end of the day , because
the secretion of phlegm is more during these states.
The word 'hrd' although generally means heart, here it
refers to esophagus or the gullet.
Jlrddhauti consists of cleansing the gullet in three ways,
viz., by means of daJ}ga, vamana and vastra. The last, however,
does cleansing most effectively.
Although there are many stalks used as daIJ<;la in traditions,
Swami Kuvalayananda popularized the use oflndian-rubber tube
as a modified form of dWJga and now orthodox daIJ<;la is rarely
used. The modified daIJ<;la is handy and hygienic for use. (For
details of the technique of dWJ<;la dhauti and its influence on
uropepsin excretion refer to YM. Vol. XI, No. 3, pp. 39043 and
pp. 9-14).
Vamana dhauti resorts to the process of vomiting to get
rid of excess of bile and phlegm. This has a great therapeutical
value. The word 'bhojanante' may be understood as after a
period of 3 hours of taking a meal as is followed in some
traditions. Vamana dhauti is described as gajakaraIJ] in HP (II .26).
But SS describes gajakaraIJI and vamana as two different
processes. The former demands control over the vomiting reflex,
while the other requires artificial stimulation of vomiting by
tickling the throat etc. (For the pressure changes and X-ray studies
on gajakaraIJirefer to YM. Vol.XVIII, No. 1, pp.1-10).
 Siddhasiddhiintapaddhati 181

The length of the cloth seems to vary from 15 to 25 cubits.

According to HSC the measure of cloth suggested is 15 to 20
cubits. (For the details of the technique, X-ray experiments and
uropepsin excretion studies on vastra dhauti refer to YM. Vol.
Il,No.3,pp. 168-195 and Vol.XI,No.3,pp.9-14). Vastradhauti
has been found greatly efficacious in the treatment of respiratory
and metabolic disorders like asthma, obesity etc.
Miilasodhana is also called cakrikanna by HR and HSC.
Success in mulabandha, basti and nauli is attributed to this
process. (For details of the technique refer to YM. Vol. Xll,
No. 2, pp.43-44).

Bas ti:
nabhidaghne }ale payunyastaniilotka.tiisanalJ I
iidharakuncanaip kuryiidapiinarp. bastikarmavidll HP-
ID.14.

'After having adopted utka!fisana in navel deep wa~er

and inserting a tube in the anus, the anus is contracted to rruse
the apiina vayu upwards. This is basti.'
GhS-1.44 describes two kinds of bastiusing two agen~
air and water and are termed as SU$ka. Basti and jalabastl
respectively. Jalabasti is done using a tube inserted into the anus
or without it for which preliminary practice is cakri-karma.

Neti:
sutra.rp vitastisusnigdharp. niisiiniile pravesayet I
mukhannirgamayedeva neti siddhair-nigadyate II HP-
ill.17.
'A smooth sheaf of cotton, measuring a cubit
(approximately 23 ems. in length), is inserted into the nasal cavity
and pulled out through the mouth. This is called neti.'
This process of neti is popularly known as siitra neti.
SS-68 mentions it as of two kinds distinguished by the thread
being rolled and not rolled. Swami Kuvalayananda popularized
182 Appendix

the use of rubber catheter which is very convenient for use and
can be easily sterilized. The main purpose of this neti is not only
to clean the nasal passage but also to render nasal mucosa resistant
to the environmental changes. (For the technique and treatment
of chronic diseases of nose, refer to YM . Vol .XIV , No.land 2,
15-33).
Another technique of neti consisting of inserting thread
in one nostril and taking out from the other after giving frictional
effect, is described by Srinivasa, the author of HR and
brahmananda, the commentator of HP. However, for this variety,
a long thread is used.

Triifaka:
nirik$enniscalad[sa siik$malak$yarp. samahital) 1
a§rusampataparyantam-acaryaistra.takarp. smrtam II
HP-IIl.19.
'Uninterruptedly gazing, with fastened eyes, at a minute
object, until tears begin to roll is called tra.taka.'
Because the tears roll down the eyes during tra.taka,
possibly it is classed as a §odhana kriya. An evidence has been
brought from the Kaivalyadhama Laboratory that tra.taka works
as a psychological cleansing process. It was observed that dming
the initial practice of tra.taka the subconscious and the unconscious
mind gets activated and this helps to bring back certain repressed
experiences to the level of consciousness.

Nauli:
amandavarta vegena tundarp. sa vyapasa vyayoi} I
sata§o bhriimayede$a nauliyoga£!1pracak$yate11 HP-
III.21.
i.e. Swift rotation of the abdominal columns to the right
and left many times repeatedly is called nauli.
Lauliki is a synonym for nauli which word is generally
used. The technique of nauli described in GhS is inadequate
from the practical point of view. This has been adequately
 Siddhasiddhiintapaddhati 183

explained by Swami Kuvalayananda as 'isolation and rolling

manipulation of the abdominal recti.' Before one starts with the
rolling, one has to isolate both the abdominal recti (front
cylindrical muscles) from the abdomen during u<)<;liyana position.
This is known as nauli madhyama. When one muscle is isolated
(on the left s ide), it is called vama nauli and when the muscle on
the right side is isolated it is called daksina nauli. When the
different practices of vama nauli, madhya ~auli, dak$iIJa nauli
and u<j<jiyana are undergone in a sequence it gives a rotatory
movement called nauli calana. This is done in a clock-wise as
also in an anti-clock-wise direction.
SS-110-114 describes different varieties of naulaki such
as ba.hya nauli, nala nauli and iintar nauli.
HP-IIl.22 has greatly eulogized nauli as the supreme
among all the hafhakriyas. .
Nauli was the first ha.thayogic practice s~bJected to
scientific investigation by Swami Kuvalayananda m ~e early
twenties of the last century. It is now known that high sub-
atmospheric pressure is created in all the cavities of the abdomen
during madhya nauli. The discovery of partial vacuum in th~
colon during nauli was named 'Madhavadas Vacuum' by Swami
Kuvalayananda, the discover~r, to honour the name of this ~of;
Guru. (For scientific studies on naulireferto YM. ~oJ.1,3 ,4 ' '
and 15).

Kapiilabhastri:
lohakarasya bhastriva kuryiit savyii~~savY_atal) I
kapalabhastri vikhyiitii kaphado$af1SO$aIJl 11 HP-III.23 .
' Imitatin 0 the swift movements of the bellows of a
blacksmith alte~ately using left and_right n~strils f~r ra~i·d·
inhalations and exhalations is called kapalabhast:ri or kapalabhatJ.
Perhaps GhS is the only text which talks about the three
varieties of kapiilabhiiti. The well known technique of
kapal.abbati which is sometimes called bhast:rii, is performed using
two nostrils fro rapid inhalations and exhalations .
 184 Appendix

The viitakrama kapiilabhiiti requires the use of alternate

nostrils. This practice can be undergone in two ways:
i. By closing the right nostril with the right thumb inhale
quickly through the left nostril. Then suddenly close the left
nostril with the last two fingers and removing the thumb rapidly
ex.hale through the right nostril. Repeat thus process to the
capacity. Then practise inhalations and exhalations through the
nostrils interchanged. Close the left nostril with last two fingers
and inhale through the right nostril. Quickly closing the right
nostril with the thumb and removing the last two fingers exhale
rapidly through the left nostril. Repeat these inhalations and
exhalations to the capacity. This variety is used in bhastrika
priiIJiiyfima.
ii. With other method, inhale rapidly through the left
nostril by closing the right with the thumb and exhale quickly
through the right nostril by closing the left with the last two
fingers. Again inhale through the right nostril and quickly closing
the right, exhale through the left nostril. Repeat this process to
the capacity.
(For more details regarding the technique, please refer
Hafhapradipikii of Sviitmarama with Yogaprakiisikii Commentary
by Biilakr$IJ8 Ed. By Gharote M. L. and Devnath Parimal).

Sankhaprak~ilBJ)a (SSP-Vl.89)
The GhS prescribes three types of kapiilabhiiti (also called
bhiilabhiit1) for the removal of disorders of phlegm. They are
called viitakrama, vyutkrama and sitkrama respectively (see GhS-
I.54):
viitakrameIJa vyutkrameIJa sitkrameIJa vise$atal} I
bhiilabhiitiip tridhii kuryiit kaphado$a.rp niviirayet II
Viitakrama is kapiilabhiiti involving rapid inhalations and
exhalations of air explained above.
Vyutkrama is a similar process in which water is sucked
in through the nostrils and expelled through the mouth (see GhS-
1.57):
 Siddhasiddhintapaddhati 185

niisiibhyiiip jalamiikr$ya punarvaktreJJa recayetl

piiya.rp piiyaip vyutkrame~a sle$mado~lllp nivarayet/I
In the sitkrama-bhlilabhati water is sucked in through the
mouth producing a hissing sound and expelled through the
nostrils.
. .
Sundaradeva , the author of HathasaJiketacanclrikii calls
vyutkrama bhiilabhiiti as sarlkhaprak$alana in which the right
~d left nostrils alternate for drawing in water as also for expelling
it. This is popularly known as jala-neti. (Refer to
lla/:!1-apradlpru 10 chapters by Gharote, M. L. and Devnath,
Panmal. 2001).
. GhS describes the technique under varisara dhauti. (For
details see viirisiira or sarlkhaprak$8lana in YM-XI:2:51-55,
1968).

Gajakar111;11 (SSP-VI.89)
HP-ffi.24 describes it as:
udaragatapadiirthamudvamanti
pa vanamapanamudirya kaJJ.thanale n
karibhirivajalasya vayuvegiid
gajakaraniti nigadyate ha.thajiiail;l 11 •
'By raising the a~iina-viiyu upto the throat one vonuts
r the stomach lik
wi·th -&iorce the contents of . e an eIephant showers
. .
water with force through its trunk. Those who are proficient m
ha!ha (-yoga) call this gajakararft.'

***
 Glossary

)f
abhedyatva-non-differentiating .
acarya-propagators of the mantras.
acchedyatva -indivisibility.
acchidratva- flawlessness, blemishlessness.
adiibyatva- non-combustibility.
adeSa- a term signifying agreement or obedience of the speaker.
apJJ~sakti- lower Sakti situated at the milladhara.
adbara-sustainer, substratum; seat of physical energy.
Adinatha- Siva the Absolute Spirit; the highest principle.
adnfaphalasadhana- results of destiny.
adva.ita-identification with the Absolute.
adyap4J(la- the primordial piIJ<Ja and hence source of all
piIJ<Jas.
ahanta- feeling of I-ness.
ii- a progeny from guru.
ajnavati- name of Supreme Sakti who absorbs in herself all
other saktis at the time of dissolution of the Universe.
akasa-the formless pure space which is internal as well as
external; one of the five aka§as (vyomas).
akasacakra- lotus of sixteen petals of ether turned upwards.
akh~<)aisvarya- unlimited prosperity.
a.lcya- sense organs.
ak~ayatva - imperishable.
Akula- Siva; multifaceted Consciousness. Siva (natha) as the
originator of all the beings. Siva, the unmanifest, highest
principle.
akulesaloka- abode of the paramasiddhas.
a.m{ta-ambrosia which secrets from the talucakra located above
the palate.
amrtakalii- ambrosia that secrets from the aperture above the
palate.
aniidipil)<}a- the piIJ<Ja without a beginning.
anahata- an unstruck sound produced on its own in the body.
aniibatakalii- su~umna .
 Siddhasidclhii.ntapaddhati 187

anamii- the Nameless One without a beginning or an end.

aJ;J<)a- Cosmic Egg (Macrocosm).
aiJ.gavastra- upper garment.
anta.Qkanu;ia- internal cognitive faculties.
antarlak$ya- inte1nal object of meditation.
aparmpparii- Supreme Sakti who absorbs all other saktis in
herself at the time of Dissolution; known as iijfiiivati.
apararppara--sphuratiimatrarp i.e. pure consciousness w~erein
there is no distinction between the spirit and His Sakti.
Union of inert and conscious agents. One of the five
principles which form the source of aniidyapil){ia.
aparii.Sakti- Sakti, evolute of parii.
apsarii- demigods like ii.rvasi.
iipyiiyana- satiation .
ard.holi- dhautI-karma.
iisana-fixing the mind in its essential form after having
assumed a particular body posture. To remain in one's
own self.
aspr§atva- non-touchability.
atala- the world underneath above vitala occupied by the
demons like bali etc.
Atmii- the formless niitha without cause and effect.
audiisinya- indifference.
-
avabbasa- .
experience of the conten tsof one's own nature,
splendour, reflection. · . .
avadbuta- one who has shrugged off all modificauons of
Pralqti. A yogi who bas reached the ~~acle of yoga.
avaclhuta yogi - one who has realized that ~tis th.e Supreme
Consciousness that permeates all mamfestat:Ions.
avakiisa- the void.
avinliisitva-indestructibility.
avyakta- unmanifest; non-distinct; non-different.
 188 Glossary

aJ
bahirlalcyya-extemal object of meditation.
babuli- basti-karma.
bbivani- creative contemplation which is generated from
Paramapada.
bbedibbeda-dvaita (duality) and advaita(monism).
bbramaragubj- place of rest of bindu.
bbiilcakra-cakra (lotus) situated in the region of eyebrows.
bbrf1madbya-midd1e of the eyebrows; one of the sixteen
iidhiiras.
bbOcad- Goddess that presides over asana.
bbiirloka-the world above atala wherein the human being
dwell.
bbuvarloka-the space above bhiitala wherein the sun shines
and thega.pas(demigods) reside.
bile.§vara-a progeny from guru.
bindu-semen.
Brahma-the Supreme nameless One.
brshmscakra-three whirledplexus situated at the base
(milliidhiira) of the body.
brshmsgranthi-the triple knot on the coils of kw;u;Jalini.
brahmskaplfll-the cavity of the head. Middle of the eyebrows.
brahmsnl{li- a synonym for SU$U~ii - the middle niigi.
One of the spots for internal meditation. A special point
above the lotus of the thousandpetals
(sahasradalakamala).
brahmllJ(/JJ-(twenty-one) regions or worlds .
brshmanmdbra-terminal of SU$Umnii nii<Ji as sharp as the
point of a needle. Seat of iikiiSacakra. One of the sixteen
iidhiiras; situated in the triangular space of
sahasrara inside the top of the head; the door to liberation.

c
csndramB.l)(ialB-orb of the moon.
csndrsnl9f- niigi on the left i.e. igii.
cidudays-emergence of consciousness.
 Siddhasiddhintapaddhati 189

citprakiisa-awakening of consciousness.
citta-seat of consciousness.
cittavi§ranti-repose (rest) of Consciousness.

(/)
dihakatva-burning.
dinava-demons like bali etc.
dal).<Ja- merudanda or vertebral column.
daIJ.c;lakuhara-~pex of the spine.
diqipaniila- spinal cord.
dlql9arlJrura-the shoot of the spine.
deva-deities such as Indra etc.
dhinu;;iii- cultivation of a particular mental attrib.u~ . .
Development of an attitude that whatever IS mside or
outside is only one's own form.
dhiitu-the three humours like vata, pitta and kapha of the body·
Bodily constituents which are ten according to SSP.
dhyiJna- contemplation with an attitude of supreme non-
duality.
digambara - (lit.) one who has four directions as cloth-a
naked.
dr$,asana- triitaka.

g · plied
galabila-throat where jiilandhara-bandha IS ap ·
gandbarva-demigods like visvavasu etc.
garbbapi.J;i~a- embryo.
ghanti- trataka-karma.
gh~:tika- ~vula; one of the sixteen adharas.
gb81)µkiUinga- uvula.
gollata-forehead.
golllftamw;r4apa-a point situated above the forehead.
gotra- the name of a p,i who initiated a clan.
graha- planets which are nine like sun etc.
guda- anus; one of the sixteen adhiiras.
 190 Glossary

guhya-private body part, the generative organ.

guhyasthiina-the location of apana.
guru-preceptor; one who invokes auspiciousness and imparts
repose of consciousness.

J{

haipsakalii- jivakala in the form of jyoti}J (illumination). It

is in the form of a kala of ajapa chanting of so 'ham. Sakti
situated at the heart (lotus).
haipsoccarapa-chanting of ' haf!J' and 'sa' -the ajapa
Gayatri.
hathiisana- netikarma.
hrdaya-one of the sixteen addharas. Lotus of the heart.
hrdayadhara-lotus with eight petals situated in the heart.
I

.lsvara-God attached with three gw:ias (qualities). Omniscient,

omnipotent and omnipresent Supreme Being. Soul
which offers worldly pleasure as well as salvation .

J
~~andharap~tha-seat of jalandhara situated in nirvfu}a cakra.
Jihva- tongue; one of the sixteen adharas.
jfva-the embodied soul.
jivatma- soul with the attribute of action.
}iiiinanetra-Eye of knowledge.
Jiiiit:{tva- consciousness of being the knower of objects;
knowing.

7(
kala-phase (of the sun, moon or agm) , sixteen (as in kaladhara);
a part or particle, an aspect. Doctrine of Jaukayatika.
kaladhara-synonym for sixteen adharas.
kamarilpapitha-seat of desire situated at brahmacakra.
 Siddhasiddhiintapaddhati 191

kandayoni-a point shaped like an egg of a bird located below

the navel and above the generative organ wherefrom all
the nii<}is originate.
ka.IJ.!:h.a- one of the sixteen adhiiras located at the throat.
ka~Jha-cakra- lotus at the neck region, also called as visuddha.
kapiifa- one of the sixteen adhiiras; aperture at the root of the
nose.
kapiifa - khecari.
karana- the five elements.
kartr- consciousness having will.
ka.rtftva- activity, consciousness of being source of all actions.
karya-the perceptible creation.
khecara-phenomenae like lightning etc.
khecari- the presiding goddess of mudra.
kimpuru$a-a subsection of kinnaras.
ldnnara-demigods like mayu etc.
kollaµun~c;lapa- kolla.ta portion situated a little above the
forehead .
kriyajiila-fetters (bondage) of karma.
lqtrimatva- being artificial, artifice.
.kuk$i- underarm.
lrula- Sakti which forms an integralpartof Siva(akula),
sustainers of the Universe.
Jrulaloka-the loka (abode) of Siva and Sakti.
kulanaga-serpents like vasuki etc. .
kulapaiicaka- fivefold kula comprised of sattva,ra1as, tamas,
kala and jiva.
Kulesvara-Parama-Siva.
Jrumbhaka-retention of breath.
kundalini - kundalinI which is of the nature of sentient life
. . force ev~lved out of sfik$miisakti.
~c;lalini- Sakti emerged from the self-unfoldment of silk$ma
Sakti. Supreme Sakti situated in the body in three fonns
viz. adhalJsakti; madhya sakti and ilrdhvasakti.
 192 Glossary

kiirma-a tortoise who in Hindu mythology has been considered

as the substratum of the universe but who is without any support.
£
J~ya-an object for meditation.
l~yatraya-three strata of objects of meditation.
lali{a-forehead; one of the sixteen iidhiiras.
lambika- the tongue.
ma- piitana,revatietc. living on the earth in the form of grahas.
liliga - the generative organ.
liligastbana-Iocation of organ of generation.

9r1.
mada-mental inebriation.
madhyalak~ya, madhyamal~ya- intermediate object of
meditation.
madhyama- the third of the five forms of vak (speech) which
takes shape of a voice at the heart (chest) when the mind
gets connected to the buddhi (intelligence).
madhya§akti-the middle Sak.ti situated at nabhi (navel) or
svadhi~.thana cakra. A synonym for kur;u;falini.
mah8.kaSa- the all-pervading space which is as bright as
kalanala (fire of destruction). The element of space.
mahiip{thvi- the earth element.
mahiisiikiirapii;uja- cosmic Body of Siva.
mahiisalila- the water element.
mahiitala- the world underneath which is above talatala
resided over by the serpents like paficapha.IJa etc.
mahiitejas- the fire element.
mahiiviiyu- the air element.
miitara- brahmi etc.
mati-thinking.
matiprakasa- intellectual functioning .
miitrka- the fifth of the five forms of va.Jc (speech) which is
in the form of letters like' arp', 'iirp' etc. especially
produced as nasalised sounds.
 Siddhasiddhantapaddhati 193

maya- the illusory principle. Ignorance.

met;lhra-penis; one of the sixteen adharas.
me11.1~{ia-vertebral column.
mudr4- ear-rings; bestower of bliss of the union ofjivatman
and Paramatman.
miil4dbara-the lotus at the base of the spinal column; rectum
- one of the sixteen adharas.
miilakamala-lotus of miiladhara.
miilakanda-a synonym for kandayoni. .
miilam- Sakti, the root-cause of the creation (by her extension)
and dissolution (withdrawal) of the Universe.
miilarandbra- aperture at the palate.
miircchata- stupor or mental stupefaction.

~
nibhi-one of the sixteen adharas. • - '8
nabhicakra-navel cakra of five whirls named maIJipur, ·
niidalaya- merger (of the mind) in (internally aroused) sound.
niI41- channels or passages in the body.
nalinistbina-tip of the nose.
niinakarata- varied forms .
nisii- nose; one of the sixteen adhiiras.
natba- a progeny from guru.
naulika- nauli.
navaca.kra-the nine lotuses orplexuses.
navakhanda-nine divisions (ofjambudvipa).
nijiUakti:..:_inherent Power. The power or energy ~n the form
of Pure Will eternally inherent in anama (Siva).
nirilbhasa- the insentient category· .
ninup§atl -the I-consciousness having no duahty or
divisibility. .
.nirailjana-spotless; pure, blemishless. Abs~l~te R~al~ty
experiencing himself as the true self d1stmgmshmg
Himself from His Sakti;
nirantarata -absence of discontinuity; extensiveness.
194 Glossary

niruttbanata- unperturbed or undisturbed state of

consciousness or samadhi.
nirv~acakra- brahmarandhra as sharp as the point of a needle.
nirv~apifb.a- the seat located at the sahasrara that offers
salvation.
nicvikalpata-complete knowledge. Overcoming of the
distraction between karma (action) and kartrta (doership).
Absence of ideation.
nirvikaratva-changelessness, non-mutation, non-distinction.
ni§calata -stillness of the I-consciousness.
niscayata - firmness of self-knowledge.
ni$kalaiJ.katva- blemishelessness.
ni$panda-quietude.
nityapiI)gavadbiita-the characteristics of an avadhiita .
nity~ukhatva-etemal ecstasy .
niV[tti- inactivity, submission.
niyama-control over functioning of mind.

0
cx)yana- one of the sixteen adharas.
cx)yanapi_tha-seat of o<;lyana at the svadhi$.thana cakra.

<P
pacakatva-ripening.
pada- supreme goal; Absolute Reality .
padiilgu$!ha- big toe of the foot.
padasaip.vitti.- supreme Knowledge (of the nature of the
Absolute inseparability from his inherent SaktJ).
piiicaratras- vai$1J.a vas.
para- Sakti; evolute of nijasakti.
parabrahma- Supreme Brahma.
parakasa - it is extremely bright internal and external space,
one of the five vyomas (spaces).
paramananda- Supreme Bliss.
Paramapada-Supreme goal; Siva.
 Siddhasiddhiintapaddbati 195

parapll;u;Ia- Siva. It sands for the Supreme personality of the

Absolute Reality along with its inherent Sakti.
Cosmic Body. Also known as· aniidipim;Ja meaning the
Di vine pi.r}<Ja without any beginning and also as iidipil}.qa
meaning the source of all other piJJ<jas.
parama§iinya- iirddhva8akti situated in theiikasacakra.
Absolute void, a synonym for kw;I<;lalini.
Paramatmii- niitha having Will as an attribute.
parasakti- the supreme Sakti (Power) that is non-different
from niida (Siva). Evolute of nijiisakti.
para sarµvit-Supreme Consciousness.
Pii$aIJ.r)a - heretic.
pa§cimamiirga- artus.
pa§yantl- the second of the five forms of vak (speech)
perceived as internal letters (sound) by buddhi
(intelligence) being tuned to the soul.
piitala-the world underneath.
pb;J.<;la- body (microcosm); the corporeal body·
pb;J.gadbiira-sustainer of all pi.IJ<;las.
pb;J.r)apadasamarasabbiiva- the state of unity of the
microcosm with the macrocosm.
pb;J.r)asaipvitti-insight into body; knower of pi.IJ~a.
pb;J.<)asiddbi- success over body.
pip<;laviciira-deliberation on piIJ<ja (body).
pb;J.<)otpatti-origin of the pil)<;la (body).
prabalatii. -omnipotence in creating, sustaining and
withdrawing various forms of existence.
prabhii.- illumination of all the aspects of His all-pervading
existence.
prabodba- awakening.
pracalatii-self-multiplying, self-harmonizing and self-unifying
character of Sakti.
Pra.lq:ti- natural disposition of a person or thing.
pralqtipiJ;ir)a- physical body.
pri4J.iiyiima- steadiness of prai:LJc movement. Four types of
196 Glossary

priil)liyama- recaka, pfiraka, kurp.bhaka and

sanghaf!akaraJ}a.
pratibimbati- nature of reflecting the self-luminous nature
of Siva with its varieties of forms.
pratyibira- withdrawal of sense-organs and subduing of
mental modifications; pacification of the disturbence.
pratyaiimukhata- interiorization. In this state, even while
unfolding herself in the direction of phenomenal creation,
Sakti's face is always directed towards the Supreme
Spirit Siva.
praVftli-propensity, inclination.
proccalata- upward motion.
pilraka-inhalation (of breath).
piin).agiri-situated in iiklisacakra, bestower of all wishes.
piin}agiripi!ha-seat of pfiI1)agiri in the likasacakra, seat of
liberation at the sahasriira.
piir{Jata- fullness or perfection implying infinite possibilities
of self-manifestation.

~
rijadanta-a point situated above the frontal teeth at the palate.
~ass-demons like vibhi$aIJa etc.
rasitala-the world underneath which is located above
mahatala.
rati-sexual pleasure .
.recaka-exhalation (of breath).
roma-hair.
rudra- disposition of anger.
mdraloka-a synonym for Kailasa.

s
sadbbava- experience of the Supreme Reality.
sabaja-self-knowledge.
§lldni- yoga§akti that is kuIJgalinI.
samidhi-State of Equilibrium of all tattvas, natural absence
of all efforts.
 Siddbasiddbiintapaddhati 197

siimarasya, samarasa, samarasatva-equipoise (equilibrium)

of self in union with Siva.
saxp.vit- the state of pure consciousness .
saxp.yama-self-control; self-effacement.
saiJghaf1akBraJJ.a-fusion of priiI;lii. and apii.na,
kevalakumbhaka.
sa.rlkbamadbya-the spot above the palate.
§arikhinf-- aperture at the palate.
sankhya-followers of Kapila, those who accept Pralqti as the
origin of the creation.
saptadvipa-seven dvipas (islands) that constitute the world.
saptapatalas-the seven netherworlds.
saptasamudra-seven oceans.
satyajii.iina- true know ledge.
satyaloka- the abode of Brahma.
siddbapuru$a-perfect yogi.
simhanada-whistle (made of Hom) by niithas.
Siva-benefactor of all.
$cx;laSiidb.ii.ra- kalii.dhiira; sixteen seats of physical energy·
so'haxp.bbiiva-tbe state of 'I-am-That'.
sopaya-quietude; repose.
so~i.¢- desiccation, drying. _ ,. .
§ribana-one of the adhii.ras; probably the seat of urdhvasaktl
viz paramasilnyii situated in the akiis~cakra.
§µi.gafa-one of the adhliras for contemplauon. Place a?ove
the throat but below the palate. Also known as trikiita
located above the forehead.
§uddba-absence of attributes.
siilcy.m§§ak:ti- an evolute of differentiating nature of aparii.§akti.
sihlya-void, pure self-existence.
siiryakiiSa-the space which pervades all which is as dazzling
as a crore of suns, one of the five vyomas (spaces) .
si1ryanii9J- na<JI on the right i.e. pmgala.
SU$umnii- na<JI situated in between the candra and siirya na{li.
sutala-the netherworld above mahiitala which is the home of
bilaetc.
198 Glossary

svadbisthiina- cakra situated at the root of the genital.

svakulicara-adherence to the conduct of one's own kula
(tradition).
svapil;J¢1-individual body.
svarga-heaven.
svarloka-the place above bhuvarloka wherein the deities like
Indra etc. reside.
svarilpa-undisturbed state of Absolute Bliss which is
inexplicable.
svasarpvedya-self-revealing, self experiencing.
svatantratva-consciousness of being perfectly free.
svitmata-feeling of the Self.

rt
talitala-the abode underneath but above patala which is
occupied by the serpents like Viisuki etc.
Wu-palate; one of the sixteen adhiiras.
talucakra-cakra (lotus) situated at the palate.
tatviikaSa-the all-pervading space which is of the form of the
Self, one of the five vyomas (spaces).
trikiifasthana-the centre of the iikiisacakra having sixteen
petals.
turiya-the fourth state of consciousness .
twyitita- the state of consciousness which is beyond the fourth
state of consciousness (turiya).

'{)
unmani- the fifth state of mind; characteristic of silnya.
Supramental state, a state where mind does not exist.
iirdbvakamala- topmost point in the body of sixteen petals
located at akiisacakra.
iirdbva8akti-the higher sakti situated at iikasacakra. The power
which always moves upwardly, a synonym for kwJc;lalinI.
Wmi-sensations of thirst or hunger, formation of the bones.
 Siddhasiddhantapaddhati 199
'V
vai.dika-fo llowers of the Vedas.
vaikhan- the fourth of the five forms of vak (speech) which
is expressed as letters by articulation of the tongue, palate
etc.
Vai.$1)avas-piificariitras.
vajroli- a process or technique of arresting; or conserving
semen .
vak- speech with the properties of parii, pasyanti, madhyama,
vai.khari and miitrkii.
vaqastbala-the place ~hove the heart but below the throat.
valaya-the coils of the nadis.
var.pa-class . ·
vasan-kaplilabhati.
Viisana- an impression of the past action left on the mind which
works as a seed for further action.
vi_bhuti.-a progeny from guru. ..
vicars - reflection as the source of all phenomenal realities.
vikasa-: experience of the expansion or self-unfoldment of
Sakti.
vi$1).uloka-a synonym for vaikuIJfha. Abode of Vi$JJU.
visrii.nti.- repose (of consciousness).
vitala - the netherworld above sutala occupied by the demons
like mayaetc.
vyoma- 8.kasa, the space which is five in number.
vyomapaiicaka- Five firmaments.

'Y
yak$a-demigods like Kubera etc.
yama- tranquillity; control over sense organs. Restraint of all
the senses and control of food, sleep, cold, wind and
heat etc.
yoga-a means or instrument to equip oneself with.
yogisvara- a progeny from guru.

***
 Word Index
abhinnata- I .9 astita-I.9
adefa-VI.98 avadhiitayogi--VI .1
adhaQ.sakti - IV .16 avyakta-I.4
adhara-II.l . avyaktata-I.9
adhara5akti- IV. I bahirlak1?ya - II .28
Adinatha-I. I bhagavata-VI.54
advaita- V .28 Bhairava-I .35
adya-I.29 bhairavaloka- III .5
adyapi.t).c;la-I.27 ,28 bhakti-I.40
agnikala-I.65 bhavana-I.15
ahaiikara-I.42 ,45 bhedavadi - VI .55
ahanta-I.7,IV.6 bhramaraguha-II.13, 27
filsantana-V.42 bhriicakra-II.7
ajfiavati-IV.10 bhriimadhyadhara-II.21
filca8a-I.41,II.30 bhiimi-1.37
filcasacakra- II .9 ,25 bhiita-I.41
akula-I.4,IV.2,9 bilesvarasantana-V .42
akulesaloka-ID.5 Brahma-I.4
alambu~a- I.66 Brahma-1.35,V.50
amrtakala-I .63 ,II .18 brahmacakra-II .1
anadiloka-III .5 brahmacan - VI.33
anadya-I.22 brahmarandhra-II.8
anadyapi.t).c;la-I.20 ,21 buddhi-I.42,44
anahatakala - II .5 caitanya-I.42,47
anama-I.4,5 cakra- II.l
anantata-I.9 candrakala- I .63
a.t).c;fa- I.2 candranac;li - II .5
antaQ.kara.t).a - I .42 cidudaya-I.22,25,28
antarlak~ya-II .26 citprakafa-I .28
apanavayu- I.67 citta-1.42,46
apara-I.14 dana-I.50
aparaqipara-1.15,16 ,21 dasamadvara- II .6
aparasakti - 1.6,1 o dafavayu - I .67
aprameyata- I.9 devadatta-1.67
asana- ill.34 devata-ill.13
 Siddhasiddbintapaddhati
dhanafljaya-1.67
dharru:i.a-II.37
dhyana-II.38
ekadru:i.<;li-VI.38
gandhan-I.66
ghru:i.~adhara-II. 18
ghru:i.~filiilga-II .6
golla!fllnru:i.<;lapa-II .27
gorak~anatha-I.l
filhastha-VI.34
gudadhara-II.12
haqisakala-II.4
hastijihvika-I.66
hrdayacakra-II.4
hrdayadhara-II.16
iccha-1.55
i<;Ia-I.66
Indra-ID.3
Isvara-I.35 ,V .50
isvaraloka-ID.5
jagrat-I.53
jalandharapi!}la-II.8
jihvadhara-II.20
jlva- I.48,53,68
jfi.ananetra-II .7
kfila- l.48 ,52
kala-IV.8
kfilagnirudra- m .2
kalamukha- Vl.42
kama-I.62
kamarupapilba-II.1
kai:i!fiacakra-II.5
kai:i~adhara-II.17
kapalika- VI.45
kapa!fidhara-Il.23
20 I
k~avastha- V.51
kanna-1.61
kriya-1.56
lqkala-1.67
k~apaI)aka-VI.63
kuhii-1.66
kula - I .4 ,IV.1
kulaloka-ill.5
kulapaficaka-1.48
kw)Qalini-1.14,IV .14
kwJ4alinisakti - 1.12
kfumavayu-1.67
laHitftdhara-11.24
lambika-11.19
lingadhan- VI.43
madhyamalak~ya-11.29
madhyasakti-11.3 ,IVJ 6,20
mahakasa- I .29 ,30 ,11.30
mahapfthvi-1.29 ,34
mahasaldirapi1.1~a-l.34,35
mahasalila-1.29 ,33
mahasiddhaloka-ID.5
mahatejas-129,32
mahavayu-1.29 ,31
mahavrata-VI.46
manas-1.42,43
maya-1.57
meQbriidhara- II .13
mudra-VI.29
miiladhara-11.11
miilakanda- II .1
miilarandhra- II.6
nabhicakra-II.3
nabhyadhara-II.15
nadi- ill.12
 202 Word Index

nac;li-ID.12 pii:ic;iotpatti - I .3 ,67

nagavayu-I.67
n~atra-ill . 13
nasadhara-II.22
nathasantana-V.42
nija-I.14
nijasakti-I.5,8JV.l
nilakai:i!:haloka- ID.5
nirafijana-I.15 ,19 ,21
nirutthanadasa- V.8
nirvfu)acakra-II.8
nirvfu)apara-VI.44
nityapit).c,lavadhuta-I.3
niyama-II.33
o<;tyanadhara-II .14
padangu~!:hadhara - II.1 o
pancaratrika-VI.56
para-1.14,IV .4
parabrahmaloka-ill.5
parakasa - II .30
paramananda -1.22 ,23 ,28
Paramapada-1.15,17 ,21, IV. sadguru-V.64,VI.71
16,27, V.2
Paramatma-I.15 ,20 ,21
Paramesvara-IV .14
paraparaloka- ID.5
parapir:i<;lotpatti - I .13
parasakti-1.6,9
para§iva-I.14
pasupata-VI.41
pir:i9a-I.2
piQ<;iadhara-I.3 , IV.1
piQ<;iapadasamarasabhava-I .3 satikhinivi vara - II .6
pit:J<;iasru:pvitti-I.3, III.1 samadhi-II .39
pit:J<;Iavicara-I.3 ,II.1
piilgala-I .66
prabodha- I .22 ,24 ,28
praka5a-I.22,26
Prak[ti- I .5 8
prak[tipit).<;la- 1.36,41
prar:iavayu - I .67
prar:iayama- II .35
pratyahara- II .36
pratyak~akarai:ia- I .60
piirQagiripitha- II .9
puru~ottama- VI .61
pU~a - I.66
rajadanta- II .6
rajas-1.48 ,50
rasi-ll.13
Rudra - I .35 ,V .50
rudraloka-ill.5
sadajiv"i-VI.57
Sadasiva-I.35 ,V .50
sadasivaloka- III .5
sahaja- V .25
sak~atkara-I . 15
sakta- VI.50
Sakti- II.1
saktibhak-VI.47
sakticak.ra - I .14
saktijiifuti- Vl.48
saktiloka - III .5
saktitatva - I .13
§atikhini - I .66
samanavayu - I.67
 Siddhasiddhintapaddhati 203

santana- V .42 tfilvadhara-II.19

sanyasi-VI .36 tamas- I .48 .51
saptadvipa-ill.7 tapasa- VI .40
saptasamudra-Ill.7 tara-ID.13
sarira-1.36 ,71 tatvakasa-11.30
satta-1.15,IV.5 tejas-1.39
satva- 1.48 ,49 tithi-ill.13
satvika - VI.5 8 tridaI.J.~ - VI.37
satyajiiana-1.68 tunya-1.53 -
satyavadi- VI.60 turyatita-I.53
siddhamata- 1.3 turyatitavastha - V.51
~iddhayogirai - VI.64 turyavastha-V.51
Siva- 1.35,IV.l,11 udanavayu-1.67
sivaloka-ill.5 uc;lyar,tapi!:ha - II .2
soharp.bhava- I.22,27,28 urdhva5akti - IV .16
sopa ya-V.27 urdhva5aktinipata - IV .25
sphurata-IV.7 ,15 vai~i;tava-VI.53
sraddha - 1.49 vajroli-Il.13
Srik<U).tha- I.35 vak:-1.59
sthulavastha- V.51 vaksiddhi-II .7
suddhasaiva- VI.39 vanaprastha-VI.35
suk~ma - 1.14 vayu-I.40
stik~masakti - 1.7 ,11 vibhiitisantana- V .42
stik~masatvika-VI.59 Vigiu-I.35,V .50
suk~mavastha- v .51 vi~i:iuJoka-ill.5
sunya-1.15,18,21,11.6 visranta-VI.72
suryakala- 1.64 vyakta5akti -1.54
silryakasa - 11.30 vyanavayu - I.67
st1ryana9i - II.5 vyomapaficaka-II.30
su~m:ru:ia - I.66 yama-II.32
su~upti-1.53 yasasvini- I .66
svadhi~thanacakra- Il.2 yoga - V.22
svapna-I.53 yogamarga-V.5
tfilucak:ra- Il.6 yogisv.arasantana- V .42

***
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 The Lonavla Yoga Institute (India)
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2. To edit or get edited text books on Yoga with notes and translations
and publish them.
3. To prepare and publish catalogues, digests, indices or glossaries of
Yogic texts and subjects allied to Yoga with a view to help critical
studies ofYogic texts.
4. To publish Newsletter "Yoga Pradipa".
5. To organize seminars and conduct courses in Yoga and provide
facilities for training individuals or groups of individuals in India or
abroad.
6. To establish contacts and co-operate with the individuals and
associations or organizations working in the field ofYoga in different
aspects.
7. To give adequate guidance to the individuals and groups in the Yogic
therapeutic matters.
Projects at hand
i. Publication of Yoga texts with translations in different
languages.
n. Catalogue of Yoga Manuscripts.
m. Organization of Yoga Therapy Courses in different places with
the help of affiliated or related Associations and Institutions.
1v. Organization of Yoga workshops.
Publications
Within a short period of its existence the Institute has published the
following books:
1. Glossary ofYoga Texts - Dr. M. L. Gharote.
2. Swami Kuvalayananda-APioneer of Scientific Yoga and
Physical Education-
Dr. M. L. Gharote and Dr. Manmath M. Gharote.
3. Yogic Techniques- Dr. M. L . Gharote.
4. Hath a Pradipika Vrtti by Bhojatmaja (Marathi)-
Ed. Dr. M . L. Gharote.
5. Kumbhaka Paddhati or Science ofPranayama-
E d . Dr. M . L. Gharote & Parimal Devnath.
6. Hatbapradipika (10 chapters) with the Commentary -
Yogaprakasika by Balakrishna-Second Revised Edition
Ed. Dr. M. L. Gharote & Parirnal Devnath.
7• Yuktabhavadeva ofBhavadeva Mishra (Original Sanskrit Text,
English Summary and Critical Appraisal) -
Ed. Dr. M . L. Gharote & Dr. V. K. Jha.
8. An Introduction to Yuktabbavadeva ofBbavadeva Mishra (English
Summary and Critical Appraisal) -
Ed. Dr. M . L. Gharote & Dr. V. K. Jha.
9. Hatharatnavali by Srinivasa - Critical edition, transliteration,
translation, figures, notes and appendices. - Ed. Dr. M. L. Gharote
1 O. Pranayama-The Science of Breath-Dr. M. L. Gharote.
11. Siddhasiddhantapaddhati-Ed. Dr. M. L. Gharote.
12. Encyclopaedia ofTraditionalAsanas-
Ed. Dr. M. L. Gharote, Dr. V. K. Jha,
Dr. Parimal Devnath, Dr. S. B. Sakhalkar.
13. Hatbatattvakaumudi of Sundaradeva-
E d. Dr. M. L. Gharote, Dr. Parimal Devnath &
Dr. Vijay Kant Jha.
14. Guidelines for Yogic Practices - Dr. M. L. Gharote.
15. Evolution in Yoga- Dr. Manmath M. Gharote,
Dr. Parimal Devnath, Dr. V. K. Jha.
16. Critical Edition of three Selected Yogopanishads -
Dr. Manmath M. Gharote, Dr. Parimal Devnath,
Dr. V. K. Jha.
17. Yogika Prakriya (Marathi) - Dr. M. L. Gbarote.
18. Yogika prakriyanche Margadarshan -
Dr. M. L. Gharote.
 19. Therapeutic References in Traditional Yoga Texts-
Ed. Dr. Manmath M. Gharote, Dr. V. K. Jha,
Dr. Parimal Devnath.
20. Amanaskayoga - Dr. Manmath M. Gharote, Dr. V. K. Jha,
Dr. Parimal Devnath.
21. Pranayama - Shwasache Shastra - Ed. Dr. M. L. Gharote
22. Mar;ic,lalabrahmar;iopani~ad and Nadabindupani~ad
Dr. Manmath M. Gharote,
Dr. Parimal Devnath, Dr. V. K. Jba.
23. Amrtavakyam (Hindi) - Dr. Manmath M. Gharote,
Dr. V.K.Jba
24. Amrtavlikyam (English) - Dr. Manmath M. Gharote
lliV.K.~ '
25. Dattatreyayoga§astram - Dr. Manmath M. Gharote
Dr. Parimal Devnath · '

Future Publications
The Institute is working on the following texts and soon these will be
published.
i. Critical Editions of Selected Yogopanishads.
ii. Natha Vakya.
iii. Critical edition of Goraksha Shataka.
iv. Concordance ofAsanas and Pranayama.
" Akulagama Tantra.
vi YogicAnatomy and Physiology.
vii Yogabija
viii. Notices of Manuscripts on Hathayoga.

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