Shiva Samhita

Sanskrit text with English Translation & Notes THE SIVA SAMHITA

the Pacini office, bhuvaneswari as'rama, bahadurganj, HllababaO Printed by Apurva Krishna Bose at the Indian Press 1914 TABLE OF CONTENTS. Chapter I >> II III IV V Page. 1 16 24 41 52 99 • • * SIVA SAM HIT A. Chapter I. Existence one only. I RPlsta II K II The Jliana [Gnosis] alone is eternal; it is without beginning or end ; there exists no other real substance. Diversities which we see in the world are results of sense-conditions; when the latter cease, then this ^[fiana alone, and nothing else, remains. II R II cRfJT JTct I iJcTIRrRRHinfct^cIQTRL li \ II 2-3. 1, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of Yoganusdsana (the exposition of Yoga). Tu it are discarded all those doctrines of disputants, which lead to false knowledge. It is for the spiritual disenthralment of persons whose minds are undistracted and fully turned towards Me. Differences of opinion. wq ctr* IN i swr II tf II 4. Some praise truth, others purification and asceticism ; some praise forgiveness, others equality and sincerity. nsisfor i RSTSTfo %f%^TrargrtRq[ II V, II 5, Some praise alins-giving, others laud sacrifices made in hbnor of one’s ancestors ; some praise action ( Karma j, others think dispassion (Vairdgya) to be the best. 2 SIVA SAMEITA. ^fatrarf^ $$ cr«n fa$: 11 ^ it G. Some wise persons praise the performance of the duties of the householder ; other authorities hold up fire-sacrifice &c., as the highest. jt^pt srcfsrfcr I •W SI^cT grfi^ II VS II 7. Some praise Mantra Yoga, others the frequenting of places of pilgrimage. Thus diverse are the ways which people declare for emanci¬ pation. VM arefam 5TCT: I n=^jfcT fttfsr. qm#i: u c h 8. Being thus diversely engaged in this world, even those who still know what actions are good and what evil, though free from sin, be¬ come subject to bewilderment. gnStePTCi: 3 t$5T || || 9. Persons who follow these doctrines, having committed good and bad actions, constantly wander in the worlds, in the cycle of births and deaths, bound by dire necessity. Snrm^T 3^5 sftTfiT Ften: STforTreW || ^0 || 10. Others, wiser among the many, and eagerly devoted to the investigation of the occult, declare that the souls are many and eternal, and omnipresent. frf: FtfocMRW || U II 11. Others say,-“ Only those things can be said to exist which are perceived through the senses and nothing besides them ; where is heaven or hell ?” Such is their firm belief. ST^ST sr^^ril w 12. Others believe the world to be a current of consciousness and no material entity ; some call the void as the greatest. Others believe in two essences— Matter ( Prakriti) and Spirit (Purina). I CHAPTER I. 13-19. 3 TOnfalVljaT: I 3 Xtetm ?mmf<T *rarw?n^ ii \\ w m|: £>*<>* rrontf: i §33^ faffoicrcrO 1 \* h 13-14. Tims believing in widely different doctrines, vdtli faces turned away from the supreme goal, they think, according to their under¬ standing and education, that this universe is without God ; others believe there is a God, basing their assertions on various irrefutable arguments, founded on texts,, declaring difference between soul and God, and anxious to establish the existence of God. dirt =* gw gsjfwsr: I 3 ^TOl Sfct II K\ II JTrT I gfemw^rcfr: ii \% ii 15-10. These and many other sages with various different / denominations, have been declared in the Haulms as leaders of the human 1 mind into delusion. It is not possible to describe fully the doctrines of these persons so fond of quarrel and contention ; people thus wander in this universe, being driven away from the path of emancipation. Yoga the only h ue method. ?lT$rW tf&TTSNWJ £RT*f * 3**- 3*: 1 qr hct^ii ii 17. Having studied all the Sdstras and having pondered over them well, again and again, this Yoga Sintra has been found to be the only true and firm doctrine. qf^*nc» STcf 1 aferafenri W: 11 K* n 18. Since by Yoga all this verily is known as a certainty, alt exer¬ tion should bo made to acquire it. What is the necessity then of any other doctrines ? ^TnflTSlfasr qKSTTftcrqf I SprRTO g JT5T3P* II ^ II / 19. This Yoya Sddra, now being declared by us, is a very secret doctrine, only to be revealed to a high-souled pious devotee throughout the three worlds. 4 SIVA SAMI11TA. Karma K&nda. fesn HcP It Ro II WSfcT «K$*m II Re II 20. There are two systems (as found in the Vedns\ Karma Kayda /ritualism) and Jnana Kdyda (wisdom). Juana Kay da and Karma Kdn(]a are again each subdivided into two parts. ftfasp 103: \\ r \\\ 21. The Karma Kdyda is twofold—consisting of injunctions and prohibitions. qT«t S^fcT I y frftRT jng* 11 rr h 22. Prohibited acts when done, will certainly bring forth sin ; from performance of enjoined acts there certainly results merit. SmfasilfaTlSFTHJcP I R?|tcS;t^ II R^ || 23. The injunctions are threefold—nitya (regular), naimitllha (occasional), and kdmya (optional). By the non-performance of nitya or daily rites thero accrues sin ; but by their performance no merit is gained. Oiuthc other hand, the occasional and optional duties, if done or left undone, produce merit or demerit. faBrsFg rs' ^ * 1 s# s aw 11 rz u 24. Fruits of actions arc twofold—heaven or hell. The heavens are of various kinds and so also hells are diverse. I to: 'rmirtfin 1 VT^fcT WW*II RH II 25. The good actions are verily heaven, and sinful deeds are verily hell ; the creation is the natural outcome of Karma and nothing else. TOTgmTft tT I 111 ^ u 20. Creatures enjoy many pleasures in heaven ; many intolerable pains are suffered in hell. 5*9' Jif11 w w 27. From sinful acts pain, from good acts happiness, results. For the sake of happiness, men constantly perform good actions. CHAPTER I. 28- 33 . 5 jwiftPTTTOtf 3 5n«wr 11 r<i 11 28. When the sufferings for evil actions are gone through, then there take place re-births certainly; when the fruits of good actions have been exhausted, then also, verily, the result is the same. gJtsraJrm; 1 cTclT m II II 21). Even in heaven there is experiencing of pain by seeing the higher enjoyment of others ; verily, there is no doubt of it that this whole universe is full of sorrow. srtai qnfeftr tor 1 jmWTOI&T *RfcT II \o \\ 30. The classifiers of Karma have divided it into two parts; good and bad actions ; they are the veritable bondage of the embodied souls each in its turn. 'Tiag’TT *NFi55 «$[ | m rfffT Xt&h II \\ II 31. Those who are not desirous of enjoying the fruits of their actions in this or next world, should renounce all actions which arc done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittiha acts, should employ themselves in the practice of Yoga. Juana Kdnda. sTcqr ^mr sr3t?*jvfr 1 3<»Wq§;q' ZTfT ^rT?^!<ng II II 32. The wise Yogi, having realised the truth of Karma Kdnda (works), should renounce them ; and having left both virtue and vice, he must engage in Jndna Kduda (knowledge). ^TcTTT 3TS*3 11 *tt asrci* II \\ II 33. The Vedic texts,—“ The spirit ought to he seen,”—“ About it one must hear,” tic., are the real saviours and givers of true knowledge. They must be studied with great care. * 3<% 9T vftf frf ST%T^rfK I Writ W^ll sw ^ HW ?EW 9 llftl I * * 3 faro* n v* u 6 SIVA SAMI11TA * 34. That Intelligence, which incites the functions into the paths of virtue or vice, am I. All this universe, moveable and immoveable, is fyom me; all things are preserved by me ; all are absorbed into me (at the time of pralaya ) ; because there exists nothing but spirit and lam that spirit.— There exists nothing else. ?ror i 9T TO I sir 5 HS 9 T 9 «ir *It <ttTOt 11 y* 11 35. As in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same ; similarly individuals, like cups, areVnnumerablc, but the vivifying spirit, like the sun, is one. ?T9TC99?^9 9§9T 519^ II \\ II 30. As in a dream the one soul creates many objects by mere willing; but on awaking everything vanishes but the one soul; so is this universe. frilfar9r i (955* mwnfo 11 \ 3 11 37. As through illusion a rope appears like a snake, or pearl-shell like silver ; similarly, all this universe is superimposed in the Paramdtnvi (the Universal Spirit.) ?JT?WSrreTTWT 9 ff% fasqUJcTfaer II II 38. As, when the knowledge of the rope is obtained, the erroneous notion of its being a snake does not remain ; so, by the arising of the knowledge of self, vanishes this universe based on illusion. 9 Tf% 5 jfw 9 Tsi*Jr srj 11 »o 11 9 ff% 99 T II y, II 39. As, when the knowledge of the mother-of-pearl is obtained, the erroneous notion of its being silver does not remain ; so, through the knowledge of spirit, the world always appears a delusion. 39 T wiki *o 11 40. As, when a man besmears his eyelids with the collyrium pre¬ paid from the fat of frogs, a bamboo appears like a serpent, so the world appears in the Paramatmd, owing to the delusive pigment of habit and imagination. CHAPTERI. 41-47. 7 'Tf^T ¥R% HT*P 4 T i sro^rfcT n y* n 41. As through knowledge of rope the serpent appears a delusion ; similarly, through spiritual knowledge, the world. As through jj^ndiced* eyes white appears yellow ; similarly, through the disease of ignorance, this world appears in the spirit;—an error very difficult to be removed. trWTsf *I* 7 T 1 g^^T^T^«irsfrr 5 T?TT?aT^ici 7 r $3:11 y^ 11 42. As when the jaundice is removed the patient sees the colour as it is, so when delusive ignorance is destroyed, the true nmarru of the spirit is made manifest. W ¥T^%fcI I cT^TrTTT * II ' 4 \ II 43. As a rope can never become a snake, in the past, present or fitturc ; so the spirit which is beyond all gums and which is pure, never becomes the universe. 11 yy 11 44. Some wise men, well-versed in Scriptures, receiving the know¬ ledge of spirit, have declared that even Dcvas like Indra, etc., are non-eternal, subject to birth and death, and liable to destruction. Sfnjcf *rarc $ronig?;H 11 y^ 11 45. Like a bubble in the sea rising through the agitation of the wind, this transitory world arises from the Spirit. 5 T 1 fg[\=nflT>£n^Rfcr 11 y$ n 46. The Unity exists always ; the Diversity does not exist always ; there comes a time when it ceases: two-fold, three-fold, and manifold distinctions arise only through illusion. *nwi* I g 1 ssftta 'TCflic^ni y^s 11 47. Whatever was, is or will be, either formed or formless, in short, all this universe is superimposed on the Supreme Spirit. 8 SIVA SAMH1TA. fesn otctt q^rfcJWT I *in{^ m wf^^ifcr n %t n 48. Suggested by the Lords of suggestion comes out Avidyd. It is born of untruth, and its very essence is unreal. How can this, world r with such antecedents (foundations) be true ? The Spirit. asrrarl u 11 4'J. All this universe, moveable or immoveable, has come out of Intelligence. Renouncing everything else, take shelter in it (Intelli¬ gence.) eraicnnai’?r* srog Pteren 11 11 50. As space pervades a jar both in and out, similarly within and beyond this ever-changing universe, there exists one Universal Spirit. 3 qjtq qng wto 11 11 51. 4s the space pervading the Jive false states of matter does not mix with them, so the Spirit does not mix with this ever-changing universe. stow i ^ II <V* 11 52. From Devas down to this material universe all are pervaded by one Spirit. There is one Sachchiddvanda (Existence, Intelligence and Bliss) all-pervading and secondless. STOTcSWTOfiT JTlfe ^|5T^T5Tt ¥I^W I tRJtfdtor 11 ^ 11 53. Since it is not illumined by another, therefore it is self- luminous ; and for that self-luminosity, the very nature of Spirit is Light. WW rTTOT^TOT ^ II || 54. Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself. cITOT^ITOT II HH n CHAPTER I. 55-62, 9 55. Since tlie Spirit is unlike this world, which, is composed of five states of matter, that are false and subject to destruction, therefore, it is* eternal. It is never destroyed. qsTTri^ crent$rcfigt sfqr i ^WTrl^qt ft«qr ^T9Tt ^ II II 5(1 Save and beyond it, there is no other substance, uitatsiore, it is one ; without it everything else is false ; therefore, it is True Existence. g:qRT5t qrf: | ?nqi^T^cT^fq‘ II II 57. Since in this world created by ignorance, the destruction of sorrow means the gaining of happiness ; and, through Gnosis-^immunity from all sorrow ensues; therefore, the Spirit is Bliss. wraT&renwR i cTSTT^Irm STR || \<C II 58. Since by Gnosis is destroyed (lie Ignorance, which is the cause of the universe; therefore, the Spirit is Gnosis; and this Gnosis i^ consequently eternal. ^T55^T ftfoST fas-* ^T k? <T^%Tf^rT ^ qqiRr II *^Ol 59. Since in time this manifold universe takes its origin, therefore, there is One who is verily the Self, unchanging through all times. Who is one, and unthinkable. qisnft fircisj qTRT qiraon i sn%t ?TirTrr 5<rfasri&r: n %o n GO. All these external substances will perish in the course of time ; (but) that Spirit which is indescribable by word (will exist) without a second. s-ufasT * ^ qraqr * ^ i <JTOcI?r ¥T^R§ II %\ II 01. Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect; the Spirit alone is so Yoga and Maijd. qim q^icqicWR Rferaq. i II Vi II G 2. Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Universal Spirit by the self. 2 10 SIVA SAM1IITA. WSTHIcSft 'ericUR I ft«r’ tt& || \\ II 63. Having seen the Spirit, that brings forth happiness, in Ins own* spirit by the help of the self, lie forgets this universe, and enjoys the ineffable bliss of Samddhi (profound meditation.) Hltfa crrgfasiT'm I *151 ^JTHJlfcT fawr* cf^T ^ II II 64. Maya (illusion) is the mother of the universe. Not from any other principle has the universe been created ; when this Maya is destroyed, the world certainly does not exist. swr HTOifrarfacr Sen i eT^r * n w 65. He, to whom this world is but the pleasure-ground of Mayd, therefore, contemptible and worthless, cannot find any happiness in riches, body, etc., nor in pleasures. amstfg Hq<f £^ vfTSTOT 5^r: ii fsroTfsnnf^^g sregg m<r. n %% n 66. This world appeals in three different aspects to men—either friendly, inimical, or indifferent; such is always found in worldly dealings; there is distinction also in substances, as they are good, bad or indifferent. ^Trlq wfcigfe: II ^TOqnqr^twji stFr*. h ^ n 67. That one Spirit, through differentiation, verily becomes a son, a father, etc. The Sacred Scriptures have demonstrated the universe to be the freak of Mdyd (illusion). The Yogi destroys this phenomenal universe by realising that it is but the result of Adhydropa (superimposi¬ tion) and by means of Apamda (refutation of a wrong belief). Definition of a Parama llansa. FrfWtqTfafftf I flqfcT gw I Frcsrc: || %<t ll 0 68. When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then lie can say that he is ndivisible intelligence, and pure Unit. CHAPTER 1. 69-74. II Emanation or Evolution. *ra*icn ** sari; i r wracl croracn u ^ 11 139. The Lord willed to create his creatures ; from Ilis will came oui & Avuhja (Ignorance), the mother of this false universe. ! gsc ansi srot £mr ^r%cft i asrfoetr srfri *7 ct w- ii so n 70. There kes place the conjunction between the Pure Brahma and Avidya, from which arises Brahma, from which comes out the /> ' Akasa. ^mc 5 J^T 5 t^ ^T^^^R^cTcTt | STOT& cTcTJ f£#T SotN* faett STfcT II II 71. F ‘rom the Akasa emanated the air ; from air came the fire; from fire—water; and from water came the earth. This is the order of subtle emanation. II vSR l| 72. From ether, air; from the air and ether combined came lire; from the triple compound of other, air and lire came water; and from the combination of ether, air, fire and water was produced the (gross) earth. i <j«^t *T*ror mfk vrj^ h ^ 11 7H. The quality of ether is sound ; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of the earth. There is no gainsaying this. ficipnt 3735^ 1 rT*N II 515 ^: ^ ^ I ^ 11 w 11 74. Akasa has one quality ; air two, fire three, water four, and earth five qualities, viz, — sound, touch, taste, form and smell. This has been declared by the wise. »rot arrow i ^rsniTi^nS^raT to* 11 ^ 11 ^ *wr*ir 11 ^ 11 12 SIVA SAMIUTA. 75-76. Form is perceived through the eyes, smell through the nose, taste through the tongue, touch through the skin and sound through the ear. These are verily the organs of perception. vfert ^qpsrrfa fesRgi* 11 n 77. From Intelligence lias come out all this universe, movable and immovable ; whether or not. its existence can be inferred, the “All Intelligence ” One does exist. Absorption or Involution. srmft 3T& H5TT 3T5T ctefa I 3TI% cTOT II USTCTOT || *C || 78. The earth becomes subtle and is dissolved in water ; water is resolved into lire; lire similarly merges in air; air gets absorption in ether, and ether is resolved in Avid yd (Ignoiance), which merges into the Great Brahma. H%\m\ II v9\ || 79. There are two forces— ciksepa, (the out-going energy) and dvarana (the transforming energy) which arc of great potentiality and power, and whose form is happiness. The great Mdijd, when non-intelli- gent and material, has three attributes saliva (rhythm) rajas (energy) and tamas (inertia). ii vf ^q^|flm?T: II Co || 80. The non-intelligent form of Mdyd covered by the dvarana force (concealment), manifests itself as the universe, owing to the nature of viksepa force. crftr few w s?t t«PC qflcT II %rT^t* irgufirf || C\ || 81. When the avidyd has an excess of lamas, then it manifests itself as Durga; the intelligence which presides over her is called hfvara. 81 (a). When the Avidyd has an excess of Sattva, it manifests itself as the beautiful Lakshmi ; the Intelligence which presides over her is called* Vishnu, 13 CHAPTER I. 82-88 . _ » ntismfasT ran *3t*nt *i*^rt i 3fs?r*3*$r VT^frT H5TT?Tf TOT**: || <!R || 82. When the avid-ya has an excess of rajas, it manifests itself as the wfse Sarasvvati; the intelligence which presides over her is known as Brahma, &TTSIT5 *T*55T ^3f £*3^ q*3T3TR I 5I$*T^5I3 *13 *TT foil 3*!3T 5TOT IK* li 83. Gods like Siva, Brahma, Vi.shnu, etc., are all seen in the great Spirit; bodies and all material objects are the various products of avidyd. 33*fttn *53*r farasnron il 3"3ra*£ 3tf*3T ii a h 84. The wise have thus explained the creation of the world— t !v as (elements) and not-laltu’ns (non-elements) are thus produced— not otherwise. SR 3*3 ST*T*3^ I Ji^t *t3% 3t?33t ii ii 8,a. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely througl* words and names; but there is no real difference. 3*331*^3 *rr*T%r 3&*: 3*: i *353^3 *3^4 3*g it <% ii 8li. Therefore, the things do not exist ; the great ami glorious One that manifests them, alone exists; though things are false and unreal, yet, as the reflection of the real, they, for the time being, appear real. «**: *TrlBlf*3T353*3l 531$ 3^ 3lf*3 1 3t 3^Ir33 ft?3* *T IK^SII 87. The One Entity, blissful, entire and all-pervading, alone exists, and nothing else ; he who constantly realises this knowledge is freed from death and the sorrow of the world-wheel. 3*3ldqr33T*I¥3t 33 *T3 553 33B I *T 3#J 3^ 3F3TffeR3r33ro£ II ^ II 88. When, through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavfula) of other doctrines, this universe is resolved into the one, then, there exists that One and nothing else ; then this is clearly perceived by the mind, 14 SIVA SAMIIITA . Karma clothes (he J iva with body. cissdcfof £^srr»»TtiTT^ 11 ^ H « 8!). From the Annanuya Koyi (the physical vehicle) of the father, and in mmrdance with its past karirn , the human soul is re-incarnated ; therefore, the wise consider this beautiful body as a punishment, for the suffering of the effects of past Karma. II *>o II 90. * This temple of suffering and enjoyment (human body), mad up of flesh, bones, nerves, marrmv, blood, and intersected with blood vessels etc., is only for the sake of suffering of sorrow. <rrcfrg , 5jrjT£ mq i 91. This body, the abode of Brahma, and composed of five element^ and known as BrahmAnda (the egg of Brahma or microcosm) has been made for the enjoyment of pleasure or suffering of pain. n n 92. From the self-combination of the Spirit which is Siva and the Matter which is $akti, and, through their inherent inter-action on each other, all creatures are born. srwsra: i HSltesiTfr srejfr qq II Srmra ^t^r^cfT ii ^ n 93. * From the fivefold combination of all subtle elements, in this universe, gross innumerable objects are produced. The intelligence that is confined in them, through Karma, is called the Jtva. All this world j is derived from the live elements. The Jiva is the enjoyer of the fruits' of action. nnz'- srefasu an*. H v* H • 94. In conformity with the effects of the past karma of the Jivas, I regulate all their destinies. Jioa is immaterial, and is in all things; but it enters the material body to enjoy the fruits of karma. CHAPTER I. 95-96. 15 Jrrni^r^ 3*: 3^: ii v* n 95, Bound in the chain of matter by their karma, the Jivas receive various names. In this world, they come again and again to undergo the consequences of their karma. 96. When the fruits of karma have been enjoyed, the Jioa is absorbed in the Parambrahma. Chapter II. (1). The microcosm. smw Iteli % W$*T: II K II In this body, the mount Merit — i.e., (lie vertebral column—is sur- foimded by seven islands ; there are rivers, seas, mountains, lields; and lords of the lields too. n R ii 2. ' There are in it seers and sages ; all the stars and planets as well. There are sacred pilgrimages, shrines ; and presiding dieties of the shrines. iw»ater srftror^r i mgs* srf^asr sra ^ \\\ n 3. The sun and moon, agents of creation and destruction, also move in it. Ether, air, fire, water and earth are also there. (2). The Nerve Centres. garrfr sift \ fcj aresrc: wtffo ii « ii 4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Mcru they are engaged in their respective functions. STPTfa * slfacf H SW II ^ II 5. (But ordinary men do not know it), lie who knows all this is a Yogi; there is no doubt about it. ^ sq*ftu?p i II % II G. In this body, which is called Brahmanrla (microcosm, literally the mundane egg), there is the nectar-rayed moon, in its proper place, on the top of the spinal cord, with eight Kahns (in the shape of a semi-circle). fac^n^ * I ii $ ii 7. This has its lace dowimards, and rains nectar day and night. The ambrosia further sub-divides itself into two subtle parts; CHAPTER II. 8-15. 17 f?TRFT^T Rtfa I Sorrier Rfer^ 11 < 11 8. One of these, through the channel named Ida, goes over the body to nourish it, like the waters of the heavenly Ganges—certainly this ambrosia nourishes the whole body through the channel of Ida. HR 'fajRTfSHf? RTflRT^ aiHfWcr: II ^TcSi’tfcT R*355T^ I R*Wr*n TOM STRlfcT SRfflT: II H II 0. This milk-ray (moon) is on the left side. The other ray, brilliant as the purest milk and fountain of great joy, enters through the middle path (called Sushumna) into the spinal cord, in order to create this moon. qfa JMwfcf.* ii *il ii 10 At the bottom of the Mem, there is the sun having twelve KalAs. In the right side path (Pingala) the lord of creatures carries (the fluid) through its rays upwards. Hsrfcr I ^ srlfoRt huh 11. It certainly swallows the vital secretions, and ray-exuded nectar. Together with the atmosphere, the sun moves through the whole body. ^ RRT TOJffcP HrW RM | II W II 12. The right-side vessel, which is piugalft is another form of the sun, and is the giver of Nirvana. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs. (3 ).—The Nerves. sHMmh RT3T sfcf gWR. I cTig II U II 13. In the body of man there arc 3,50,000 uadis ; of them, the principal are fourteen; fRRST RtRld I 'JRT ^ II KM II fcsrt pRTi ^ faster ggfarer n ^ u 14-15. Sushumna, Ida, Pingala, Gandhari, Hastijihvika, Kufcu, Saraswati, Pusa, Sankhini, Payaswani, Varuni, Alumbusa, Vishwodari, and Yaifaswani. Among these Ida, Pingala and Sushumna are the ^hief. SIVA SAMIIlTA. IS fcT^aHT Igm | **rt**<?m’ 5us^t sfa % ^^ii \\ ii 16. Among these three, Sushumna alone is the highest and beloved of the Yogis. Other vessels are subordinate to it in the body. *1551*3 *t q^rr^m; ferai: i ^sfof srmfasT Hm^fsrefforr n ^ u 17. All these principal midis (vessels) have their mouths down¬ wards, and arc like thin threads of lotus. They are all supported by the vertebral column, and represent the sun, moon and fire. cast nar *i£t rasrr *rr m HgHr i ^ u || i». The innermost of these three is Chitvd ; it is my beloved. In that there is the subtlest of all hollows called Brahmarandhra. qs'sretnfssraT sp[T q&m JTwraifaSi i Wtroferon *u ii *«, ii 19. Brilliant with live colours, pure, moving in the middle of Sushumna, this Chitra is ike vital part of body and centre of Sti- shumnil. mmsft n ro ii 20. This has been called in the kashas the Heavenly Way ; this is the giver of the joy of immortality ; by contemplating it, the great Yogi destroys all sins. (4 ).—The Pelvic [legion. fora grasps i ^ 5ann.ii rk ii 21. Two digits above the rectum and two digits below the organ is the a$hara lotus, having a dimension of four digits. crfHrararcqtr ^ *j5for*T I era% Jtrffor ii rr ii 22. In the pericarp of the ddhdra lotus there is the triangular, beautiful yoni, hidden and kept secret in all the Tantras. *51 i^^rfT^T*T I *TT^f5ra*T fffo5T HT**Tfo*T II R\ II 23. In it is the supreme goddess Kundalini of the form of electricity, in a coil It has three coils and a half (like a serpent), and is in the mouth of Sushumna. < * CHAPTER II. 24-30. 19 ^rsrnrm^^T ?rr^ ii w h 24. It represents tlie creative force of the world, and is always engaged in creation. It is the goddess of speech, whom speech cannot manifest, and who is praised by all gods. g m ^Tit mnmn arafacn i STOTTS Tim ii ^ ii 25. The nddi called Ida is on the left side coiling round the Sushumna, it goes to the right nostril. f^T *ro sr ?n£t ^rirnf i ireranR srorf^ »rar ii ii 20, The ndt}i called Pingahi is on the right side ; coiling round the central vessel, it enters the left nostril. ^jimr ?n 1 R qZJflRE f%f: 11 n 27. The nddi which is between Ida and Pingala is certainly Sushumna. It has six stages, six forces,* six lotuses, known to the Yogis. §gmrar *rcrrc r 1 S^TSHSTCITtITR fTTcTaTT% ^IT^TcTt II K II 28. The first live stages f of Sushumna arc known under various names ; being necessary, they have been made known in this book. rt€t ^rarct^rgfcqcn 1 tSRTifcflrt » 7 T 7 i? 3 ^ R sfoTCIH II ffsroiSB** 1 55 s«n m I n 11 29. The other uadis, rising from Mulddhdv, go to the various parts of the body, e.g. the tongue, organ, eyes, feet, toes, ears, the abdoyien, the armpit, fingers of the hands, the scrotum and the anus. Having risen from their proper place, they stop at their respective destinations, as above described. sricT 11 ^011 30. From all these (fourteen) uadis, there arise gradually other branches and sub-branches, so that at last they become three hundred thousand and a half in number, and supply their respective places. * That is, the functions of tlie Cord, viz :—Reflection, co-ordination, etc. t Tho parts of which the Spinal Cord is composed are the Tantrik stages via. Cervical, Dorsal, Lumbar, Sacral and Coccygeal, * 20 SIVA SAMEITA. «3n Jrni^T i inrifav fogfsrforo&ft ii \\ n 31. These mVJis are spread through the body cross-wise and length 1 wise ; they are vehicles of sensation and keep watch over the movements of the air i.e., they regulate the motor functions also. (5 ).—The Abdominal Region. Q?TI qt? &5lt*KI»W I ^ifcr tn#r snftRt fomfwn ii v< ii 32. ' In the abdomen there burns the fire—digestor of food—situat¬ ed in the middle of the sphere of the sun having twelve Ivalas. Know this as the fire of Vaiswamira; it in born from a portion of my own energy, and digests the various foods of creatures, being inside their bodies. srfffe gfs w i ii ^ ii 33. This fire increases life, and gives strength and nourishment, makes the body full of energy, destroys all diseases, and gives health. sn^rar ftfaarcsnfr i crfwrs* sfoViT mi h \i n 34. The wise Yogi, having kindled this Viswanaric fire according to proper rites, should sacrifice food into it every day, in conformity with the teachings of his spiritual teacher. TftlWm SPTTHTH ST?T3?JT^ 5TTSt% II ^ II 35. This body called the Urahmanda (microcosm) has many parts, hut 1 *have enumerated the most important of them in this book. (Surely) they ought to be known. *T*rsraF;n;*TJTT& wimft frfasirft sr i ?TTFt II \\ H 3G. Various are their names, and innumerable are the places in this human body ; all of them cannot be enumerated here. (16). —-The Jivdtmd. frit STSTfcT ST^iT? I ^T^qT^HTflT55T^fcIf II || CHAPTER 11 37-43. 22 37. In the body thus described, there dwelleth the Jiva, all-perVad- ing,. adorned with the garland of endless desires and chained (to the body) by karma. ftrf^TVITFT g II II 38. The Jiva possessed of many qualities and the agent of an events, enjoys the fruit of his various harmas amassed in the past life. I ii^ n 39. Whatever is seen among men (whether pleasure or pain) is born of karma. All creatures enjoy or suffer, according to t^e results of their actions. a & si m fab n «o u 40. The desires, etc., which cause pleasure or pain, act according to the past karma of the Jiva. UtTntirfhmfrT $355^ I siM vrtarasg 11 41. The Jiva that has accumulated an excess of good and virtuous actions receives a happy life ; and in the world lie gets pleasant and good things to enjoy, without any trouble. CRT. ^55trjET5 3T ^ I ^ fcHjfcT II * erf^it * g frs** 1 3*g II II 42. In proportion to the force of bis karma, man suffers misery or enjoys pleasure. The Jiva that has accumulated an excess of evil never stays in peace—it is not separate from its harmas ; except karma* there is nothing in this world. From the Intelligence veiled by all things have been evolved. ssirct&fo irmro i *j*jt fo re g i re fa i t ¥t^ii nm srng; 11 n ' 43. As in their proper season, various creatures are born to enjoy the consequences of their karma; as through mistake a pearl-sliefl is taken for silver, so through the taint of one’s own harmas , a man mistakes Brahman for the material universe. 22 SIVA SAMII1TA. foswawni«wn 44. From desire all these delusions arise ; they can be eradicated with great difficulty ; when the salvation-giving knowledge of the un¬ reality of the world arises, then are desires destroyed. qrffTigi T gfg * 3 srgiTc^iftfti i fin:?!! ?u*wt H ^H 45. Being engrossed in the manifested (objective) world, the de¬ lusion arises about that which is the manifestor—the subject. There is no other, (cause of this delusion). Verily, verily, I tell you the truth. H afr N forget II w 4G. The illusion of the manifested (objective world) is destroyed when the Maker of the Manifest becomes manifest. This illusion does not cease so long as one thinks, “ Brahm is not.” * HfTrn ^rtgir: it $s \\ 47. % looking closely and deeply into the matter, this false know¬ ledge vanishes. It cannot be removed otherwise ; the delusion of silver remains. qrastaaft ah r^sf* i f^tf^nR r ii w<: ii 48. As long as knowledge does not arise about the stainless Manifestor of the universe, so long all things appear separate and many. ^ ^ i ct^i ii ii 49. When this body, obtained through karma, is made the means of obtaining Nirvana (divine beatitude); then only the carrying of the burden of the body becomes fruitful,—not otherwise. sTftfr jj*5T ^ i t 50. Of whatever nature is the original desire (vasana), that clings to and accompanies the Jiva (through various incarnations); similar is the delusion which it suffers, according to its deeds and misdeeds. &i§|**CK:*bTITLTE CHAPTER II. 51-54. 23 srarc*n»rc era i $c3T SHIlW CR55gaf er^ra^ il M n 51. If the practiser of Yoga wishes to cross the ocean of the world, lie should perform all the duties of his nshrama, (the condition of life), renouncing all the fruits of his works. EmTSTrfi!pj*TT I sraTfasscfteikT sfccT qn^^! ii w< il 52. Persons attached to sensual objects and desirous of sensual pleasures, descend from the road of Nirvana, through the delusion of much talk, and fall into sinful deeds. ^rfUROT^TT q^T5t | cr^r ttct w ji il 53. When a person docs not see anything else here, having seen the Self by the self; then there is no sin (for him if he) renounces all ritual works. This is my opinion. qqTTT^T I ^ qsRTO^ il w it 51. All desires and the rest arc dissolved through gnosis only, and not otherwise. When all (minor) tattvas (principles), cease to exist, then My Tattva becomes manifest. Chapter 111 . On Yoga Practice. The Vdyus. <T|3T I *FT%3Tfcl^T^T II * II In tlie heart, there is a brilliant lotus with twelve petals adorned with brilliant signs. It has the letters from k to th {i.e., k, kh, g. gh, h, cli, chh. j, jh, h, t, th.), the twelve beautiful letters. TOfcT clt^ I nisnSfR^n II R II 2. The Prana lives there, adorned with various desires, accom¬ panied by its past works, that have no beginning, and joined with egoism ( ahankdra .) Note :—Tlio heart is in the centre where there is the seed q xmv JTtmR w i 11 \ 11 3. From the different modifications of the Prana , it receives various names; all qf them cannot be stated here. auntsqR: i ?U*T: ^rit II « II 4. Prdva, aphna, sanuhia, nddna, vydna, ndga, luirma, Krihara, devadatta, and dhananjaya. 531 RUTTR f <s*TTH 3H^ I f’Jfo 3fT^F0 nftcTTH II ^ || 5. These are the ten principal names, described by me in this Sastra; they perform all the functions, incited thereto by their own actions. snwi<n% rf^T 11 \ 11 6. Again, out of these ten, the first live arc the leading ones; even among these, the Prana and Apdna are the highest agents, in my opinion. cf5 srar gtsqw mr^\ i *5R5 RJRt SP§5ldw II S II > 7. The seat of the Prana is the heart; of the apdno , anus; of the Bumana, the region about the navel; of the uddna, the throat; while the vydna moves all over the body. CHAPTER III . 8-15. <rss-r ^ ^ i g ijssrat || <* || 8. The five remaining vdyus, the wuja, etc-, perform the following functions in the body :— Eructation, opening the eyes, hunger and thirst, gaping or yawning, and lastly hiccup. ^qiqfaftg' trj sr *nf<T qwr *Tfcrqf ii «. il 9. He who in this way knows the microcosm of tho body, being absolved from all sins, reaches the highest state. (2).— The Guru. srgju qjqfatqrfa f^rrf fosft i ^Tnsrrar?i h \o ii 10. Now I shall tell you, how easily to attain success in Yoga, by knowing which the Yogis never fail in the practice of Yoga. ir^hrSt ftsn gswsg^ i srapir h \\ \\ 1L. Only the knowledge imparted by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful. 35 ^ I frsngqTtfft I ii u ii 12. He who is devoted to any knowledge, while pleasing his Guru with every attention, readily obtains the fruit of that knowledge. fam gsafar g^3r * srcro: i q&HT mm mm jh^cT huh 13. There is not the least doubt that Guru is father, Gum is mother, and Guru is God even; and as such, he should bo served by all with their thought, word and deed. gsa^n^r; mi mmt &tmmi i nm&ft ^ u n 14. By Gurus favour everything good relating to one’s self is obtained. So the Guru ought to be daily served; else there can be noth¬ ing auspicious. <nfowr i Wfa gw?^5*l H ft ii 15. Let him salute his Guru after walking three times round him, and touching with his right hand his lotus-feet. # 81VA SAMHIfA. 16 ' (3 ).—The Adhikdri. 51^13^31 faf^qfcT tffkrTT I n fefes ;prraiira£ft u \% ii 1G. The person who has control over himself attains verily success through^aith ; none other can succeed. Therefore, with faith, the Yoga should be practised with care and perseverance. cT*it ^ ii ^ ii fosiun^cTHt * am i H II II 17. Those who are addicted to sensual pleasures or keep bad com¬ pany, who are disbelievers, who are devoid of respect towards their Guru, who resort to promiscuous assemblies, who are addicted to false and vain controversies, who are cruel in their speech, and who do not give satisfaction to their Guru never attain success. fecta* sracm gsj ii ^ srffcrnrrc ^ ii h 18. The first condition of success is the firm belief that it (vidya) must succeed and be fruitful; the second condition is having faith in it; the third is respect towards the Guru ; the fourth is the spirit of universal equality ; the fifth is the restraint of the organs of sense ; the sixth is moderate eating, these are all. There is no seventh condition. tfsn*? i ii ^ ii 19. ' Having received instructions in Yoga, and obtained a Guru who knows Yoga, let him practise with earnestness and faith, accord¬ ing to the method taught by the teacher. (4). —The Place, Etc. qrfr qsircresmfcRn i srrctfiqft sfopr ii ro ii < 20. Let the Yogi go to a beautiful and pleasant place of retirement or a cell, assume the posture padmasana, and sitting on a seat (made of hu8a grass) begin to practise the regulation of breath. CHAPTER III. 21-26. 27 aiffosr ium * gs* ^ 1 5# mb * ^siqratfoRf 5* 11 ^ 11 21. The wise beginner should keep Ids body firm and inflexible, his hands joined as if in supplication, and salute the Gurus on the left side. He should also pay salutations to Gancfla on the right side, and again to the guardians of tho worlds and goddess Ambika, who are on the left side. (5 ).—The Prdndyima. cRTSJ fcssrr ftR 55 T SJ'fr I q ft a ci g mwm 3 11 cicr^fT Mirswra^hr sr a 11 22. Then let the wise practitioner close with Ins right thumb the pinyald (the right nostril), inspire air through the Ida (the left nostril); and keep the air confined—suspend his breathing—as long as he can ; and afterwards let him breathe out slowly, and not forcibly, through the right nostril. 3*! *I» 3 I 5 Tf?Tr 5 f I¥T^ I xzm ^513 * ^ nhuh 11 11 23. Again, let him draw breath through tho right nostril, and stop breathing as long as his strength permits; then let him expel the air through the loft nostril, not forcibly, but slowly and gently. vt siwrfanfo 1 ! X®t BPraraTCR II Rtt 11 24. According to the above method of Yoga, let him practise twenty kumhhahas (stopping of the breath). He should practise this daily without neglect or idleness, and Croc from all duals (of love and hatred, and doubt and contention), etc. ^ ^nsr*;ra$ 1 fWPFP* 11 ^ 11 25. These kumhhahas should bo practised four times:—once (1) early in the morning at sun-rise, (2) then at mid-day, (3) the third at sun-set, and (4) the fourth at mid-night. X#i fi cT^T ftfajarR II II 26. When this has been practised daily, for three months, w!th regularity, the midis (the vessels) of tho body will readily and surely be purified. 28 SIVA 8AMEITA. ct^t fosret^mr ^qrcwrcmnr. 11 ^ h 27. When thus the mVlis of the truth-perceiving Yogi are purified, then his defects being all destroyed, he enters the first stage in the practice rof Yoga^allcd dramlha. f^TFT ^ f qife^rT: I g *to^pt$tr JI^T || K II 28. Certain signs are perceived in the body of the Yogi whoso nadis have been puritied. I shall describe, in brief, all these various signs. gnfcisr g^rna: I q' 4 t II qrm^ar <rr: ii v, ii 20. The body of the person practising the regulation of breath becomes harmoniously developed, emits sweet scent, and looks beautiful and lovely. In all kinds of Yoga, there are four stages of prdndtjdma :— 1, Arambha-avastlm (the state of beginning) ; 2, Ghata-avastha (the state of co-operation of Self and Higher Self); 3, Parichaya-avastluv (knowledge); 4, Nishpattiavastha (the final consummation). TO* II || 30. We have already described the beginning or Arambha-avastha of prandyuvia ; the rest will bo described hereafter. They destroy all sin and sorrow. qifir ii srrqel 11 \\ 11 31. The following qualities arc surely always found in the bodies of every Yogi :—Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength. m snq srsrcqTfa i :«Tfssf qi^qf^cT II ¥( II 32. Now 1 tell you the great obstacles to Y r oga which must be avoided, as by their removal the Yogis cross easily this sea of worldly (6).— The things to be renounced . cTST Stw om *>^1 q |55 wvs sricn il sorrow. CHAPTER Til. 33-3G . 29 Sfo* ffist I sqsrrcTOHsrs* srrfcr?teqj*ji ^fterjpm^qT ^ sfratq mmfw^ i itfm frfajrp* II II 33. The Yogi should renounce the following:—1 Acids, £ astrin* gents, 3 pungent substances, 4 salt, 5 mustard, and 6 bitter things ; 7 much walking, 8 early bathing (before sunrise) and 9 tilings roasted in oil; 10 theft, 11 killing (of animals) 12 enmity towards any person, 13 pride, 14 duplicity, and 15 crookedness; 10 fasting, 17 untruth, 18 thoughts other than those of moksha, 19 cruelty towards animals; 20 companionship of women, 21 worship of (or handling or sitting ^ear) lire, and 22 much talking, without regard to pleasantness or unpleasantness of speech, and lastly, 23 much eating. (7 ).—The means. 3<rpi ^ i ^ II \i u 34. Now I will tell you the means by which success in Yoga is quickly obtained; it must be kept secret by the practitioner so that success may come with certainty. £JrT cTT^y? =^§iqf&TH I RST* I (top shi^sstspit u vjfrr: aq: i stsirc q^ qr^rr 11 II 35. The great Yogi should observe always the following obser¬ vances;—He should use 1 clarified butter, 2 milk, 3 sweet food, and 4 betel without lime, 5 camphor; 0 kind words, 7 pleasant monastery or retired cell, having a small door ; 8 hear discourses on truth, and 9 always discharge his household duties with vairagya (without attachment) 10 sing the name of Vishnu ; 11 and hear sweet music, 12 nave patience, 13 constancy, 14 forgiveness, 15 austerities, 10 purifications, 17 modesty, 18 devotion, and 19 service of the Guru. ‘ ^ STTrESq* I sntf STT v q%TTf& II \% || 30. When the air enters the sun, it is the proper time for the Yogi to take his food (i.e., when the breath flows through the Phvjalo ,)^; when SIVA SAMIUTA. 10 the* air enters the moon, he should go to sleep ( i.e ., when the breath flows through the left nostril or the Ida). *T?it ^ I ?nsTTSPFT& ar«iTf f ll u The Yoga ( prdnrhj/ima) should not be practised just after the meals, nor when one is very hungry; before beginning the practice, some milk and butter should be taken. * frr^FtaJTiT^ I faftTTf>ar‘ sSfrailw ii II \C II 381 When one is well established in his practice, then lie need not observe these restrictions. The practitioner should cat in small quantities at a time, though frequently ; and should practise kumbhaha daily at the stated times. cTrlT sfe wgnTjn i sircsrraT^r: ii ^Tf*H= h ^ ii 39. When the Yogi can, of his will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in kumbhaha, and from the success in kumbhaha only, what things cannot the Yogi command here ? The fini stage. w*w\ fast ii yo ii 40. In the first stage of prdndydma, the body of the Yogi begins to perspire. When it perspires, he should rub it well, otherwise the body af the Yogi loses its dhdtu (humors). The second and third stages. ?r«m *rsr i ii h\ ii 41. In the second stage, there takes place the trembling of the xxly ; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air. Vdyusiddhi. <rarcre**Jtsfa ^ i CHAPTER III . 42-48. o 1 42. When the Yogi, though remaining in Padmdsana, can rise in the* air and leave the ground, then know that he has gained Vdyu-siddhi (success over air), which destroys the darkness of the world. ^ Sfofc 1p ^ II II 43. But so long (as he does not gain it), let him practise observing all the rules and restrictions laid down above. From the perfection oi? prauaydma, follows decrease of sleep, excrements and urine. ** tr 3T3T ; <r drift * h 44. The truth-pcrceiving Yogi becomes free from disease, and sorrow or affliction ; lie never gets (putrid) perspiration, saliva and intestinal worms. || ^ || 45. When in the body of the practitioner, there is neither any increase of phlegm, wind, nor bile ; then he may with impunity be irre¬ gular in his diet and the rest,. ?PJT »lfcP ^^FqrFHrfT^T^ II || 40. No injurious results thou would follow, were the Yogi to take a large quantity of food, or very little, or nonfood at all. Through the strength of constant practico, the Yogi obtains Bhuehari-siddhi, he moves as the frog jumps over the ground, when frightened away by the clapping of hands. cfT^TOT fRSTTWl I rrmfa sn& ii w ii 47. Verily, there are many hard and almost insurmountable obs¬ tacles in Yoga, yet the Yogi should go on with Iris practice at all hazards ; even were his life to come to the throat- SW SHIEST || M II 48. Then let the practitioner, sitting in a retired place ai^l restraining his senses, utter by inaudible repetition, the long pranava OM, in order to destroy all obstacles. Note.—The A.U.M. all threo should bo distinctly uttered. 32 SIVA SAMttITA. <I#srth wraffis mwraiim i * ii «*> ii 40. The wise practitioner surely destroys all his karma, whether acquired in this life or in the past, through the regulation of breath,' TOO^cqtesmrnnsrrfrT grot ii <*• h 50. The great Yogi destroys by sixteen prtlndychnas the various virtues and vices accumulated in his past life. to: qrcfaftjf w> <rsnr<p?T#r h \\ 11 51. This prdndydma destroys sin, as fire burns away a heap of cotton; it makes the Yogi free from sin; next it destroys the bonds of all his good actions. srpnMa* 11 w^cnirr^i^ n ii 52. The mighty Yogi having attained, through prdndydma, tho eight sorts of psychic powers, and having crossed the ocean of virtue and vice, movesYbout freely through the three worlds. Increase of duration . TO II II 53. Then gradually lie should make himself able to practise for three gharis (one hour and a half at a time, he should be able to restrain breath for that period). Through this, the Yogi undoubtedly obtains all the longed-for powers. Siddhis or Perfections. TOWfa: ff g f ge & r sr I f? 3 TjcTi qjWgffe: II ct«TT l vttototm ^ h w ii 54. The Yogi acquires the following powers :— vdkya siddhi (pro¬ phecy), transporting himself everywhere at will ( Kdmachari ), clairvoyance (i duradristhi ), clairaudicncc ( durashruti ), subtle-sight ( ehukshma-drishti), ahd the power of entering another’s body ( parakaypravesana ), turning base metals to gold by rubbing them with his excrements and urine, and the power of becoming invisible, and lastly, moving in the air. CHAPTER III. 55-60. 33 II —The Ghatn Aiaslha. TO I cf^T *rerrc^sftJT , 5n% ssr ii ^ u a£. When, by the practice of Prandydma, the Yogi reaches the state of ghata (water-jar), then for him tliere is nothing in this jdrcle of universe which he cannot accomplish. i > fofoSRT SI2& q^TtTrl^iItt VZ II II 50. The ghula is said to be that slate in which the prdna and the (ipana vdyiis, tlie ndda and the vittdu, the jicdtmd (the Human Spirit) and the Pammdlmu (the Universal Spirit) combine and co-operate. qnmrv sra$: * 41 * 51539 : i 43951^4 wratcRT «4fcf VT4H II W !| 57. When he gets the power of holding breath (i.e., to be in trance) for three hours, then certainly the wonderful state of pratydMr is reached without fail. ?r tr stRrfcT cnmftfr i ii ii 58. Whatever object the Yogi perceives, let him consider it to be the spirit. When the modes of action of various senses arc known, then they can be conquered. «mmnf i QTfisirc ^ ^ n ii ^ ii 59. When, through great practice, the Yogi can perform one kumbhaka for full three hours, when for eight dandas (-3 hours) the breathing of the Yogi is suspended, then that wise one can balance himself on his thumb ; but he appears to others as insane. III .— The Parichaya. <r<Ti ^T^TWTT^T I W srrgroqjT sup fagfr ii 4Tg: qftRrlT ^ ^IpTT ajtfa II || 60. After this, through exercise, the Yogi reaches tho Parichaya avasthd. When the air leaving the sun and the moon (the right aid the left nostrils), remains unmoved and steady in the ether of the tube sushumnd, , then it is in the parichaya state, 5 34 SIVA S AMBIT A. ?r[t qftRRiqsrr sr^n^ms; 11 qifcnf ct^i q*q% ftferR** 11 \K il 61. When lie, by the practice of Yoga, acquires power of action \1triyd sjmkti) and pierces through the six chakras, and roaches the sure condition of parichaya , then the Yogi, vorily, sees the three-fold effects qf karma. RRSJ f^RTR SpI&R I ^rrfr qrirotnw srarR^ 11 w 62j Then, let the Yogi destroy the multitude of karmas by the pranava (om) ; let him accomplish hdyavyuha (a mystical process of arrang¬ ing the various shandas of the body), in order to enjoy or suffer the consequences of all his actions in one life, without the necessity of re-birth. JT 5 T*rtft ’fcroT il ^R ^RTrf^r II \\ II 63. At that time let the great Yogi practise the five-fold dharand forms of concentration on Vishnu, by which command over the five elements is obtained, and fear of injuries from any one of them is removed. (Earth, water, fire, air, Alias cannot harm him.) Note.—He should perforin 5 Kumbhakas at each centre or Chakra. Rf^T: qsr fonstTR ^ l Rfsq qssr RrfrrfRttqqi ?wt ii r>jt q=R srfeqff 1 ^Tf^RT Rljt R || II 64. Let the wise Yogi practise dharand thus:—five ghatis (2| hours) in the adlutra lotus (Muladhara'i; five ghatis in the seat of the linga (Svadliisthana), five ghatis in the region above it, (in the navel, Manipur), and the same in the heart (Anahata); five ghatis in the throat (Visuddha) and, lastly let him hold dharanl for five ghatis in the space between the two eyo-brows (Ajnapur)- By this practice the elements cease to cause any harm to the great Yogi. ^JRTRt ^KRTl q: I qRg ^ Rtfq r n V\ ii 65. The wiso Yogi, who thus continually practises concentration (dhdrqmd), never dies through hundreds of cycles of the great BrahrntU CHAPTER III. 66-70. 35 IV.—The Nishpatti. ^ $*JcT’ II %% II *66. After this, through gradual exercise, the Yogi reaches the Nishpatli-avasthd (the condition of consummation). The Yogi^having* destroyed all the seeds of karma which existed from the beginning, drinks the waters of immortality. t FmfrW^rfcT I Fr^qfrT^rq^: I %?TJif 3 ig: rarcraifai ^ tlw* ii ^ rsj^TP^^rTr q n ii 67. When the jimn-muhta (delivered in tlic present life,) tranquil Yogi has obtained, through practice, the consummation of samddhi (meditation), and when this state of consummated samddhi can be volun¬ tarily evoked, then let the Yogi take hold of the chetand (conscious intelligence), together with the air, and with the forco of ( kriyd-sakti ) conquer the six wheels, and absorb it in the force called jhana-sahti. 3 F SfPTO StRSS* I Sfr erg ii \t it o 68. Now we have described the management of the air in order to remove the troubles (which await the Yogi); through this knowledge of vdyu-sddhana vanish all sufferings and enjoyments in the circle of this universe. crar Stmrci t v. ii 69. When the skilful Yogi, by placing the tongue at the root of the palate, can drink the pnlm vdyu, then there occurs complete disso¬ lution of all Yogas (i.e., he is no longer in need of Yoga).* fa^Tg’ i srnmqrcfaqFW s ii «• n 70. When the skilful Yogi, knowing the laws of the action of Prana and Apdna, can drink the cold air through the contraction of the mouth, in the form of a crow-bill, then he becomes entitled to liberation. * Some texts read instead of in which case, it will mean “ freedom from all diseases,” S6 SIVA SAM II IT A. shst *r. fa^arg* mi *ffr. i TO'fcT smTOSTCPraT: II *\ II 71. That wise Yogi, who daily drinks the ambrosial air, according to proper rules, destroys fatigue, burning (fever), decay and old age, •and injuries. i uramw jjcgsrafcr Hfetcn* 11 ^ ll 72. Pointing the tongue upwards, when the Yogi can drink the nectar flowing from the moon (situated between the two eye-brows), within a month lie certainly would conquer death. *T 3 r^cif^ nis srto i II II 73. When having (irmly closed the glottis by the proper yogic method, and contemplating on the goddess Ivundalini, lie drinks (the moon fluid of immortality), he becomes a sage or poet within six months. sflTfrsteciT ftqgig gre&TO&rcft i «n?3T OTtinw || vs« || 74. \\hien he drinks the air through the crow-bill, both in the morning and the evening twilight, contemplating that it goes to the mouth of the Kundalini, consumption of the lungs (phthisis) is cured. fa^cEfroraT n ii 75. When the wise Yogi drinks the fluid day and night through the crow-beak, bis diseases are destroyed : lie acquires certainly the powers of clairaudience and clairvoyance. 54t$*rrciin$5r fa^rg* sth i *?g‘ asfa ii it 70. When lirmly closing the teeth (by pressing the upper on the lower jaw), and placing the tongue upwards, the wise Yogi drinks the fluid very slowly, within a short period he conquers death. sstqrofafrg ft w\\ w ii 77. One, who dally continues this exercise for six months only, is freed from all siiis, and destroys all diseases. CHAPTER III. 78-84. 81 qqfcr sqqj ftRrqcrnup 11 m h 78. If he continues this exercise for a year, ho becomes a Bhairava ; lie obtains the powers of animcl &c., and conquers all elements and the elemental. *srcu£#»rt srfr frgfcr i ^rrr ii w, ii 79. If the Yogi can remain for half a second with his tongue drawn upwards, he becomes free from disease, death, and old age. **nrt qrnwpjr i * cr*?T in^ *5?3i w.*i itfr^crq ii <c* ii 80. Verily, verily, 1 toll you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid or Prana. umt^r flrStas: i * * <J«*T H5[T N fS3t U3tm^ l| <Z\ II 81. Through this exercise and Yoga, he becomes like a Kamadeva, without a rival. lie feels neither hunger, nor thirst, no$ sleep, nor swoon. sr ^rqcqfcrffe n ^ n 82. Acting upon these methods the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he can go everywhere. * i *P II II 83. 13y practising thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the gods. The postures. n^iTf>r^r h rT?r: <WTCTC3srter ^ II C* II 84. 4’here are eighty-four postures, of various modes. Out^of them, four ought to be adopted, which I mention below:—I, Siddhasanaj 2, Padmusana; 3, Ugrasana; 4, Svastikasana. SIVA SAM RITA. S8 1.— Siddhdsana . qT^JJ&q I fcslqft fq?q3sftqtoqT it 3^' ft to toy: I ftsHtsqq^Tqaj ll q<rftorcti * q torei ii ^ ii 85. The Siddluisana that gives success to the practitioner is as follows:—Pressing with care by the heel the yoni, the other heel the Yogi should place on the Ibujam ; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His bodj particularly must be straight and without any bond. The place should be a retired one, without any noise. to-qr*ni5TT5ste ^mftsTrroTSHJT^ I tora* qSRTWnftpH ^ II t\ II 86. He who wishes to attain quick consummation of Yoga, by exercise, should adopt the Siddhasana posture, and practise regulation of the breath. srarcgfQiq «y*& qwt qfaq. i qirP q*?rc aurora?! ii ^T3*qnw«*hn qiqrfsrg^ II II 87. Through this posture the Yogi, leaving the world, attains the highest end and throughout the world there is no posture more secret than this. By assuming and contemplating in this posture, the Yogi is freed from sin. 2.—The Padmdsana. sto T smsra: I rT^TrUHT qiSTT f^qi rj cTTftlT II qraiq faf st i S’to rapr q$T qqq II q^r^qr *rqr$*q <^ 53 * mh i qqr qa?T^ || %i q«tor ntrFi* *nfsmfaft?usRqi ii n 88. 1 describe now the Padmasana which wards oil’ (or cures) all diseases: —Having crossed the legs, carefully place the feet on the opposite thighs [i.e., the left foot on the right thigh, and vice versa ); cross both the hpds and place them similarly on the thighs; fix the sight on the CHAPTER III. 89-93. 39 tip o£ the nose; pressing the tongue against the root of the teeth, (the chit; should be elevated, the chest expanded) then draw the air slowly, fill tlie chest with all your might, and expel it slowly, in an unobstructed stream. 5 11 \\ 89. It cannot be practised by everybody; only the wise attains success in it. anni srasraft I saresrosq * h *,o n 90. By performing and practising this posture, undoubtedly the vital airs of the practitioner at once becouio completely equable, <|hl flow harmoniously through the body. qro$ qrfr JtnuTqrcfasjRcn i f^grR.' TOifl ^ II II 91; Sitting in the Ihidmasana posture, and knowing the action of the Prina and Apdna, when the Yogi perforins the regulation of the breath, he is emancipated. I tell you the truth. Verily, 1 tell you the truth. 3 .—The Ugrdsana. 5J*n?J q^ORTgan I ^qntoqf sngqft fttfr n tiresrocri qfkqrar^gq^ ii q w i mi i qig: qf^irmn^ vtq^ n u 92. Stretch out both the legs and keep them apart; firmly take hold of head by the hands, and place them on the knees. This is called Ugrasana (the stern-posture), it excites the motion of the air, destroys the dullness and uneasiness of the body, and is also called Pasehima - uttdna (the posterior crossed posture.) That wise man who daily practises this noble posture can certainly induce the flow of the air per viam posteriori. sutler: qsrrq^ I rWTrat^iT SWsT 3 || || 93. Those who practise this obtain all the siddhis ; therefore, those, desirous of attaining powers, should practise this diligently. 40 SIVA SAMIUTA. itmte surer * * & to i ^frsr* 5:stsrer$tft wvi n 04. This should bo kept secret with the greatest care, and not be given to anybody and everybody. Through it, vuyu-siddhi is easily obtained, and it destroys a multitude of miseries. 4 .—The svaslikdsana. gjpjjrtetf I cKSR$Tcl It ^ n 05. Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikiisana. ftftrar ^t’TT msef | SD anferero ?ngaj fa^srfer n n 00. In this way, the wise Yogi should practise the regulation of the air. No disease can attack his body, and he obtains vdyu siddhi. sprrcRftraf srto’ i 07. This is also called the Sukhasana, the easy posture. This health-giving, good Svastikiisana should be kept secret by the Yogi. CHAPTER IV. Yoni-Mudrd. The Sacred Drink of the Kaulas. *t|t its mvw: grto*: i 3^3^ ^TR^mrf'^ 5nr&& II K II First with a strong inspiration fix the mind in the adhdr lotjis. Then engage in contracting the Yoni, which is situated in the perineal space. atoftncf «*Tcsrr sra i utoST II cTTto 3 fto&m ^mS55t I ercr 11T11 2 There let him contemplate that the God of Love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes Plurjiieia )—brilliant as tens of millions of suns, and cool as tens oE millionl •of moons. Above this (Yoni) is a very small and subtle flame, whose form is intelligence. Then let him imagine that a union takes place there between himself and that flame (the ^iva and $akti). • nssfcT I I snjrf crfer n >5 rTTRi clST^n^T ^ v TP'7T 5 trST^f^njip | tor $anjrf to* 3*^ ii \ ii 3. (Then imagine that)—There go up through the Sushumna vessel, the three bodies in their due order {i.e., the ethoric, the astral and the mental bodies). There is emitted in every chakra the nectar, the characteristic of which is great bliss. Its colour is whitish rosy (pink), full of splendour, showering down in jets the immortal fluid. Let him drink this wine of immortality which is divine, and then again enter the Kula {i.e., perineal space.) Note.—While these subtlo bodies go up, they drink at every stage this nectar, called Kulamrita. m r h w w iw k it uto'to a^rto n a ii 4. Then let him go again to the Kula through the practice of tndtrd Yoga {i.e., pranayama.) This Yoni has been called by me in the Tantras as equal to life. 6 42 SIVA SAMIUTA. ^ifagsr to sf **t srosrap srftf&n i cR^reg 5?renn$<u ?ren%r *jst RTvr^g h ^ n 5. Again let him be absorbed in that Yoni, where dwells th§ fire q! death“the nature of Shiva, Ac. Thus has been described by me the method of practising the great Yoni-MudrA. From success in its practice, there is nothing which cannot be accomplished. fesnsrareg ^ urt: I JffeRRg frT^JrTT: II sraiswr fsrn ster ttroiriScro i facrr ^ sr r?M: i am fam ^fent sicn*T$cni 11 ^ g i fonstfT^s^r: g^Tur feeftifacrr: u ft#iRT f^r^T^Rr sssrer i cTclT Jreifa^KT^T Iftflf&TT II % II 6. Even those mantras which are deformed (chhinna)or paralyzed (Kilita), scorched (stambhita) by fire, or whose flame has become attenuat¬ ed, or which are dark, and ought to be abandoned, or which are evil, or too old, or which arc proud of their budding youth, or have gone over to the side of the enemy, or weak and essenceless without vitality; or which have been divided into hundreds of parts, even they become fertile through time and method. All these can give powers and emancipation when properly given to the disciple by the Guru, after having initiated him according to proper rites, and bathed him a thousand times. This Yoni-mudra has been described, in order that tire student may deserve (to be initiated into the mysteries of) and receive the mantras. 7. He who practises Yoni-Mudra is not polluted by sin, were he to murder a thousand Bruhmanas or kill all the inhabitants of the three worlds:— 5^t sr g gscTsw i nth qW ^T&ggifcqRRigii ii f 8. Were he to kill his teacher or drink wine or commit theft, or violate the bed of his preceptor, he is not stained by these sins also, by virtue of this inudra. CHAPTER IV. 9-14. 43 to* i ^rwn^rrsrr^r ^ *. n 9. Therefore, those who wish for emancipation should practise this daily. Through practice (abhydsa ), success is obtained; through practice one gains liberation. 10. Perfect consciousness is gained through practice. Yoga is attained through practice ; success in Mudras comes by practice • through practice is gained success in pranaydma. Death can be cheated of its prey through practice, and man becomes the conqueror of death by practice. srrtofe: *T^*3tor»TcT: u ^rftgscT <rc i ?TrIS?n tn\W. Wnffrfa || ^ || 11. Th rough practice one gels the power of vdch (prophecy), and the power of going everywhere, through mere exertion of will. This Yoni-mudra should be kept in great secrecy, and not be given to everybody. Even when threatened with death, it should not be revealed or given to others. The Awakening of Kundalini. *fpr ii ^ ii 12. Now I shall tell you the best means of attaining success in Yoga. The practitioners should keep it secret. It is the most inaccessible Yoga. gHT f i cf^r ssftn it q^TH ^ ii ft ii 13. When the sleeping goddess Kundalini is awakened, through the grace of Guru, then all the lotuses and the bonds are readily pierced through and through. II ft II 14. Therefore, in order that the goddess, who is asleep in\he mouth of the Bralimarandhra (the innermost hollow of Sushumnl) be awakened, the Madras should be practised with the greatest care, • 44 SIVA S AMBIT A. nswrat i xmvfrr jjs^t 8rod<r$ftsa*n h 3 f I* 55 T& 5 rfvTraT 5 R^ I ^nurgri^Ti^ h ^ 11 ' 15.' Out of the many Mudras, the following ten are the best:—(1) Mahamudra, (2) Mahfibaudha, (3) Mahavedha, (4) Khechari, (5) Jalan¬ dhar, (0) Mulabandha, (7) Viparitkarana, (8) Uddana, (9) Vajroridi, and (10) Shaktichalana. nirpf srasmfo i *r m*r$F5r: sr ^fq^rmr: gairar; h K\ ti 16. My dearest, I shall now describe to you the Mahamudra, from whose knowledge the ancient sages Kapila and others obtained success in Yoga. {\.)-Mahd-Mudnl Sjsq^T n sar* srarfta qr^r tjrar qiragfa 11 ^njP7 rap: g^mqft h rart’ raraq$ i * 5 ig 5 ro^r JtrfqcTT 11 wvm ^ti^Twr^cp: strwro src frqr n {v 11 17. In accordance with the instructions of the Guru, press gently the perineum with the heel of the left foot. Stretching the right foot out hold it fast by the two hands. Having closed the nine gates (of the body), place the chin on the chest. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it). This is the Mahamudra, held secret in all the Tantras. The steady-minded Yogi, having practised it on the left side, should then practise it on the right side ; and in all cases must be firm in pranHyama —the regulation of his breath. £1^3 qraiw qicPEraf i CHAPTER IV. 18-21 45 *3*rr uifomraf i 3f%rn*tey ^Ps^faf^nnis* jhi^ h cri^t^: i fl^pnira^iw^r’ ^T5f *r*rt fagrcsn 11 \< 11 18. In this way, even the most unfortunate Yogi mighJt obtain - success. By this means all the vessels of the body are roused and stirred into activity; the life is increased and its decay is checked, and all sins, are destroyed. All diseases are healed, and the gastric lire is increased. It gives faultless beauty to the body, and destroys decay and death. All fruits of desires and pleasures are obtained, and the senses are conquered. The Yogi fixed in meditation acquires all the above-mentioned things, through practice. There should be no hesitation in doing so. itHRtar srqsfa jjJu* i 3 SITO qrt TOfcr II ^ II 19. 0 ye worshipped of the gods ! know that this Mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the « ocean of the world. pT *rapr if 'm wwf&i i 5T TO TOR 3 II Ro || 20. This MudrA,, described by me, is the giver of all desires to the practitioner; it should be practised in secrecy, and ought never to be given to everybody. ( 2 ).— Mahd-Bandha. cTcB qi^T foTO I giqRJjKmn I $ rsn n srmqT^w i J?*T3TO: faf^mST^HW | *Tft3n55T5T^^ V T jjqft || n rk ii 21. Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh ; contract the perineum, and draw the apdna vdyA upwards and join it with the samina vdyu ; bend the pr&na vdyil down¬ wards, and then let the wise Yogi bind them in trinity in the navel (i.e. the prdna and the apdna should be joined with the Samaria in the navel.) 45 SIVA SAMIIITA. I have told you now the Mahabandha, which shows the way to emancipa¬ tion. By this, all the fluids in the vessels of the body of the Yogi are propelled towards the head. This should be practised with great care, alternately with both feet. eng: i etgq: gfef ssrertsfetfitf H Mr i mnf^: II VK II 22. Through this practice, the wind enters the middle channel of the Susliumna, the body is invigorated by it, the bones are firmly knitted, the heart of the Yogi becomes full (of cheerfulness). By this Bandha, the great Yogi accomplishes all his desires. (3.) - Mahd-Vedha. mg 5 !! i II '1\ II 23. 0 goddess of the three worlds ! when the Yogi, while performing the Mahabpndha, causes the union of the pvdua and ap/tna vaytis and filling in the viscera with air drives it slowly towards the nates, it is called Malnivedha. n*W faw&T ii n 24. The best of the Yogis having, through the help of the vdyu, pierced with this perforator the knot which is in the path of Sushumna, should then pierce the knot of Brahma. Hi ^1% ^rfacl^ I aWTORI&tft II ^ II 25. lie who practises this Malnivedha with great secrecy, obtains vdyu-siddhi (success over the wind). It destroys decay and death. facTT aaqfcr ^rgcTT^ig i m II II 20. The gods residing in the chakras tremble owing to the gentle influx and eflux of air in pranfiyfwna; the great goddess, Ilunali Mahft Mava, is also absorbed in the mount Kailasa. asigswsTsrat i sw?** II ii CHAPTER IV. 27-32 . 41 27. The Malta mudra and Mahabandha become fruitless if they are not»£ollowed by Mahil-vedha ; therefore, the Yogi should practise all these three successively with great care. ttfTcSiq* snirfo ^TfcT W I wjM q srsw n v n 28. He who practises these three daily four times with great care, undoubtedly conquers death within six months. HcT<qq*q UTSTcEj’ STRlfcT I wmm gq ^rq^fo I it w 29. Only the siddha knows the importance of these three and no one else; knowing these, the practitioner obtains all success. SI?q*lT sr q fafe: *qT?gSMSTftq Hajq: II II 30. This should be kept in great secrecy by the practitioner desirous of obtaining power; otherwise, it is certain that the coveted powers can never be obtained through the practice of Madras. (4.)— Khechari . sr^fcTJicrr fqqm garb i q*f ^i^q^qF^cr: ii to q?r ?$Rt ftqframq. i gqiftf fqq^nm I g£qr n ^ n 31. The wise Yogi, sitting in vajrfisana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows,; and reversing the tongue backwards, (ix it in the hollow un¬ der the epi-glottis, placing it with great care on the mouth of the well of nectar, ( i.e . closing up the air passage). This mudra, described by me at the request of my devotees, is the Khcchari-Mudnh fcraftat if qi nn snwfaqtfaqT i as?? II cfa II ^ II 32. 0, my beloved ! know this to be the source of all success, always practising it let him drink the ambrosia daily. By this he obtairfe vigrahasiddhi (power over the microcosm), even as a lion over the elephant of death. 48 SIVA S AMBIT A. *qfop qfNt m n^rsftRTT i TO 5f§fT 3 S? TO ^TCTO ! H \\ H 33. Whether pure or impure, in whatever condition one may be, if success be obtained in Khechari, tie becomes pure. There is no doubt ° f lfc ' ‘ spun* f# I ^ ST STSTT^ II II 31 He who practises it even for a moment crosses the great ocean of sins, and having enjoyed the pleasures of Deva-vvorld is born into a noble family. gl'iT *1*3 grafter: I STcnroforfa $j<npir sft* % w u w n 35. He wlio practises this Klicchari-Mudra calmly and without laziness counts as seconds the period of hundred Brahmas. JTRiqiq^r tfrorc; s mfo tot nfcwpii \% ii 30. Ho knows this Khechari-Mudra according to the instruc¬ tions of ( bis Cluru, obtains the highest end, though immersed in great sins. *TT STT?ff5T?^t 52 H I 37. 0 , ye adored of gods! this Mudra, dear as life, should not bo given to everybody ; it should bo kept concealed with great care. (5.)— Jalandhura. m sitsstoto i TOt3TT55TO: ^RTOfa %II ftftcqfcjqfociTC to qaftfcni ii ii 38. Having contracted the muscles of the throat press the chin on the breast. This is said to be the Jalandhara-Mudra. Even gods reckon it as inestimable. The lire in the region of the navel (i.e., the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. [In order to prevent the nectar to be thus consumed], he should 'practise this Bandha. <fojq to* ftrafe ifarot i H?R?TO tort \\\\\\ 1 CHAPTER IV. 3945. 49 39. Through this Bandha, the wise Yogi himself drinks tile nectef, and, obtaining immortality, enjoys the three-worlds. 3 irarcitT ^ fosCPlT I raroct r?t* mffar f^nscftssar n #o n 40. This Jalandhara-Bandha is the giver of success to the^practi- tioner; the Yogi desirous of success should practise it daily. (0.)— Mula-Bandha. 35*1 in I ^fc?T^TSn' II H\ II 41. Pressing well the anus with the heel, forcibly draw upwards * the apana vdyu slowly by practice. This is described as the Mula- Bandha—the destroyer of decay and death. mfopH n hr w • 4 2. If, in the course of the practice of this Mudra, the Yogi can unite the apana with the pr<}>,ia wiyu, then it becomes of course the Yoni-Mudra. f^rarrql mfrgjfPrf n 1 jnsranrei sreT^ nn^ ftfoarae: 11 f^r nrnr ^ 11 h\ h 43. He who has accomplished Yoni-Mudra, what can he not accomplish in this world. Sitting in the padmdsana posture, free from idleness, the Y r ogi, leaving the ground, moves through the air, by virtue of this Mudra. sremsnn*; 33 2 *re: 11 hh 11 44. If the wise Yogi is desirous of crossing the ocean of the world, let him practise this Bandha in secret, in a retired place. (73 Viparil-karaya. w ftroddwtfm pi 1 ilTfaTT II ** 11 45. Putting the head on the ground, let him stretch out his legs upwards, moving them round and round, lliis is Vipavit-kavana ) kept secret in all the Tantras. 7 50 SIVA SAMHItA f5ct ftsnwra qiHHTSRP I *l?g‘ ircft mfo ^fcr 11 *\ 11 46. Tlie Yogi who practises it daily for three hours, conquers death, and is not destroyed even in the Pralaya. v fosTT^t smariinn^ i *r ssf&reTat q>*T% q: 11 w n 47. He who drinks nectar becomes equal to Siddhas ; he who prac¬ tises this Bandha becomes an adept among all creatures. (8.)— Uddana-bandha. cfR qrajrwRt^ l qq n qfsm cTR g t sroW jjtgmaffS&tft h ii 48. When the intestines above and below the navel are brought to the left side, it is called Uddana-Bandha—the destroyer of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is IJddana-Bandha, the lion of the elephant of death. Rtq' q: qpTr 'Stgqft $$ | *3?*^ II y*. ii 40. The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds arc purified. ftmicTU l rf^i^rr?Trof^i% sutt^ ii h 50. By practising it for six months, the Yogi certainly conquers death ; the gastric lire is kindled, and there takes place an increase of the fluids of the body. ^rnnnt srsrcsjTfq safer \\ \\ 51. Through this, consequently, the vigrahasiddhi is also obtained. All the diseases of the Yogi are certainly destroyed by it. fj^r^ar na^a foggra: i qro ii ^ n ; 52. Having learnt the method from the Guru, the wise Yogi should practise it with great care. This most inacessible Mudra should be prac¬ tised in a retired and undisturbed place. CHAPTER IV. 53-58. 51 (10.)— Shakti-ehalan. gHt igSIH, I II ^ II 53. Let the wise Yogi forcibly and firmly draw up the goddess Kundali sleeping in the adhar lotus, by means of the apana myu. This* is Shakti-Ch&lan Mudra, the giver of all powers. % mi i srrfjf^Ti^ to^nt Ercrcrcq, n w ii 54. He who practises this Shakti-Chalan daily, gets increai) of life and destruction of diseases. faspj to i ZWVFUIWI ^T5f $lf*HT l^ft^KTT II II 55. Leaving sleep, the serpent (i.e. the Kundali) herself goes up ; therefore let the Yogi desirous of power practise this. g^q^fato *** $<*: II ^ II 56. He who practises al ways this best Shakti-Chalan according to the instructions of his guru, obtains the vigraha-siddhi , which gives the powers of animA, etc., and has no fear of death. ggfoWhi fafto i q; q^lfcT sto* %f^TcT: I fSRWSta II II 57. He who practises the Slmkti-Chalan properly for two seconds, and with care, is very near to success. This Mudra should be practised by the Yogi in the proper posture. ftto to *rq% r n ^ ii 58. These are the ten Mudras whose equal there never was nor ever shall be: through the practice of any one of them, a person becomes a siddha and obtains success. srarsn ii «if- [Vajrondi Mudr& described in this chapter in the original is omitted here, as it is an Obscene praotice indulged in by low class Tantrists, Translator.] ^ CHAPTER V. TOW <TJ55: II sft it sft ft mwtim* srfo I ^ fa5TP STT% ^ ft fsra STf* II * II Pdrmti .—0 Lord, 0 beloved Shankar ! tell me, for the sake of f those whose minds search after the supreme end, the obstacles and the hindances to Yoga. fan: sto n srassifo font f^RTTt I gfrR jrfci £rmt n r h 2. SivQi —Hear, 0 Goddess ! I shall tell thee, all the obstacles that stand in the path of Yoga. For the attainment of emancipation, enjoy¬ ments (bhoga) are the greatest of all impediments. Bhoga ( enjoyment ). 5FTOR TO SRTO fTOTO I rTT*|j^ITOrfr *T3^§fa*JcTO: f |u‘ W ?r«n to i <nfa3sr’ gsr’ faqronr i #f TOT JJ5$TJ£r I ^PT^HR fTOT fwr snftf&TO I JKTOT $it faw h \ \\ 3. Women, beds, seats, dresses, and riches arc obstacles to Yoga. Betels, dainty dishes, carriages, kingdoms, lordliness and powers ; gold, silver, as well as copper, gems, aloe wood, and kiue ; learning the Vedas and the Sastras ; dancing, singing and ornaments ; harp, flute and drum; riding on elephants and horses ; wives and children, worldly enjoyments; all these are so many impediments. These are the obstacles which arise from bhoga (enjoyment). Hear now the impediments which arise from ritualistic religion. Dharma (ritualism of Religion.) *RR <T«TT tmwft fafeb I cTOT ^T*T * I CHAPTER V. 4-7 . 53 I *nsr‘ ^refrain fafaarfr =ar i faw Slfcfru II II 4 . The following are the obstacles which dharma interposes :— ablutions, worship of dieties, observing the sacred days of the moon, fir# sacrifice, hankering after moksha, vows and penances, fasts, religious observances, silence, the ascetic practices, contemplation and the objeet of contemplation, mantras , and alms-giving, world-wide fame, excavating and endowing of tanks, wells, ponds, convents and groves ; sacrifices, vows of starvation, Clnlndrayana, and pilgrimages. Juana ( Knowledge-obstacles). ST^Tfasrawi* i fas frasrfa i l fam sfast scf^zn^r i srcrcrt m ii ^ ii 5. Now I shall describe, 0 Parvati, the obstacles which* arise from knowledge. Sitting in the Gomukh posture and practising Dhauti (washing the intestines by Hatha Yoga). Knowledge of the distribution of the uadis (the vessels of the human body), learning of pratyAMra (subjugation of senses), trying to awaken the Kundalini force, by moving quickly the belly (a process of Hatha Yoga), entering into the path of the indriyas, and knowledge of the action of the ntVlis ; these are the obstacles. Now listen to the mistaken notions of diet, 0 Parvati. *raifa: ^nf&'iiqa&Kf ^ u % w 0. That samMhi (trance) can bo at once induced by drinking certain new chemical essences and by eating certain kinds of food, is a mistake. Now hear about the mistaken notion of tho influence of company. TTS3 ¥T3f I sfahftn ft sfaisWtf fa&ra&^ ll« ii 7. “Keep the company of the virtuous, and avoid that of the vicious ” (is a mistaken notion). Measuring of the heaviness and light¬ ness of the inspired and expired air (is an erroneous idea). 54 SIVA S AMBIT A. TOR I m cr%Pwn^wT ss^rt srsnstfci i **f& 3$JcTT faw ST^rf^cTT: II d || 8. Brahman is in the body or lie is the maker of form, or He has g form, ,or He lias no form, or He is everything—all these consoling doctrines are obstacles. Such notions are impediments in (lie shape of Jjtaiia (knowledge). Four Kinds of Yoga. t fk^Twr^rf^rr: u *. u 9. The Yoga is of four kinds:—First Mantra-Yoga, second Jlatha- Yoga, third Laya-Yoga, fourth Raj-Yoga, which discards duality. 8 adit a ks (Aspira nts). *i£rorecm: sf gt ii ?o it 10. Know that aspirants are of four orders:—mild, moderate, ardent and the most ardent—the best who can cross the ocean of the world. {Mild) entitled to Mantra-Yoga. gsnjlT wt i qranftal'r sptfr qfcnsrat ii SRIc^T tlft i ii ii W ii 11. Men of small enterprise, oblivious, sickly and finding faults with their teachers; avaricious, sinful gourmands, and attached helplessly to their wives ; fickle, timid, diseased, not independent, and cruel; those whose characters are bad and who are weak—know all the above to be mild sadhaks. With great efforts such men succeed in twelve years; them the teacher should know fit for the Mantra-Yoga. ( Moderate) entitled to Laya-Yoga. smgfk snnp;: i qgg gT & r gsftnffaa mi u w CHAPTER V. 12-14. 53 9 12. Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking—these are the middling. These are to be initiated by the teacher in Laya-Yoga. (Ardent) entitled to Hatha Yoga srerarcfa ii gj£r qqw ^qrq I qmi*qrerc^%q h q<T*q q^qq I $q& qftT STTfcH II U II 13. Steady-minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, fnil of sympathy, forgiving, truthful, coura¬ geous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga,—know such men to be adhimatra. They obtain success in the practice of Yoga within six years, and ought to be initiated in llatha-Yoga and its branches. (The most ardent) entitled to all Yogas 5TT^$taqra!Ln5S3j Rflksj ftrtpr II qqqterawreit facTTStft f^ffsfq: I ftsfqaj gra^t 3(rar ^srqTsrq: u srn*q;tfr ^qr^qferqf^ I ^rr&r qfciTft q fqqq^ ii ^q<TT I sR^fniiRT^ rcranhn li nfim rorafya sriw. i Mfr qni staq: ii sHfomtfaqiTd R qiq firq^ fq^TTOT || K* || 14. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the sastras, and arc persevering, free from the effects of blind emotions, and,, not easily confused, who arc in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skilful, charitable, a help' to all; competent, firm, talented, contented, forgiving, good-natured, religious, mho keep their endeavours secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers 56 SIVA SAMB1TA. of God and Guru, who arc averse to fritter away their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimatra, and arc the practitioners of every kind of Yoga— undoubtedly, they obtain success in three years; they are entitled to bo ,initiated in all kinds of Yoga, without any hesitation. Invocation of the shadow ( pralikopasana ). srSt&nrrcRr i wwft f^rrc^oT 11 ^ 11 15. The invocation of Pratika (shadow) gives to the devotee the objects seen as well as unseen; undoubtedly, by its very sight, a man becomes pure. ^ »w q^fer sqaftifc 'jjptfcT ii K% ii 16. In a clear sun-lit sky, behold with a steady gaze your own divine reflection ; whenever this is seen even for a single second in the sky, you behold God at once in the sky, 1 vzii wfo I ssraSft i * 35?$ ^T^TtR II ^ II 17. He who daily secs his shadow in the sky, will get his years increased and will never die an accidental death. 3 T?rosn!Tt% ^3* ftftr m 11 $<s 11 18. When the shadow is seen fully reflected in the field of the sky, then he obtains victory ; and conquering the vayu, he goes everywhere. Row to invoke. At the time of the rising sun, or by moon, let him steadily fix his gaze on the neck of the shadow he throws ; then, after sometime, let him look into the sky ; if he sees a full grey shadow in the sky, it is auspicious. *p sstTfrf gimr* ^ 1 335^*3^ h ^ 11 19. He who always practises this and knows the ParamatmA, becomes fully happy, through the grace of his shadow. CHAPTER V. 20-26. 61 qprTaFT& f^TTt <3 ^ I <nw^ 5^f5t sr£rS>T'TTS*s^ n ^o n 20. At tlio time of commencing travel, mavriago, or auspicious work, or when in trouble, it is of great use. This invocation of the shadow destroy sins and increases virtue. ct^t gto^isftfcf ^rr II II 21. By practising it always, lie begins at last to see it in his heart, and tho persevering Yogi gels liberation. Raj Yoga. ^ rrarwrr*nrrm«Tt ^ ii HRicT* Srrft ^ ^ i cf^T 3qt#r^ H q^fcT II RR II 22. Let him close the ears with his thumbs, the eyes with index fingers, the nostril with the middle lingers, and with the remaining four fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his soul in tho shape of light. cTrf Sir swrare Pftrf ^ i srlqrqfaHjf ws *r srfer 'kitI nfirg h r\ ii 23. When one sees, without obstruction, this light for even a moment, becoming free from sin, he reaches the highest end. flmrwisjw i ii rh ii 24. The Yogi, free from sin, and practising this continually, forgets his physical, subtle and causal bodies, and becomes one with that soul. sr I n r<r ii 25. He who practises this in secrecy, is absorbed in tho Brahman, though he had been engaged in sinful works. src??i* *rcr: srsmrcaF* i &t% j?r ?rg*r: II ?rr^i snrwrl ^ jRfonrwiraci** I ii R\ ii 26. This should bo kept secret; it at once produces conviction; it gives nirvana to mankind. This is my most beloved Yoga. From practising this gradually, the l r ogi begins to hear the mystic sounds (nadas). 8 58 SIVA SAMHITA. A nfthad Sounds. ?**TTC'^FcRr5HH II WT^T^JT: I crr^n^T ^t ^ fag% n cT^r H5TTO& cTSS 5R**T JTR II II 27. The lirst sound is like the hum of the lioney-intoxicated bee, next that of a flute, then of a harp ; after this, by the gradual practice of Yoga, the destroyer of the darkness of the world, lie hears the sounds of ringing bells ; then sounds like roar of thunder. When one fixes his full attention on this sound, being free from fear, he gets absorption, 0 my beloved !• <T5T ^ ferf I feRJjar STB* 5ITP# II K II 28. When the mind of the Yogi is exceedingly engaged in this sound, he forgets all external things, and is absorbed in this sound. Srefcl*T<TTC9H’ 1 iT R^FETSt || ^ || 29. By this practice of Yoga he conquers all the three qualities {i.e., good,‘bad and indifferent); and being free from all slates, lie is absorbed in cMddhis (the ether of intelligence). A Secret. * Qs[T * II || 30 There is no posture like that of Siddkasava, no power like that of Kumbha , no Mudrd like the Khechari, and no absorption like that of nMa (the mystic sound). imxsn 55^ giV 'TT’Tgrfitfq II \\ II 31. Now I shall describe to thee, 0 dear, the foretaste of salvation, knowing which even the sinful aspirant may obtain salvation. wr! mnw&sn * ^mgrmn. i 35 \\ \\» 32. Having adored the Lord God properly, and having completely performed the best of the Yogas, and being in a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru. CHAPTER V. 33-39 . 59 $t 3 T% 3*3 3 [t 3 T jj*^ 1 *i%«3Tfa33??i3 11 ^ 11 33. Having given all liis cattle and property to the Guru who knows ^oga, and having satisfied him with great care, let the wise man receive this initiation. 11 \«11 34. Having pleased the Brahmans (and priest), by giving them all kinds of good things, let the wise man receive this auspicious Yoga in my house (i.e., the templo of Shiva) with purity of heart. *^3*31^3 ferfkRT J3353 1 3 f 3 i $53333^ 11 35. Having renounced by the above methods all his previous bodies (the results of his past karma), and being in his spiritual (or luminous) body, let the Yogi receive this highest Yoga. qur^HftrilT 1 f^33T^^33^?$T*qt H*T3^ II \\ || 30. Sitting in the padmasana posture, renouncing the society of men, let the Yogi press the two vijvdna iiddk (the vessels of consciousness, perhaps coronal arteries) with his two lingers. fasf ^fwfcT fr*5iR: 1 3 iT 3 f $3 fos* II \S || 37. By obtaining success in this, lie becomes all happiness and unstained; therefore, let him endeavour with all his might, in order to ensure success. 3: 3*3 ^ 1 3 i 3 fafe^Tf *3 3 urr ^3 3 11 11 38. He who practises this always, obtains success within a short time,* ho gets also vayu-siddhi in course of time. *r§?r 3f%3 3RI^Sr a 33[ I 3*3 *3FJTatf 3T^T! S&Slt 3T3 *T5I3 : II ^ II 30. The Yogi, who does it even once, verily destroys all sins ; and undoubtedly in him the vayus enter the middle channel. 3: *T ^TT ^3<lfe I 60 SIVA SAMH1TA. 40. The Yogi who practises this with perseverance is worshipped even by gods; he receives the psychic powers of animd, laghima etc., and can go everywhere, throughout the three worlds, at pleasure. fa*?: I faj foi mfa fonsft H^rTt aroq II ttt II 41. According to the strength of one’s practice in commanding the vdyu , he gets command over his body ; the wise, remaining in the spirit, enjoys the world in the present body. •JcTSTtlT facij ;f I w sra A n ii 42. This Yoga is a great secret, and not to be given to every body; it might be revealed to him only, in whom all the qualifications of a Yogi are perceived. Various kinds of Dhdraiui. fair \mw 43. Let the Yogi seat himself in the Padmasana, and fix his attention ora the cavity of the throat, let him place his tongue at the base of tho palate; by this lie will extinguish hunger and thirst. 5Tt^T I ifar ?t3tt fara^r aifcnjsw* ii «a it 44. Below the cavity of the throat, there is a beautiful nudi (vessel) called kurma ; when the Yogi fixes his attention on it, he acquires great concentration of tho thinking principle (chitta). ftlTJ faEfT | sqtfa: I <JNRt *T$far I grratfTsfa pfa ii ^ ii 45. When the Yogi constantly thinks that he has got a third ye—the eye of Shiva—in the middle of his forehead, he then perceives a fire brilliant like lightning. By contemplating on this light, all sins are destroyed, and even the most wicked person obtains the highest end. farert fa^nm I ftrsrnrt ^ nwsg n it 46. If the experienced Yogi thinks of this light day and night, he sees the Siddhas (adepts), and can certainly converse with them. »r*r nurruawaiwt Dusim RESEARCH I^STJTUIE MYLAPOaE, CH&NNA1-4 CHAPTER V. 47-51. 61 fte. vjPtegr!m*D*5IH I cT^TStfSIRm ^T^ft ra^TiJ reorder || «vS n 47. He who contemplates on sumja (void or vacuum or space), while ^walking or standing, dreaming or waking, becomes altogether ethorial, and is absorbed in the chicl akfufa. ^7cT^rT¥?JTHT?Jm rfaft *T^STSRJJ II | occr5^R^c5T?itJ 1 it srist ^irr h ad ii 48. The Yogi, desirous of success, should always obtain this knowledge ; by habitual exercise ho becomes equal to me ; through the force of this knowledge, ho becomes the beloved of all. »TTHT5T I II ^ ii ar h 40. Having conquered all the elements, and being void of all h«pes and worldly connections, when the Yogi sitting in the Padmftsana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual power called Khcchari. sitfen WtfcT I ^ tl v ii 50. The great Yogi beholds light, pure as holy mountain (Kailits), and through the force of his exercise in it, he becomes tho lord and guardian of the light. ^T?r: STfTRHTSIFT W i qsjra jjajsrcY n g JTi% II II 51. Stretching himself on the ground, let him contemplate on this light; by so doing all his weariness and fatigue are destroyed. By con¬ templating on the back part of his head, he becomes the conqueror of death. (We have described before the effect of fixing one’s attention on the space between tho two eyebrows, so it need not be enumerated here). a* STRcrfr ii 5^DTfcT ll<v*H 62 SIVA SAMI1ITA. 52. Of the four kinds of food (i.e.,4hat vvliicli is chewed, that which is sucked, that which is licked and that which is drunk), which a man takes, the chyle fluid is converted into three parts. The best part (or the finest extract of food) goes to nourish the lingo, sharira or subtle body «.(the seat of force). The second or the middle part goes to nourish this gross body composed of seven dliAtus (humours). qrfcf ftrnjsrctar m%i sift? n SUSTSPTsP? STtrKT^cTT: Itfa I II H 53. The third or the most inferior part goes out of the body in the shape of excrement and urine. The first two essences of food are found in the mVUs, and being carried by them, they nourish the body from head to foot. ii w ii 51. When the vthja moves through all the nadis, then, owing to this vdya (oxygen ?), the fluids of the body get extraordinary force and energy. cTT II ^ II 55. The most important of these nddis are fourteen, distributed in different parts of the body and performing various functions. They are either weak or strong, and the prana (vitality) flows through them. The six Chakras. Midddhdr Chakra. m ^ H ^ h 50. Two fingers above the rectum and two fingers below the linga, four fingers in width, is a space like a bulbous root. ^£51 SRS5T *r§t: | m 3^5 fam ii I 57. Between this space is the yoni having its face towards the back; that space is called the root; there dwells the goddess Kundalini. It surrounds all the nddis, and has three coils and a half; and catching its taikin its own mouth, it rests in the hole of the Sushumnd. CHAPTER V. 58-63. 63 tpiT mror i terror h ^ n 58. It sleeps there like a serpent, and is luminous by its own light. Like a serpent it lives between the joints; it is the goddess of speech*and is called the seed (vija). ^^fmsjfcr tl ^ 11 50. Full of energy, and like burning gold, know this Kundalini to be tho power ( shahti ) of Vishnu; it is the mother of the three qualities—sattvva (rhythm), rajas (energy) and lamas (inertia). rTST ^TR^flS STKlf&r^ I W^R^R* %Ft JT^rfJT^^ftron^ II %0 || GO. There, beautiful like the Bandhuh flower, is placed the seed of love ($0 ; it is brilliant like burnished gold, and is described in Yoga as eternal. srgroufa ^ sfesr sftsi m w i %% ii <Ffore<T^r Rfaftf&nL ii %\ ii 01. The Sushumnil also embraces it, and the beautiful seed is there; there it rests shining brilliantly like the autumnal moon, with the luminosity of millions of suns, and the coolness of millions of moons. The goddess Tripura Bhairavi has these three (lire, sun, and moon) taken together, and collectively she is called the vija. It is also called the great energy. fswTfa3rr*5U%w7T qrqft&r I sflinftmnprn il fop ii v< ii 02. It (vija) is endowed with tho powers of action (motion) and sensation, and circulates- throughout the body. It is subtle, and has a flame of tire ; sometimes it rises up, and at other times it falls down into the water. This is the great energy which rests in the perinaeum, and is called the swaijambhu-linga (the self-born). 63. All this is called the ddhar-mdma (the support lotus' 1 , and the four petals of it are designated by the letters * (v) *i (d), i (s), * (s). 64 SIVA SAM HIT A. f %Tj&t re ftrsftfccr srfcft w ^tt 11 cT?romtmT &tcTT I cT^m 3X3 S^ST STHsfriT %***&{ II q: ^fcf SfifT «IR JjaraRj fr^Ut I crcq ^i|€r fofe^foRnq^fra I n it 64. Near this Smyambhu-linga is a golden region called Knla (family); its presiding adept is called Dviraijda, and its presiding goddess called Ddkini. In the centre of that lotus is the Yoni where resides the Kundalini ; the circulating bright energy above that, is called hdma-vija (the seed of love). The wise man who always contemplates on this Muladhar obtains Darduri-siddhi (the frog-jump power); and by degrees he can altogether leave the ground (i.c., rise in the air). ^3«r: TOforecirsT i <1$^^ sshrasg 3TTq% II ^ II 05. The brilliancy of the body is increased, the gastric lire becomes powerful, and freedom from disease, cleverness, and omniscience ensue. ^sq srf^qsg l mr rTi*jfa snsnfoi ii \% ii 00. IIo knows what has been, what is happening, and what is to be, together with their causes; he masters the unheard of sciences together with their mysteries. srcr^r * qw. ii ys w 07. On his tongue always dances the goddess of learning, he obtains mantra-siddhi (success in mantras), through constant repetition only. vt qcRTWTfaiTT 1 WJPWTsf?n gsqft II \C || 08. This is the dictum of the Guru;—“It destroys old age, death, and troubles innumerable.” The practitioner of pranayama ought always to meditate upon it; by its very contemplation, the great Yogi is freed from all sins. q^T wnWnr i cT^nnqra m qr%q II V*« CHAPTER V. 69-75 3337 ^ 65 69. When the Yogi contemplates tins MuMdluir lotus—the Swaytim- bhii-linga —then, undoubtedly, at that very moment, all his sins are destroyed. v cf i S*g* STOOnn I SJ 8cTO* sf JTcf HH || Jo II • 70. Whatever the mind desires, lie gets ; by habitual exercise he sees him, who gives salvation, who is the best both in and out, and who is to be worshipped with great care. Better than Him, I know none. wi^rr i 5*^ surf it n 71. lie who, leaving the Siva (God) who is inside, worships that which is outside (viz., worships external forms), is like one who throws away the sweetmeat in his hand, and wanders away in search of food. 72. Let one thus meditate daily, without negligence, on his own Swayambhu-linga ; and have no doubts that from this will come all powers. eras il 73. By habitual exercise, he gets success in six months ; and undoubtedly his vdiju enters the middle channel (the Snshumnd). ^Tsr stem: h » 74. He conquers the mind, and can restrain his breath and his semen ; then he gets success in this as well as the other world, without doubt. 2. SivadhistMn Chakra. (Prostatie Plexus). I qrf^ssFcT ^ n ^T55T^Eft q* ftrsfofer q*Tf*T II vs^ II 75. The second Chakra is situated at the base of the organ. It has six petals designated by the letters b, bh, tn, y, r, 1. Its stalk is 9 66 SIVA 8 AMBIT A. callbd Swadhisthan, the colour of the lotus is blood-red, its presiding adept is called Bala, and its goddess, Rakini. wircfcT i ?rcq *>rw$qTi ^ ^rsi^ qw&rirfrn 11 11 76., He who daily contemplates on this SwMIhisthdn lotus, becomes an object of love and adoration to all beautiful goddesses. ' famstzwj frsift I i srcfa ft&r: is vm a 77. lie fearlessly recites the various Sastras and sciences unknown to him before ; becomes free from all diseases, and moves throughout the universe fearlessly. urn sr i <rcq sqiwar fafetfawfc[?psr?T ii qrg: *T*q^ trot i H M II 78. Death is eaten by him, he is eaten by none ; he obtains the highest psychic powers like animd, laghima, etc. The vdyu moves equably throughout his body ; the humours of his body also are increased; the ambrosia exuding from the cthcrial lotus also increases in him. 3. Manipur Chakra. <jftq qf it i ^U^ST^IfcTl^ tqsrckqf It W, II 79. The third Chakra, called Manipur, is situated near the navel; it is of golden color, having ten petals designated by the letters d, dh, n, t, th, d, dh, n, p, ph. qsrcn snfoft ii do h 80. Its presiding adept is called Rudra—the giver of all auspicious things, and the presiding goddess of this place is called the most sacred L&kini. cTftq^ ^TTT ^T^ft qR^lfcT I cl^q qTqmfefe:: ^TfcrcW^sTTqsr II iferss-T CHAPTER V. 81-87. (11 81. When the Yogi contemplates on the Manipur lotus, he gets thd, power called the pltdl-siddhi— the giver of constant happiness. Ho becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another. fcrscrci ^ i ^ II || 82. lie can make gold, etc., see the adepts (clairvoyantly), discover medicines for diseases, and see hidden treasures. 4. Anahat Chakra. cf «TTJT ^3*1 'TfST I srrgsfta srsi5i*n?Hftfcrqf ii ii 83. In the heart, is the fourth Chakra, the Anahat. It has twelve petals designated by the letters k, kh, g, gh, fi, eh, chli, j, jh, h, t, th. Its color is deep blood-red ; it has the seed of vdyu, *J, and is a very pjeasant spot. ®TT=njf^T ST€tficTH. I TO <n 55^ II <£« II 84. In this lotus is a flame called lAnlinga ; by contemplating on this, one gets objects of the seen and the unseen universe. %3f: ^5 Tctt i cR*I ^cTT I SWTcft f^^^rPTcT: II 4 \ II 85. Its presiding adept is Pinaki, and the Kakini is its goddess. He who always contemplates on this lotus of the heart is eagerly desired by celestial maidens. sn^Tsjfcui to i r " s: 11 °< 11 86. He gets immeasurable knowledge, knows the past, present and future time ; has clairaudience, clairvoyance and can walk in the air, whenever ho likes. II 43 II 87. He sees the adepts, and the goddesses known as Yoginis; obtains the power known as Kheehari, and conquers all who move in the air. 68 SIVA SAMHITA. f&fepNfcKq * ^rom u ** n 88. He who contemplates daily the hidden Bdnalinga, undoubtedly obtains the psychic powers called Khechari (moving in the air) and 'Bhuchari (going at will all over the world). mmv srarar ilmfcr n <*«, 11 89. I cannot fully describe the importance of the meditation of this lotus ; even the gods Brahma etc, keep the method of its contempla¬ tion secret. b. Vishuddha Chahra. sm i <rci fcrcpf i ^STSITSTgcTqf n snar^sfei fcrsfa mfa^icrr n «.» n 90. This Chakra situated in (he throat, is the fifth, and is called the Vishuddha lotus. Its color is like brilliant gold, and it is adorned with sixteeiypetals and is the seat of the vowel sounds (i.e., its sixteen petals are designated by the sixteen vowels— a, u, i, i, u, it, ri, ri, In, Iri, e, ai, o, au, am, ah. Its presiding adept is called Ghhagahhida , and its / presiding goddess is called Sdhini. srrjim ii n 91. lie who always contemplates it, is truly the lord of the Yogis, and deserves to be called wise ; by the meditation of this Vishuddha lotus, the Yogi at once understands the four Vedas with their mysteries. mm I ?f^T sfmsr srcrm ii n 92. When the Yogi, fixing his mind on this secret spot, feels angry, then undoubtedly all three worlds begin to tremble. w mm tmsnfavsq i cT^T SUIT' qftSTSI Wet HSp^H ^ 11 93. Even, if by chance, the mind of the Yogi is absorbed in this place, then he becomes unconscious of the external world, and enjoys certainly the inner world. CHAPTER V. 94-100. 69 <T*q * SlfaftraTfa 5lf%?P I sfa srarfo^ft^q I u ^ n 94. His body never grows weak, and lie retains his lull strength for a thousand years, it becomes harder than adamant. *t^r 3l3TfcT ^Tnf2r)^RJ^& I ?T3fT JT?q?t cTf^ || ^ || 95. When the Yogi leaves off this contemplation, then to him in this world, thousands ol' years, appear as so many moments. (i. Ajna Chakra. iro i i 5JWW rffJT5TfiT55l II ^ II 9(5. The two-petalled Ohakra, called the Ajna, is situated between the two eye-brows, and has the letters /?, and kdi ; its presiding adept is called Sliukla Mahdkdla (the White Great Time! ; its presiding goddess is called Ildkint. WfarTqr | SURq^jft^TSq* q^TRqr qTq^ftfcf || ^ II 97. Within that petal, there is the eternal bija (the syllabic 35 thatn), brilliant as the autumnal moon. The wise anchorite, by knowing this, is never pulled down. qertq q?rfa: I qtf faW qiq STCiq: II %< II 98. This is the groat light held secret in all the Tantras ; by contemplating on this, one obtains the highest success, there is no doubt of it. gftq* fqqq“ feYr aqft I vuTiWT^ *rq% HJ3R. il v, II 99. I am the giver of salvation, I am the third linga in the tariya (the state of ecstacy, also the name of the thousand-petalled lotus,>. By contemplating on this, the Yogi becomes certainly like me. ft *rrtt q^rstfer i fa*qqW*ta mfar* II $oo II 100. The two vessels called the T<ld and the Pingald are the real Pa¬ rana and Asi. The space between them is called Varanasi (Benares, the holy city of Siva). There it is said that the Vishwanatka (the Lord of the universe) dwells. 70 SIVA SAM HIT A. 5W5 ^I'TT STfcfi <R rtri R¥rrfacTH, II M || 101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its great secret has be$n very ^ eloquently dwelt upon by them. 7. The Thousand-retailed Lotus. f *JTcTT I I eTrfsj qr q*rt?r erqrcrmqrqRi ii srnwrerrge ^rfcf nJtfcr n \*\ ii 102. The Sushumnd goes along the spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated. Thence by a certain flexure, it goes to the right side of the Ajiia lotus, whence it proceeds to the left nostril, and is called the Ganges. ft st^tr i ?nr m ^ i ra^TTHT^RcTe^qrt SRTT $Rfa STJtTcrU II ci^ m srafo i ^fcT m\ STRl^q II ^nRTCngj STfcT ’TftfgrRT ft || \o\ || 103. The lotus which is situated in the Brahmarandhra is called Sahasrdm (the thousand-petalled). In the space in its centre, dwells the moon. From that triangular place, elixir is continually exuding. This moon-fluid of immortality unceasingly Hows through the Ida. The elixir flows in a stream,—a continuous stream. Going to the left nostril, it receives from the Yogis the name of the “ Ganges.” ?n^fH^ft^I 5 TIT^T^T 52 :iTrTT I 3^qtfa SR*nr R^rScTT n II 104. From the right-side portion of the Ajha lotus and going to the left nostril flows the Ida. It is here called Varana (the northward-flowing Ganges). 3etT §$TJT^T 3 qRRJRtfcf I ^t^.ri fqq^ifq ii qifir sftTRT$TrftR#fcT I ii ^ u 105. Let the Y T ogi contemplate on the space between the two (14a and Pingald ) as Varanasi (Benares). The Pinguid also comes in the same way from the left side portion of the Ajna lotus, and goes to the right nostril, and has been called by us the Asi. CEAPTEE V. 106-112. 71 Tf&rwt % =*3*151 ar*faren i ere *r ^ifaeere*t ^ s**fa*cn it \o\ a 100. The lotus which is situated in the Muladhnr lias four petals. In the space between them, dwells the sun. <Tc3?rI f**T«5T*t fa* ** *rq$?jfa cTP7^: II *0$ || 107. From that sphere of the sun, poison exudes continuously.* That excessively heating venom Hows full through the Phu/ala. fa* cT* qr WWM I sprang* *rfa *n?Ttar-g n \ot ii 108. The venom (sun-fluid of mortality) which flows there continu¬ ously in a stream goes to the right nostril, as the moon-fluid of immorta¬ lity goes to the left. w^rr*fasmrasr^Rrangs i fa*raifa jrrtftfa *#f*crr ii M h 100. Rising from the left-side of the Ajfia lotus and going to the right nostril, this northward flowing Pingala has been called of yore the Asi. at*?* *a i ftsa** ft**?’ || *^fa?!*T^[rf9Ti<fa wsm ssafaranji \\o ii 110. The two-petalled Ajila-lotus has been thus described where dwells the God Maheshwara. The Yogis describe three more sacred stages / above this. They are called Viiulu, Nadn and Sakti, and are situated in the lotus of the forehead. *: faftcTH. I fa*?fa*fa*T*cT5 || II 111. He who always contemplates on the hidden Ajfia lotus, at once destroys all the Itarmas of his past life, without any oppostion. %% fafa *^T *rfa VHT* I et^T *&tfa *fa*t \\\ II 112. Remaining in this place, when the Yogi meditates constantly, ;then to him all forms, worships and prayers appear as worthless. S* era* *^3*15 II \\\ ii 72 SIVA SAME1TA. 113. The Yakshas, Rakshashas, Gandharvas, Apsaras, and Kin- naras, all serve at his feet. They become obedient to his command. srfrst foq^crnR I Sff*q%T*q§ TT5T5 ^rr «IR «qTq^ || ?I!^ q*q q^Sq^J* I q*q qiqrft qrfar ii ll 114. By reversing the tongue and placing it in the long hollow of the palate, let the Yogi enter into contemplation, that destroys all fears. All his sins, whose mind remains steady here even for a second,-—are at once destroyed. qtrc qift srttmft qqqd 1 1 ^fin I n ii 115. All the fruits which have been described above as resulting from the contemplation of the other live lotuses, are obtained through the knowledge of this one Ajna lotus alone. q; suffer ^lwrrcratST q£ i qrcrqniT ii \ k \ ii 110. The wise one, who continually practises contemplation of this Ajfialotus,' becomes lice from the mighty chain of desires, and enjoys happiness. strcraqnn^ q: 1 sretcami *r wbm q^wrqft ^rq^f n W ll 117. When at the time of death, the Yogi contemplates on this lotus, leaving this life, that holy one is absorbed in the Paramatma. qssq *qqq qr *qm f set 1 qm$fo$q^ w n 118. lie who contemplates on this, standing or walking, sleeping or waking, is not touched by sins, even if it were possible for him to do sinful works. 3riTft qeqrfafftg tR: *eftqqT smqr I fj^-qTqm^iqq qjfqjj* Siqq$ II asnfqt^nai q ftifesrerat & ii U*.» 119. The Yogi becomes free from the chain by his own exertion. The importance of the contemplation of the two-petalled lotus cannot be fully described. Even the gods like Brahma, etc., have learnt only a portipn of its grandeur from me. chapter v. 120-m. n The Thousand-Petalled Lotus. trfef jjs? it ii 1^,0. Above this, at the base of the palate, is the thousand-petalled lotus, in that part where the hole of that Sushumna is. §*pUT STT I ij5!T smfsrm! n m ^ter^cn^T^ HsrflmJKRfa^n u ViK n 121. From the base or root of the palate, the Sushumna extends downwards, till it reaches the Mulldhdr and the perinaeum : all vessels surround it, or are supported by it. These uadis are the seeds of mystery, or the sources of all principles which constitute a man, and show the road to Brahma (i.e. give salvation). cTl<3^ ^ STfSTTr | cf^ jftt ii V& n 122. The lotus which is at the root of the palate is called the ' Sahasrdr (the thousand-petalled); iti its centre, tliero is a Yoni (seat or force-centre) which has its face downwards. JTyj WcTU I <T^R>WJJ3T«rRqf3n^ II \\\ II 123. In that is the root of the Sushumna, together with its hole ; this is called the Brahmamndhra (the hole of Brahma), extending up to the Muladhar padma. c?S3FtR! I ^ rrt ii cr?qt qq q^ II II 124. In that hole of the Sushumnd there dwells as its inner force the Kundalini. In the Sushumna there is also a constant current of force called c hitrd, its actions or modifications should be called, in my opinion as Brahmarandhm, etc. usiRct I n ii KR'\ II 125. By simply remembering this, one obtains the knowledge of Brahman, all sins are destroyed, and one is never born again as man. qlfcrcr srarp ^ i fare * srftom ii V<% H 10 74 SIVA SAMEITA. 126. Let him thrust the moving thumb into its mouth : by this the air, which flows through the body, is stopped. ^ tfl’TT * STHnSK^! I ?T<T 0[gi%5!T I *3 5ItR> 9J3TfcT II II 127. Owing to this (odyu) man wanders in the circle of the universe ; the Yogis, therefore, do not desire to keep up this circulation ; all the nddis are bound by eight knots ; only this kuiujalini can pierce these knots and pass out of the Brahmarandhra, and show the way to salvation. f ts^r g<?r n KK ii 128- When the air is confined fully in all the vessels, then the Kundalini leaves these knots and forces its way out of the Brahmaran¬ dhra. sitcsrnBgjft^: i ijymfasr n t n K'<\ ii 12!). Then the vital air continually flows in the Sushumna. On the right and the left side of the Muladlmr, are situated the Ida and the Pingald. The Sushumna passes through the middle of it. agror‘3 bIst i 130. The hollow o£ the Sushumna in the sphere of the adhar is called the Brahmarandhra. The wise one who knows this is eman¬ cipated from the chain of karma. $ \W* II K\\ II 131. All these three vessels meet certainly at the mouth of the Brahmarandhra ; by bathing at this place one certainly obtains salvation. The Sacred Triveni ( Praydg), arert § ii k\r ii 132. Between the Ganges and the Jamuna, flows this Saraswati: by bathing at their junction, the fortunate one obtains salvation. CHAPTER V. 133-139. 75 1ST nrn <j?;r Rtai sn&jfersT I jmt sitor ?uet sftisfrr^; n K\\ 11 133. Wo have said before that the h]A is the Ganges and the Ping ala is the daughter of the sun (the Jarauna), in tlie middle tlie Sushumna, is the Saraswatithe place where all three join is a most inaccessible one. faerie R 5 THT I ^rrfcT asr u ii • 134. He who performs mental bathing at the junction of the White (Ida) and tho Black ( Pingala ) becomes free from all sins, and reaches the eternal Brahma. arctar tesnfrsr mfa <rc«i nfai* n h 135. He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni) procures salvation for his ancestors and himself reaches the highest end. mm g Ti^rcnir^ ii \\\ ii 136. ITc who daily performs the threefold duties (i.e., the regular, occasional and the optional ones) by mentally meditating on this place, receives the unfading reward. f ^ mm Ifrsi 3^ m i 137. Ho who once bathes at this sacred place enjoys heavenly felicity, his manifold sins are burned, he becomes a pure-minded Yogi. < 3 % VTRfcf 11 \\c 11 138. Whether pure or impure, in whatever state one might be, by performing ablution at this mystic place, he becomes undoubtedly holy. 11 ^ 11 139. At the time of death let him bathe himself in the water of this Triveni (the Trinity of rivers): he who dies thinking on this, reaches salvation then and there, wnvsrc 1 SIVA SAMEITA . 76 ' 140. There is no greater secret than this throughout the three worlds. This should be kept secret with great care. It ought never to r be revealed. srfqTqfa&g*W s q^i nfog. n m 11 141. If the mind becomes steadily fixed even for half a second at the Brahmarandhra, one becomes free from sins and reaches the highest end. *Rror^?jTnr?gfT <pqtrw ii n 142. The holy Yogi whose mind is absorbed in this, is absorbed in me after having enjoyed the powers called animd , layhimd etc. qcfj^qTiTjnsr'to urir: faRgStt ft \ mqr%^r gfoTwtffaqttft, ^tr I ii 143. The man knowing this Brahmaramlhra, becomes my beloved in this world; conquering sins, lie becomes entitled to salvation; by spreading knowledge, ho saves thousands of people. ggg* i apsrcsH ii $yy ii 144. The Four-faced and gods can hardly obtain this knowledge, it is the most invaluable treasure of the Yogis; this mystery of the Brahmarandhra should be kept a great, secret. The Moon of Mystery. 5 *T *JT ^TR: I n Iw*, ii 145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrdra ; below that is the moon; let the wise contem¬ plate this. ii Va\ li 146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts. fasrr to fqfow&ar n itw ii 147. In the sinus of the forehead let him contemplate on the ocean of milk; from that place let him meditate on the moon, which is in the Sahasrdra . CHAPTER V. 148-151. 77 grp \ STT^tT* I pRitT^TWira!f^%?t q^fcT aI . ffefltsta qi%3 553Tq ST II \*t II 148. In the sinus of the forehead there is the nectar-cohtaming moon, having sixteen digits (kalis, i.e., full). Let him contemplate on this stainless one. By constant practice, he sees it in three days. By merely seeing it, tho practitioner burns all his sins. ^fcT I m $snfq q?fcT n^qraqro^q;*? ii ii 141). The future reveals itself to him, his mind becomes pure; and though he might have committed the five great sins, by a moment’s contemplation of this he destroys them. sqsmfc 5TJT ?nfar a wnniT^ i VqRT$q¥& rsir 5U5T i ST?q *T<*i <p: eaq JTO g^fT i ^Tn5lT^Scqf+^cf ^ifort II V^O \\ 150. All the heavenly bodies (planets, etc.,) become auspicious, all dangers are destroyed, all accidents are warded olf, success is obtained in war; the Khechari and the Bhuchari powers are acquired by the seeing of the moon which is in the head. By mere contemplation on it all these results ensue, there is no doubt of it. By constant practice of Yoga one verily becomes an adept. Verily, verily, again most verily, he becomes certainly my equal. The continual study of the science of Yoga, gives success to the Yogis. Here ends the description of the A jimp lira Chakra. The Mystic Mount Kailas. *?t z&i m$\K srtms* i sHnsreqsq feq 3Tsf fosfcT jjfoqJT ii \\\ it 151. Above this (i.e., the lunar sphere) is the brilliant thousand- petalled lotus. It is outside this microcosm of the body, it is the giver of salvation, 78 SIVA S AMBIT A. 5tw stslT qq fcrgfrr I q$55n?rts^^T^r ^ $rqf ii II 152. Its name is verily the Kailas mount, where dwells the great Lord (Shiva,) who is called Naknla and is without destruction, and without increase or decrease. 53" ww sfe swjtt 11 \\\ ll 153. Men, as soon as they discover this most secret place, become free from re-births in this universe. By the practice of this Yoga he gets the power of creating or destroying the creation, this aggregate of elements. q* fc&rarcfljct, li5JT^qrr% i gcTanto: $crrforcrg^ jjc^jjtr} ii \\ , 151. When the mind is steadily fixed at this place, which is the residence of the Great Swan and is called Kail As, then that Yogi, devoid of diseases and subduing all accidents, lives for a great ago, free from death. f551^ I ft^r qinT ii ^ n 155. When the mind of the Yogi is absorbed in the Great God called the Kula, then the fullness of the Samadhi is attained, then the Yogi gets steadfastness. ?T3fT farnsrosq ii u 150. By constant meditation one forgets the world, then in sooth the Yogi obtains wonderful power. aj* faqrqrg f 55 f^r^iT i ?iq fSTfW I ggfqqT qtqnufr II II 157. Let the Yogi continually drink the nectar which flows out of it; by this he gives law to death, and conquers the Jaild. Here the hula hundalini force is absorbed, atter this the quadruple creation is absorbed iu the Par am Atman. The Raja Yoga. q^STcqr stm i ctr^qftsnr qj^rfcT ii ^ ll CHAPTER V. 158-165 . n 158. By this knowledge, the modifications of the mind are sus¬ pended, however active they may be : therefore, let the Yogi untiringly and unselfishly try to obtain this knowledge. farrfRT^r^r erfa* i ?r^r ii ^ 11 159. When the modifications of the thinking principle are sus¬ pended, then one certainly becomes a Yogi; then is known the Indivisible, holy, pure Gnosis. i anftra Hsqpi n ii 100. Let 1 iim contemplate on his own refection in the sky as beyond the Cosmic Egg : in the manner previously described. Through ’that let him think on the Great Void unceasingly. ii K\K H 1G1. The Great Void, whose beginning is void, whose middle is voiTI, whose end is void, has the brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating con¬ tinually on this, one obtains success. f I 3913TCST II II 102. Let him practise with energy Gaily this dhyitna, within a year he will obtain all success undoubtedly. ^nm^f ¥T^T SHOT I ^ Jtrffc* II \%\ II 103. He whose mind is absorbed in that place even for a second, is certainly a Yogi, and a good devotee, and is reverenced in all worlds. ^fcl II *V* II 104. All his stores of sins are at once verily destroyed. q * SRRclr I *** 3 ^ ii Wa ii 105. By seeing it one never returns to tlio path of this mortal universe; let the Yogi, therefore, practise this with great care by the path of the Swadhisthan . i qn w F rer msicKT ^ i q: sn^rfcl WJTcf: II II so SIVA SAMBITA. < 160. 1 cannot describe the grandeur of this contemplation. He who practises, knows. He becomes respected by me. fsTSTT^rfcT I ^ h \\s ii , 16£. By meditation one at once knows the wonderful effects of this Yoga (be., of the contemplation of the void); undoubtedly he attains tjie psychic powers, called a nima and hujhimd, etc. tRPhfa JTOTSITcn JtT^Trft I qronfr sraracn ii \%c ii 1(58. Thus have I described the Raja Yoga, it is kept secret in all the Tantras ; now 1 shall describe to you briefly the Rajadhiraj Yoga. The Riijddhinij Yoga. 35 qcifa ii \\\ ii 169. Sitting in the Swastikusauu, in a beautiful monastery, free from all men and animals, having paid respects to bis Guru, let the Yogi practise this contemplation. . Srcraw *lsrhc‘ *i?sn i JW II ii 170. Knowing tlirongb the arguments of the Vedanta that the Jiva is independent and self-supported, let, him make his mind also self-supported ; and let him not contemplate anything else. $r?n gsnsri ^PJ ii w II 171. Undoubtedly, by this contemplation the highest success (mahd-siddhi) is obtained, by making the miud functionless; he himself becomes perfectly Full. II II 172. He who practises this always, is the real passiojjless Yogi, he never uses the word “ I,” but always finds himself full of atman. ssq m km <r^^r % w i ftm S grRt 5 T* II \*\ II 173. What is bondage, what is emancipation ? To him ever all is one ; undoubtedly, he who practises this always, is the really emancipated. CHAPTER V. 174-179. 81 qq ^jf^TrTS I w$JwftfcT qqicqr ^T^rcJi«rwT^n i *i ^F»?rffl?7 wfiwor* i *MT*T<TTC5rT^gf 11 *dr | a^swra^ifr *i4*mf4qr&r: u \w ii 174. He is the Yogi, he is the true devotee, he is worshipped in all the worlds, who contemplates the Jivatma and the Paramatma as related to each other as “ I ” and “ Am,” who renounces “ I ” and “ thou ” and contemplates the indivisible ; the Yogi free from all attachment takes shelter of that contemplation in which, through the knowledge of super¬ imposition and negation, all is dissolved. ?TfT 55IJ I qlrej i jjst sura 4 ii ii 175. Leaving that Brahma, who is manifest, who is knowledge, who is bliss, and who is absolute consciousness, the deluded wander about, vainly discussing the manifested and the unmanifested. 1' ^tfcT q I q* m sttb’ qfta* ii ii 17G. He who meditates on this movable and immovable universe, that is really unmanifest, but abandons the supremo Brahman—directly manifest—is verily absorbed in this universe. VTTOTCimVM q*JT >251^ I nwm $$4 n h 177. The Yogi, free from all attachment, constantly exerts himself in keeping up this practice that leads to Gnosis, so that there may not be again the up-heaval of Ignorance. fqqqvqs ^<4q II ^ II 178. The wise one, by restraining all his senses from their objects, and being free from all company, remains in the midst of these objects, as if in deep sleep, i.e., does not perceive them. sitaj’ i <t3*qreq5TT^> ii Wr 179. Thus constantly practising the Self-luminous becomes manifest: here end all the teachings of the Guru, (they can help the student no farther ). a 82 SIVA SAMR1TA. Henceforth he must help himself, they can no more increase his reason or power, henceforth by the mere force of his own practice he must gain the Gnosis. STT^TT ^ I sgrr^r* apr^ii n 180. That Gnosis from which the speech and mind turn back baffled, is only to be obtained through practice; for then this pure Gnosis bursts forth of itself. %s fsrer nsr^ntT f*r*r I 11 \<\ 11 181. The Hatha Yoga cannot be obtained without the Raja Yoga, nor can the Raja Yoga be attained without the Hatha Yoga. Therefore, let the Yogi first learn the Hatha Yoga from the instructions of the wise Guru. sr afafa * srcro: n ii 182. lie who, while living in this physical body, does not practise Yoga, is living merely for the sake of sensual enjoyments. f ^ || || 183. From the time he begins till the time he gains perfect mastery, let the Yogi eat moderately and abstemiously, otherwise, however clever, he cannot gain success. SiTeyprfasrfirT: i muk mmk *n?w i n KtM n 184. The wise Yogi in an assembly should utter words of highest good, but should not talk much : he eats a little to keep up his physical frame; let him renounce the company of men, let him renounce the company of men, verily, let him renounce all company: otherwise hp cannot attain mukti (salvation); verily, I tell you the truth. aysffcr farartswjrar m sjf>r sspeft i wtf '^rni^cmirt i ^ ^ qtffin k vskatim i ftfarTOre* II ^ II CHAPTER V. 185-190. 83 185. Let him practise this in secrecy, free from the company of itiefl, in a retired place. For the sake of appearances, he should remain in society, but should not have his heart in it. Ho should not renounce the duties of his profession, caste or rank; but let him perform these merely? as an instrument of the Lord, without any thought of the event-.. By thus doing there is no sin. sjftgr scsrrfr 1 jib* it ^ ii 186. Even the house-holder ( grihastha), by wisely following this method, may obtain success, there is no doubt of it. rfi: i * qiqgtilfo; ^Tn^rRt i qrqreq^ro ii lc$ u 187. Remaining in the midst of the family, always doing Ijie duties of the house-holder, lie who is free from merits and demerits, and lifts restrained his senses, attains salvation. The house-holder practising Yoga is not touched by sins, if to protect mankind he does any sin, he is not polluted by it. The Mantra It $ II II 188. Now I shall toll you the best of practices, the japa of mantra : from this, one gains happiness in this as well in the world beyond this. qfcnsqfsr' ^ttcT i ll ii 181). By knowing this highest of the mantras, the Yogi certainly attains success ( siddhi ): this gives all power and pleasure to the one- pointed Yogi. fq^srf afeesmq. ll ?«,« ii 190. In the four-petalled Muladhar lotus is the bija of speech, brilliant as lightning (*.e., the syllable aim.) i wtR’etbrj ii Srft ii W H 84 SIVA SAMIIITA. 191. In the heart is the bija of love, beautiful as the bandhuh flower (|p klim.) In the space between the two eyebrows (he., in,, the Ajiia lotus,) is the bija of f'mkti strim), brilliant aa tens of millions of moons. These three seeds should be kept secret—they give enjoyment and emancipation. Let the Yogi repeat these three mantras and try to attain success. IN. B .—The mystical names of these bija mantras are not given in the text. The whole mantra is Om, aim, klim, strim. ?! i si^ ii ii 192. Let him learn this mantra from his Guru, let him repeat it neither too fast nor too slowly, keeping the mind free from all doubts, and understanding the mystic relation between the letters of the mantra. 3 3*$T 3!^ II m 11 193. The wise Yogi, intently fixing his attention on this mantra, performing all the duties peculiar to his caste, should perform one hundred thousand horns (fire sacrifices,) and then repeat this mantra three hundred thousand times in the presence of the Goddess Tripura. sftwf 1 ii u 194. At the end of this sacred repetition (japa), let the wise Yogi again perform hom, in a triangular hollow, with sugar, milk, butter and the flower of karavi (oleander). 195. By this performance of IIoma-Japa-Homa, the Goddess Tripura Bhairavi, who has been propitiated by the above mantra, becomes pleased, and grants all the desires of the Yogi. *#5 3rd %?p5jfcT || II 196. Having satisfied the Guru and having received this highest of mantras, in the proper way, and performing its repetition in the way laid down, with mind concentrated, even the most heavy-burdened with pa^t Karmas attains success. CHAPTER V . 197-203. 85 srfcrejj fe&ftflepn i ^*Tri<?j r gsg?* Strfaft II qcfprr 11 *«.$ u 197. The Yogi, who having controlled his senses, repeats this man¬ tra one hundred thousand times, gains the power of attracting others. sm %n£fg[s5$f a ^ f^rm: I ^ ^ facTI: II II 198. By repeating it two lacs of times he can control all persons— they come to him as freely, as women go to a pilgrimage. They give him all that they possess, and remain always under his control. swan i srerarorfor a m iiwi 199. By repeating this mantra three lacs of times, all the deities presiding over the spheres as well as the spheres, are brought under his dominion. H Roo || 200. By repeating this six Ians of times, he becomes the vehicle of power—yea, the protector of the world—surrounded by servants. srewroTfcr £ m snst firer ftsrcn ii ro\ ii 201. By repeating this twelve lacs of times, the lords of Yakshas, Rakshas and the Ndgas come under his control; all obey his command constantly. f^STCWjlRP^g Sinsr$*5[** I grcromrfoT ^ ^ i ssTspsBnfofn* ^mesf ii ror h 202. By repeating this lifteen lo.es of times, the Siddhas, the Viddyadharas, the flandharvas, the Apsaras come under the control of the Yogi. There is no doubt of it. He attains immediately the knowledge of all audition and thus all-knowinghood. ft*TTrH i W*fcT II W 11 203. By repeating this eighteen lacs of times, he, in this body, can rise from the ground: he attains verily the luminous body ; he goes all over StVA SAMIllfA. th6 universe, wherever he likes; he sees the pores of the earth, i.e., he sees the interspaces and the molecules of this solid earth. fqSTpf^qT3T^3Jfr^S&T I Ssfrq qfsfWsf tJRSmirTfafo: II qsqr * 51 ^ 5ftq& q*£ q^ i snqq*g q&m ii w 11 204. By repeating this 28 lacs of times, lie becomes the lord of the Viddyadhariis, the wise Yogi becomes kama-r&pi {i.e., can assume what¬ ever form he desires.) By repeating these thirty lacs of times he becomes equal to Brahma and Vishnu. He becomes a Rudra, by sixty lac repeti¬ tions, by eighty lac repetitions he becomes all-enjoyer, by repeating one tens of millions of times, the great Yogi is absorbed in the Parana Brahman. Such a practitioner is hardly to be found throughout the three worlds. fergn^qr ftrc qro^R^ i H R?ttT II W II 205. r() Goddess! Shiva, the destroyer of Tripura, is the One first and the Highest, cause. The wise attains Him, who is unchanging, undecaying, all peace, imnieasureablo and free from all ills—the Highest Goal. ^rrqqr jjrt qm i OT5I*ilTq^q*&T II \\ 20(1. 0 great Goddess ! this science of Shiva is a great science (mahdvidyd), it had always been kept secret. Therefore, this science revealed by me, the wise should keep secret. gsRlSIT q^TtMT ^Tffar fafsfoSwcTT I iq^qq^t nm ftqfq^ q qqiT%?Ti II Rotf II 207. The Yogi, desirous of success, should keep the Ilat.ha Yoga as a great secret. It becomes fruitful while kept secret, revealed it loses its power. q vi qa^ Rjq$nn: 1 q ?foq: || e W qtqpq vt u w ii L 208. The wise one, who reads it daily from beginning to end, undoubtedly, gradually obtains success in Yoga. He attains emancipation who honors it daily. CHAPTER V. 209-212. 81 frgnfqwrai to snsr^fo i fifUITgW II W II 209. Let this science be recited to all holy men, who desire emancipation. By practice success is obtained, without it how can suc¬ cess follow. cTsrrfrjfraTfonSfa SrTfojirtfc i JJfWSITcaRrarR! grfit II Rt® II 210. Therefore, the Yogis should perform Yoga according to the rules of practice. He who is contented with what he gets, who restrains his senses, being a house-holder, who is not absorbed in the house-hold duties, certainly attains emancipation by the practice of Yoga. *Tlfr5rf3tft*arcnnf srto 11 ^mf^fogrfirat ctsttc*rct& ii w u 211. Even the lordly house-holders obtain success by japa, if they perform the duties of Yoga properly. Let, therefore, a house-holder also exert in Yoga (his wealth and condition of life are no obstacles in this.) r^T fe wfo s T9JIT WW I nwirf ^TTVlter || W II 212. Living in the house amidst wife and children, but being free from attachments to them, practising Yoga in secrecy, a house-holder even finds marks of success (slowly crowning his efforts), and thus follow¬ ing this teaching of mine, he ever lives in blissful happiness. <T*55: II ^ II g^ll