1. Siva Samhita Srisa Chandra Vasu Sat Guru Publications

165 शि।शि

3648

The Siva Samhita

Translated into English by RAI BAHADUR SRISA CHANDRA VASU

SATGURU PUBLICATIONS INDIA

165 शिशि

Published by : Sri Satguru Publications, First Floor, 40/5, Shakti Nagar, Delhi-110007 India

SSP Edition : 19811984 Price : Rs. 30 .

BHOITADLIBUS UXUDTAS

Printed in India

TABLE OF CONTENTS.

PAGE. CHAPTER I 1 ... ... ... ... ... II 16 ... ... ... ... ... III ... ... 24 ... ... ...

IV ... 41 ... ... ... ... V ... ... 52 ... ...

SRIS

SIVA SAMHITA. CHAPTER I. Existence one only. एरक ज्ञान मित्यमाद्यन्तशून्यं नान्यत् किञ्चिद्त्ते ते वस्तु सत्यम्। यद्द्रेदास्मिशिन्द्रियोपाधिना वै शानस्याय भासते नान्यथैव ॥। १॥ The Jnâna [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 Jñâna alone, and nothing else, remains. प्रथ भक्तानुरक्तोऽहं वक्ति योगानुशालनम्। ईश्वरः सर्वभूतानामात्ममुक्तिप्रदायक: ॥२॥ त्यकृा विवादशीलानां मतं दुर्शानहेतुकम्। आत्मक्ञानाय भूतानामनन्यगतिचेतसाम्॥३॥ 2-3. I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of Yoganusâsana (the exposition of Yoga). In 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. सत्यं केचितप्रशंसन्ति तप: शौचं तथापरे। क्षमां केचित्यशंसंति तथैव सममार्ज्जवम्॥।४। 4. Some praise truth, others purification and asceticism ; some praise forgiveness, others equality and sincerity. केचिद्दान प्रशंसन्ति पिटृकर्म तथापरे। कचित्कर्म प्रशंसन्ति केचिद्वैराग्यमुत्तमम्॥५॥ 5. Some praise alms-giving, others laud sacrifices made in honor of one's ancestors ; some praise action (Karma), others think dispassion (Vairâgya) to be the best.

2 SIVA SAMHITA.

केचिद्गृहसकर्मायि प्रशंसन्ति विचक्षणः। अग्निहोत्रादिकं कर्म तथा केचित्परं विदु: ।६ ।। 6. Some wise persons praise the performance of the duties of the householder ; other authorities hold up fire-sacrifice &c., as the highest. मन्त्रयोगं प्रशंसन्ति केचित्तीर्थानुसेवनम्। एवं बहूनुपायांस्तु प्रवदन्ति हि मुक्तये।। ७॥ 7. Some praise Mantra Yoga, others the frequenting of places of pilgrimage. Thus diyerse are the ways which people declare for emanci- pation. पवं व्यवसिता लोके कृत्याकृत्यविदो जनाः । व्यामोहग्रेव गच्छंति विमुक्ता: पापकर्मभिः॥८॥ 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. एतन्मतावलम्बी यो लब्वा दुरितपुण्यके। भ्रमतीत्यवशः सोऽ्न जन्ममृत्युपरम्राम्।। ९॥ 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. अन्यैर्मतिमतां श्रेष्ठैगु पालोकनतत्परैः। आात्माना बहवः प्रोक्ता नित्या: सर्वगतास्तथा॥ १०॥ 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. यद्यत्प्रत्यक्षविषय तदन्यन्नास्ति चक्षते। कुतः स्वर्गादयः सन्तीत्यन्ये निश्चितमानसाः ॥११॥ 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. श्ञानप्रवाह इत्यन्ये शून्य केचित्परं विदु:। द्वावेव तत्त्वं मन्यन्तेऽपरे प्रकृतिपूरुषौ॥ १२ ॥ 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 (Purusa).

CHAPTER I. 13-19.

शत्यन्तमिन्रमतय: परमार्थपराङमुदा:। पवमन्ये तु संचिन्त्य यथामति यथाभुतम्।। १३।। निरीश्वरमिदं प्राड्ड: सेश्वरउच तथापरे। वदन्ति विविधैर्भेदैः सुयुकया स्थितिकातराः॥१४॥ 13-14. Thus believing in widely different doctrines, with 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 existénce of God.

एते चान्ये च मुनयः संज्ञाभेदा पृथग्विधाः। शास बु कथिता हा ते लोकव्यामाहकारकाः॥। १५।। पतद्विवादशीलानां मतं बक्तुं न शक्यते। भ्रमन्त्यस्मिञ्जना: सर्वे मुक्तिमार्गबहिष्टताः॥१६॥ 15-16. These and many other sages with various different denominations, have'been declared in the Sâstras as leaders of the human 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 true method. आालोक्य सर्वशास्रायि विचाय च पुनः पुनः। इदमेक सुनिष्पन्र योगशासत्र परं मतम् ॥१७।। 17. Having studied all the Sâstras and having pondered over them well, again and again, this Yoga Sâstra has been found to be the only true and firm doctrine. यस्मिन् याते सर्वमिदं यातं भवति निश्चितम्। तस्मिन्परिश्रम: काय : किमन्यच्छास्त्रभाषितम् । १८।। 18. Since by Yoga all this verily is known as a certainty, all exer- tion should be made to acquire it. What is the necessity then of any other doctrines ?

योगशास्त्रमिदं गोप्यमस्माभि: परिभाषितम्। सुभक्ताय प्रदातव्यं जैलोक्ये च महात्मने॥। १९ ॥ 19. This Yoga Sâstra, now being declared by us, is a very secret doctrine, only to be revealed to a high-souled pious devotee throughout the three worlds.

SIVA SAMHITA.

Karma Kânda. कर्मकाण्ड ज्ञानकाण्डमिति बेदो द्विया मतः॥२०॥ भवति दविविधो मेदा ज्ञानकाण्डस्य कर्मयः । २०। 20. There are two systems (as found in the Vedas). Karma Kânda (ritualism) and Jñâna Kanda (wisdom). Jñana Kânda and Karma Kânda are again each subdivided into two parts. दिविध: कर्मकाण्डः स्याद्रिषेघविधिपूर्वक: ।। २१।। 21. The Karma Kanda is twofold-consisting of injunctions and prohibitions. निषिद्ध कर्मकरये पापं भवति निश्चितम्। विधिना कर्मकरये पुण्य भवति निश्चतम् ॥२२॥ 22. Prohibited acts when done, will certainly bring forth sin; from performance of enjoined acts there certainly results merit. निविधो विधिकूट: स्याशित्यनैमित्तकाम्यतः। नित्येडकते किल्बिषं स्यात्काम्ये नैमित्तिके फलम्॥२३॥। 23. The injunctions are threefold-nitya (regular), naimittika (occasional), and kâmya (optional). By the non-performance of nitya or daily rites there accrues sin ; but by their performance no merit is gained. On the other hand, the occasional and optional duties, if done or left undone, produce merit or demerit. द्विविधन्तु फलं इं य स्वर्गी नरक एव न। स्वर्गो नानाविधक् व नरकोपि तथा भवेत् । २ट्र॥। 24. Fruits of actions are twofold-heaven or hell. The heavens are of various kinds and so also hells are diverse. पुण्यकमाबि वै स्वर्गी नरक: पापकर्मायि। कर्मबंधमयी सृष्टिर्नान्यथा भवति घ्र वम्॥ २५।। 25. The good actions are verily heaven, and sinful deeds are verily hell ; the creation is the natural outcome of Karma and nothing else. अन्तुभिश्चानुभूय ते स्वगे नानासुखानि व। नानाविधानि दुःखानि नरके दुःसहानि वै॥ २५ ॥ 26. Creatures enjoy many pleasures in heaven; many intolerable pains are suffered in hell. पापकर्मवशाद् दुर्ख पुण्यकर्मवशात्सुखम्। तस्मात्सुख्ार्थी विविधं पुण्य प्रकुर्ते ध्रुवम्।।२७।। 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

पापमोगावलाने तु पुनर्जन्म भवेत्सलु। बुण्यभोगावसाने तु नान्यथा भवति म्रुवम्।।२८।। 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. स्वर्गेडपि दुःखसंभोग: परश्रीदर्शनादिषु। तता दुःखमिदं सर्वं भवेशास्त्यन्न संशयः ॥ २९॥ 29. 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. तत्कर्मकल्पकै: प्रोक्तं पुण्य पापमिति द्विधा। पुण्यपापमयो बन्धो देहिनां भवति कमात् ॥ ३० ॥ 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. हहामुत्र फलदेषी सफलं कर्म संत्यजेल्। नित्यनैमित्तिकं संजञ' त्यक्का योगे प्रवर्तते॥३१॥ 31. Those who are not desirous of enjoying the fruits of their actions in this or next world, should renounce all actions which are done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittika acts, should employ themselves in the practice of Yoga. Jñâna Kânđa. कर्मकाण्डस्य माहात्मयं शात्वा योगी त्यंजेत्सुधीः। पुण्यपापड्य त्यकुा ज्ञानकाण्ड प्रवर्तते ॥३२ ॥ 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 Jñâna Kânda (knowledge). भात्मा वाडरेतु द्रष्टव्य: श्रोतव्येत्यादि यच्क्रुति:ः।। सा सेव्या तत्ायलेन मुक्तिदा हेतुदायिनी॥ ३३ ॥ 33. The Vedic texts,-"The spirit ought to be seen,"-"About it one must hear," &c, are the real saviours and givers of true knowledge. They must be studied with great care. दुरितेषु च पुण्येषु यो धीवृत्िं प्रचादयाद्। सोऽ्हं प्रवर्तते मत्तो अगत्सर्वं चराचरम्।। सर्वं च हश्यते मस्त: सर्व च मयि लीयसे। म तद्धिचोऽहमस्मीह मद्दिओो न तु किंचन॥ ३४॥

6 SIVA SAMHITA.

34. That Intelligence, which incites the functions into the paths of virtue or vice, am I. All this universe, moveable and immoveable, is from me; all things are preserved by me; all are absorbed into me (at the time of pralaya) ; because there exists nothing but spirit and I am that spirit .- There exists nothing else. जलपूर्योष्वसंख्येषु शरावेषु यथा भवेत्। एकस्य भात्यसंख्यत्वं तद्वेदोप्त्र न दृश्यते॥ उपाधिषु शरावेषु या संख्या वर्तते परा। सा संख्या भवति यथा रवौ चात्मनि तत्तथा॥३५॥ 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, are innumerable, but the vivifying spirit, like the sun, is one. यथैकः कल्पकः स्वप्ने नानाविधितयेष्यते। जागरेपि सथाप्येकस्तथैव बहुधा जगत्॥३६॥ 36. 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. सर्पबुद्धिय था रज्जौ शुक्तौ वा रजतभ्रमः । तद्कदेवमिदं विश्व® विवृतं परमात्मनि॥३७॥ 37. As through illusion a rope appears like a snake, or pearl-shell like silver ; similarly, all this universe is superimposed in the Paramâtma (the Universal Spirit.) रज्जुज्ञानाद्यथा सर्पो मिथ्यारूपो निवर्तते। आत्मज्ञानात्तथा याति मिथ्याभूतमिदं जगत्॥३८॥। 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. शैप्यभ्रान्तिरिय याति शुक्तिज्ञानाद्यथा खलु ॥४० ।। जगद्भ्रान्तिरिय® याति चात्मज्ञानात् सदा तथा ॥ ३९॥ 39. As, when the knowledge of the mother-of-pearl is obtained, the erroneons notion of its being silver does not remain ; so, through the knowledge of spirit, the world always appears a delusion.

35. As, when a man besmears his eyelids with the collyrium pre- pared from the fat of frogs, a bamboo appears like a serpent, so the world appears in the Paramâtmâ, owing to the delusive pigment of habit and imsgination.

CHAPTER I. 41-47. 7

आत्मक्ानाद्यथा नास्ति रजुवानाद्भुजक्गमः। यथा दोषवशाच्छुक्क: पीता भवति नान्यथा। अशञानदोषादात्मापि जग्भवति दुस्त्यजम् ।। ४१॥ 41. As through knowledge of rope the serpent appears a delusion ; similarly, through spiritual knowledge, the world. As through jaundiced eyes white appears yellow ; similarly, through the disease of ignorance, this world appears in the spirit ;- an error very difficult to be removed. दोषनाश यथा शुक्को गृहते रोगिणा स्वयम्। शुकज्ञानात्तथाऽज्ञाननाशादात्मा तथा कृतः॥४२॥ 42. As when the jaundice is removed the patient sees the colour as it is, so when delusive ignorance is destroyed, the true nature of the spirit is made manifest. काळन्येपि न यथा रज्जु: सर्पो भवेदिति। तथात्मा न भवेद्विश्व' गुणातीता निरञ्जनः ॥ ४३॥ 43. As a rope can never become a snake, in the past, present or future ; so the spirit which is beyond all gunds and which is pure, never becomes the universe. आगमाSपायिनाSनित्या नाश्यत्वेनेश्वरादयः। आत्मबोधेन केनापि शास्त्रादेतद्विनिश्चितम्॥।४४॥ 44. Some wise men, well-versed in Scriptures, receiving the know- ledge of spirit, have declared that even Devas like Indra, etc., are non-eternal, subject to birth and death, and liable to destruction. यथा वातवशात्सिन्धावुत्पन्नाः फेनबुद्बुदा:। तथात्मनि समुद्भूतं संसारं क्षरभंगुरम् ॥४५॥ 45. Like a bubble in the sea rising through the agitation of the wind, this transitory world arises from the Spirit. अभेदो भासते नित्य वस्तुभेदो न भासते। द्विधात्रिधादिभेदोऽय भ्रमत्वे पर्यवस्यति ॥४६॥ 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. यद्भूतं यब्थ भाव्य वै मूर्तामूर्तं तथैव च। सर्वमेव जगदिदं विवृतं परमात्मनि॥४७॥ 47. Whatever was, is or will be, either formed or formless, in short, all this universe is superimposed on the Supreme Spirit.

SIVA SAMHITA.

कल्पकै: कल्पिता विद्या मिथ्या जाता मृषात्मिका। एतन्मूलं जगदिदं कथं सत्य भविष्यति॥४८॥ 48. Suggested by the Lords of suggestion comes out Avidyâ. It is born of untruth, and its very essence is unreal. How can this world with such antecedents (foundations) be true ? The Spirit. चैतन्यात्सर्वमुत्पन्न जगदेतभराचरम्। तस्मात्सर्वं परित्यज्य चैतेन्य तं समाश्रयेत्।।४९॥ 49. All this universe, moveable or immoveable, has come out of Intelligence. Renouncing everything else, take shelter in it (Intelli- gence.) घटस्याभ्य तरे बाह्य यथाकाशं प्रवर्ततै। तथात्माभ्य तरे बाहय कार्य वर्गेषु नित्यशः ॥५०॥ 50. As space pervades a jar both in and out, similarly within and beyond this ever-changing universe, there exists one Universal Spirit. असंलगं यथाकाशं मिथ्याभूतेषु पंचसु। अ्संलग्रस्तथात्मा तु काय वगषु नान्यथा ।।५१।। 51. As the space pervading the five false states of matter does not mix with them, so the Spirit does not mix with this ever-changing universe. ईश्वरादिजगत्सर्वमात्मव्याप्य समन्ततः। एकाउस्ति सचिदानंद: पूर्ण हव तविवज्जितः ॥५२।। 52. From Devas down to this material universe all are pervaded by one Spirit. There is one Sachchidânanda (Existence, Intelligence and Bliss) all-pervading and secondless. यस्मात्म्रकाशको नास्ति स्वप्रकाशो भवे्ततः। स्वप्रकाशो यतस्तस्मादात्मा ज्योति: स्वरूपक: ॥ ५३॥ 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. अचछिलो यतो नास्ति दैशकालस्वरूपतः। आ्ात्मनः सर्वथा तस्मादात्मा पूर्णा भवेत्वलु॥। ५४ ॥ 54. Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself. यस्मान्न विद्यते नाशः पंचभूतैवृथात्मकै:। तस्मादात्मा भवेदित्यस्तमाशो न भवेत्सलु ।। ५५ ।

CHAPTER I. 55-62. 9

55. Since the Spirit is unlike this world, which is composed of five states of matter, that are false and subject to destraction, therefore, it is eternal. It is never destroyed. यसासदन्यो नास्तीह तम्मादेकोर्जस्त सर्वदा। यसमातदन्यो मिष्या स्यादात्मा सत्यो भवेत् बलु । ५६। 56. Save and beyond it, there is no other substance, therefore, it is one; without it everything else is false; therefore, it is True Existence. अविद्याभूतसंसारे दुम्णनाशे सुख यतः। शनादादयंतशून्य स्याससादात्मा भवेत्लुखम्।। ५७।। 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. यस्ानाशितमज्ञानं ब्ञानेन विश्वकारगम्। तस्ादात्मा भवेज्ज्ञानं ज्ञानं तस्ात्सनातनम् ।५८।। 58. Since by Gnosis is destroyed the Ignorance, which is the cause of the universe ; therefore, the Spirit is Gnosis; and this Gnosis is consequently eternal. कालता विविधं विश्व यदा चैव भवेदिदम्।। तदेकोडिस्त स पवात्मा कल्पनापथवजित:।। ५९।। 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. बाध्ानि सर्वभूतानि विनाशं यान्ति कालत:। यता वाबा नियसंते आात्मा दैतविवजित: ॥ ६० ॥ 60. All these external substances will perish in the course of time ; (but) that Spirit which is indescribable by word (will exist) without a second. न यी वायुर्न चागिक न जलं पृथिवी न थ। नैतत्काय नेश्वरादि पूर्णोकात्मा भवेत्सलु ॥। ६१॥ 61. Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect; the Spirit alone is so. Yoga and Mâyâ. आ्रात्मानमात्मनो योगी पश्यत्यात्मनि निश्तम्। सर्वसंकल्पसन्यासी व्यक्तमिथ्याभवभ्रहः।।६२॥। 62. Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Univeraal Spirit by the self.

10 SIVA SAMHITA.

भात्मानात्मनि चात्मान हष्ट्रानन्त सुनात्मकम्। विस्मृत्य विश्व रमते समाधेस्तीवतस्तथा ॥ ६३॥ 63. Having seen the Spirit, that brings forth happiness, in his own spirit by the help of the self, he forgets this universe, and enjoys the ineffable bliss of Samâdhi (profound meditation.) मायैव विश्वजननी नान्या तत्त्वधियापरा। यदा नाशं समायाति विश्व नास्ति तदा बलु॥ ६४॥ 64. Mâyâ (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. हेय सर्वमिदं यस्य मायाविलसितं यतः। ततो न प्रीतिविषयस्तनुवित्तसुखात्मक:॥ ६५।। 65. He, to whom this world is but the pleasure-ground of Mâyd, therefore, contemptible and worthless, cannot find any happiness in riches, body, etc., nor in pleasures. अरिमित्रमुदासीनस्तिविधं स्यादिदं जगत्। व्यवहारेषु नियतं हृश्यते नान्यथा पुनः ॥ प्रियाप्रियादिभेदस्तु वस्तुषु नियत: स्फुटम् ॥ ६६॥ 66. This world appears 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. आत्मोपाधिवशादेवं भवेत्युत्रादि नान्यथा। मायाविलसितं विश्व शात्तैव भ्रुतियुक्तित: ॥। अध्यारोपापवादाभ्यां लय कुर्वन्ति योगिन: ॥६७।। 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 Maya (illusion). The Yogi destroys this phenomenal universe by realising that it is but the result of Adhyâropa (superimposi- tion) and by means of Apavâda (refutation of a wrong belief). Definition of a Parama Hansa. निखिलोपाधिहीनो वे यदा भवति पूरुष:। तदा विवकतेऽ्चडदानरपी निरंजन: ।। ६८।। 68. When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then he can say that he is indivisible intelligenee, and pure Unit.

CHAPTER I. 69-74. 11

Emanation or Evolution. सो कामयत: पुरप: सुजते च प्रजा: स्वयम्। पविद्या भासते यस्मासस्माम्मिथ्या स्वमावतः ॥। ६९। 69. The Lord willed to create his creatures ; from His will came out Avidya (Ignorance), the mother of this false universe. शुद्ध महात्व संबद्धो विद्यया सहितो भवेश्! शहातेनसती याति यत भामासते नमः॥७॥ 70. There takes place the conjunction between the Pure Brahma and Avidya, from which arises Brahma, from which comes out the Âkaéa. तरमात्मकाशते भायुर्वायोरमिस्ततो अळम्। प्रकाशते तस: पृथ्वी कल्पनेय खिता सति ॥७१॥ 71. From 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.

खबाताभेरजलं व्योमवातासिवारिता मही॥७२॥ 72. From ether, air; from the air and ether combined came fire ; from the triple compound of ether, air and fire came water ; and from the combination of ether, air, fire and water was produced the (gross) earth. वं शब्दलक्षयं वायुम चल :. स्पर्शलक्षयः। स्यादपलक्षयं तेज्ः सिलं रसबक्षयम्।। गन्धलक्षगिका पृथ्वी नान्यथा भवति भ्र वम् ॥। ७३॥ 73. 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. स्यादेकगुखमाकाशं द्विगुयो वायुरच्यते। तथैव त्रिगुयं तेजा भवन्त्यापश्रतुर्गु याः।। शब्द: स्पर्शश् रूर्प च रसो गन्घस्तथैव थ। एतत्पंचगुया पृथ्वी कल्पकैः कल्प्यतेचुना ।। ७४ ॥ 74. Akâsa 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. पक्षुषा गृहाते रूप गन्धो ध्राधन गृहाते। रसो रसनया स्पर्शसतवचा संयुद्धते परम्।।७५।। भोगेय गृहाते शब्दो नियतं भाति माल्यथा।। ७६।।

12 SIVA SAMHITA.

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. चैतन्यात्सर्वमुत्पन्न® अगदेतबराचरम्। शस्ति चेत्कल्पनेय स्यान्ास्ति वेदस्ति चिन्मयम्॥७७॥ 77. From Intelligence has 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. पृथ्वी शीर्या अ.ले मगा जलं मझडच तैजसि। ळीन वायौ तथा तेजो व्याझि वाता लय ययौ॥ अविद्यायां महाकाशो लीयते परमे पदे। ७८॥ 78. The earth becomes subtle and is dissolved in water ; water is resolved into fire ; firc similarly merges in air ; air gets absorption in ether, and ether is resolved in Aridyê (Ignorance), which merges into the Great Brahma. विक्षेपावरण शक्तिदुरन्तासुखरुपियी॥ जडरूपा महामाया रजःसत्वतमोगुखा।। ७९॥ 79. There are two forces-viksepa, (the out-going energy) and âcarana (the transforming energy) which are of great potentiality and power, and whose form is happiness. The great Mâyâ, when non-intelli- gent and material, has three attributes sattva (rhythm) rajas (energy) and tamas (inertia).

दर्शयेज्ञागदाकारं तं विक्षेपस्वभरावतः।। ८० ।। 80. The non-intelligent form of Mâyå covered by the acarana force (concealment), manifests itself as the universe, owing to the nature of vikşepa force. तमो गुनाधिका विद्या या सा दूर्गा भवेत् स्वयम् ईश्वर स्तदुपहितं चैतन्यं तद्भूद् ध्रुवम्। सत्ताधिका व या विद्या लक्ष्मी: स्यादिव्यरूपिणी। चैतन्य® तदुपहितं विष्युर्भवति नान्यया । ८१। 81. When the avidyâ has an excess of tamas, then it manifests itself as Durga; the intelligence which presides over her is called Isvara. 81 (a). When the Avidy has an excess of Sattra, it manifests itself as the beautiful Lakshmi ; the Intelligence which presides over her is called Vishnu.

CHAPTER I. 82-88. 13

रजोगुखाधिका विद्या के या सा वै सरस्वती। यश्चित्स्वरूपो भवति ब्रह्मातदुपधारक: ॥ ८२। 82. When the avidya has an excess of rajas, it manifests itself as the wise Saraswati; the intelligence which presides over her is known as Brahmâ. ईशाधा: सकला देवा हृश्यन्ते परमात्मनि। शरीरादिजडे सर्वं सा विद्या तत्तथा तथा।। ८३।। 83. Gods like Śiva, Brahmâ, Vișhņu, etc., are all seen in the great Spirit; bodies and all material objects are the various products of avidyâ. एवंरूपेय कल्पन्ते कल्पका विश्वसम्भवम्॥ तथ्वाततत्वं भवंतीह कल्पनान्येन चोदिता।।८४ ॥। 84. The wise have thus explained the creation of the world- tattwas (elements) and not-tattuas (non-elements) are thus produced- not otherwise. प्रमेयत्वादिखपेय सर्वं वस्तु प्रकाश्यते। विशेषशब्दोपादाने भेदो भवति नान्यथा।। ८५।। 85. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through words and names; but there is no real difference. तथैव वस्तुनास्त्येव भासको वर्तक: पर:। स्वरूपत्वेन रपेय स्वरूपं वस्तु भाष्यते ।। ८६ ॥ 86. Therefore, the things do not exist; the great and glorious One that manifests them, alone exists; though things aie false and unreal, yet, as the reflection of the real, they, for the time being, appear real. एक: सत्तापूरितानन्दरूप: पूर्णो व्यापी वर्तते नास्ति किञ्चित्। एतज्जानं यः करोत्येव नित्य मुक्तः स स्यान्मृत्युसंसारदुःखात् ।C७I 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. यस्यारोपापवादाभ्यां यत्र सर्व लय गताः। स पको वर्तते नान्यत्तश्चित्तेनावधाय ते॥।८८ । 88. When, through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavâda) 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 SAMHITA.

Karma clothes the Jiva with body. पितुरन्नमयात्को शाजायते पूर्वकर्मयः। तच्छरीरंविदु दुःखं स्वप्राग्भोगाय सुन्दरम् ।।८९।। 89. From the Annamaya Koşa (the physical vehicle) of the father, and in accordance with its past karma, 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. मांसाखिम्तायुमज्जादिनिर्मितं भोगमन्दिरम्। केवलं दुःखभोगाय नाडी संततिगुलफितम्॥९०॥ 90. This temple of suffering and enjoyment (human body), mad up of flesh, bones, nerves, marrow, blood, and intersected with blood vessels etc., is only for the sake of suffering of sorrow. पारमेष्ठथमिदं गात्रं पंचभूतविनिरमितम्। ब्रह्माण्डसंज्ञकं दुःनसुखभोगाय कल्पितम्। ९१।। 91. This body, the abode of Brahma, and composed of five elements and known as Brahmânda (the egg of Brahma or microcosm) has been made for the enjoyment of pleasure or suffering of pain. बिन्दु: शिवो रज: शक्तिरुभयोमिलनात्स्वयम्। स्वप्रभूतानि जायन्ते स्वशत्तया जडरूपया ॥। ९२।। 92. From the self-combination of the Spirit which is Siva and the Matter which is Sakti, and, through their inherent inter-action on each other, all creatures are born. तत्पञचीकरणात्स्थूलान्यसंख्यानि समासतः। ब्रह्मांडस्थानि वस्तूनि यत्र जीवाऽस्ति कर्ममिः॥ तद्भूतपञचकात्स्वं भोगाय जीवसंकिता॥९३।। 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 is derived from the five elements. The Jiva is the enjoyer of the fruits of action. पूर्वकर्मांनुरोधेन करोमि घटनामहम्। अजड: सर्वभूतस्ा जडस्यित्या भुर्नक्ति तान् ।।९४।। 94. In conformity with the effects of the past karma of the Jivas, I regulate all their destinies. Jiva is immaterial, and is in all things; but it enters the material body to enjcy the fruits of karma.

CHAPTER I. 95-96. 15

जडात्स्वकर्मभिबद्धो जीवाक्यो विविधो भवेद्। भोगायोरपद्यते कर्म म्रहांडाक्ये पुनः पुनः।।९५।। 95. Bound in the chain of matter by their karma, the Jtvas receive various names. In this world, they come again and again to undergo the consequences of their karma. जीवश्र लीयते भोगावसाने च स्वकर्मयः ॥ ९६॥ 96. When the fruits of harma have been enjoyed, the Jiva is absorbed in the Parambrahma.

CHAPTER II. (1). The microcosm. देहेऽस्मिन्वर्तते मेरु: सप्तद्वी पसमन्वितः। सरित: सागरा: शैला: क्षेत्रागि क्षे त्रपालकाः॥ १ ॥ In this body, the mount Meru-i.e., the vertebral column-is sur- rounded by seven islands; there are rivers, seas, mountains, fields ; and lords of the fields too. ऋषयो मुनयः सर्वे नक्षत्रायि प्रहास्तथा। पुण्यतीर्थानि पीठानि वर्तन्ते पीठदेवताः॥२॥ 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. सृष्टिसंहारकर्तारी भ्रमन्तौ शशिभास्करी। नभा वायुश्च वन्हिश्च जलं पृथ्वी तथैव च ।। ३।। 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. त्रैलोक्ये यानि भूतानि तानि सर्वाणि देहत:। मेरुं संवेष्टय सर्वत्र व्यवहार: प्रवर्तते॥४ ॥ 4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Meru they are engaged in their respective functions. जानाति यः सर्वमिदं स योगी नात्र संशयः।।५।। 5. (But ordinary men do not know it). He who knows all this is a Yogî; there is no doubt about it. प्रझ्माण्डसंझके देहे यथादेशं व्यवस्थितः । मेरश्ट गे सुधारश्मिबहिरष्टकलायुतः ॥६॥ 6. In this body, which is called Brahmanda (microcosm, literally the mundane egg), there is the nectar-rayed moon, in its proper place, on the top of the spinal cord, with eight Kalâs (in the shape of a semi-circle). वर्ततेऽहनिशं सोऽपि सुर्धां वर्षत्यधोमुखः। तताऽ्मृतं द्विधाभूतं याति सूक्ष्मं यथा च वै।७॥ 7. This has its face downwards, and rains nectar day and night. The ambrosia further sub-divides itself into two subtle parts :

CHAPTER II. 8-15. 17

इडामानेय पुष्टथर्थ याति मन्दाकिनीजलम्। पुष्णाति संकलं देहमिडामार्गेया निश्चितम्।।८।। 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. एष पीयूषरश्मिहि वामपाश्वे व्यवख्पितः। अपरः शुद्धदुग्धाभो हठात्कर्षति मण्डलात्। मध्यमार्गेया सृष्टयर्थ मेरी संयाति चन्द्रमाः ।। ९।। 9. 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 Sushumind) into the spinal cord, in order to create this moon मेरुमूले स्थितः सूय : कलाद्वादशसंयुतः। दक्षियो पथि रश्मिभिर्वहत्यूध्वं प्रजापतिः॥१॥॥ 10 At the bottom of the Meru there is the sun having twelve Kalâs. In the right side path (Pingala) the lord of creatures carries (the fluid) through its rays upwards. पीयूषरश्मिनिर्यासं धातू श्र प्रसति ध्रुवम्। समीरमण्डले सूर्यो भ्रमते सवविभ्रहे॥ ११॥ 11. It certainly swallows the vital secretions, and ray-exuded nectar. Together with the atmosphere, the sun moves through the whole body. एषा सूर्य परामूर्ति: निर्वायं दक्षिये पथि। वहते लग्नयोगेन सृष्टिसंहारकारकः ॥ १२ ॥ 12. The right-side vessel, which is pingald is another forni 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 Nerces. सार्धलक्षत्रय नाडः सन्ति देहान्तरे नृणाम्। प्रधानभूता नाडयस्तु तासु मुख्याश्रतुद्शः॥१३॥ 13. In the body of man there are 3,50,000 nâdis; of them, the principal are fourteen ; सुुम्गेडा पिंगला च गाँधारी हस्तिजिहिका। कुह्ू: सरस्वती पूषा शंखिनी च पयस्वनी॥ १४॥ प्रारुण्यलम्बुसा चैव विश्वोदरी यशस्विनी। एतासु तिस्रो मुख्या: स्यु: पिक्रलेडा सुषुम्णिका॥। १५॥ 14-15. Sushumņâ, Idâ, Pingalâ, Gândhâri, Hastijihvikâ, Kuhu, Saraswati, Pusâ, Sankhini, Payaswani, Vâruni, Alumbusâ, Vishwodari, and Yasaswani. Among these Ida, Pingala and Sushumna are the chief. 8

18 SIVA SAMHITA.

तिसष्वेका सुषुम्बौव मुख्या सायोगिबल्लभा। अ्न्यास्तदाश्रय कृत्वा नाडयः सन्ति हि देहिनाम् ॥। १६।। 16. Among these three, Sushumna alone is the highest and beloved of the Yogis. Other vessels are subordinate to it in the body. नाडयस्तु ता पधोवकत्राः पद्यतन्तुनिभा: खिता:। पृष्ठवंशं समाश्रित्य सोमसूर्याभिरुपियी॥ १७॥ 17. All these principal nâdis (vessels) have their mouths down- wards, and are like thin threads of lotus. They are all supported by the vertebral column, and represent the sun, moon and fire. तार्सां मध्ये गता नाडी चित्रा सा मम बल्लभा। म्रहारन्ध्रञ्ध तत्रैव सूक्ष्मात्सृक्ष्मतरं शुभम्॥१८॥ 18. The innermost of these three is Chitrd ; it is my beloved. In that there is the subtlest of all hollows called Brahmarandhra. पञ्चवर्योज्जवला शुद्धा सुषुम्बा मध्यचारिगी। देहस्योपाधिरूपा सा सुषुम्खा मध्यरुपियी।। १९। 19. Brilliant with five colours, pure, moving in the middle of Sushumna, this Chitra is the vital part of body and centre of Su- shumņa. विव्यमार्गसिदं प्रोक्तममृतानन्दकारकम्। ध्यानमात्रेय योगौंद्रो दुरिताधं विनाशयेत्॥२०॥ 20. This has been called in the Sastras the Heavenly Way; this is the giver of the joy of immortality; by contemplating it, the great Yogt destroys all sins. (4) .- The Pelvic Region. गुदाचुद्दय गुलादूसवं मेढानु हथ गुलादध:। चतुरंगगुलविस्तारमाधारं वर्तते समम् ॥२१॥ 21. Two digits above the rectum and two digits below the organ is the âdhâra lotus, having a dimension of four digits. तसिन्नाधारपसो च कर्शिकार्यां सुशोभना। त्रिकोय वस्त ते योनि: सर्वतंत्रेषु गोपिता।। २२। 22. In the pericarp of the ddhara lotus there is the triangular, beautiful yoni, hidden and kept secret in all the Tantras. तत्र विदयुल्लताकारा कुण्डली परदेवता। साद्धत्रिकरा कुटिला सुधुम्बा मार्गसंखिता। २३।। 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

अगत्ससृष्टिरपा सा निर्माये सततादता। वाचामवाड्या वाग्देवी सदा देवैर्नमस्कृता। २४॥ 24. It represents the 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. इडनाम्नी तु या नाडी वाममार्गें व्यवस्पिता। सुधुम्णर्या समाश्लिष्य दसनासापुटे गता॥ २५।। 25. The nâdi called Ida is on the left side coiling round the Sushumn&, it goes to the right nostril. पिकला नाम या नाडी दक्षमार्गें व्यवलिता। मध्यनाडीं समान्लिष्य वामनासापुटे गता।। २६.।। 26. The nâdi called Pingala is on the right side; coiling round the central vessel, it enters the left nostril. इडापिंगलयोर्मध्ये सुषुस्णा या भवेत्सलु। पट्स्ानेषु च पटशक्तिं षट्पमं योगिनो विदु:।। २७।। 27. The nâdi which is between Ida and Pingala is certainly Sushumna. It has six stages, six forces," six lotuses, known to the Yogis. पंचस्ान सुषुम्वाया नामानि स्युबहूनि थ। प्रयोजनवशात्तानि ज्ञातव्यानीह शास्रतः ।।२८।। 28. The first five stages t of Sushumna are known under various names ; being necessary, they have been made known in this book. अन्या याऽस्त्यपरा नाडी मूलाधारात्समुत्यिता। रसनामेडनयनं पादांगुष्ठे च श्रोत्रकम्।। कुकिकक्षांगुष्ठकर्ग सवाग पायुकुक्षिकम्। लकवा तां वै निवर्तन्ते यथादेशसमुद्दवाः॥२९॥ 29. The other nâdis, rising from Mulddhar, go to the various parts of the body, e.g. the tongue, organ, eyes, feet, toes, ears, the abdomen, 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. पता्य एव नाडीभ्य: शाखोपशाजतः कमात्। सार्धलक्षत्रय जातं यथाभाग व्यवस्ितम्॥३०।। 30. From all these (fourteen) nâdis, 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 the Cord, viz :- Reflection, co-ordination, ete. t The parts of which the Spinal Cord is composed are the Tantrik stages viz. ;- Cervical, Dorsal, Lumbar, Sacral and Coccygeal,

20 SIVA SAMHITA.

पता भोगवहा नाझो वायुसन्चारदझकाः। सोतप्रोता: सुसव्याप्य तिष्ठन्त्यस्मिन्कलेवरे॥ ३१॥ 31. These nadis are spread through the body cross-wise and length- 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. सूय मण्डलमध्यस: कलाद्वादशसंयुतः। वस्तिदेशे ज्वलद्धहिवर्तते चान्पाचकः ॥ एष वैश्वानरोग्निर्वैं मम तेजोशसम्भवः। करोति विविधं पार्क प्रागिनां देहमास्थितः ।। ३२।। 32. In the abdomen there burns the fire-digestor of food-situat- ed in the middle of the sphere of the sun having twelve Kalas. Know this as the fire of Vaiswanara; it is born from a portion of my own energy, and digests the various foods of creatures, being inside their bodies. आायुः प्रदायको वहिबलं पुष्टि ददाति सः। शरीरपाटवञ्चापि ध्वस्तरोगसमुद्दवः॥३३॥ 33. This fire increases life, and gives strength and nourishment, makes the body full of energy, destroys all diseases, and gives health. तक्माद्वैश्वानराझिडच प्रज्वाल्य विधिवत्सुधीः। तस्मिश्नत्र® दुनेद्योगी प्रत्यहं गुरुशिक्षया॥ ३४।। 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. ब्रह्मागडसंज्ञ के देहे खानानि स्युबहूनि च। मयोकानि प्रधानानि ज्ञातव्यानीह शास्त्रके।। ३५।। 35. This body called the Brahmânda (microcosm) has many parts, but I have enumerated the most important of them in this book. (Surely) they ought to be known. नानाप्रकारनामानि स्थानानि विविधानि च। वर्तन्ते विभ्रहे तानि कथितु नैव शाक्यते#३६॥ 36. Various are their names, and innumerable are the places in this human body ; all of them cannot be enumerated here. (16) .- The Jivâtmâ. इत्थं प्रकल्पिते देहे जीवो वसति सर्व्वग:। अ्नादिवासनामालाइलंकत: कर्मरा बल:।।३७।।

CHAPTER II. 37-43. 21

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. मानाविधगुयापेत: सर्वव्यापारकारक:। पूर्वाजितानि कर्माणि भुनक्ति विषिधानि च॥३८।। 38. The Jiva possessed of many qualities and the agent of all events, enjoys the fruit of his various harmas amassed in the past life. यद्यत्संदृश्यते लोके सवं तत्कर्मसम्भवम्। सर्वा कर्मानुसारेय जन्तुर्भोगान्भुनक्ति वै॥३९॥ 39. Whatever is seen among men (whether pleasure or pain) is born of karma. All creatures enjoy or suffer, according to the results of their actions. ये ये कामादयो दोषा: सुखदुःखप्रदायकाः। ते ते सर्वे प्रवर्तन्ते जीवकर्मानुसारतः।।४० ।। 40. The desires, etc., which cause pleasure or pain, act according to the past karma of the Jiva. पुण्येोपर क्तचैतन्ये प्राणन्प्रीगाति केवलम्। बाह्य पुण्यमय प्राप्य भाज्यवस्तु स्वयम्मवेत् ।। ४१॥ 41. The Jiva that has accumulated an excess of good and virtuous actions receives a happy life ; and in the world he gets pleasant and good things to enjoy, without any trouble. ततः कर्मबलात्युंस: सुखं वा दुःखमेव च। पापोपरक्तचैतम्य® नैव तिष्ठति निश्चितम्॥ न तद्द्रित्रो भवेत्साऽपि तन्िंओो न तु किञ्चन। मायोपहितचैतन्यात्सर्वं वस्तु प्रजायते॥। ४२ ॥ 42. In proportion to the force of his 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 karmas ; except karma, there is nothing in this world. From the Intelligence veiled by Maya, all things have been evolved. यथाकालेपि भोगाय अन्तूनां विविधोद्द्रिव:। यथा दोषवशाच्छुक्तौ रजतारोपयं भवेत्।। तथा स्वकर्मदोबाछ महाण्यारोप्यते जगत् ॥४३॥। 43. As in their proper season, various creatures are born to enjoy the conssquences of their karma; as through mistake a pearl-shell is taken for silver, so through the taint of one's own karmas, & man mistakes Brahman for the material universe.

SIVA SAMHITA.

उत्पच्जञम्वेदीहशं स्याज्जान मोक्षप्रसाधनम्॥ ४४ ।। 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. साक्षाद्वशेषहृष्टिस्तु साक्षात्कारिगि विभ्नमे। कारयं नान्यथा युक्स्या सत्य सत्य' मयोदितम् ॥ ४५।। 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. साक्षात्कारिभ्रमे लाक्षात्साक्षात्काशिय नाशयेत्। सो हि नास्तीति संसारे भ्रमो नैव निवर्तते ॥ ४६॥ 46. The illusion of the manifested (objective world) is destroyed when the Maker of the Manifest becomes manifest. This illusion doeR not cease so long as one thinks, " Brahm is not." मिथ्याज्ञाननिवृत्तिस्तु विशेषदर्शनान्द्रवेद्। अन्यथा न निवृत्ति: स्याद्हृश्यते रजतम्रम:।।४७। 47. By looking closely and deeply into the matter, this false know- ledge vanishes. It cannot be removed otherwise ; the delusion of silver remains. यावभ्नोत्पद्यते श्ञान साक्षात्कारे निरञ्जने। तावत्सर्वागि भूतानि हृश्यन्ते विविधानि च ॥ ४८।। 48. As long as knowledge does not arise about the stainleas Manifestor of the universe, so long all things appear separate and many. यदा कर्माजितं देहं निर्वाये साधन भवेत्। तदा शरीरवहन सफलं स्थान चान्यथा।। ४९।। 49. When this body, obtained through karma, is made the means of obtaining Nirvâna (divine beatitude); then only the carrying of the burden of the body becomes fruitful,-not otherwise. यादंशी वासना मूला वत्तते जीवसंगिनी। ताहशं वहते जन्तुः कृत्याकृत्यविधा भ्रमम्॥५०॥ 50. Of whatever nature is the original desire (vâsanâ), that clings to and accompanies the Jiva (through various incarnations); similar is the delusion which it suffers, according to its deeds and misdeeds.

CHAPTER II. 51-54. 23

संसारलागरं तर्ु यदीच्छेद्योगसाघक:। कत्वा वर्याश्रम कर्म फलवर्ज तदाचरेत् । ५१।। 51. If the practiser of Yoga wishes to cross the ocean of the world, he should perform all the duties of his dshrama, (the condition of life), renouncing all the fruits of his works. विषयासक्तपुरुषा विषयेषु सुजेप्सव:। वाचाभिर्द्धनिर्वाया वर्तन्ते पापकर्माय॥५२॥ 52. Persons attached to sensual objects and desirous of sensual pleasures, descend from the road of Nirvâna, through the delusion of much talk, and fall into sinful deeds. प्रा्मानमात्मना पश्यध् किञ्चिदिह पश्यति। तदा कर्मपरित्यागे न दोषोडस्ति मतं भम ॥५३॥ 53. When a person does not see anything else here, having seen the Self by the self; then there is no sin (for him if he) renounces ali ritual works. This is my opinion. कामादयो विलीयन्ते ज्ञानादेव न चान्यथा। अ्भावे सर्वतरवानां स्वयं तत्त्वं प्रकाशते।। ५४॥ 54. All desires and the rest are dissolved through Gnosis only, and not otherwise. When all (minor) tattvas (principles), cease to exist, then My Tattva becomes manifest.

CHAPTER III. On Yoga Practice. The Vâyus. हदयस्ति पङ्कजं दिव्य दिव्यलिङ्केम भृषितम्। कादि ठान्ताक्षरोपेतं द्वादशार्यविभूषितम् ॥।१॥ In the 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, ñ, ch, chh. j, jh, ñ, t, th.), the twelve beautiful letters. प्राय वसति तन्रैव वासनाभिरलंकृतः। अनादिकर्मसंग्लिष्टः प्राप्याहक्कारसंयुतः।२।। 2. The Prana lives there, adorned with various desires, accom- panied by its past works, that have no beginning, and joined with egoism (ahankára.) Note :- The heart is in the centre where there is the seed s प्राशास्य वृत्तिभेदेन नामानि विविधानि य। वर्तन्ते तानि सर्वागि कथितु' नैव शक्यते ॥ ३॥ 3. From the different modifications of the Prána, it receives various names; all of them cannot be stated here. प्राशोऽपान: समानश्चादानो व्यानश्र पञ्चम:। नाग: कूर्मश्च कृकरो देवदत्तो धनञ्जयः ॥४॥ 4. Prâna, apâna, samanı, udâna, vyana, nâga, kurma, Krikara, devadatta, and dhananjaya. दश नामानि मुख्यानि सयोक्तानीह शास्रके। कुर्वन्ति तेऽन्न कार्याणि प्रेरितानि स्वकर्मभिः॥५॥ 5. These are the ten principal names, described by me in this Śâstra; they perform all the functions, incited thereto by their own actions. अ्न्नापि वायवः पञ्च मुख्या: स्युर्दशतः पुनः। तन्ापि श्रेष्ठकर्त्तारी प्रायापानी मयोदिता ॥ ६। 6. Again, out of these ton, the first five are the leading ones; even among these, the Prana and Apana are the highest agents, in my opinion. हदि प्राया गुदेऽपान: समानो नाभिमगडले। उदानः कण्ठदेंशसो व्यान: सर्वशरीरगः॥७॥ 7. The seat of the Prâna is the heart; of the apano, anus; of the sumâna, the region about the navel; of the udana, the throat; while the vyâna moves all over the body.

CHAPTER III. 8-15. 25

नागादिवायव: पञच ते कुर्वन्ति च विभहे। उद्गारोन्मीलनं क्षु्तड्जम्भा हिका च पञ्चम: ।। ८।। 8. The five remaining vayus, the naga, etc., perform the following functions in the body :-- Eructation, opening the eyes, hunger and thirst, gaping or yawning, and lastly hiccup. अ्रनेन विधिना यो वै ब्रह्माडं वेत्ति विग्रहम्। सर्वपापंविनिमुक्त: स याति परमां गतिम् ॥ ९॥ 9. He who in this way knows the microcosm of the body, being absolved from al! sins, reaches the highest state. (2) .- The Guru. अधुना कथयिष्यामि क्षिप्रं योगस्य सिद्धये। यज्ज्ञात्वा नावसीदन्ति योगिना योगसाधने ॥ १०॥ 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. भवेद्वीयवती विद्या गुरुवक्त्र समुद्धवा। अन्यथा फलहीना स्यान्निर्वीर्याप्यतिदुःखदा।। ११॥ 11. Only the knowledge imparted by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful. गुरुं सन्तोष्य यत्नेन ये वै विद्यामुपासते। अवलम्बेन विद्यायास्तस्या: फलमवाम्न यात्॥१२ ॥। 12. He who is devoted to any knowledge, while pleasing his Guru with every attention, readily obtains the fruit of that knowledge. गुरुः पिता गुरुर्माता गुरुर्देवो न संशयः। कर्मणा मनसा वाचा तस्मात्सवैः प्रसेव्यते ॥ १३॥ 13. There is not the least doubt that Guru is father, Guru is mother, and Guru is God even; and as such, he should be served by all with their thought, word and deed. गुरुप्रसादतः सर्वं लभ्यते शुभमात्मनः । तस्मात्सेव्यो गुरुर्नित्यमन्यथा न शुभं भवेत्॥ १४।। 14. By Guru's 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. प्रदक्षियात्रय' कृत्वा स्पृष्टा सव्येन पागिना। अ्रष्टांगेन नमस्कुर्याद् गुरुपादसरोकहम्।। १५।। 15. Let him salute his Guru after walking three times round him, and touching with his right hand his lotus-feet.

26 SIVA SAMHITA.

(3) .- The Adhikâri. श्रद्धयात्मवर्ता पुंसां सिद्धिर्भवति निश्िचिता। अन्येषाञ्च न सिद्धि: स्यान्तस्माद्यलेन साधयेत्॥ १६ ।। 16. The person who has control over himself attains verily success through fath; none other can succeed. Therefore, with faith, the Yoga should be practised with care and perseverance. न भवेत्संगयुक्तानां तथाऽविश्वासिनामपि। गुरुपूजाविहीनानां तथा च बहुसंगिनाम्॥।१७॥ मिथ्यावादरतानां च तथा निष्ठुरभाषिणाम्। गुरुसन्तोषहीनानां न सिद्धि: स्यात्कदाचन ॥। १७॥ 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. फलिष्यतीति विश्वास: सिद्धेः प्रथमलक्षगम्। द्वितीय श्रद्धया युकतं तृतीय गुरुपूजनम्॥। चतुर्थ समताभावं पञ्चमेन्द्रियनिग्रहम्। षष्ठं च प्रमिताहारं सप्तम नैव विद्यते॥ १८ ॥ 18. The first condition of success is the firm belief that it (vidyâ) 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. योगोपदेशं संप्राप्य लब्वा योगविदं गुरुम्। गुरूपदिष्टविधिना घिया निश्ित्य साधयेत्।। १९ ॥ 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. सुशोभने मठे योगी पद्यासनसमन्वित:। श्ासनेपरि संविश्य पवनाभ्यासमाचरेत्।।२०। 20. Let the Yogi go to a beautiful and pleasant place of retirement or a cell, assume the posture padmâsana, and sitting on a seat (made of kusa grass) begin to practise the regulation of breath.

CHAPTER III. 21-26. 27

समकाय: प्रास्ुलिश्व प्रसाम्य च गुरून् सुधोः। दक्षे वामे च विघनेशं क्ष त्रपार्लांषिकां पुनः ।।२१।। 21. The wise beginner should keep his 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 Ganesa on the right side, and again to the guardians of the worlds and goddess Ambika, who are on the left side. (5) .- The Pranđyâma. ततश् दक्षांगुष्ठेन निरुद्धन पिंगलां सुधीः। इडया पूरयेद्वायु' यथाशक्त्या तु कुम्भयेत् ॥ ततस्त्यक्का पिंगलयाशनैरेव न वेगतः ॥। २२ ।। 22. Then let the wise practitioner close with his right thumb the pingald (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. पुनः पिंगलयाऽडपूर्य यथाशकत्या तु कुम्भयेत्। इडया रेचयेद्वायुं न वेगेन शनैःशनैः ॥२३॥ 23. Again, let him draw breath through the right nostril, and stop breathing as long as his strength permits; then let him expel the air through the left nostril, not forcibly, but slowly and gently. इदं योगविधानेन कुर्याद्विंशतिकुम्भकान्। सर्वद्न्दविनिमु क: प्रत्यहं विगतालसः ॥। २४।। 24. According to the above method of Yoga, let him practise twenty kumbhakas (stopping of the breath). He should practise this daily without neglect or idleness, and free from all duals (of love and hatred, and doubt and contention), etc. प्रातःकाले च मध्याह् सूर्यास्ते चार्द्ध रात्रके। कुर्यादेवं चतुर्वारं कालेष्वेतेषु कुम्भकान्॥। २५।। 25. These kumbhakas should be 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. इत्यं मासत्रय कुर्यादनालस्यो दिने दिने। ततो नाडीविशुद्धि: स्यादविलम्बेन निश्ितम्। २६। 26. When this has been practised daily, for three months, with regularity, the nadis (the vessels) of the body will readily and surely be purified.

28 SIVA SAMHITA.

यदा तु नाडीशुद्धि: स्याद्यीगिनस्ततवदर्शिम:। तदा विध्वस्तदाषद्ध भवेदारम्भसम्भवः ।।२७।। 27. When thus the nadis of the truth-perceiving Yogi are purified, then his defects being all destroyed, he enters the first stage in the practice of Yoga called ârambha. चिह्वानि योगिनो देहे हृश्यन्ते नाडिशुद्धितः। कथ्यन्ते तु समस्तान्यक्ानि संक्षेपतो मया॥२८॥ 28. Certain signs are perceived in the body of the Yogi whose nâdis have been purified. I shall describe, in brief, all these various signs. समकायः सुगन्धिश् सुकान्ति: स्वरसाधकः । आरम्भघटकश्चैव यथा परिचयस्तदा॥ निष्पत्ति: सर्वयोगेषु योगावस्था भवन्ति ताः ।२९। 29. 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 prânâyâma :- 1, Ârambha-avasthâ (the state of beginning); 2, Ghata-avasthâ (the state of co-operation of Self and Higher Self) ; 3, Parichaya-avasthâ (knowledge); 4, Nishpattiavasthâ (the final consummation). आरम्भ: कथिताऽस्माभिरधुना वायुसिद्धये। अपरः कथ्यते पश्चात्सर्वदुःखौघनाशनः॥। ३०।। 30. We have already described the beginning or Arambha-avastha of prânâyâma; the rest will be described hereafter. They destroy all sin and sorrow. प्रौडवहिः सुमोगी च सुखीसर्वाक्कसुन्दर:। संपूर्गहृदयो योगी सर्वोत्साहबलान्वितः। जायते योगिनाोSवश्यमेतत्स्वं कलेवरे॥३१॥ 31. The rollowing qualities are surely always found in the bodies of every Yogi :- Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength. अथ वज्य प्रवक्यामि येोगविघ्नकरं परम्। येन संसारदुःशब्धिं तीर्त्वा यास्यन्ति योगिन ॥ ३२ ॥ 32. Now I tell you the great obstacles to Yoga which must be avoided, as by their removal the Yogis cross easily this sea of worldly sorrow. (6) .- The things to be renounced. आम्लं ककं तथा तीक््यं लवं सार्थपं कटुम्। बहुलं अ्रमयां पातः स्नान तैलविदाह कमू।

CHAPTER III. 33-36. 29

स्तेय हिंसा जनदेषडवाहक्ुारमनार्जवम्। उपवासमसत्यञच मोककच प्रायिपीडनम्। स्त्रीसङ्कमश्निलेवां व बडालापं प्रियाप्रियम्। अतीव भोजनं योगी त्यजेदेतानि निश्धितम् । १३ ॥ 33. The Yogi should renounce the following :- 1 Acids, 2 astrin- gents, 3 pungent substances, 4 salt, 5 mustard, and 6 bitter things; 7 much walking, 8 early bathing (before sunrise) and 9 things roasted in oil; 10 theft, 11 killing (of animals) 12 enmity towards any person, 13 pride, 14 duplicity, and 15 crookedness; 16 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 near) fire, and 22 much talking, without regard to pleasantness or unpleasantness of speech, and lastly, 23 much eating. (7) .- The means. उपायं च प्रवक््यामि क्षिप्रं योगस्य सिद्धये। गोपनीयं साधकानां येन सिद्धिर्भवेत्खलु।। ३४॥ 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. घृतं क्षीरं च मिष्टानन ताम्बूलं चूर्गावर्जितम्। कपू रं निष्तुषं मिष्ट सुमठं सूक्ष्मरन्ध्रकम्॥ सिद्धान्तश्रवयं नित्य वैराग्यगृहसेवनम्। नामसङ्कीर्तनं विष्य: सुनादश्रवणं परम्।। धृतिः क्षमा तप: शौचं हीर्मतिगु रुसेवनम्। सदैतानि परं योगी नियमानि समाचरेत् ॥। ३५।। 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; 6 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 vairâgya (without attachment) 10 sing the name of Vishnu; 11 and hear sweet music, 12 have patience, 13 constancy, 14 forgiveness, 15 austerities, 16 purifications, 17 modesty, 18 devotion, and 19 service of the Guru. अनिलेऽर्कप्रवेशे च भोक्तव्य® योगिमि: सदा। वाया प्रविष्ट शशिनि शयन साधकोत्तमैः ॥३६॥ 36. 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 Pingalâ) ; when

30 SIVA SAMHITA.

the air enters the moon, he should go to sleep (i.e., when the breath flows through the left nostril or the Idâ). सद्यो भुक्तेऽपि क्षुधिते नाभ्यास: क्रियत बुघैः। अभ्यासकाले प्रथमं कुर्यात्क्षीराज्यभोजनम्॥ ३७ । 37. The Yoga (prândyâma) should not be practised just after the meals, ncr when one is very hungry ; before beginning the practice, some milk and butter should be taken. तताऽभ्यासे स्थिरीभूते न ताह्ृङ्कनियमग्रहः। अभ्यासिना विभक्तव्य स्तोर्क स्तोकमनेकघा॥ पूर्वेोक्तकाले कुर्यान्तु कुम्भकान्प्रतिवासरे ।। ३८ ।। 38. When one is.well established in his practice, then he need not observe these restrictions. The practitioner should eat in small quantities at a time, though frequently ; and should practise kumbhaka daily at the stated times. तता यथेष्टा शक्ति: स्याद्योगिना वायुधारये। यथेष्ट' धारणाड्वायो: कुम्भकः सिध्यति ध्र वम्॥ केवले कुम्भके सिद्धे किं न स्यादिह योगिनः ॥ ३९ ॥ 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 kumbhaka, and from the success. in humbhaka only, what things cannot the Yogi command here ? The first stage. स्वेद: संजायते देहे योगिन: प्रथमोधमे। यदा संजायते स्वेदो मर्दनं कारयेत्सुधीः॥ अन्यथा विभ्रहे धातुर्नष्टो भवति योगिन: ॥ ४० ॥ 40. In the first stage of prândydma, the body of the Yogi begins to perspire. When it perspires, he should rub it well, otherwise the body of the Yogi loses its dhâtu (humors). The second and third stages. द्वितीये हि भवेत्कम्पो दादुरी मध्यमे मतां।

41. In the second stage, there takes place the trembling of the body ; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air. Vâyusiddhi. योगी पशासनस्थोऽपि सुबसुत्सृज्य वर्तते।

CHAPTER III. 42-48. S1

42. When the Yogi, though remaining in Padmâsana, 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. तावस्कालं प्रकुर्षीत योगोक्तनियमग्रहम्। सल्पनिद्रा पुरीषं च स्तोकं मूत्रं च जायते।। ४३।। 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 of prânâyâma, follows decrease of sleep, excrements and urine. अरोगित्वमदीनत्वं योगिनस्तत्वदर्शिनः । स्वे दा लाला कृमिश्चव सर्वथैव न जायते॥। ४४ ।। 44. The truth-perceiving Yogi becomes free from disease, and sorrow or affliction ; he never gets (putrid) perspiration, saliva and intestinal worms. कफपित्तानिलाश्व साधकस्य कलेवरे। तस्मिन्काले साधकस्य भोज्येष्वनियमग्रहः॥४५।। 45. When in the body of the practitioner, there is neither au increase of phlegm, wind, nor bile ; then he may with impunity be irre- gular in his diet and the rest. पत्यल्प' बहुधा भुक्तवा योगी न व्यथते हि सः। पथाभ्यासवशादोगी भूचरों सिद्धिमाप्नुयात्।। यथा दुदुरजन्तूनां गतिः स्यात्पागिताडनात्॥४६ । 46. No injurious results then would follow, were the Yogi to take a large quantity of food, or very little, or no food at all. Through the strength of constant practice, the Yogi obtains Bhuchari-siddhi, he moves as the frog jumps over the ground, when frightened away by the clapping of hands. सन्स्यत्र बहवो विघ्रा दारुया दुर्निवारण:। तथापि साधयेद्योगी प्रायौः कंठगतैरपि॥ ४७ ॥ 47. Verily, there are many hard and almost insurmountable obs- tacles in Yoga, yet the Yogi should go on with his practice at all hazards ; even were his life to come to the throat. तता रहस्युपाविष्टः साधक: संयतेन्द्रियः। प्रयवं प्रजपेद्दीघं विघ्यानां नाशहेतवे ॥। ४८॥ 48. Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranaca OM, in order to destroy all obstacles Note .- The A.U.M. all three should be distinctly uttered.

32. SIVA SAMHITA.

पूर्वार्जितानि कर्मायि प्रायायामेन निश्ितम्। नाशयेत्साधको धीमानिहलोकोद्द्रवानिः य ॥४९ ॥ 49. The wise practitioner surely destroys all his karma, whether acquired in this life or in the past, through the regulation of breath. पूर्वाजितानि पापानि पुरायानि विविधानि च। नाशयेत्वोडशप्रायायामेन योगि पुंगवः ।। ५०। 50. The great Yogi destroys by sixteen prândyamas the various virtues and vices accumulated in his past life.

तत: पापविनिमु क: पश्चात्युण्यानि नाशयेत्।। ५१। 51. This prânâyama 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. प्राखायामेन योगीन्द्रो लग्भवैश्वर्याष्टकानि वै। पापपुष्योदधिं तीर्त्वा श्रैलोक्यचरतामियात्॥५२॥ 52. The mighty Yogi having attained, through pranayama, the eight sorts of psychic powers, and having crossed the ocean of virtue and vice, moves about freely through the three worlds. Increase of duration. तताऽभ्यासक मेगैव घटिकातितयं भवेश्। येन स्यात्सकलासिद्धियोगिन: स्वेप्सिता भ्र वम् । ५३।। 53. Then gradually he 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. वाक्सिधि: कामचारित्वं दूरहृष्टिस्तथैव व। दूरभ्र तिः सूक्ष्महृष्टिः परकायप्रवेशनम्॥। विएामूत्रलेपने स्वर्गमटृदत्यकरयां तथा। भवन्त्येतानि सर्वागि बेचरत्वं च योगिनाम्।५४।। 54. The Yogi acquires the following powers :- vakya siddhi (pro- phecy), transporting himself everywhere at will (Kâmachâri), clairvoyance (duradristhi), clairaudience (durashruti), subtle-sight (shukshma-drishti), and the power of entering another's body (parakâypravesana), 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 Ghata Avastha. यदा भवेद्दटावस्या पवनाभ्यासने परा। तदा संसारचकेऽस्मिश्ास्ति थम सधारयेत्। ५५।। 55. When, by the practice of Prandyâma, the Yogi reaches the state of ghata (water-jar), then for him there is nothing in this circle of universe which he cannot accomplish. प्राजापाननादबिंदु जीवात्मपरमात्मन:। मिलित्वा घटते यस्मास्तस्माछ्टे घट उच्यते॥। ५६ ॥ 56. The ghata is said to be that state in which the prana and the apâna vâyus, the nâda and the vindu, the jivatma (the Human Spirit) and the Paramatma (the Universal Spirit) combine and co-operate. याममात्रं यदा धर्न्तु समर्थ: स्यात्तदाद्भुतः। प्रत्याहारस्तदैव स्यार्ध्ांतरा भवति भरृ वम् ॥५७॥ 57. When he gets the power of holding breath (i.e., to be in trance) for three hours, then certainly the wonderful state of pratyâhâr is reached without fail. यं यं जानाति योगीन्द्रस्तं तमात्मेति भावयेत्। धैरिन्द्रि यैयेद्विधानस्तदिन्द्रियजयो भवेत् ॥५८ ॥ 58. Whatever object the Yogi perceives, let him consider it to be the spirit. When the modes of action of various senses are known, then they can be conquered. याममानं यदा पूर्व भवेदभ्यासयोगतः। एकवारं प्रकुर्षीत तदा योगी व कुम्भकम्।। दग्डाष्टर्क यदा वायुनिख्लो योगिनो भवेत्। स्वसामर्थ्यात्दांगुष्ठे तिष्ठेद्रातुलवत्सुधीः।।५९। 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. तत: परिचयावस्या योगिनोऽभ्यासता भवेश्। यदा वायुश्चंद्रसूर्य स्यका तिष्ठति निश्वलम्।। वायु: परिचिता वायु: सुषुम्ना व्योझि संचरेत्॥ ६०। 60. After this, through exercise, the Yogi reaches the Parichaya avastha. When the air leaving the sun and the moon (the right and the left nostrils), remains unmoved and steady in the ether of the tube sushumnå, then it is in the parichaya state. 5

34 SIVA SAMHITA.

क्रियाशक्तिं गृहीत्वैव चक्रान्भिरवा सुनिश्ितम्। यद्रा परिचयावसथा भवेदभ्यासयेोगतः ।। त्रिकूटं कर्मयां योगी तदा पश््यति निश्चितम्॥६१॥ 61. When he, by the practice of Yoga, acquires power of action (kriya shakti) and pierces through the six chakras, and reaches the sure condition of parichaya, then the Yogi, verily, sees the three-fold effects of karma.

ततब् कर्मकूटानि प्रयावेन विनाशयेत्। स योगी कर्मभोगाय कायव्यूहं समाचरेत् ॥६२ ॥ 62, Then, let, the Yogi destroy the multitude of karmas by the pranava (OM); let him accomplish kâyavyuha (a mystical process of arrang- ing the various skandas of the body), in order to enjoy or suffer the consequences of all his actions in one life, without the nocessity of re-birth. अस्मिन्काले महायोगी पंचधा धारगं चरेत्। येन भूरादिसिद्धि: स्यास्तो भूतभयापहा ॥ ६३ ॥ 63. At that time let the great Yogi practise the five-fold dhârand 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, dhas cannot harm him.) Note-He should perform 5 Kumbhakas at each centre or Chakra. आधारे घटिका: पंच लिंगखाने तथैव च। तदूच्वं घटिका: पञ्च नाभिदन्मध्यके तथा॥ भ्रूमभ्योध्चं तथा पंच घटिका धारयेत्सुधी:। तथा भूरादिना नष्टो योगीन्द्रो न भवेत्सलु। ६४।। 64. Let the wise Yogi practise dharand thus :- five ghatis (2} hours) in the adhara lotus (Muladhara); five ghatis in the seat of the linga (Svadhisthana), 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 dhârani for five ghatis in the space between the two eye-brows (Ajnâpur). By this practice the elements cease to cause any harm to the great Yogi. मेघावी सर्वभूतानां धारयां यः समभ्यसेत्। शतम्रह्ममृतेनापि मृत्युस्तस्य न विद्यते। ६५॥ 65. The wise Yogi, who thus continually practises concentration (dharand), never dies through hundreds of cycles of the great Brahma.

CHAPTER III. 66-70. 35

IV .- The Nishpatti. ततेाऽभ्यासक्रमेगैव निष्पातियोगिना भवेत्। अनादिकर्मबीजानि येन तीर्त्वाऽमृत पिवेत् ॥६६ ॥ 66. After this, through gradual exercise, the Yogi reaches the Nishpatti-avasth (the condition of consummation). The Yogi, having destroyed all the seods of karma which existed from the beginning, drinks the waters of immortality. यदा निष्पत्तिर्भवति समाधे: स्वेनकर्मया। जीवन्मुक्तस्य शांतस्य भवेद्धीरस्य योगिन: ।। यदा निष्पत्तिसंपन्न: समाधि: स्वेच्छया भवेत्। गृहीत्वा चेतनां वायु: क्रियाशक्तिं व बेगवान्॥ सर्वाश्चक्रान्विजित्वा च ज्ञानशक्तौ विलीयते॥ ६७ । 67. When the jivan-mukta (delivered in the present life,) tranquil Yogi has obtained, through practice, the consummation of samadhi (meditation), and when this state of consummated samddhi can be volun- tarily evoked, then let the Yogi take hold of the chetana (conscious intelligence), together with the air, and with the force of (kriyâ-sakti) conquer the six wheels, and absorb it in the force called jñâna-sakti. इदानों के शहान्यर्थ वक्तव्य वायुसाधनम्। येन संसारचक्रेसििन् भोगहानिर्भेवेद्ध्र वम्॥ ६८ ॥ 68. Now we have described the management of the air in order to remove the troubles (which await the Yogi); through this knowledge of vâyu-sâdhanâ vanish all sufferings and enjoyments in the circle of this universe. रसनां तालुमूले य: स्थापयित्वा विचक्षयः । पिबेत्यायानिलं तस्य योगानां संक्षयो भवेत्॥। ६९ ।। 69. When the skilful Yogi, by placing the tongue at the root of the palate, can drink the prâna vâyu, then there occurs complete disso- lution of all Yogas (i.e., he is no longer in need of Yoga) .* काकचंचवा पिबेद्ठायु शीतलं येो विचक्षयः।

70. When the skilful Yogi, knowing the laws of the action of Prâna and Apâna, 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 toef instead of huri in which case, it will mean "freedom from all diseases."

36 SIVA SAMHITA.

सरस य: पिवेद्ायु' म्रत्यहं विघिना सुधी:। नश्यंति योगिनत्तस्य अमदाहअरामया:।७१।। 71. That wise Yogi, who daily drinks the ambrosial air, according to proper rules, destroys fatigue, burning (fever), decay and old age, and injuries. रलनामुध्वगां कृत्वा यम्नो सलिलं पिवेल्। मासमात्रेय योगीन्द्रो मृत्यु अयति निश्ितम् ॥।७२।। 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 he certainly would conquer death. राजदंतबिलं गाढं संपीडा विधिना पिबेठ्। व्यात्वा कुण्डलिनों द्ेवों षण्मासेन कविर्भषेत्।। ७३। 73. When having firmly closed the glottis by the proper yogic method, and contemplating on the goddess Kundalini, he drinks (the moon fluid of immortality), he becomes a sage or poet within six months. काकचंचवा पिबेद्वायु सन्ध्ययोरुभयोरपि। कुग्हलिन्या मुखे ध्यात्वा क्षयरोगस्य शान्तये।। ७४ ।। 74. When 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. अहनिशं पिबेद्योगी काकचंकवा विचक्षयः। पिवेत्ययानिलं तस्य रोगायां संक्षयो भवेत्।। दूरश्र तिदू रहृष्टिस्तथा स्याइशन खलु॥ ७५ ॥ 75. When the wise Yogi drinke the fluid day and night through the crow-beak, his diseases are destroyed : he acquires certainly the powers of clairaudience and clairvoyance. दन्तैर्दन्तान्समापीड पियेद्ठायु शनैः शनैः। ऊर््वजिह: सुमेधावी मृत्यु जयति सोखिरात्। ७६। 76. When firmly 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. षष्मासमात्रमभ्यासं य: करोति दिने दिने। सर्वपापविनिमु क्तो रोगाभाशयते हि सः॥ ७७ ।। 77. One, who daily continues this exercise for six months only, is freed from all sins, and destroys all diseases.

CHAPTER III. 78-84. 37

संवत्सरकृताअ्यासान्नेरवो भवति ध्रुवम्। पगिमादिगुर्णांल्लणवा जितभूतगक: स्वयम्॥७८ ॥। 78. If he continues this exercise for a year, he becomes a Bhairava ; he obtains the powers of animd &c., and conquers all elements and the elementals. रसनामूर्ध्वरगां कृत्वा समाघं यदि विष्वति। क्षगोन मुच्यते योगी व्याधिमृत्युजरादिमि:। ७॥ 79. If the Yogi can remain for half a second with his tongue drawn upwards, he becomes free from disease, death, and old age. रसनां प्राकसंयुक्कतां पीझमानां विचिंतयेत्। न तस्य जायते मृत्यु: सत्यं सत्यं मयोदितम्।। ८० । 30. Verily, verily, I tell you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid or Praņa. एवमभ्यासयोगेन कामदेवो द्वितीयक:। न भुधा न तृषा निद्रा नैव मूर्च्छा प्रजायते । ८१ ॥ 81. Through this exercise and Yoga, he becomes like a KAmadeva, without a rival. He feels neither hunger, nor thirst, nor sleep, nor swoon. यनेनैम विधानेम यागीन्ट्रोऽवनिमण्डले। भवेत्स्वच्छन्दचारी व सर्वापत्परिवर्जितः।।८२।। 82. Acting upon these methods the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he ean go everywhere. न तस्य पुनरावृत्तिमोदते ससुरैरपि। पुथ्यपापैर्न लिप्येतं पलदाचरयेन सा । ८३॥ 83. By practising thus, he is never reborn, nor i tainted by virtue and vice, but enjoys (for ages) with the gods. The postures. चतुरशीत्यासनानि सम्ति नानाविधानि च। वभ्यश्चतुष्कमादाय मयोकानि श्रवीम्यहम्।। सिद्धासन ततः पदमासनञचोप्रं च स्वस्तिकम् ॥८४ ॥ 84. There are eighty-four postures, of various modes. Out of them, four ought to be adopted, which I mention below :- I, Siddhasana; 2, Padmâsana; 3, Ugrâsana; 4, Svastikâsana.

38 SIVA SAMHITA.

1 .- Siddhâsana. योनि संपीड यत्नेन पादमूलेन साधक:। मेढोपरि पादमूलं विन्यसेद्योगवित्सदा।। ऊर्ध्चं निरीक्ष्य भ्रूमध्यं निश्चलः संयतेन्द्रियः । विशेषोऽवककायश्च रहस्युद्वेगवर्जित: ।। पतत्सिद्धासन श यं सिद्धानां सिद्धिढायकम्॥८५॥ 85. The Siddhâsana 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 lingam; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His body particularly must be straight and without any bend. The place should be a retired one, without any noise. येनाभ्यासवशाच्छीघ्रं योगनिष्पत्तिमाप् यात्। सिद्धासनं सदा सेव्यं पवनाभ्यासिना परम्॥ ८६ ॥। 86. He who wishes to attain quick consummation of Yoga, by exercise, should adopt the Siddhâsana posture, and practise regulation of the breath. येन संसारमुत्सृज्य लभते परमां गतिम्। नातः परतरं गुहयमासनं विद्यते भुवि॥ येनानुध्यानमात्रेया योगी पापाद्विमुच्यते।। ८७।। 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 Padmâsana. उत्ताना चरय कृत्वा ऊरुसंस्था प्रयत्नतः। ऊरुमध्ये तथोत्तानौ पायी कृतवा तु ताहशौ॥ नासाग्रे विन्यसेद्दृष्टि दन्तमूलञ्च जिह्रया। उत्तोल्य चिबुकं वक्ष उत्थाप्य पवनं शनैः ॥ यथाशच्या समाकृष्य पूरयेदुदरं शनैः। यथा शक्त्यैव पश्चात्तु रेचयेदविरोधतः। इदं पद्मासनं प्रोक्त सर्वव्याधिविनाशनम्॥ ८८॥ 88. 1 describe now the Padmâsana which wards off (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 hands and place them similarly on the thighs; fix the sight on the

CHAPTER III. 89-93. 39

tip of the nose; pressing the tongue against the root of the teeth, (the chin should be elevated, the chest expanded) then draw the air slowly, fill the chest with all your might, and expel it slowly, in an unobstructed stream. दुर्लभं येन केनापि धीमता लभ्यते परम्।। ८९॥ 89. It cannot be practised by everybody; only the wise attains success in it. स्नुष्ठाने कृते प्रायः समश्लति तत्सवात्। भवेदभ्यासने सम्यकसाधकस्य न संशयः।।९०।। 90. By performing and practising this posture, undoubtedly the vital airs of the practitioner at once become completely equable, and flow harmoniously through the body. पग्मासने खितो योगी प्रायापानविधानतः । पूरयेत्स विमुक्त: स्यात्सत्यं सत्यं वदाम्यहम्॥ ९१॥ 91. Sitting in the Padmâsana posture, and knowing the action of the Prana and Apana, when the Yogi performs the regulation of tbe breath, he is emancipated. I tell you the truth. Verily, I tell you the truth. 3 .- The Ugrâsana. प्रसार्य चरयहन्दूं परस्परमसंयुतम्। स्वपाशिभ्यां हढं धृत्वा जानूपरि शिरो न्यसेत्।। श्ासनोग्रमिदं प्रोक्त भवेदनिलदीपनम्। देहावसानहरयां पश्चिमोत्तानसंक्षकम्।। य पतदासनं श्रेष्ठं प्रत्यहं साधयेत्सुधीः। वायुः पश्चिममार्गेया तस्य सञ्चरति ध्रुवम् ।।९२॥ 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 Ugrâsana (the stern-posture), it excites the motion of the air, destroys the dullness and uneasiness of the body, and is also called Paschima- 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. पतदभ्यासशीलानां सर्वसिद्धि: प्रजायते। तस्माद्योगी प्रयतन न साधयेत्सिद्धमात्मन: ।। ९३।। - 93. Those who practise this obtain all the siddhis; therefore, those, desirous of attaining powers, should practise this diligently.

40 SIVA SAMHITA.

गापनीयं प्रयल न न देयं यस्य कस्यचित्। येन शीघ्र मरत्सिद्धिर्भवेद् दुग्बधनाशिनी॥। २४ ॥ 94. This should be kept secret with the greatest care, and not be given to anybody and everybody. Through it, vayu-siddhi is easily obtained, and it destroys a multitude of miseries. 4 .- The svastikåsana. जानूर्वोरन्तरे सम्यन्धृत्वा पादतले डमे। समकाय: सुखालीन: स्वस्तिक तत्प्रथक्षते ।। ९५।। 95. Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikasana. अ्रनेन विधिना योगी भारुतं साधयेत्सुधी:। देहे न क्रमते व्याधिस्तस्य वायुब् सिद्धयति॥९६।। 96. In this way, the wise Yogi should practise the regulation of the air. No disease can attack his body, and he obtains váyu siddhi. सुखासनमिदं प्रोक्त सवदुःखप्रणाशनम्। स्वस्तिकं योगिभिर्गोप्य स्वस्तीकरयमुत्तमम्॥९७॥ 97. This is also called the Sukhasana, the easy posture. This health-giving, good Svastikasana should be kept secret by the Yogi.

CHAPTER IV. Yoni-Mudrd. The Sacred Drink of the Kaulas. आादा पूरक योगेन स्वाधारे पूरयेन्मन:। गुदमेडून्तरे योनिस्तामाकुंच्य प्रवर्तते ॥। १॥ FIRST with a strong inspiration fix the mind in the ddhar lotus. Then engage in contracting the Yoni, which is situated in the perineal space. ब्रह्मयोनिगंत ध्यात्वा कार्म कन्दुकसन्निभम्। सूर्य्यकोटि प्रतीकाशं चन्द्र कोटिसुशीतलम् ।। तस्योध्वं तु शिखासूक्ष्मा चिद्पा परमाकला। तया सहितमात्मानमेकीभूतं विचिन्तयेत् ॥२।। 2 There let him contemplate that the God of Love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes Phœnicia)-brilliant as tens of millions of suns, and cool as tens of millions 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 Siva and Sakti). गच्छति ब्रह्ममार्गेगा लिंगत्रयक्रमेया वै। अ्मृतं तद्धि स्वर्गस्थं परमानन्दलक्षगाम्।। शव तरक्त' तेजसाव्य सुधाधाराप्रवर्षियम्। पीत्वा कुलामृतं दिव्य पुनरेव विशेत्कुलम् ॥ ३ ॥ 3. (Then imagine that)-There go up through the Sushumna vessel, the three bodies in their due order (i.e., the etheric, 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 subtle bodies go up, they drink at every stage this nectar, called Kulâmrita. पुनरेव कुलं गच्छेन्मात्रायोगेन.नान्यथा। सा च प्रागसमाख्याता हास्मि स्तन्त्र भयोदिता।।४।। 4. Then let him go again to the Kula through the practice of mátrá Yoga (i.e., prânayama.) This Yoni has been called by me in the Tantras as equal to life. 6

42 SIVA SAMHITA.

पुनः प्रलीयते तस्यां कालाग्न्यादिशिवात्मकम्। योनिमुद्रा परा हा घा बन्धस्तस्या: प्रकीतित:। तस्यास्तु बन्धामत्रेय तम्मास्ति य् साधयेत् ॥५।। 5. Again let him be absorbed in that Yoni, where dwells the fire of death-the nature of Shiva, &c. 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. छिल्रूपास्तु ये मन्त्रा: कीलिता: स्तंभिताश् ये। दग्धामन्त्रा: शिखाहीना मलिनास्तु तिरसकताः॥ मन्दा बालास्तथा वृद्धा: प्रौढा यौवनगर्विताः। अरिपक्षे स्थिता ये च निर्वीर्या: सत्ववर्जिताः। तथा सत्वेन हीनाश्च खण्डिता: शतधाकृता:॥ विधानेन च संयुक्ता: प्रभवन्त्यचिरेय तु। सिद्धिमोक्षप्रदाः सर्वे गुरुका विनियोजिताः॥ दीक्षयित्वा विधानेन अ्रभिषिच्य सहस्रधा। तता मंत्राधिकारार्थमेषा मुद्रा प्रकीतिता ॥६। 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 are 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-mudrâ has been described. in order that the student may deserve (to be initiated into the mysteries of) and receive the mantras. म्रह्महत्यासह स्नायि बैलोक्यमपि घातयेत्। नासा लिप्यति पापेन योनिमुद्रानिबन्धनात्।। ७॥ 7. He who practises Yoni-Mudra is not polluted by sin, were he to murder a thousand Brâhmanas or kill all the inhabitants of the three worlds :- गुरुहा च सुरापी च स्तेयी व गुरुतल्पगः। एतैः पापैर्न बध्येत योनिमुद्रानिबन्धनात्।८॥। 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 mudrâ.

CHAPTER IV. 9-14. 48

तस्मादभ्यासन निस्य कर्तव्यं मोझकाक्षिभि:। ग्रभ्यासाज्जाय ते सिद्धिरभ्यासान्मोक्षमाप्नुयात्।। ९॥ 9. Therefore, those who wish for emancipation should practise this daily. Through practice (abhyasa), success is obtained ; through practice one gains liberation.

मुद्राणं सिद्धिरभ्या सादभ्यासाङ्वायुसाधनम् ।। कालवञ्चनमभ्यासात्तथा मृत्युअयो भवेत्। १० ॥ 10. Perfect consciousness is gained through practice. Yoga is attained through practice; success in Mudrâs comes by practice ; through practice is gained success in pránáyáma. Death can be cheated of its prey through practice, and man becomes the conqueror of death by practice. वाक्सिद्धि: कामचारित्वं भवेदभ्यासयोगतः।। योनिमुद्रा परं गोप्या न देया यस्य कस्यचित्। सवथा नैव दातव्या प्रायैः कण्ठगतैरपि॥ ११॥ 11. Through practice one gets the power of vach (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. प्रधुना कथयिष्यामि योगसिद्धिकरं परम्। गोपनीय® सुसिद्धानां योगं परमदुलेभम्॥ १२ ॥। 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. सुप्ता गुरुप्रसादेन यदा जागति कुण्डली। तदा सर्वागि पद्मानि भिद्यन्ते भ्रन्थयोपि च ॥ १३॥ 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. तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम्। ब्रह्मरन्ध्रमुखे सुप्तां मुद्राभ्यासं समाचरेत्।। १४।। 14. Therefore, in order that the goddess, who is asleep in the mouth of the Brahmarandhra (the innermost hollow of Sushumna) be awakened, the Mudras should be practised with the greatest care.

44 SIVA SAMHITA.

महामुद्रा महाबन्धो महावेधश् जेचरी। जालंघरो मूलबंधो विपरीतकृतिस्तथा॥ उड्डानं चैव वज्रोगी दशमे शक्तिचालनम्। इदं हि मुद्रादशकं मुद्राणामुत्तमोत्तमम्॥१५॥ 15. Out of the many Mudrâs, the following ten are the best :- (1) Mahâmudrâ, (2) Mahâbandha, (3) Mahâvedha, (4) Khechari, (5) Jâlan- dhar, (6) Mulabandha, (7) Viparitkaraņa, (8) Uddana, (9) Vajroņdî, and (10) Shaktichâlana. अरथ महामुद्राकथनम्। महामुद्रां प्रवक्यामि तन्त्रेडस्मिन्मम वल्लभे। यां प्राप्य सिद्धा: सिद्धि च कपिलाधाः पुरागताः॥१६॥ 16. My dearest, I shall now describe to you the Mahâmudrâ, from whose knowledge the ancient sages Kapila and others obtained success in Yoga. (1.)-Mahâ-Mudrâ. अपसव्येन संपीडा पादमूलेन सादरम्। गुरूपदेशतो योनिं गुदमेढ्रान्तरालगाम्।। सव्य प्रसारितं पादं धृत्वा पागियुगेन वै। नवद्वारागि संयम्य चिबुकं हदयोपरि॥ चित्त चित्तपथे दत्वा प्रभवेद्वायुसाधनम्। महामुद्राभवेदेषा सर्वतन्त्रषु गोपिता।। वामाङ्कन समभ्यस्य दक्षाङ्गेनाभ्यसेत्पुनः प्रायायामं समं कृत्वा योगी नियतमानसः ॥१७॥ 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 min ' 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 prânâyâma -the regulation of his breath. चमेन विधिना योगी मन्दभाग्योपि सिध्यति। सर्वासामेव नाडीनां चालन बिन्दुमारगम्॥। जीवनन्तु कषायश्य पातकार्नां चिनाशनम्। सवरो गोपरामन जढ़रापिविषर्धनम्।।

CHAPTER IV. 18-21. 45

वपुषा कान्तिममलां जरामृत्युविनाशनम्। वांछितार्थफलं सौख्यमिन्द्रियायाञच मारयाम्॥ एतदुक्तानि सर्वागि योगारूढस्य योगिन: । भवेदभ्यासतोऽवश्य नात्र कार्या विचारया ॥ १८ ॥ 18. In this way, even the most unfortunate. Yogi might 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 fire 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. गोपनीया प्रयत्नेन मुद्रेय सुरपूजितै। यां तु प्राप्य भवाम्भोधे: पारं गच्छन्ति योगिनः ॥ १९॥ 19. O 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. मुद्रा कामदुघा हा षा साधकानां मयोदिता। गुप्ताचारेय कर्तव्या न देया यस्य कस्यचित्॥ २०॥ 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) .- Mahâ-Bandha.

अथ महाबन्धकथनम्। ततः प्रसारितः पादो विन्यस्य तमुरूपरि। गुदयोनिं समाकुच्य कृत्वा चापानमूस्यगम्। योजयित्वा समानेन कृत्वा प्रायामधोमुखम्॥ बन्धयेदूर्भ्वगत्यर्थ प्राणपानेन य: सुधोः। कथिताऽयं महाबन्धः सिद्धिमार्गप्रदायकः । नाडी जालाद्रसव्यूह्दो मूर्धानं याति योगिन: ॥ उभाभ्यां साधयेत्पद्धयामेकै सुप्रयल्षतः ॥२१॥ 21. Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh; contract the perineum, and draw the apâna vaya upwards and join it with the samdna vayu ; bend the prâna vayu down- wards, and then let the wise Yogi bind them in trinity in the navel (i.e. the prana and the apina should be joined with the Samdna in the navel.)

46 SIVA SAMHITA.

I have told you now the Mahâbandha, 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. भवेदभ्यासतो वायु: सुषुन्नां मध्यसङ्कतः। परनेन वपुषः पुष्टिट्ट ढबन्धोऽस्थिपंजरे।। संपूर्गहृदयो योगी भवत्येतानि योगिन:। बन्धेनानेन योगीन्द्रः साधयेत्सवमीप्सितम् ॥२२॥ 22. Through this practice, the wind enters the middle channel of the Sushumnâ, 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.) -Mahâ-V edha. अ्रथ महावेधकथनम्। अपानप्रायायोरीक्य कृत्वा त्रिभुवनेश्वरि। महावेघस्थिता योगी कुक्षिमापूर्य वायुना। स्फिचौ संताडयेद्धीमान्वेधोऽय कीर्तिता मया॥२३॥ 23. O goddess of the three worlds ! when the Yogi, while performing the Mahabandha, causes the unior f the prana and apana vayus and filling in the viscera with air drives it slowly towards the nates, it is called Mahâvedha. वेधेनानेन संबिष्य वायुना योगिपुंगवः । प्रंथिं सुषुम्णामार्गेया ब्रह्मप्रंथिं भिनस्यसौ॥। २४॥ 24. The best of the Yogis having, through the help of the vayu, pierced with this perforator the knot which is in the path of Sushumna, should then pierce the knot of Brahma. यः करोति सदाभ्यास महावेधं सुगौपितम्। वायुसिद्धिर्भवेत्तस्य जरामरखनाशिनी ॥ २५॥ 25. He who practises this Mahâvedha with great secrecy, obtains vâyu-siddhi (success over the wind). It destroys decay and death. चक्रमन्ये सपिता देवा: कम्पन्ति वायुताडनात्। कुण्डल्यपि महामाया कैलासे सा विलीयते॥ २६॥ 26. The gods residing in the chakras tremble owing to the gentle influx and eflax of air in prânâyâma; the great goddess, Kunali Mahâ Mayâ, is also absorbed in the mount Kailasa. महामुद्रामहाब्धौ निष्फलौ वेधवर्जिता। तस्माद्योगी प्रयत्मेन करोति त्रितय कमात्॥२७॥

CHAPTER IV. 27-32. 47

27. The Mahamudra and Mahabandha become fruitless if they are not followed by Maha-vedha ; therefore, the Yogi should practise all these three successively with great care. एतत्रय® प्रयत्नेन चतुर्वारं करोति यः। षण्मासाभ्यन्तरं मृत्यु जयत्येव न संशयः ॥२८। 28. He who practises these three daily four times with great care, undoubtedly conquers death within six months. एतत्त्रयस्य माहात्म्य® सिद्धो जानाति नेतरः। यज्वारवा साधकाः सर्वे सिद्धिं सम्यग्लभन्ति वै ॥ २९ ॥ 29. Only the siddha knows the importance of these three and no one else; knowing these, the practitioner obtains all success. गोपनीया प्रयत्नेन साधकैः सिद्धिमीप्सुभिः। अन्यथा च न सिद्धि: स्यान्मुद्रागामेष निश्यः॥ ३०॥ 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 Mudrâs. (4.)-Khechari. अरथ खेचरीमुद्राकथनम्। म्रुधोरन्तर्गतां दृष्टि विधाय सुदृढां सुधीः। उपविश्यासने वज्र नानोपद्रववजितः ॥ लम्बिकोध्वं स्थिते गर्ते रसनां विपरीतगाम्। संयोजयेत्प्रयत्नेन सुधाकूपे विचक्षयः। मुद्रषा खेचरी प्रोक्ता भक्तानामनुरोधतः॥३१॥ 31. The wise Yogi, sitting in vajrâsana 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, fix it in the hollow un- der the epi-glottis, plaeing it with great care on the mouth of the well of nectar, (i.e. closing up the air passage). This mudrâ, described by me at the request of my devotees, is the Khechari-Mudrâ. सिद्धोनां जननी होषा मम प्रायाधिकप्रिया। निरन्त रकृताभ्यासात्पीयूषं प्रत्यहं पिबेत् ।। तैन विभ्रहसिद्धि: स्याम्मृत्युमातङ्गकेसरी॥ ३२॥। 32. O, my beloved! know this to be the source of all success, always practising it let him drink the ambrosia daily. By this he obtains vigraha-siddhi (power over the microcosm), even as a lion over the elephant of death.

48 SIVA SAMHITA.

अपवित्रः पवित्रो वा सर्वावर्स्ा गताSपिवा। खेचरी यस्य शुद्धा तु स शुद्धो नात्र संशयः॥३३॥ 33. Whether pure or impure, in whatever condition one may be, if success be obtained in Khechari, he becomes pure. There is no doubt of it. क्षणार्घ कुरुते यस्तु तीर्त्वा पापमहार्यावम्। दिव्यभोगान्प्रभुक्कृा च सत्कुले स प्रजायते ॥। ३४॥ 34. He who practises it even for a moment crosses the great ocean of sins, and having enjoyed the pleasures of Deva-world is born into a noble family. मुद्रषा खेचरी यस्तु स्वसचित्तो हातन्द्रितः। शतब्रह्मगतेनापि क्षणार्घं मन्यते हि सः॥३५॥ 35. He who practises this Khechari-Mudra calmly and without laziness counts as seconds the period of hundred Brahmâs. गुरूपदेशतो मुद्रां यो वेत्ति खेचरीमिमाम्। नानापापरतो धीमान् स याति परमां गतिम्॥३६॥ 36. He knows this Khechari-Mudra according to the instruc- tions of his Guru, obtains the highest end, though immersed in great sins. सा प्रायसहृशी मुद्रा यस्मिन्कस्मिन्न दीयते। प्रच्छाद्यते प्रयत्नेन मुद्रेय सुरपूजिते॥।३७॥ 37. O, ye adored of gods ! this Mudrâ, dear as life, should not be given to everybody ; it should be kept concealed with great care. (5.)-Jâlandhara. अथ जालन्धरबन्ध। बद्धागलशिराजालं हृदये चिबुक न्यसेत्। बन्धोजालन्धर: प्रोक्तो देवानामपि दुर्लभः॥ नाभिस्थवह्निर्जन्तूनां सहस्रकमलच्युतम्। पिवेत्पीयूषविस्तारं तदर्थ बन्धयेदिमम् ॥३८॥ 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 fire 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 Ipractise this Bandha. बन्धेनानेन पीयूर्ष स्वयं पिवति बुद्धिमान। श्रमरत्वञ्च सम्प्राप्य मोदते भुवनन्रये॥। ३९॥

CHAPTER IV. 39-45. 49

39. Through this Bandha, the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three-worlds. जालन्धरो बन्ध एष सिद्धानां सिद्धिदायक: । अभ्यास: क्रियते नित्य® योगिना सिद्धिमिच्छता॥ ४० ॥ 40. This Jâlandhara-Bandha is the giver of success to the practi- tioner ; the Yogi desirous of success should practise it daily. (6.)-Mula-Bandha. अथ मूलबन्धः। पादमूलेन संपीडा गुदमार्गं सुयन्त्रितम्। बलादपानमाकृष्य क्रमादूस्वं सुचारयेत्। कल्पिताऽय मूलबन्धो जरामरणनाशनः ।४१॥ 41. Pressing well the anus with the heel, forcibly draw upwards the apana vayu slowly by practice. This is described as the Mula- Bandha-the destroyer of decay and death. अपानप्रागयेरिक्य® प्रकरोत्यधिकल्पितम्। बन्धेनानेन सुतरा योनिमुद्रा प्रसिद्धयति॥४२ ॥ 42. If, in the course of the practice of this Mudra, the Yogi can unite the apâna with the prana vayu, then it becomes of course the Yoni-Mudrâ. सिद्धायां योनिमुद्रायां किं न सिध्यति भूतले। बन्धस्यास्य प्रसादेन गगने विजितालस: ॥ पद्मासने स्थितो योगी भुवमुत्सज्य वर्तते॥४३॥ 43. He who has accomplished Yoni-Mudra, what can he not accomplish in this world. Sitting in the padmasana posture, free from idleness, the Yogi, leaving the ground, moves through the air, by virtue of this Mudrâ. सुगुप्ते निजने देशे बन्धमेनं समभ्यसेत्। संसारसागरं ततु यदीच्छेद्योगि पुंगवः ॥। ४४॥ 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. (7.) Viparit-karaņa. अथ विपरीतकरगी मुद्रा। भूतले स्वशिरोदत्त्वा खे नयेञ्चरराठ्ठयम्। विपरीतकृतिश्चषा सर्वतन्त्रेषु गोपिता ॥ ४५॥ 45. Putting the head on the ground, let him stretch out his legs upwards, moving them round and round. This is Viparit-karana, kept secret in all the Tantras.

50 SIVA SAMHITA

एतद्य: कुरुते नित्यमभ्यासं याममात्रतः। मृत्यु जयति स योगी प्रलये नापि सीदति । ४१ ।। 46. The Yogi who practises it daily for three hours, conquers death, and is not destroyed even in the Pralaya. कुरुतेऽमृतपानं यः सिद्धानां समतामियाल्। स सेव्य: सर्वलोकानां बन्धमेनं करोति यः।।४७। 47. He who drinks nectar becomes equal to Siddhas ; he who prac- tises this Bandha becomes an adept among all creatures. (8.)-Uddâna-bandha. नाभेरू्ध्वमधश्चापि तानं पश्चिममाचरेत्। उडुयानबंध एष स्यात्सर्वदु:खौघृनाशनः।। उदरे पश्चिम तानं नाभेरुध्वं तु कारयेत्। उडानाख्योऽत्र बन्धोय मृत्युमातङ्गकेसरी॥ ४८॥ 48. When the intestines above and below the navel are brought to the left side, it is called Uddâna-Bandha-the destroyer of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is Uddana-Bandha, the lion of the elephant of death. नित्य यः कुरुते योगी चतुभरं दिने दिने। तस्य नाभेस्तु शुद्धि स्याद .सद्दो भवेन्मरुत्।।४९।। 49. The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds are purified. षण्मासमभ्यसन्योगी मृत्यु जयति निश्ितम्। तस्योदराग्निर्ज्वलति रसवृद्धि: प्रजायते॥ ५०॥ 50. By practising it for six months, the Yogi certainly conquers death ; the gastric fire is kindled, and there takes place an increase of the fluids of the body. अनेन सुतर्रां सिद्धिविग्रहस्य प्रजायते। रोगारयं संक्षयश्चापि योगिनो भवति ध्रु वम् ॥५१॥ 51. Through this, consequently, the vigrahasiddhi is also obtained. All the diseases of the Yogi are certainly destroyed by it. गुरोलब्ध्वा प्रयल्नेन साधयेत्तु विचक्षयः। निर्जने सुस्थिते देशे बन्धं परम ुलभम्॥५२॥ 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-châlan. अथ शक्तिचालनमुद्रा। आ्ाधारकमले सुप्तां चालयेत्कुबडलीं हढाम्। मपानवायुमारुहय बलादाकृष्य बुद्धिमान। शक्तिचालनमुद्रेयं सर्वर्शक्तिप्रदायिनी॥५३॥ 53. Let the wise Yogi forcibly and firmly draw up the goddess Kundali sleeping in the âdhâr lotus, by means of the apâna vâyu. This is Shakti-Chalan Mudrâ, the giver of all powers. शक्तिचालनमेवं हि प्रत्यहं यः समाचरेत्। आयुर्वृद्धिर्भवेत्तस्य रोगार्यां च विनाशनम्॥५४॥ 54. He who practises this Shakti-Châlan daily, gets increase of life and destruction of diseases. विहाय निद्रा भुजगी स्वयमूध्वे भवेत्खलु। तस्मादभ्यासन कार्यं योगिना सिद्धमिच्छता॥५५॥ 55. Leaving sleep, the serpent (i.e. the Kundali) herself goes up ; therefore let the Yogi desirous of power practise this. यः करोति सदाभ्यासं शक्तिचालनमुत्तमम्। येन विग्रहसिद्धि: स्यादृगिमादिगुयप्रदा। गुरूपदेशविधिना तस्य मृत्युभयं कुतः ॥५६॥ 56. He who practises always this best Shakti-Châlan according to the instructions of his guru, obtains the vigraha-siddhi, which gives the powers of animd, etc., and has no fear of death. मुदर्तद्वयपर्यन्तं विधिना शक्तिचालनम्। यः करोति प्रयत्नेन तस्य सिद्धिरदूरतः। युकासनेन कर्तव्यं योगिभि: शक्तिचालबम् ॥५७॥ 57. He who practises the Shakti-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. पतत्तुमुद्रादशकं न भूतं न भविष्यति। एकैकाभ्यासने सिद्धि: सिद्धो भवति नान्यथा ॥ ५८ ॥ 58. These are the ten Mudrâs 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. इति श्रीशिवसंहितायां हरगौरीसंवादे मुद्राकथनं नाम चतुर्थपटल: समाप्ः ॥।४॥ [Vajrondi Mudrå described in this chapter in the original is omitted here, as it is an obscene practice indulged in by low class Tantrists, Translator.]

CHAPTER V. अथ पञ्चम: पटल: ॥ श्री देव्युवाच। ब्रहि मे वाक्यमीशान परमांर्थधियं प्रति। ये विघ्नाः सन्ति लोकानां वद मे प्रिय शक्कर ॥ १॥ Pârvati .- O Lord, O beloved Shankar ! tell me, for the sake of those whose minds search after the supreme end, the obstacles and the hindances to Yoga. ईश्वर उवाच॥ शणु देवि प्रवश्यामि यथा विघ्याः खिता: सदा। मुकिं प्रति नरायाञ्च भोग: परमबन्धनः ॥२॥ 2. Siva .- Hear, O 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). अथ भोगरूपयोगविघ्नकथनम्। नारी शय्यासनं वस्त्रं धनमस्य विडम्बनम। साम्बूलं मक्ष्ययानानि राज्यैश्वर्यविभूतयः। हम राप्य तथा ताम्र रतनञ्चागुरुधेनवः। पाण्डित्य' वेदशास्त्रागि नृत्य गीतं विभूषगाम्। वंशी वीण मृदङ्गाश्च गजेंद्रश्चाश्ववाहनम्। 6119 दारापस्यानि विषया विघ्ना एते प्रकीर्तिताः। भोगरूपा इमे विद्रा धर्मरूपानिमाञ्छ्यु ॥३ ॥ 3. Women, beds, seats, dresses, and riches are obstacles to Yoga. Betels, dainty dishes, carriages, kingdoms, lordliness and powers ; gold, silver, as well as copper, gems, aloe wood, and kine ; 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.) अथ धर्मरूपयोगविघ्रकथनम्। स्नानं पूजाविधिर्होम तथा मोक्षमयी स्ितिः । ज्येयो ध्यानं तथा मन्त्रो दानं क्यातिदिशासु च।

CHAPTER V. 4-7. 53

वापीकूपतडागादिप्रासादारामकल्पना। यज्ञ' चान्द्रायगं कृच्छ' तीर्थानि विविधानि य। हृश्यन्ते च इमे विघ्ना धर्मरूपेय संस्थिताः॥।४।। 4. The following are the obstacles which dharma interposes :- ablutions, worship of dieties, observing the sacred days of the moon, fire sacrifice, hankering after moksha, vows and penances, fasts, religious observances, silence, the ascetic practices, contemplation and the object of contemplation, mantras, and alms-giving, world-wide fame, excavating and endowing of tanks, wells, ponds, convents and groves ; sacrifices, vows of starvation, Chândrâyana, and pilgrimages. Jñâna (Knowledge-obstacles). अथ ज्ञानरूपविघ्रकथनम्। यन्त विघ्न भवेज़्जञानं कथयामि वरानने। गामुखं स्वासनं कृत्वा धातिप्रक्षाळनं च तत्। नाडीसञ्चारविज्ञानं प्रत्याहारनिरोधनम्। कुक्षिसंचालन क्षिप्रं प्रवेश इन्द्रियाध्वना। नाडीकर्माणि कल्यायि भोजनं श्रयतां मम ॥५॥ 5. Now I shall describe, O Pârvati, 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 nadis (the vessels of the human body), learning of pratyahara (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 nadis; these are the obstacles. Now listen to the mistaken notions of diet, O Pârvati. नवधातुरसं छिन्धि शुण्ठिकास्ताडयेत्पुनः । एककालं समाधि: स्यालि गभूतमिदं शृखु ॥६ ॥ 6. That samadhi (trance) can be 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 the influence of company. सङ्गमं गच्छ साधूनां संकोचं भज दुर्जनात्। प्रवेशनिगमे वायोगु हलक्षं विलोकयेत् ।७। 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 SAMHITA.

पिण्डस्थं रूपसंस्थञच रूपस्थं रूपवर्जितम्। ब्रह्म तस्मिन्मतावस्था हृदयञच प्रशाम्यति। इस्या ते कथिता विघ्ा ज्ञानरूपे व्यवस्थिताः॥८। 8. Brahman is in the body or He is the maker of form, or He has a form, or He has no form, or He is everything-all these consoling doctrines are obstacles. Such notions are impediments in the shape of Jnaña (knowledge). Four Kinds of Yoga. अथ चंतुर्विधयोगकथनम्। मन्त्रयोगो हठश्चैव लययोगस्तृतीयकः। चतुर्थो राजयोग: स्यात्स द्विधाभाववजितः ॥९॥ 9. The Yoga is of four kinds :- First Mantra-Yoga, second Hatha- Yoga, third Laya-Yoga, fourth Raj-Yoga, which discards duality. Sádhaks (Aspirants). चतुधा साधको ज यो मृदुमध्याधिमात्रकाः। अधिमात्रतमः श्रष्ठो भवाब्धा लंघनक्षमः॥ १०॥ 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.

अरथ मृदुसाधकलक्षसम्। मन्दोत्साही सुसंमूढो व्याधिस्यो गुरुदूषकः। लोभी पापमतिश्चैव बह्ाशी वनिताश्रयः॥ चपलः कातरो रोगी पराधीनोप्रतिनिष्ठुरः। मन्दाचारो मन्दवीर्यो ज्ञातव्यो मृदुमानवः॥ द्वादशाष्दे भवेत्सिद्धिरेतस्य यत्नतः परम्। मन्त्रयोगाधिकारी स ज्ञातव्यो गुरुणा ध्रुनम्।।११॥। 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 sâdhaks. With great efforts such men succeed in twelve years; them the teacher should know fit for the Mantra-Yoga. (Moderate) entitled to Laya-Yoga. समबुद्धि: क्षमायुक्त: पुण्याकाक्षी प्रियंवद:। मध्यस्यः सर्वकायंषु सामान्य: स्यान्न संशयः। एतज्जात्वैव गुरुभिर्दीयते मुक्तितो लयः॥। १२।।

CHAPTER V. I2-14. 55

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 अथ अधिमात्रसाधकलक्षगम् खिरबुद्धिलये युक्त: स्वाधीनो वीर्यवानपि। महाशयो दयायुक्त: क्षमावान् सत्यवानपि। शूरो वयःश्ः भ्रद्धावान् गुरुपादालपूजकः। योगाभ्यासर तश्चैव ज्ञातव्यश्चाधिमात्रक:।। एतस्य सिद्धि: षड्वर्षे भवेदभ्यासयोगतः। एतस्मै दीयते धीरो हठयोगश्च साककृतः ॥। १३॥ 13. Steady-minded, knowing the Laya-Yoga, independent, full of energy, magnanimous, full 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 adhimâtra. They obtain success in the practice of Yoga within six years, and ought to be initiated in Hatha-Yoga and its branches. (The most ardent) entitled to all Yogas अथ अधिमात्रतमसाधकलक्षराम्। महावीर्यान्वितात्साही मनोक्ष: शौर्यवानपि। शास्त्रश्ञोऽभ्यासशीलक्ष निर्मोहश्च निराकुल:॥ नवयौवनसम्पन्नो मिताहारी जितेंद्रियः। निर्भयश्च शुचिर्दक्षो दाता सर्वजनाश्रयः॥ अधिकारी स्थिरो धीमान् यथेच्छावस्णितः क्षमी1 सुशीलो धर्मचारी च गुप्तचेष्टः प्रियंवद:॥ शास्त्रविश्वाससम्पन्नो देवता गुरुपूजक:। जनसंगविरक्तश्च महाव्याधि विवर्जित:॥ अधिमात्रवतक्ञश्च सर्वयोगस्य साधकः। त्रिभिः संवत्सरैः सिद्धिरेतस्य नात्र संशयः॥ सर्वयोगाधिकारी स नात्र कार्या विचारया॥। १४ ॥ 14. Those who have the largest amount of energy, are enterprising, engaging, heroic, who know the sastras, and are persevering, free from the effects of blind emotions, and, not easily confused, who are 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, who keep their endeavours secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers

56 SIVA SAMHITA.

of God and Guru, who are averse to fritter away their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimâtra, and are the practitioners of every kind of Yoga- undoubtedly, they obtain success in three years ; they are entitled to be initiated in all kinds of Yoga, without any hesitation.

Invocation of the shadow (pratikopâsana). अथ प्रतीकोपासनम्। प्रतीकोपासना कार्या ष्टाहष्टफलप्रदा। पुनाती दर्शनादन नात्र कार्या विचारया॥ १५॥ 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. गाढातपे स्वप्रतिविम्बितेश्वरं निरीक्ष्य विस्फारितलोचनद्यम्। यदा नभः पश्यति स्वप्रतीकं नभोङ्ये तत्क्षयामेव पश्यति ॥ १६॥। 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. प्रत्यहं पश्यते यो वै स्वप्रतीकं नभोङ्रये। आयुवृ द्धिभवेत्तस्य न मृत्यु: स्यात्कदाचन ।। १७।। 17. He who daily sees his shadow in the sky, will get his years increased and will never die an accidental death. यदा पश्यति सम्पूर्णं स्वप्रतीक नभोकये। तदा जयमवाप्नोति वायु निजि त्य सञ्चरेत् ॥ १८ ॥ 18. When the shadow is seen fully reflected in the field of the sky, then he obtains victory ; and conquering the vâyu, he goes everywhere. How 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. यः करोति सदाभ्यासं चात्मानं वन्दते परम्। पूर्णानन्दैकपुरुषं स्वप्रतीकप्रसादतः ।। १९।। 19. He who always practises this and knows the Paramatma, becomes fully happy, through the grace of his shadow.

CHAPTER V. 20-26. 57

यात्राकाले विवाहे च शुभे कर्मवि सकूटे। पापक्षये पुण्यवृद्धौ प्रतीकोपासनञ्चरेत्॥।२०।। 20. At the time of commencing travel, marriage, or auspicious work, or when in tronble, it is of great use. This invocation of the shadow deetroys sins and increases virtue. निरन्तरकृताभ्यासादन्तरे पश्यति ध्रुवम्। तदा मुक्तिमवाप्नोति योगी नियतमानसः॥२१॥ 21. By practising it always, he begins at last to see it in his heart, and the persevering Yogi gets liberation. Râj Yoga. अंगुष्ठाभ्यामुभे श्रोत्र तर्जनी्म्यां द्विलोचने। नासारन्े च मध्याभ्यामनामा्भ्यां मुख हडम्॥ निरुध्य मारुत योगी यदैव कुरुते भृशम्। तदा लक्षयामात्मानं ज्योतीरूपं स पश्यति ॥ २२ ॥ 22. Let him close the ears with his thumbs, the eyes with index fingers, the nostril with the middle fingers, 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 the shape of light. तत्त जो हृश्यते येन क्षयमात्र निराकुलम्। सर्वपापविनिमु कः स याति परमां गतिम्॥२३।। 23. When one sees, without obstruction, this light for even a moment, becoming free from sin, he reaches the highest end. निरन्तरकृताभ्यासाद्योगी विगतकल्मषः। सर्वदेहादि विस्मृस्य तदभिन्न: स्वयं गतः ॥२४॥ 24. The Yogi, free from sin, and practising this continually, forgets his physical, subtle and causal bodies, and becomes one with that soul. यः करोति सदाभ्यासं गुप्ताचारेग मानव:। स वै ग्रहाविलीन: स्यात्पापकर्मरता यदि॥२५॥ 25. He who practises this in secrecy, is absorbed in the Brahman, though he had been engaged in sinful works. गापनीय: प्रयत्नेन सद्यः प्रत्ययकारक:। निर्वागदायको लोके योगाय मम वल्लभः ॥ नाद: संजायते तस्य क्रमेवाभ्यासतश्च वै॥ २६॥ 26. This should be kept secret; it at once produces conviction; it gives nirvdna to mankind. This is my most beloved Yoga. From practising this gradually, the Yogi begins to hear the mystic sounds (nâdas). 8

58 SIVA SAMHITA.

Andhad Sounds. मत्तभृङ्गवेगुवीयासहृशषः प्रथमो स्वनिः। एवमभ्यासतः पश्चात् संसारध्वान्तनाशनम्॥। घण्टानादसम: पश्चात् ध्वनिमेंघरवोपमः। ज्वनौ ता्मिन्मनो दत्त्वा यदा तिष्ठति निर्भयः॥ तदा संजायते तस्य लयस्य मम बल्लमे॥। २७॥ 27. The first sound is like the hum of the honey-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, he 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, O my beloved .! तत्र नादे यदा चित्तं रमते योगिना भृशम्। विस्मृत्य सकलं बाहय नादेन सह शाम्यति ॥२८॥ 28. When the mind of the Yogi is exceedingly engaged in this sound, he forgets all external things, and is absorbed in this sound. एतद्भ्यासयोगेन जित्वा सम्यग्गुणान्बहून्। सर्वारम्भपरित्यागी चिदाकाशे विलीयते ॥ २९॥ 29. By this practice of Yoga he conquers all the three qualities (i.e., good, bad and indifferent); and being free from all states, he is absorbed in chidakås (the ether of intelligence). A Secret. नासनं सिद्धसद्टशं न कुम्भसदृश चलम्। न खेचरीसमा मुद्रा न नादसहशो लयः॥ ३० ॥ 30 There is no posture like that of Siddhâsana, no power like that of Kumbha, no Mudra like the Khechari, and no absorption like that of nâda (the mystic sound). इदानों कथयिष्यामि मुक्तस्यानुभवं प्रिये। यज्कात्वा लभते मुक्ति पापयुक्तोपि साधक:॥३१॥ 31. Now I shall describe to thee, O dear, the foretaste of salvation, knowing which even the sinful aspirant may obtain salvation. समभ्यव्य श्वरं सम्यक्कृत्वा च योगमुत्तमम्। गृहीयात्सुस्यिता भूत्वा गुरुं सन्तोष्य बुद्धिमान् ।। ३२।। 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

जीवादि सकलं धस्तु दस्वा योगविदं गुरमू। सन्तोष्यातिप्रयलनेन योगायं गृहाते बुधैः ॥३३॥ 33. Having given all his cattle and property to the Guru who knows Yoga, and having satisfied him with great care, let the wise man receive this initiation. विग्रान्संताष्य मेघावी नानामंगलसंयुत:। ममालये शुचिभू त्या भ्रगृह्ीयाच्छ्रुभात्मकरम् ॥।३४॥। 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 temple of Shiva) with purity of heart. संन्यस्यानेन विधिना प्राकर्न विभ्रहादिकम्। भूत्वा दिव्यवपुर्योगी गृह्ीयाद्वक्यमायाकम् । ३५। 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. पम्मासनस्विता योगी जनसंगविवर्जितः। विज्ञाननाडीद्वितयमकगुलीम्या निरोधयेत्।३६। 36. Sitting in the padmâsana posture, renouncing the society of men, let the Yegi press the two vijñâna nâdis (the vessels of consciousness, perhaps coronal arteries) with his two fingers. सिद्ध स्तदाविर्भवति सुबरूपी निरञ्जन:। तस्मिन्परिश्रम: कार्यो येन सिद्धो भवेत्ललु ॥। ३७ । 37. By obtaining success in this, he becomes all happiness and unstained ; therefore, let him endeavour with all his might, in order to ensure success. यः करोति सदाभ्यासं तस्य सिद्धिर्न दूरतः। वायुसिद्धिर्मेबेसस्य क्रमादेव न संशय:।।३८। 38. He who practises this always, obtains success within a short time; he gets also vâyu-siddhi in course of time. सकद: कुरुते योगी पापौघं नाशयेद्ध्र वम्। तस्य स्यान्मच्यमे थायो: प्रवेशो नात्र संशयः॥३९॥ 39. The Yogi, who does it even once, verily destroys all sins ; and undoubtedly in him the vâyus enter the middle channel. एतदभ्यासशीलो यः स योगी देवपूजित:।

60 SIVA SAMHITA.

40. The Yogi who practises this with perseverance is worshipped even by gods; he receives the psychic powers of anima, laghimâ etc., and can go everywhere, throughout the three worlds, at pleasure. थे यथास्यानिलाभ्यासात्तद्द्रवेत्तस्य विग्रहः। तिष्ठेदात्मनि मेघावी संयुत: क्रीडते भशम ॥४१॥ 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. पतद्योग परं गाप्यं न देयं यस्य कस्यचित्। यः प्रमागै: समायुक्तस्तमेव कथ्यते ध्रु वम् ॥ ४२ ॥ 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 Dhârana. योगी पद्मासने तिष्ठेत्कण्ठकूपे यदा स्मरन्। जिह्हां कृत्वा तालुमूले क्षुत्पिपासा निवर्तते ।४३।। 43. Let the Yogi seat himself in the Padmâsana, and fix his attention on the cavity of the throat, let him place his tongue at the base of the palate; by this he will extinguish hunger and thirst. कण्ठकूपादध: खाने कूर्मनाडस्ति शोभना। तस्मिन् योगी मनो दत्त्वा चित्तस्थैयं लभेद्भृराम्॥४४॥। 44. Below the cavity of the throat, there is a beautiful nddi (vessel) called kurma; when the Yogi fixes his attention on it, he acquires great concentration of the thinking principle (chitta). शिस: कपाले रुद्राक्ष' विवरं चिन्तयेद्यदा। तदा ज्योति: प्रकाश: स्याद्विद्य त्पुञ्जसमप्रभः। पतश्चिन्तनमात्रे या पापानां संक्षयो भवेद्। दुराचारोऽपि पुरुषो लभते परमं पदम् ॥। ४५।। 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. चहनिशं यदा चिन्तां तत्करोति विचक्षयः। सिद्धानां दर्शन सस्य भाषणञव भवेद्भ्रुवम्॥ ४६। 46. If the experienced Yogi thinks of this light day and night, he sees the Siddhas (adepts), and can certainly converse with them.

CHAPTER V. 47-51. 61

तिष्ठन् गच्छन् स्वपन् भुञन ध्यायेच्ळून्यमहर्निशम्। तदाकाशमयो योगी चिदाकाशे विलीयते।। ४७.॥ 47. He who contemplates on sunya (void or vacuum or space), while walking or standing, dreaming or waking, becomes altogether etherial, and is absorbed in the chid akasa. एतज्जान सदा कार्य योगिना सिद्धिमिच्छता। निरन्तरकृताभ्यासाम्मम तुल्यो भवेद्ध्रुवम्॥। एतज्जानबलाद्योगी सर्वेषां वल्लभो भवेत् ॥ ४८॥ 48. The Yogi, desirous of success, should always obtain this knowledge ; by habitual exercise he becomes equal to me ; through the force of this knowledge, he becomes the beloved of all. सर्वान भूतान् जयं कृत्वा निराशीरपरिग्रहः। नासाग्रे हृश्यते येन पश्मासनगतेन वै॥ मनसो मरयं तस्य बेचरत्वं प्रसिद्धयति ॥ ४९ ॥ 49. Having conquered all the elements, and being void of all hopes and worldly connections, when the Yogi sitting in the Padm&sana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual power called Khechari. ज्योति: पश्यति योगीन्द्र: शुद्धं शुद्धाचलोपमम्। तत्राभ्यासबलेनैव स्वयं तद्रक्षको भवेत्॥ ५०। 50. The great Yogi beholds light, pure as holy mountain (Kailâs), and through the force of his exercise in it, he becomes the lord and guardian of the light. उत्तानशयने भूमौ सुप्त्वा व्यायभिरन्तरम्। सद: श्रमविनाशाय स्वयं योगी विचक्षय। शिर: पश्चात्तु भागस्य ध्याने मृत्युखयो भवेत्।। म्र मभ्ये दृष्टिमात्रेया हथपर: परिकीर्तितः॥५१।। 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 the two eyebrows, so it need not be enumerated here). चतुर्विधस्य चान्स्य रसला घा विभज्यते। तत्र सारतमो लिंगदेहस्य परिपोषक: ।। सप्धातुमयं पिण्डमेती पुष्जाति मध्यग:।।५२।

02 SIVA SAMHITA.

52. Of the four kinds of food (i.e., that which 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 linga sharira or subtle body (the seat of force). The second or the middle part goes to nourish this gross body composed of seven dhâtus (humours) याति विष्मूत्ररूपेग तृतीय: सप्ततो बहि:॥ आद्यभागद्वयं नाड: प्रोक्तास्ता: सकला अपि। पोषयन्ति वपुर्वायुमापादतलमस्तकम्॥ ५३॥ 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 nadis, and being carried by them, they nourish the body from head to foot. नाडीमिरामि: सर्वाभिर्वायु: सञ्चरते यदा। तदैवाअरसो देहे साम्येनेह प्रवर्तते॥५४ ॥ 54. When the vayu moves through all the nâdis, then, owing to this vayu (oxygen ?), the fluids of the body get extraordinary force and energy. चतुर्दशानां तत्र ह व्यापारे मुख्यभागतः । ता अनुभ्रत्वहीनान्च प्रायसञ्चारनाडिकाः ॥५५॥ 55. The most important of these nâdis 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. Mulâdhar Chakra. गुदाद्यंगुलतश्ोध्वं मेढैकांगुलतस्त्वधः। एवञ्चास्ति सम कन्दं समताश्तुरंगुलम् ॥५६॥ 56. Two fingers above the reetum and two fingers below the. linga, four fingers in width, is a space like a bulbous root. पश्िमाभिमुखी: योनिग दमेड्ान्तरालगा। तत्र कन्दं समाख्यात तत्रास्ति कुण्डली सदा।। संवेष्टय सकला नाडी: साद्ध त्रिकुटलाकृतीः। मुखे निवेश्य सा पुच्छं सुषुम्णाविवरे खिता॥५७। 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 nadis, and bas three coils and a half; and catching its tail in its own mouth, it rests in the hole of the Sushumna.

CHAPTER. V. 58-63. 63

सुपा नागोपमा हथ पा स्फुरन्ती प्रभया स्वया। प्रहिवत्सन्धिसंस्थाना वाग्देवी बीजसंशिका॥।५८॥ 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). कया शक्तिरियं विष्योनिभरा स्वर्यभास्वरा। सत्त्वं रजस्तमश्च ति गुयन्रयप्रसूतिका ॥५९॥ 59. Full of energy, and like burning gold, know this Kundalini to be the power (shakti) of Vishnu; it is the mother of the three qualities-sattwa (rhythm), rajas (energy) and tamas (inertia). तत्र बन्धूकपुष्पाभं कामबीजं प्रकीर्तितम्। कलहेमसम योगे प्रयुक्ताक्षररूपियम् ॥ ६०॥ 60. There, beautiful like the Bandhuk flower, is placed the seed of love (t); it is brilliant like burnished gold, and is described in Yoga as eternal. सुषुम्गापि च संश्लिष्टा बीजं तत्र वरं खितम्। शरच्चंद्रनिभं तेजस्स्वयमेततरफुरत्सतम्॥ सूर्यकोटिप्रतीकाश चन्द्रकोटिसुशीतलम्। एतत्रयं मिलित्वैव देवी त्रिपुरभैरवी॥ बीजसंज्ञ परंतेजस्तदेव परिकीतितम् ॥ ६१॥ 61. The Sushumnd 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 Tripûra Bhairavî has these three (fire, sun, and moon) taken together, and collectively she is called the vija. It is also called the great energy. क्रिया विज्ञानशक्तिभ्यां युतं यत्परिता भ्रमत्। उत्तिष्ठद्विशतस्त्वम्भ: सुक्ष्म शोयशिखायुतम्॥ योनिस्थं तत्परं तेज: स्वयंभूलिंगसंशितम्॥ ६२।। 62: It (vija) is endowed with. the powers of action (motion) and sensation, and circulates throughout the body. It is subtle, and has a flame of fire; 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 swayambhu-linga (the self-born). आधार पद्ममेतद्धि योनिर्यस्यास्ति कन्दतः । परिसफुरद्वादिसान्तसतुर्वर्णं चतुर्दलम् ॥ ६३॥ 63. All this is called the adhâr-padma (the support lotus), and the four petals of it are designated by the letters a (v) (s), « (s), « (s).

64 SIVA SAMHITA.

कुलामिधं सुवर्यामं स्वयम्भूलिकसंगतम्। द्विरब्डो यत सिद्धोस्ति डाकिनी यत्र देवता। तत्पभ्मध्यगा योनिस्तत्र कुबडलिनी खिता। तस्या ऊर्ध्चें स्फुरचेज: कामबीजं भ्रमन्मतम्। यः करोति सदा ध्यान मूलाधारे विचक्षय:। तस्य स्यादार्दुरी सिद्धिभू मित्यागक्रमेख कै। ६४॥ 64. Near this Swayambhu-linga is a golden region called Kula (family); its presiding adept is called Dviranda, and its presiding goddess called Dakini. In the centre of that lotus is the Yoni where resides the Kundalini; the circulating bright energy above that, is called kâma-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.e., rise in the air). वपुष: कान्तियत्कृष्टा जठराभिविवर्धनम्। आरोग्यञ्च पटुत्वञ्च सर्वेकत्वञच जायते ॥ ६५॥ 65. The brilliancy of the body is increased, the gastric fire becomes powerful, and freedom from disease, cleverness, and omniscience ensue. भूतं भव्यं भविष्यथच वेत्ि सर्वं सकारगम्। प्रभ तान्यपि शाखाणि सरहस्यं भवेद्ध्र वम्॥ ६६। 66. He 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. वक्त सरस्वती देवी सदा नृत्यति निभरम्। मन्त्रसिद्धिर्भवेषतस्य जपादेव न संशयः । ६७।। 67. On his tongue always dances the goddess of learning, he obtains mantra-siddhi (success in mantras), through constant repetition only. अरामरबदुग्नाघाभाशयति गुरोर्वचः। इदं ध्यान सदा कार्यं पवनाभ्यासिना परम्। ध्यानमात्र वा योगीन्द्रो मुच्यते सर्वकिल्विषाठ्॥६८ ।। 68. This is the dictum of the Guru :- "It destroys old age, death, and troubles innumerable." The practitioner of pranâyâma ought always to meditate upon it; by its very contemplation, the great Yogi is freed from all sins. मूलपडां यदा ध्यायेद्योगी स्वयम्मुलिम्कम्। तदा तत्यमात्र व पापावं नाशयेद्भ् थम्। ६९।

CHAPTER V. 69-75 65

69. When the Yogi contemplates this Muladhar lotus-the Swayam- bhu-linga-then, undoubtedly, at that very moment, all his sins are destroyed. यं यं कामयते चित्ते तं तं फलमवाप्नुयात्। निरन्तरकृताभ्यासान्तं पश्यति विमुक्तिदम्॥ बहिरभ्यन्तरे श्रष्ठ' पूजनीयं प्रयत्नतः। ततः श्रष्ठतम हातन्नान्यदस्ति मतं मम॥ ७०॥ 70. Whatever the mind desires, he gets; by habitual exercise he sees him, who gives salvation, wha is the best both in and out, and who is to be worshipped with great care. Better than Him, I know none. आत्मसंस्थं शिवं त्यक्त्वा बहिःस्थं यः समर्चयेत्। हस्तस्थं पिण्डमुत्सज्य भ्रमते जीविताशया।।७१॥ 71. He 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. आत्मलिंगार्चनं कुर्यादनालस्यं दिने दिने। तस्य स्यात्सकला सिद्धिर्नात्र कार्या विचारणा ॥ ७२॥ 72. Let one thus meditate daily, without negligence, on his own Swayambhu-linga ; and have no doubts that from this will come all powers. निरन्तर कृताभ्या सात्वण्मासैः सिद्धिमाप्नुयात्। तस्य वायुप्रवेशोपि सुषुम्णायाम्भवेद्ध्र वम्॥७३॥ 73. By habitual exercise, he gets success in six months; and undoubtedly his vâyu enters the middle channel (the Sushumnâ). मनोजयञच लभते वायुविन्दुविधारणात् ! पेहिकामुष्मिकीसिद्धिर्भवेन्न वात्र संशयः॥७४॥ 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. Swadhisthan Chakra, (Prostatic Plexus). अथ स्वाधिष्ठानचक्रविवरगम। द्वितीयन्तु सरोजञ्च लिंगमूले व्यवस्थिम। बादिलान्तं च षड्वर्गं परिभास्वरषड्दलम्॥। स्वाधिष्ठानाभिधं तत्तु पंकजं शोणरूपकम्। बालाख्यो यत्र सिद्धोऽस्ति देवी यत्रास्ति राकियी॥ ७५॥ 75. The second Chakra is situated at the base of the organ. It has six petals designated by the letters b, bh, m, y, r, l. Its stalk is

66 SIVA SAMHITA.

called Swadhisthan, the colour of the lotus is blood-red, its presiding adept is called Bâlâ, and its goddess, Râkini वो ध्यायति सदा दिव्यं स्वाधिष्ठानारविन्दकम्। तस्य कामाक्कना: सर्वा भजन्ते काममोहिता:॥७६। 76. He who daily contemplates on this Swadhisthan lotus, becomes an object of love and adoration to all beautiful goddesses. विविधञ्चाश्र तं शास्त्र निःशङ्को वै भवेद्ध वम्। सवरोगविनिमु को लोके चरति निर्भय:॥७3॥ 77. He fearlessly recites the various Sâstras and sciences unknown to him before ; becomes free from all diseases, and moves throughout the universe fearlessly. मरयां खाद्यते तेन स केनापि न खादते। तस्य स्यात्परमा सिद्धि रगिमादिगुयाप्रदा।। वायुः सञ्चरते देहे रसवृद्धिर्भवेद्ध्र वम्। आकाशपङ्कजगलत्पीयूषमपि वद्धते॥ ७८।। 78. Death is eaten by him, he is eaten by none ; he obtains the highest psychic powers like animâ, laghimâ, etc. The vâyu moves equably throughout his body ; the humours of his body also are increased; the ambrosia exuding from the etherial lotus also increases in him. 3. Manipur Chakra. अथ मागिपूर चक्रविवरगम्। तृतीयं पङ्कजं नाभा मगिपूरकसंहकम्। दशारंडादिफान्तायं शोभितं हेमवर्यकम्॥ ७९॥ 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. रुद्राख्यो यत्र सिद्धोडस्ति सर्वमङ्कलदायकः। तत्रस्था लाकिनी नाम्नी देवी परमधामि का॥ ८० ॥ 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 Lâkini. तस्मिन् ध्यानं सदा योगी करोति मागिपूर के। तस्य पातालसिद्धि: स्नाभ्निरन्तरसुखावहा॥ ईप्सितञ्च भवेल्लोके दुःखरोगविनाशनम्। कालस्य वंञ्चनञत्तापि परदेहपवेशनम्॥८१॥

CHAPTER V. 81-87. 67

81. When the Yogi contemplates on the Manipur lotus, he gets the power called the pitdl-siddhi-the giver of constant happiness. He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another. जाम्बूनदादिकरयं सिद्धानां दर्शन भवेत्। परोषधीदर्शनञचापि निधीनां दर्शन भवेत्॥ ८२॥ 82. He can make gold, etc., see the adepts (clairvoyantly), discover medicines for diseases, and see hidden treasures. 4. Anâhat Chakra. हदयेSनाहतं नाम चतुर्थ पङ्कूजं भवेत्। कादिठान्तार्य संस्थान द्वादशारसमन्वितम्॥। अ्तिशोयं वायुबीजं प्रसादसानमीरितम्।। ८३। 83. In the heart, is the fourth Chakra, the Anahat. It has twelve petals designated by the letters k, kh, g, gh, n, ch, chh, j, jh, ñ, t, th. Its color is deep blood-red ; it has the seed of vâyu, u, and is a very pleasant spot. पभस्थं तत्परं तेजो बाखलिंग प्रकीर्तितम्। यस्य समरयामात्र गा हष्टाटष्टफलं लमेत्।। ८४॥ 84. In this lotus is a flame called vanlinga ; by contemplating on this, one gets objects of the seen and the unseen universe. सिद्ध: पिनाकी यत्रास्ते काकिनी यत्र देवता। एतस्मिन्सततं ध्यान हत्पाथोजे करोति य:॥ भुभ्यन्ते तस्य कान्ता वै कामार्ता दिव्ययोषितः।। ८५।। 85. Its presiding adept is Pinâkî, and the Kâkini is its goddess. He who always contemplates on this lotus of the heart is eagerly desired by celestial maidens. ज्ञानञ्चाप्रतिमं तस्य त्रिकालविषयम्भवेत्। दूरश्र तिदू रहृष्टिः स्वेच्छया खगता व्रजेत् ॥ ८६ ॥ 86. He gets immeasurable knowledge, knows the past, present and future time ; has clairaudience, clairvoyance and can walk in the air, whenever he likes. सिद्धानां दर्शनञ्चापि योगिनी दर्शनं तथा। भवेत्खेचरसिद्धिक्च खेचरा्यां जयन्तथा॥।८७॥। 87. He sees the adepts, and the goddesses known as Yoginis; obtains the power known as Khechari, and conquers all who move in the air.

68 SIVA SAMHITA.

यो ध्यायति परं नित्यं बागालिंगं द्वितीयकम्। खेचरी भूचरी सिद्धिर्भँवेत्तस्य न संशयः॥।८८।। 88. He who contemplates daily the hidden Bânalinga, undoubtedly obtains the psychic powers called Khechari (moving in the air) and Bhuchari (going at will all over the world). एतद्धयानस्य माहातमयं कथितु नैव शक्यते। ब्रह्माद्याः सकला देवा गोपयन्ति परनत्विदम् ।। ८९॥ 89. I cannot fully describe the importance of the meditation of this lotus ; even the gods Brahmâ etc, keep the method of its contempla- tion secret. 5. Vishuddha Chakra. अथ विशुद्धचक्रविवरगाम्। कण्ठस्थानस्थितं पद्मं विशुद्धं नामपञ्चमम्। सुद्देमाभं स्वरोपेतं षोडशस्वरसंयुतम्॥ छगलाण्डोऽस्ति सिद्धोत्र शाकिनी चाधिदेवता॥ ९०॥ 90. This Chakra situated in the throat, is the fifth, and is called the Vishuddha lotus. Its color is like brilliant gold, and it is adorned with sixteen petals and is the seat of the vowel sounds (i.e., its sixteen petals are designated by the sixteen vowels-a, â, i, î, u, û, ri, rî, lri, lrî, e, ai, o, au, am, ah. Its presiding adept is called Chhagalânda, and its presiding goddess is called Śakini. ध्यानं करोति यो नित्यं स योगीश्वरपसडितः । किन्त्वस्य योगिनाऽन्यत्र विशुद्धाख्ये सरोरहे।। चतुर्वेदा विभासन्ते सरहस्या निधेरिव ॥ ९१॥ 91. He 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. रहःसाने खिथिता योगी यदा क्रोधवशा भवेत्। तदा समस्तं त लोक्य कम्पते नात्र संशयः ॥ ९२।। 92. When the Yogi, fixing his mind on this secret spot, feels angry, then undoubtedly all three worlds begin to tremble. दह खाने मनो यस्य दैवाद्यातिलयं यदा। तदा बाहय परित्यज्य स्वान्तरे रमते ध्रुवम् ॥ ९३॥ 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

तस्य न क्षतिमायाति स्वशरीरस्य शक्तितः। संवत्सरसहस्र ऽपि वज्रातिकठिनस्य वै॥ ९४॥ 94. His body never grows weak, and he retains his full strength for a thousand years, it becomes harder than adamant. यदा त्यजति तद्धयानं योगींद्रोऽ्वनिमरडले। तदा वर्षसहस्रागि मन्यते तत्क्षयं कृती।। ९५॥ 95. When the Yogi leaves off this contemplation, then to him in this world, thousands of years, appear as so many moments. 6. Ajña Chakra. अथ आज्ञाचक्रविवरगम्। आज्ञापझं भ्रुवेर्मध्ये हक्षोपेतं द्विपत्रकम्। शुक्काभं तन्महाकाल: सिद्धो दैव्यत्र हाकिनी ॥ ९६॥ 96. The two-petalled Chakra, called the Âjña, is situated between the two eye-brows, and has the letters h, and ksh ; its presiding adept is called Shukla Mahakala (the White Great Time) ; its presiding goddess is called Hâkinî. शरच्चंद्रनिभं तत्राक्षरबीजं विजभितम्। पुमान् परमहंसोऽय यज्ज्ञात्वा नावसीदति ॥९७॥ 97. Within that petal, there is the eternal bija (the syllable tham), brilliant as the autumnal moon. The wise anchorite, by knowing this, is never pulled down. पतदेव परन्तेज: सर्वतन्त्रेषु मन्त्रिया: । चिन्तयित्वा परां सिह्धिं लभते नात्र संशयः ।। ९८।। 98. This is the great light held secret in all the Tantras; by contemplating on this, one obtains the highest success, there is no doubt of it. तुरीय त्रितय लिंग तदाहं मुक्तिदायक:। ध्यानमात्रेख योगीन्द्रो मत्समो भवति ध्र वम् ॥ ९९॥ 99. I am the giver of salvation, I am the third linga in the turiya (the state of ecstacy, also the name of the thousand-petalled lotus). By contemplating on this, the Yogi becomes certainly like me. इडा हि पिंगला ख्याता वरणसीति हेच्यते। वारायसी तयोोमथ्ये विश्वनाथोत्र भाषित:॥।१००।। 100. The two vessels called the Ida and the Pingald are the real Va- rana and Asi. The space between them is called Varanasi (Benares, the holy city of Siva). There it is said that the Vishwanatha (the Lord of the universe) dwells.

70 ŚIVA SAMHITA.

पतत्क्षेत्रस्य माहात्म्यमृषिभिस्तश्वदर्शिभि:। शास्त्र षु बहुधा प्रोक्त परं तर्वं सुभाषितम्।।१०१ ॥ 101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its great secret has been very eloquently dwelt upon by them. 7. The Thousand-Petalled Lotus. सुषुम्णा मेरुण याता ब्रह्मरन्ध्र यताऽस्ति वै। ततश्ंषा परावृत्य तदाक्षापभदक्षिये॥ वामनासापुटं याति गंगेति परिगीयते॥ १०२ ॥ 102. The Sushumnâ 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 Âjña lotus, whence it proceeds to the left nostril, and is called the Ganges. ब्रह्मरन्धरे हि यत्पन्मं सहस्रारं व्यवस्थितम्। तत्र कन्देहि या योनिस्तस्यां चन्द्रो व्यवस्थितः। त्रिकोणाकारतस्तस्या: सुधा क्षरति सन्ततम्।। इडायाममृतं तत्र समं स्रवति चन्द्रमाः। अमृतं चहति धारा धारारूपं निरन्तरम्॥ वामनासापुटं याति गंगेत्युक्ता हि योगिभिः॥१०३ ॥ 103. The lotus which is situated in the Brahmarandhra is called Sahasrara (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 flows through the Idâ. The elixir flows in a stream,-a continuous stream. Going to the left nostril, it receives from the Yogis the name of the "Ganges." आश्ञापक्कुजदक्षांसाद्वाम नासापुटंगता। उद्ग्वहेति तन्रेडा वरणा समुदाहता ॥ १०४॥ 104. From the right-side portion of the Âjña lotus and going to the left nostril flows the Idd. It is here called Varana (the northward-flowing Ganges). सता दयोरहि मध्ये तु वारायसीति चिन्तयेद्। तदाकारा पिंगलापि तदाझ्ाकमलान्तरे।। दक्षनासापुटे याति प्रोक्तास्माभिरसीति वै॥ १०५ ॥ 105. Let the Yogi contemplate on the space between the two (Ida and lingala) as Vârânasi (Benares). The Pingald 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.

CHAPTER V. 106-112. 71

मूलाधारे हि यत्पझ् चतुष्पत्र व्यवस्थितम्। तत्र मध्येहि या योनिस्तस्यां सूर्यो व्यवस्थित: ॥। १०६। 106. The lotus which is situated in the Muladhar has four petals. In the space between them, dwells the sun. तत्सूय मगड लद्वाराद्विषं क्षरति सन्ततम्। पिंगलायां विषं तत्र समर्पयति तापन:॥। १०७। 107. From that sphere of the sun, poison exudes continuously. That excessively heating venom flows full through the Pingalâ. विषं तत्र वहन्ती या धारारूपं निरन्तरम्। दक्षनासापुटे याति कल्पितेयन्तु पूर्ववत् ।। १०८ ।। 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. आज्ञापक्क जवामास्याइक्षनासापुट गता। उद्ग्वहा पिंगलापि पुरासीति प्रकीर्तिता॥१०९॥ 109. Rising from the left-side of the Âjña lotus and going to the right nostril, this northward flowing Pingala has been called of yore the Asi.

आज्ञापझमिदं प्रोक्त यत्र देवो महेश्वरः। पीठन्रय ततश्चोध्वं निरुक्त योगचिन्तकैः॥ तद्बिन्दुनादशक्त्याख्यं भालपद्मे व्यवस्थितम्॥।११०।। 110. The two-petalled Âjña-lotus has been thus described where dwells the God Maheshwara. The Yogis describe three more sacred stages above this. They are called Vindu, Nâda and Sakti, and are situated in the lotus of the forehead. यः करोति सदाध्यानमाजापद्मस्य गोपितम्। पूर्वजन्मकृतं कर्म विनश्येदविरोधतः ॥ १११।। 111. He who always contemplates on the hidden Ajna lotus, at once destroys all the harmas of his past life, without any oppostion. इह सिते यदा योगी ध्यान कुर्यान्निरन्तरम्। तदा करोति प्रतिमां पूजाजपमनर्थवत्॥११२।। 112. Remaining in this place, when the Yogi meditates constantly, then to him all forms, worships and prayers appear as worthless. यक्षराक्षसगन्धर्वा अप्सरोगयाकिसराः। सेवन्ते चरगौ तस्य सर्वे तस्य वशानुगाः॥११३॥

72 SIVA SAMHITA.

113. The Yakshas, Rakshashas, Gandharvas, Apsarâs, and Kin- naras, all serve at his feet. They become obedient to his command. करोति रसनां योगी प्रविष्टां विपरीतगाम्। लम्बिकोध्वंषु गर्तेषु धृत्वा ध्यानं भयापह्म्।। अस्मिन् थाने मनो यस्य क्षणार्घं वर्ततैऽचलम्। तस्य सर्वाकि पापानि संक्षयं यान्ति तत्क्षणात् ॥ ११४।। 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. यानि यानि हि प्रोक्तानि पंचपस्मे फलानि वै। तानि सर्वाणि सुतरामेतज्ज्ञानान्द्रवन्ति हि॥ ११५॥ 115. All the fruits which have been described above as resulting from the contemplation of the other five lotuses, are obtained through the knowledge of this one Âjña lotus alone. यः करोति सदाभ्यासमाक्षा पद्मे विचक्षयः। वासनाया महाबन्धं तिरस्कृत्य प्रमोदते ॥११६॥ 116. The wise one, who continually practises contemplation of this Âjnalotus, becomes free from the mighty chain of desires, and enjoys happiness. प्रायाप्रयागसमये तत्पमनं य: स्रन्सुधीः। स्यजेत्प्रायं स धर्मात्मा परमात्मनि लीयते ॥ ११७ ॥ 117. When at the time of death, the Yogi contemplates on this lotus, leaving this life, that holy one is absorbed in the Paramâtmâ. तिष्ठन् गच्छन् स्वपन् जाप्रत् यो ध्यानं कुरुते नरः। पापकर्मविकुर्वागो नहि मज्जति किल्निषे ॥ ११८॥ 118. He 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. योगी बन्धाद्विनिमु क: स्वीयया प्रभया स्वयम्। द्विदलध्यानमाहात्म्यं कथितु नैव शाक्यते।। ब्रह्मादिदेवताश्चव किञ्चिन्मत्तो विदन्ति ते ॥ ११९॥ 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 learn+ -nly a portion of its grandeur from me.

CHAPTER V. 120-125. 73

The Thousand-Petalled Lotus. अत ऊ्च तालुमूले सहस्रारंसरोरहम्। अस्ति यत्र सुषुम्णाया मूलं सविवरं खितम्॥। १२०।। 120. Above this, at the base of the palate, is the thousand-petalled lotus, in that part where the hole of that Sushumna is. तालुमूले सुषुम्बा सा अधोवकत्रा प्रवर्तते। मूला धारेगयान्यस्ताः सर्वनाड: समाश्रिताः॥ ता बीजभूतास्तत्वस्य ब्रह्ममार्गप्रदायिकाः ।। १२१॥ 121. From the. base or root of the palate, the Sushumna extends downwards, till it reaches the Mulâdhar and the perinaeum : all vessels surround it, or are supported by it. These nâdis 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). तालुखाने च यत्पदमं सहस्रारं पुराहितम्। तत्कन्दे योनिरेकास्ति पश्चिमाभिमुखी मता॥ १२२ ॥ 122. The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled); in its centre, there is a Yoni (seat or force-centre) which has its face downwards. तस्या मध्ये सुषुम्खाया मूलं सविवरं सथितम्। ब्रहारन्ध्र' तदेवोक्तमामूलाधारपङ्कजम्॥। १२३॥ 123. In that is the root of the Sushumnâ, together with its hole; this is called the Brahmarandhra (the hole of Brahma), extending up to the Muladhâr padma. ततस्तद्रन्ध्र तच्छक्ति: सुधुम्बा कुण्डली सद़ा। सुषुम्खायां सदा शक्किश चित्रा स्यान्मम वल्लमे।। तस्यां मम मते कार्या ब्रहारन्ध्रादिकल्पना॥ १२४ ॥ 124. In that hole of the Sushumna there dwells as its inner force the Kundalini. In the Sushumna there is also a constant current of force called chitrd, its actions or modifications should be called, in my opinion as Brahmarandhra, etc. यस्या: सरयमात्रेय ब्रहव्वत्व प्रजायते। पापक्षयश्च भवति न भूय: पुरुषो भवेत् ॥ १२५।। 125. By simply remembering this, one obtains the knowledge of Brahman, all eins are destroyed, and one is never born again as man. प्रवेशितं चलाहएं मुखे स्वस्य निवेशयेद्। सेनाथ न बहत्येव देहचारी समीरक ।। १२६।। 10

74 SIVA SAMHITA.

126. Let him thrust the moving thumb into its mouth : by this the air, which flows through the body, is stopped. तेन संसारचक्रेखिमन् भ्रमतीत्येव सर्वदा। तरदर्थ ये प्रवर्तन्ते योगी न प्रायधारये। तत एवाखिला नाडी विरुद्धा चाष्टवेष्टनम्। इयं कुसडलिनी शक्ती रन्घ्र त्यजति नान्यथा॥। १२७॥ 127. Owing to this (vâyu) man wanders in the circle of the universe ; the Yogis, therefore, do not desire to keep up this circulation; all the nâdis are bound by eight knots ; only this kundalini can pierce these knots and pass out of the Brahmawandhra, and show the way to salvation. यदा पूर्णासु नाडीषु सन्निरुद्धानिलास्तदा। बन्धत्यागेन कुण्डल्या मुखं रन्ध्रादू बहिर्भवेत् ॥ १२८ ॥ 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. सुषुम्णार्यां सदैवायं वहेत्प्रायसमीरय:। मूल पझमस्थिता योनिर्वामदक्षियकोयतः। इडापिंगलयोर्मध्ये सुषुम्णा योनिमध्यगा॥ १२९॥ 129. Then the vital air continually flows in the Sushumnâ. On the right and the left side of the Muladhar, are situated the Ida and the Pingalâ. The Sushumnâ passes through the middle of it. ब्रह्मरध्र तु तत्रैव सुषुम्णाधारमण्डले। यो जानाति स मुक्तः स्यास्कर्मबन्धाद्विचक्षयः ॥ १३०॥ 130. The hollow of the Sushumna in the sphere of the adhâr is called the Brahmarandhra. The wise one who knows this is eman- cipated from the chain of karma. ब्रह्मरन्ध्रमुखे तार्सां संगम: स्यादसंशयः। तस्िमिन्स्नाने स्नातकार्नां मुक्ति: स्याद्विरोधतः ॥ १३१॥ 131. All these three vessels meet certainly at the mouth of the Brahmarandhra ; by bathing at this place one certainly obtairs salvation.

The Sacred Triveni (Prayag). गंगायमुनयोर्मभ्ये वहत्येषा सरस्वती। तासां तु संगमे स्नात्वा धन्यो याति परां गतिम् । १३२॥ 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

इडा गंगा पुरा प्रोक्ता पिंगला चार्कपुत्रिका। मध्या सरस्वती प्रोक्ता तासां संगोऽतिदुर्लभ:॥ १३३॥ 133. We have said before that the Ida is the Ganges and the Pinyala is the daughter of the sun (the Jamuna), in the middle the Sushumna is the Saraswati ;- the place where al! three join is a most inaccessible one. सितासिते संगमे यो मनसा स्नानमाचरेत्। सर्वपापविनिमु क्तो याति ब्रह्म सनातनम्॥३४॥ 134. He who performs mental bathing at the junction of the White (Ida) and the Black (Pingala) becomes free from all sins, and reaches the eternal Brahma. त्रिवेण्यां संगमे यो वै पितृकर्म समाचरेत्। तारयित्वा पितृन्सर्वान्स याति परमां गतिम्॥१३५॥ 135. He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni) procures salvation for his aucestors and himself reaches the highest end. नित्यं नैमित्तिकं काम्यं प्रत्यहं यः समाचरेत्। मनसा चिन्तयित्वा तु सोऽक्षयं फलमाम् यात् ॥१३६ ॥ 136. He 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. सकद्य: कुरुते स्नानं स्वगें सौख्यं भुनक्ति सः। दग्ध्वा पापानशेषान्वै योगी शुद्धमतिः स्वयम् ॥ १३७॥ 137. He who once bathes at this sacred place enjoys heavenly felicity, his manifold sins are burned, he becomøs a pure-minded Yogi. अपवित्रः पवित्री वा सर्वावसां गतोपि वा। स्नानाचरयमात्रेय पूतो भवति नान्यथा॥ १३८ ॥। 138. Whether pure or impure, in whatever state one might be, by performing ablution at this mystic place, he becomes undoubtedly holy. मृत्युकाले प्लुतं देहं त्रिवेण्या: सलिले यदा। विचिन्त्य यस्त्यजेत्प्रायान्स तदा मोक्षमाप्नुयात्॥। १३९॥ 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. नात:परतरं गुहा त्रिषु लोकेषु विद्यते। गोप्तव्यं तत्प्रयत्नेन न व्याख्येयं कदाचन ।। १४० ।।

76 SIVA SAMHITA.

140. There is no greater secret than this throughout the three worlds. This should be kept secret with great care. It ought never to be revealed. ब्रहमरन्ध्र मनो दरवा क्षखार्घं यदि तिष्ठति। सर्वपापविनिमु क: स याति पर्मा गतिम्।१४१॥ 141. If the mind becomes steadily fixed even for half a secona at the Brahmarandhra, one becomes free from sins and reaches the highest end. अस्मिँल्लीनं मनो यस्य स योगी मयि लीयते। अगिमादिगुयान्मुक्ृा स्वेच्छया पुरुषोत्तम: ।। १४२।। 142. The holy Yogi whose mind is absorbed in this, is absorbed in me after having enjoyed the powers called animâ, laghimâ etc. पतद्रन्ध्रध्यानमात्र या मत्ये: संसारे सिमिन्वल्लभो मे भवेत्स: ! पापाज्ञित्वा मुक्तिमार्गाधिकारी, ज्ञानं दत्त्वा तारयत्यद्भुतं वै॥ १४३॥ 143. The man knowing this Brahmarandhra, becomes my beloved in this world; conquering sins, he becomes entitled to salvation; by spreading knowledge, he saves thousands of people. चतुमु खादित्रिदशैरगम्यं योगिवल्लभम्। प्रयत्नेन सुगोप्यं तद्ब्रह्मरन्ध्र मयोदितम्॥१४४॥ 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. पुरा मयोका या योनि: सहसत्रारे सरारहे। तस्याऽधो वर्तते चन्द्रस्तद्धयानं करियते बुघैः॥१४५ ॥ 145. I have said before that there is a force-centre (yoni) in the middle of the Sahasrara ; below that is the moon; let the wise contem- plate this. यस्य रमरयमाश्रेय योगीन्द्रोऽ्वनिमण्डले। पूज्यो भवति देवानां सिद्धानां सम्मता भवेत्॥ १४६॥ 146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts. शिर:कपालविवरे ध्यायेद्दग्धमहोदघिम्। तत्र स्थित्वा सहस्रारे पझ्मे चन्द्रं विचिन्तयेत्॥। १४७॥। 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 Sahasrâra.

CHAPTER V. 148-151. 77

शिर:कपार्लववरे द्विरष्टकलया युतः। पीयूषभानुहंसाख्य' भावयेत्त' निरंजनम्। निरन्तरकृताभ्यासात्न्िदिने पश्यति ध्र वम्। दृष्टिमाशरेया पापौधं दहत्य व ससाधकः॥ १४८॥ 148. In the sinus of the forehead there is the nectar-containing moon, having sixteen digits (kalâs, i.e., full). Let him contemplate on this stainless one, By constant practice, he sees it in three days. By merely seeing it, the practitioner burns all his sins. अनागतञ्य स्फुरति चित्तशुद्धिभवेत्खलु। सद: कृत्वापि दहति महापातकपञचकम्॥ १४९॥ 149. 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. आनुकूल्यं ग्रहा यान्ति सर्वें नश्यन्त्युपद्रवाः। उपसर्गा: शमं यान्ति युद्ध जयमवापु यात्। खेचरीभूचरीसिद्धिर्भवेत्क्षीरेन्दुदशनात्। ध्यानादेवभवे त्सर्व नात्र कार्या विचारण। सतताभ्यासयोगेन सिद्धो भवति नान्यथा। सत्यं सत्यं पुनः सत्यं मम तुल्यो भवेद्ध वम्। योगशास्त्रेऽप्यभिरतं योगिनां सिद्धिदायकम्॥ १५० ॥ 150. All the heavenly bodies (planets, etc.,) become auspicious, all dangers are destroyed, all accidents are warded off, 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 becomeg certainly my equal. The continual study of the science of Yoga, gives success to the Yogis. Here ends the description of the Ajñapura Chakra. The Mystic Mount Kailas. अथ राजयोगकथनम्। अत ऊध्व दिव्यरूपं सहस्रारं सरोरुहम। ब्रह्मागडाख्यस्य देहस्य बाह्य तिष्ठति मुक्तिदम्॥१५१॥ 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 SAMHITA.

कैलासो नाम तस्यैव महेशो यत्र तिष्ठति। नकुलाख्योऽविनाशी घ क्षयवृद्धिविवजितः ॥१५२ ॥। 152. Its name is verily the Kailds mount, where dwells the great Lord (Shiva,) who is called Nakula and is without destruction, and without increase or decrease. स्ानस्यास्य ज्ञानमात्रेय नर्गां, संसारेऽस्मिन्सम्भवो नैव भूयः। भूतभ्रामं सन्तताभ्यासयोगात्कर्तु हर्तु स्यान्च शक्ति: समग्रा॥१५३॥ 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. खाने परे हंसनिवासभूते, कैलासनाम्नीह निविष्टचेताः। योगी हतव्याधिरध: कृताधिवरायुश्चिरं जीवति मृत्युमुक्त:।१५४।। 154. When the mind is steadily fixed at this place, which is the residence of the Great Swan and is called Kailas, then that Yogi, devoid of diseases and subduing all accidents, lives for a great age, free from death. चित्तवृत्तियंदा लीना कुलाख्ये परमेश्वरे। तदा समाधिसाम्येन योगी निश्चलर्तां व्जेत् ॥ १५५ ॥ 155. When the mind of the Yogi is absorbed in the Great God called the Kula, then the fullness of the Samâdhi is attained, then the Yogi gets steadfastness. निरन्तरकृते ध्याने जगद्विस्मरयं भवेत्। तदा विचित्रसामर्थ्यं योगिना भवति ध्र वम् ॥ १५६ ॥ 156. By constant meditation one forgets the world, then in sooth the Yogi obtains wonderful power. तस्माद्व लितपीयूष' पिबेद्योगी निरन्तरम्। मृत्योमृ त्यु' विधायाशु कुलं जित्वा सरोरहे। अन् कुण्डलिनी शक्तिलयं याति कुलाभिधा। तदा चतुविंधा सृष्टिलीयते परमात्मनि॥ १५७॥ 157. Let the Yogi continually drink the nectar which flows out of it; by this he gives law to death, and conquers the kuld. Here the kulâ kundalini force is absorbed, after this the quadruple creation is absorbed in the Param Âtman. The Raja Yoga. यज्कात्वा प्राप्य विषयं वितवृत्तिदि लीयते। तखििन् परिश्रमं योगी करोति निरपेक्षक: । १५८।।

CHAPTER V. 158-165. 79

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. चित्तवृत्तियदालीना तर्मिन् योगी भवेद् ध्रु वम्। तदा विज्ञायतेऽखण्डज्ञानरूपो निरञ्जन: ॥ १५९॥ 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. म्रह्माण्डबाहय संचिंत्य स्वप्रतीक यंथोदितम। तमावेश्य महच्छून्यं चिन्तयेदविरोधतः ॥१६० ।। 160. Let him contemplate on his own reflection in the sky as beyond the Cosmic Egg: in the manner previously described. Through that tet him think on the Great Void unceasingly. आध्यन्तमध्यशून्यं तत्कोटिसूर्यसमप्रभम्। चन्द्रको टिप्रती काशमभ्यस्य सिद्धिमाम् यात् ।। १६१ ।। 161. The Great Void, whose beginning is void, whose middle is void, 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. पतद्धयानं सदा कुर्यादनालस्यं दिने दिने। तस्य स्यात्सकला सिद्धिर्वत्सरान्नात्र संशयः ॥ १६२॥ 162. Let him practise with energy daily this dhyâna, within a year he will obtain all success undoubtedly. क्षणार्घं निश्चलं तत्र मनो यस्य भवेद् ध्रवम्। स एव योगी सद्दक्त: सर्वलोकेषु पूजितः ॥ १६३॥ 163. 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. तस्य कल्मषसंघातस्तत्क्षणादैव नश्यति॥ १६४।। 164. All his stores of sins are at once verily destroyed. यं हष्ट्रा न प्रवत ते मृत्युसंसारवर्त्मनि। अभ्यसेत्तं प्रयत्ेन स्वाधिष्ठानेन वर्त्मना।। १६५ ॥। 165. By seeing it one never returns to the path of this mortal universe; let the Yogi, therefore, practise this with great care by the path of the Swadhisthan. पतद्धथानस्य माहालयं मया वक्तुं न शक्यते। यः साधयति जानाति सोस्माकमपि सम्मतः ॥ १६६ ।

80 SIVA SAMHITA.

166. I cannot describe the grandeur of this contemplation. He who practises, knows. He becomes respected by me. ध्यानादेव विजानाति विचित्रेक्षणसम्भवम। अगिमादिशुणापेतो भवत्येव न संशयः॥ १६७॥ 167. By meditation one at once knows the wonderful effects of this Yoga (i.e., of the contemplation of the void); undoubtedly he attains the psychic powers, called animâ and laghimd, etc. राजयोगा मयाख्यातः सर्वतन्त्रेषु गोपितः । राजाधिराजयोगोऽयं कथयामि समासतः ॥ १६८।। 168. Thus have I described the Râja Yoga, it is kept secret in all the Tantras ; now I shall describe to you briefly the Rajadhiraj Yoga. The Râjâdhirâj Yoga. स्वस्तिकञचासनं कृत्वा सुमठे जन्तुवजिते। गुरुं संपूज्य यत्नेन ध्यानमेतत्समाचरेत्॥ १६९। 169. Sitting in the Swastikasana, in a beautiful monastery, free from all men and animals, having paid respects to his Guru, let the Yogi practise this contemplation. निरालम्बं भवेजीव जात्वा वेदान्तयुक्तितः। निरालम्वं मनः कृत्वा न किञ्चिच्चिन्तयेत्सुधीः॥ १७० ॥ 170. Knowing through 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. पतद्धयानान्महासिद्धिर्भवत्येव न संशयः। वृत्तिहीनं मनः कृत्वा पूर्णरूपं स्वयं भवेत् ॥ १७१।। 171. Undoubtedly, by this contemplation the highest success (mahâ-siddhi) is obtained, by making the mind functionless; he himself becomes perfectly Full. साधयेत्सततं यो वै स योगी विगतस्पृहः। अहंनाम न कोप्यस्ति सर्वदात्मैव विद्यते॥ २७२॥ 172. He who practises this always, is the real passionless Yogi, he never uses the word "I." but always finds himself full of atman. को बन्धः कस्य वा मोक्ष एकं पश्येत्सदा हि सः। एतत्करोति ये! नित्यं स मुक्तो नात्र संशयः॥ १७३॥ 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.

स एव योगी सद्भक्त: सर्वलोकेषु पूजितः। अहमस्मीति यन्मत्वा जीवात्मपरमात्मनो:। अहं त्वमेत दुभयं त्यक्काखण्द विचिन्तयेत्। अध्यारोपापवादाभ्यां यत्र सर्व विलीयते। तदूबीजमाश्रयेद्योगी सर्वसंगविवर्जितः।। १७४।। 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. अपरोक्षं चिदानन्दं पूर्गं त्यक्का भ्रमाकुलाः। परोक्षं चापरोक्षं च कृत्वा मूढ़ा भ्रमन्ति वै॥ १७५ ॥ 175. Leaving that Brahma, who is manifest, who is knowledge, who is bliss, and who is absolute consciousness, the deluded wander &bout, vainly discussing the manifested and the unmanifested. चराचरमिदं विश्वं परोक्षं थ: करोति च। अपरोक्ष' परं अ्रह्म त्यक्त तस्मिन् पलीयते ॥ १७६ ।। 176. He who meditates on this movable and immovable universe, that is really unmanifest, but abandons the supreme Brahman-directly manifest-is verily absorbed in this universe. ज्ञानकारगमश्ञानं यथा नोत्पद्यते भृशम्। अभ्यासं कुरुते योगी सदा सङ्विवजिंतम्।।१७७।। 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. सर्वेन्द्रियागि संयम्य विषयेभ्यो विचक्षय। विषयेभ्यः सुषुप्त्यैव तिष्ठेत्संगविवजितः॥१७८।। 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. एवमभ्यसतो नित्यं स्वप्रकाशं प्रकाशते। श्रोतु बुद्धिसमर्थार्थ निवर्तन्ते गुरोगिर:। तद्भ्यासवशादेकं स्वतो ज्ञान प्रवर्तते॥ १७९ ।। 179. .Thus constantly practising the Self-luminous becomes manifest : here end all the teachings of the Guru, (they can help the student no further). 11

82 SIVA SAMHITA.

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. यता वाचा निवर्तन्ते अप्राप्य मनसा सह। साधनादमलं ज्ञान स्वयं स्फुरति तद्ध वम्॥ १८० ॥ 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. ' हठ विना राजयोगो राजयोगं विना हठः। तस्मात्म्रवर्तते योगी हठे सद्र रुमार्गतः ।। १८१।। 181. The Hatha Yoga cannot be obtained without the Râja 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. सथिते देहे जीवति च योगं न श्रियते भृशम्। इन्द्रियार्थेपभोगेषु स जीवति न संशयः ॥१८२।। 182. He who, while living in this physical body, does not practise Yoga, is living merely for the sake of sensual enjoyments. अभ्यासपाकपयन्तं मितान्न समरगं भवेत् अनाथा साधन धीमान् कर्तु पारयतीहन॥ १८३ ॥। 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. पतीवसाधुसंलापोवदेत् संसदिबुद्धिमानू। करोति पिण्डरक्षार्थ' बहालापविवर्जितः। त्यज्यते स्यज्यते सङ्क सवथा त्यज्यते भृशम्। अन्यथा न लभेन्मुक्ति सत्यं सत्यं मयोदितम् ॥१८४॥ 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 he cannot attain mukti (salvation); verily, I tell you the truth. गुप्त्यैव क्रियतैऽ््यासः संग त्यक्ता तदन्तरे। व्यवहाराय् कर्तव्यो बाह्य संगानुरागतः। स्वे स्वे कर्मशि वर्त ते सर्वें ते कर्मसम्भवाः। निमित्तमात्र करये न दोषोस्ति कदाचन ।। १८५।।

CHAPTER V. 185-190. 83

185. Let him practise this in secrecy, free from the company of men, in a retired place. For the sake of appearances, he should remain in society, but should not have his heart in it. He 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. एवं निश्चित्य सुधिया गृहस्थोपि यदाचरेत्। तदा सिद्धिमवाप्नोति नात्र कार्या विचारया॥ १८६॥ 186. Even the house-holder (grihastha), by wisely following this method, may obtain success, there is no doubt of it. पापपुण्यविनिमु क्त: परित्यक्ताङ्कलाधकः। यो भवेत्स विमुक्त: स्याद् गृहे तिष्ठन्सदा गृही। न पापपुण्यैलि व्येत योगयुक्तो सदा गृही। कुर्वन्नपि तदा पापान्स्वकार्य लोकसंग्रहे॥१८७॥ 187. Remaining in the midst of the family, always doing the duties of the house-holder, he who is free from merits and demerits, and has 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 गाँ प का स्त्री अधुना संप्रवक्ष्यामि मन्त्रसाधनमुत्तमम्। पेहिकामुष्मिकसुखं येन स्यादविराधतः ।। १८८ ।। 188. Now I shall tell you the best of practices, the japa of mantra : from this, one gains happiness in this as well in the world beyond this. यस्मिन्मन्त्र वरे ज्ञाते योगसिद्धिभवेत्खलु। योगैन साधकेन्द्रस्य सर्वेश्वयेसुखप्रदा॥ १८९॥। 189. By knowing this highest of the mantras, the Yogi certainly attains success (siddhi) : this gives all power and pleasure to the one- pointed Yogi. मूलाधारेस्ति यत्पद्म' चतुर्दलसमन्वितम्। तन्मध्ये वाग्भवं बीजं विस्फुरन्तं तडित्प्रभम् ॥। १९० । 190. In the four-petalled Muladhâr lotus is the bija of speech, brilliant as lightning (i.e., the syllable aim.) हृदये कामबाजंतु बन्धूककुसुनप्रभम्। पाश्ञारविन्दे शक्तथाख्यं चन्द्रकोटिसमप्रभम्। बीजत्रयमिदं गाप्यं भुक्तिमुक्तिफलप्रदम्। एतन्मन्ननयं योगी साधयेत्सिद्धिसाघक:॥ १९१॥

-84 SIVA SAMHITA.

191. In the heart is the bija of love, beautiful as the bandhuk flower ( klim.) In the space between the two eyebrows (i.e., in the Âjña lotus,) is the bija of Sakti (at" strîm), brilliant as 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. (N. B .- The mystical names of these bija mantras are not given in the text. The whole mantra is Om, aim, klim, strîm. पतन्मन्त्रं गुरोलन््वा न द्रुतं न विलम्वितम्। अक्षराक्षरसन्धानं निःसन्दिग्धमना जपेत् ॥ १९२ ।। 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. तद्गतश्चैकचित्तश्च शास्त्रोक्तविधिना सुधीः। देव्यास्तु पुरतो लक्ष हुत्वा लक्षत्रयं जपेत् ॥ १९३॥ 193. The wise Yogi, intently fixing his attention on this mantra, performing all the duties peculiar to his caste, should perform one hundred thousand homs (fire sacrifices,) and then repeat this mantra three hundred thousand times in the presence of the Goddess Tripura.

करवीरप्रसूनन्तु गुड़क्षीराज्यसंयुतम्। कुण्डे योन्याकृते धीमाञ्जपान्ते जुडुयात्सुधीः॥ १९४॥ 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). अनुष्ठाने कृते धीमान्पूर्वसेवा कृता भवेत्। सतो ददाति कामान्वै देवी त्रिपुरभैरवी॥ १९५ ॥ 195. By this performance of Homa-Japa-Homa, the Goddess Tripura Bhairavi, who has been propitiated by the above mantra, becomes pleased, and grants all the desires of the Yogi. गुरुं सत्तोष्य विधिवल्लष्ध्वा मन्त्रवरोत्तमम्। अ्रनेन विधिना युक्तो मन्दभाग्योऽपि सिद्धयति॥ १९६॥ 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 past Karmas attains success.

CHAPTER V. 197-203. 85 1

लक्षमेकं अपेद्यस्तु साधको विजितेन्द्रियः। दर्शनात्तस्य क्षुभ्यन्ते योषिता मदनातुराः ॥ पतन्ति साधकस्याग्र निलजा भयवर्जिताः॥ १९७। 197. The Yogi, who having controlled his senses, repeats this man- tra one hundred thousand times, gains the power of attracting others. जप्त न चैद्द्विलक्षे य ये यस्मिन्विषये सिथिताः। आ्गच्छन्ति यथातीर्थं विमुक्तकुलविभ्रहाः ॥ दृदति तस्य सर्वस्वं तस्यैव च वशे खििताः ॥ १९८।। 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. त्रिभिर्लक्ष स्तथा जप्त र्मण्डलीका: समण्डलाः। वशमायान्ति ते सर्वे नात्र कार्या विचारय ॥१९९। 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. षडभिलक्षेर्महीपालं सभृत्यबलवाहनम्॥ २००॥ 200. By repeating this six lacs of times, he becomes the vehicle of power-yea, the proteetor of the world-surrounded by servants.

वशमायान्ति ते सर्वे आजां कुर्वन्ति नित्यशः॥२०१॥ 201. By repeating this twelve lacs of times, the lords of Yakshas, Rakshas and the Nagas come under his control; all obey his command constantly. त्रिपञ्चलक्षजप्तैस्तु साधकेन्द्रस्य धीमतः। सिद्धविद्याधराश्च व गन्धर्वाप्सरसांगया:॥ वशमायान्ति ते सर्वे नात्र कार्या विचारया। हठाच्छ्रवयविज्ञानं सर्वज्ञत्वं प्रजायते॥ २०२॥ 202. By repeating this fifteen lacs of times, the Siddhas, the Viddyadharas, the Gandharvas, 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. तथाष्टादशभिलक्षे देहेनानेन साधकः । उत्तिष्ठेन्मेदिनों त्यक्ता दिव्यदेहस्तु जायते।। भ्रमंते स्वेच्छ्या लोके छिद्रां पश्यति मेदिनीम्॥ २०३॥ 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

86 SIVA SAMHITA.

the universe, wherever he likes; he sees the pores of the earth, i.e., he sees the interspaces and the molecules of this solid earth. अ्रष्टाविंशतिभिलक्ष विद्याधर पतिर्भवेव्। साधकस्तु भवेद्धीमान्कामरूपो महाबल:॥। त्रिंशल्लक्ष स्तथाजत्तैर्व् हविष्युसमो भवेद्। रुद्रत्वं षष्टिभिलक्ष रमरत्वमशीतिमि:॥ कोटय कया महायोगी लीयते परमे पदे। साधकस्तु भवेद्योगी त्र लोक्ये साऽतिदुलम:॥ २०४॥ 204. By repeating this 28 lacs of times, he becomes the lord of the Viddyâdharâs, the wise Yogi becomes kâma-rúpi (i.e., can assume what- ever form he desires.) By repeating these thirty lacs of times he becomes equal to Brahmâ 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 Param Brahman. Such a practitioner is hardly to be found throughout the three worlds. त्रिपुरे त्रिपुरन्तवेकं शिवं परमकाररम्। श्क्षयं तत्पदं शान्तमप्रमेयमनामयम्।। लभतेऽसा न सन्देहो धीमान्सर्वमभीप्सितम्॥२०५॥ 205. O Goddess! Shiva, the destroyer of Tripura, is the One first and the Highest cause. The wise attains Him, who is unchanging, undecaying, all peace, immeasureable and free from all ills-the Highest Goal. शिवविद्या महाविद्या गुप्ता चापरे महेश्वरी। मन्ाषितमिदं शास्त्र गौपनीयमतो बुघैः॥२०६॥ 206. O great Goddess ! this science of Shiva is a great science (mâhâvidyd), it had always been kept secret. Therefore, this science revealed by me, the wise should keep secret. हठविद्या परंगोप्या योगिना सिद्धिमिष्कता। भवेद्ीर्यवती गुप्ता निर्वीर्या च प्रकाशिता॥२०७॥ 207. The Yogî, desirous of success, should keep the Hatha Yoga as a great secret. It becomes fruitful while kept secret, revealed it loses its power. य इदं पठते नित्यमाद्योपान्तं विचक्षयः। यगसिद्धिर्भवेत्तस्य क्रमेगौव न संशयः ॥ समोक्ष लभते धीमान्य इदं नित्यमर्चयेत् ॥२०८ ॥ 208. The wise one, who reads it daily from beginning to end, andoubtedly, gradually obtains success in Yoga. He attains emancipation who honora it daily.

CHAPTER V. 209-212. 87

मोकार्थिभ्यक्ष सर्वेम्या सानुम्य: भ्रावयेदपि। क्रियायुक्तस्य सिद्धि: स्पादक्रियस्य कथम्मवेश्।।२०९॥। 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. तस्ात्क्रियाविधानेन कर्तव्या योगिपुंगवैः। यहच्छालाभसन्तुष्ट सन्त्यकृान्तरसंज्ञकः॥ गृहस्श्चाप्यनासक्त: स मुक्तो योगसाधनात् ॥।२१०।। 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. गृहस्मानां भवेत्सिद्धिरीश्वरावां जपेन वै। योगक्रियाभियुक्तानां तस्मात्संयतते गृही॥ २११॥ 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.) गेहे सित्वा पुत्रदारादिपूर्य: सङ्कं त्यक्का चान्तरे योगमा्गें। सिद्धेश्चिहं वीश्य पश्चाद् गृहस्: क्रोडेत्सो वै मम्मतं साधयित्वा॥ २१२॥ 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. इति श्रीशिवसंहितायां हरगौरीसंवादे योगशास पंचम: पटलः समासः॥५। शुमम्।।