　　　　　：‥‥‥‥‥‥‥╔════════════╗‥‥‥‥‥‥‥‥‥：
　　　　　：學術印證資料02║　　Shab Yoga傳承表　　 ║靈性新教育協會編訂：
　　　　　：‥‥‥‥‥‥‥╚════════════╝‥‥‥‥‥‥‥‥‥：
　　　　　　　　　　Seth Shiv Dayal Singh（Radha Soami）                
　　　　　　　　　1818年生，在1861年開始在Agra的傳法的一生              
　　　　　　　　　其一生間，約有8000至10000名Devotee                    
　　　　　　　　　（如今，其子弟約有一百二十萬人）                      
　　　　　　　　　　　　　　　　│                                      
　　死後將弟子交代給─1.其妻子（遺言『應將她視同我』）；                
　　　　　　　　　　　2.僧團上座。                                      
　　　　　　　　　　　此外，亦曾交代Jamal至Punjab弘法印心               
　　　　　　　　　　　　　　　　│                                      
　　　　┌───────────┴────────────┐            
Parent Branch: Agra　　　←▲第一次分宗▲→ 　　Satsong Beas Branch: Punjab
┌───┴───────────┐┌───────────┴─────────┐
│視Shiv Dayal為創立新法性的下凡││視彼為傳承"自古以來觀音聖者之法"的祖師之一│
├‥‥‥‧‥‥‥‥‥‥‥‥‥‥‥│├‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥‥│
│　　　　　　　　　　　　　　　││　　　　Sant Mat(Faith oh Holy Men)成立　 │
╰─┬─┴──────‥────╯│　　　　Sant Mat二祖:"軍人聖者"Jamal Singh│
┌─┴────┐　　　　　　　　　╰───────────┬─────────╯
Soami Bagh　　│　　　　　　　　　　　　　　　　　　　　　│                   
│　　　　　 Dayal Bagh Sect　　　 　　　　　 Sant Mat三祖：頗長壽的Sawan Singh
│　　　　　 (1907年成立)　　　　　　　　　　　 　　　　　│本行是工程師。     
此傳承　　　　│　　　　　　　　　　　　　　　　　　　　　│並不像二祖從小向道 
至1990年 1915年形成Dayal bagh Colony　　　　　　　　　　　│卻是大興法務、     
已無上師　　　　　　　　　　　　　　　┌─────────┤主持傳承最久者。   
　　　　　　　　　　Kirpal Singh曾某些場合　 "Satsong Beas Living Guru"        
　　　　　　　　　　被三祖指定代師為人印心，　Sant Mat四祖：Jagat Singh        
　　　　　　　　　　三祖死後不久，　　　　　　　　　　　　│本是著名化學教授   
　　　　　　　　　　自至首都新德里弘法印心。　　　　　　　│只主持幾年就往生了 
　　　　　　　┌──是觀音法門第一個世界性弘法者　　　五祖：Charan Singh       
　　　　　　　│　　，故成為此傳承的重要祖師（雖　　　　　│律師(三祖的孫子)   
　　　　　　　│　　早期被"主流子弟視為背叛的魔）　　　　 │                
　　　　　　　│　　創立：Ruhani Satsong Delhi      　　　│                
　　　　　　　│　　　　　　　　　　　　　　　　　　　六祖：Gurinda Singh   
┌──────┘　　　　　　　　　　　　　　　　　 　　　 │              
│　┌──→ 上師既死，　　　　　　　　　　　　　　　　　 ↓    
│　│　 Ruhani Satsong                                         
│　│　　　雖猶存已無上師                                      
│　│                                                          
│　├──→(Kirpal之子)Darshan Singh─→再傳其子(Kirpal之孫)   
│　│　創立：Sawan-Kirpal Ruhani Mission                       
└─┤                                                          
　　│                                                          
　　├──→Thakar Singh　 ─────→SUMA Chin-Hai曾與此印心？
　　│　創立：Kirpal Light Satsong                              
　　│                                                          
　　│                                                          
　　└──→Ajaib Singh　　─────→(在美國有信徒)           
　　　　　創立：Sant Bani Ashram

The following short work is here published in English for, as far as I'm aware, the first time. It is a work of the Natha school, attributed to Minanath (Matsyendranath), the legendary founder of the Nath Sampradaya. Whether he actually wrote it is another matter.

It is not generally realised that the Nathas were the originators of so-called Hatha and Laya ('Kundalini') Yogas. Sir John Woodroffe in his 'Serpent Power' (1918) may not have been aware of the connection. At that time there was very little published relating to either Matsyendranath or Gorakhnath.

The works of Bagchi and Kalyani Mallik were to reveal more of the vast influence of the Natha traditions, and their impact on the occultism and yoga of India and Nepal. This short work was published in Sanskrit in Mallik's 'Siddha Siddhanta Paddhati & other Works of the Natha Yogis' (Poona Oriental Book House, 1953) -- a work which has an excellent English introduction. There is an analysis of the Siddha Siddhanta Paddhati elsewhere on this site.

If there are defects in my translation, I beg the author's and readers' indulgence.

I bow to the Guru's feet, to the Guru's son and his other relatives, and to his chief Shakti and others in order. [1]

I bow to that Guru who resembles the highest reality; roaming about he wanders the world, whilst internally he remains still, having acquired perfect knowledge. [2]

They succeed in this who are born of a good Kula family, with qualities of good behaviour, constant in devotion to the supreme being Adinatha! [3]

It is said by Akula Minatha, dwelling in the fullness of bliss, that the pupil devoted to his Guru is a wise man. [4]

By grace, I, Minanath, became aware of the supreme reality. Minanath then spoke all this to a true pupil. [5]

When there is no distinction between Guru and pupil, then Guru and pupil become one in accomplishment- [6]

I, Minanath, the son of Uma and Shankar, the lord of saints, proclaim the supreme reality, the unfolding of Kulakula. [7]

The six auspicious Kaula Chakras are the Adhara, the Svadishtana, the Manipura, the Vishuddhi, and the Ajna. [8]

The Adhara is near the anus, the Svadishtana is near the genitals, the Manipura is in the navel, and in the heart is the Anahata. [9]

The Vishuddhi is in the region of the throat, and the Ajna Chakra is in the brow. Having pierced the Chakras, the highest stainless Chakra is attained. [10]

The Ida travels on the left, and the Pingala travels on the right. In the centre of the Ida and the Pingala is the Sushumna, which is of the nature of bliss. [11]

In the base (Chakra) are four petals, in the genital six, in the navel 10, in the heart 12, at the root of the palate 16, and in the forehead two petals. In the disc in the centre of the brow (are the letters)Da, Pha, Ka, Tha together. In the area of the throat are the vowels. Ham Ksham, I bow to that being of letters joined with the tattvas which are in all the lotuses! [12]

Prana, Upana, Samana, Udana and Vyana together with the (five) powers of action which constitute the aggregate of Kriya Shakti. [13]

Naga, Kurma, Krikara, Devadetta and Dhananjaya and the five means of knowing constitute the aggregate of Jnana Shakti. [14]

In the centre is the Fire Shakti. In the navel chakra the sun is situated. Having accomplished Bandhamudra, all comes to be in the beautiful eye in the brow. [15]

The letter 'a' is 'in the region of fire, and 'u' is in the heart. 'm' is in the centre of the brow, and this is the mantra one should be aware of. [16]

The knot of Brahma is in the lowest place, the Vishnu knot is in the heart, and the Rudra knot is in the centre of the brow -- these three liberate one. [17]

The letter 'a' is Brahma, 'u' is Vishnu, 'm' is Shiva, it is said. Clearly (this Om) is the lord of supreme peace, the ultimate one. [18]

Having done 'contraction of the throat' one should squeeze the nectar which is in the 16 above. [19]

The Trikuta, Trihatha, Golhatha, Shikhara, Trishikha, Vajra, Om-kara, Urdhvanakham and Bhruvormukham (are above). [20]

One should contract the sun, or unite with the Trihatha. In both cases one attains the sphere of the moon. [21]

Pranava, Gudanala, Nalini, Sarpini, Vankavali, Kshaya, Sauri and Kundali are the eight coils of Kundalini. [22]

One should agitate Kundalini, piercing (the chakras), and taking the vital breath to the sphere of the Moon. This causes the entwining of the vajras, and closes the nine doors. [23]

Such a one become powerful, pleasing in aspect, free from the gunas, holy. When the nada sound reaches the place of Brahma, Shankhini showers nectar. [24]

One should light the lamp of knowledge, which delivers one from the sphere of the six chakras. Bathing one's body in the nectar, one should do worship of divinity. [25]

The devoted should bathe the lord, of the form of consciousness, with nectar of the moon, should give mental flowers, and should worship supreme Shiva. [26]

The deluded self, which excludes one from happiness, becomes a body of knowledge, whole, a form which is all-extending and stainless. [27]

Hamsa Hamsa is the mantra upon which depends the bodies of living creates. It is meditated on as the collective form of vital breath in the knots. [28]

21600 times daily the word Hamsa is being pronounced -- in this way one constantly meditates 'So- aham'. [29]

In the front part is the churning lingam, the back being Shankhini. In the brow centre is the lingam of light, the very self of Shiva, red and white. [30]

The Vajra Danda is placed in the centre of all. This supreme place is both cool and hot, filled with Meda (fat) and Majja (marrow). [31]

Nectar flows from the place of the absolute, and moistens the three worlds. [32]

It is said by Minanath that through this one is freed from all diseases and karma, and the 18 (kinds of ailment) caused by excess of Vata and Pitta. [33]

Siddha Siddhanta Paddhati

"There is nothing greater than guru, nothing greater than guru, nothing greater than guru, nothing greater than guru.
Shiva is the instructor. Shiva is the instructor. Shiva is the instructor. Shiva is the instructor." - Siddha Siddhanta Paddhati, V, 63.

This Sanskrit text, attributed to Siddha Gorakhnath, is divided into six chapters called Upadeshas. These sections are 1) origin of Pinda, 2) discussion of Pinda, 3) knowledge relating to Pinda, 4) foundation of Pinda. 5) unity of Pinda with the Supreme Reality (Parampada), and 6) the nature of the Avadhoot.-

The Parampada is also known as Anama, or the nameless. The Pinda itself is Shakti. Pinda means, literally, a ball or an egg. This egg is the cosmic egg or Macrocosm. and also the microcosmic egg, or the human being. It has six forms, called in this text Para (Supreme). Anadi (Without Origin), Adi (Origin), Mahasakara (Great Body), Prakrita (Natural Body) and Garbha (Womb-born Body),

Each of these six aspects of Pinda has itself five factors, these being subdivided into five other divisions. So each of the six aspects of Pinda has 25 qualities.

The five divisions partake of the nature of Space, Air, Water, Fire and Earth -- the five elements or Bhutas. This work primarily belongs to the Kanphat or Gorakhnathi tradition, and having many contacts with the Adinath tradition, should be compared with Kaula Jnana Nirnayam (Prachya Prakashan, 1986). Descriptions of the chakras should be taken at face value. Many different chakra systems exist. It is only in recent history that the one described in Avalon's 'Serpent Power' has come into general vague.

Chapter One

The first of the six Pindas is Para, or the Supreme. This is identified with Shakti, whose 25 divisions are shown as follows:

Para Pinda
1) Nija or indwelling Shakti, with the five qualities Eternity, Stainlessness, No Sound, No Light, No Emanation. 2) Para Shakti with the five qualities of Non-dependency, Immeasurability, No Divisions, Endlessness, Unmanifastness. 3) Apara or Manifestation Shakti, with the five qualities of Quivering, Emanation, Abundance, Distinction, Vibration. 4) Sukshma or Subtle Shakti, with the five qualities of Wholeness, All Extensiveness, Immovability, Firmness, and Changelessness. 5) Kundalini Shakti with Her five qualities of Fullness, Reflectiveness, Mightiness, Power and Openness.

Anadi Pinda
1) Parampara or Uninterrupted Line, with five qualities of Spotlessness, Without comparison, Beyond all, Without form, Never appearing. 2) Param Padam or Supreme Part with five qualities of No Parts, Very Highest, Without Movement, Numberless, Supreme. 3) Shunya or Void with the five qualities of Playfulness, Fullness, Agitatedness, Unsteadiness. Fickleness 4) Niranjana or the Stainless, with the five qualities of Truthfulness, Spontaneity (Sahaja), Perfect Assimilation (Samarasa), Attentiveness and Omnipresence 5) Paramatma or Supreme Being with five qualities of Imperishability, inability to be Divided, Inability to be Cut, inability to be Burnt, inability to be Destroyed.

Adi Pinda
1) Paramananda or Supreme Bliss with five qualities of Vibration, Happiness, Power, Quietude, Eternal Bliss. 2) Prabodha or Manifestation with five qualities of Arising上升, Growth, Shining Forth, Expansion, Light. 3) Chidudaya or Arising of Consciousness with five qualities of Good Meditation, Discrimination區別, Doing, Knowing, independence. 4) Prakasha or Illumination照亮 with the five qualities of being Undisturbed by Things, Completeness, being Unaffected by Thought, Sama or Equipoise, and Relaxedness. 5) So-Aham or That I Am with five qualities of lmmortality, Entireness, resting in one's own Atma, Cosmic Meditation and Equality with All.

Mahasakara Pinda
1) Maha Akasha or Great Space, with the five qualities Space, Intactness, Untouchability, Consisting of the colour blue, relating to Sound. 2) Maha Vayu or Great Air, the five qualities being Moving About Trembling, Touch, Drying, consisting of the colour purple. 3) Maha Tejas or Great Fire relating to Burning, Cooking, Heat, Sight, and the colour red. 4) Maha Salila or Great Water with the five qualities of Flowing, Moistness, Liquidity, Taste, and the colour white. 5) Maha Prithivi or Great Earth, with five qualities of Grossness, Different Bodies, Firmness, Smell, yellow.

Prakrita Pinda
1) Earth with the five qualities of Bone, Flesh, Skin, Veins and Hair. 2) Water with the five qualities of Saliva, Sweat, Semen, Blood, Urine. 3) Fire with the five qualities Hunger, Thirst, Dream, Languor, Idleness. 4) Air with the five qualities Running, Swimming, Stretching, Bending, Disappointment. 5) Earth with the five qualities of Disease, Hatred, Fear, Shame; Delusion.

The work then proceeds to give five-fold qualities of many other things which seem to pertain to the Garbha Pinda. They are enumerated below.

Qualities of the Antakarana
The Antakarana is the inner complex carried from birth to rebirth. 1) The five qualities of Manas (mind) are Resolution, Wavering, Folly, Stupidity, Mentality. 2) The five qualities of Buddhi (reason) are Discrimination, Dispassion, Peace, Contentment and Patience. 3) The five qualities of Ahankara or Ego are Wishing to have contact, the feeling "this is mine", My Happiness, My Sorrow, This is Mine. 4) The five qualities of Chitta or Observation are Pondering, Constancy, Memory, Reflection, and Making one's own. 5) The five qualities of Chaitanya or full awareness are Reflectiveness, Skill, Steadiness, Thoughtfulness, and Indifference.

The Five Kulas
1) Sattvas -- the five being Compassion, Duty, Mercy, Devotion and Faith. 2) Rajas the five qualities Giving, Enjoyment, Eroticism, Possession, and Having Wealth. 3) Tamas with the five qualities Argumentativeness, Grief, Quarrelsomeness, Bondage and Fraud. 4) Kala or Time with the five qualities Divisions, Periods, Movement, Measure, and Lack of Substance. 5) Jiva or Embodied Being with the five qualities Wake, Dream, Deep Sleep, the Fourth, and that beyond the Fourth.

The Five Shaktis of Manifestation
1) Iccha, with her five qualities Divine Madness, Desire, Longing, Reflection, and Achieving what is Desired. 2) Kriya, with the five Making Love, Effort, Action, Steadiness, and adherence to one's own Kula-cluster. 3) Maya with her five qualities of Arrogance, Envy, Deceit, Acting, and Playfulness. 4) Prakriti with her five qualities Hope, Thirst, Eagerness, Wishing, Duplicity. 5) Vak or Devi as Speech with the five qualities Supremacy, Pashyanti, Madhyama, Vaikhari and Matrika.

The Five Gunas of Personal Experience
1) Karma, the five being Good, Evil, Fame, Dishonour, Looking to the results of action. 2) Kama or sexuality with the five qualities of intercourse, Liking, Playfulness, Desire or Lust. 3) Moon with 16 Kalas, and a 17th called Nirvana. 4) Sun, with 12 Kalas and a 13th called Shining by its own Light. 5) Fire with 10 Kalas, the 11th being Light. (In these last three gunas the 17th, 13th and 11th Kalas are each taken as a synthesis of 16, 12 and 10),

Channels of Bioenergy (Nadis)
These are enumerated in the text as Ida, Pingala -- both of which are related to the nostrils; Sushumna, which is the central channel, Sarasvati, which is on the tongue; Pusha and Alambusha related to the eyes; Gandhari relating to the hands and the ears; Kuhu, which goes to the anus肛門; Shankhini, said to be the lingam aperture孔. The Brahmarandhra is related through the central path to all of the 10 Nadis.

The 10 Vital Breaths or Vayus
These are related to different functions in the body. The most important vital breath is Prana, said to reside in the heart and consisting of expiration and inspiration, relating to the letters Ha and Sa 由─ (Hamsa).

The rest of the first Upadesha describes how, by the combination of red blood and white semen, birth occurs, and enumerates列舉the different stages in the development of an embryo. It is stated that an excess of semen gives males, blood females, and an equal amount gives rise to neuter, hermaphrodite陰陽人, or homosexual. The chapter closes with the proportions of the different Ayurvedic bases in the body, and states that Vata, Pitta and Sleshma -- the three base Dhatus, give rise to the 10.

Chapter Two

This section deals with the position of the chakras in the body. The fundamental chakra is the place of Kamarupa, it is of a wine-colour, giving the fruit of all sexuality. Shakti is said to reside here. The second chakra is called the Svadishtana, in its centre is a lingam the colour of pink coral, like a young shoot. In there is Oddiyana Pitha, giving the power of all attraction.

Thirdly is the navel chakra, with five petals, and in its centre is Kundalini Shakti coiled up. She is said to resemble 10 million dawn suns, and gives all siddhi. The fourth chakra is the heart-centre, with eight petals. In it is a lingam. It is the seat of Hamsa, the place where all the senses come to reside.

The fifth is the throat chakra, the junction point of Ida and Pingala. Ida is the Moon nadi on the right, and Pingala the Sun nadi on the left. In the centre is Sushumna. One should meditate there on spontaneous sound, which is Nada. Above this is the Talu chakra. Amrita is said to flow from here. It is near the uvula. It is called Rajadanta, and is said to be the place Shankhini Nadi comes to the 10th door or aperture. One is to meditate there on the Void.

Above this is the brow chakra, said to be the Eye of Knowledge. One obtains Siddhi of the circle of the Matrikas by meditating here. It is like the source of Light. The eighth chakra is said to be the Brahmarandhra or Nirvana Chakra. It is the colour of a column of smoke (purple). The three Kutas or peaks are above this. Jalandhara is situated there. If one meditates on this centre it gives liberation.

Above this is another chakra called the Akasha or Space Chakra. It has 16 petals, and in its centre is an Upper Yoni. Over this one should meditate on the Supreme Void, which is said to be the place of Purnagiri Pitha. It gives all desired siddhi.

The 16 Adharas
The text now mentions 16 places where meditation may be accomplished. On the tip of the big toe of the right foot one should meditate on a steady light. The second base is situated in the root chakra, and a flaming fire should he visualised there. Thirdly is the anus, where the Apana vital breath resides. The Fourth is in the penis, where the Brahmagranthis are said to come together. Fifth is the Oddiyana base (see above). Sixthly is the navel centre, in which is Om, where all sound dissolves. The seventh is the heart chakra, where Prana resides.

The eighth is the throat adhara, the place where Ida and Pingala come together. The ninth base is the Ghantika, at the root of the tongue, whence arises the nectar. The 10th is behind this, identified with the Talu chakra. The 11th base is at the tip of the tongue. Meditating here one conquers all disease. The 12th centre is the third eye, where one should meditate on the lunar circle.

Next and 13th is the spot at the root of the nose. Meditating here, one becomes very concentrated of mind. The 14th base is behind the root of the nose. The 15th is on the forehead, and is said to be the centre of Light. At the 16th, above the Brahmarandhra, is the Space Chakra, and here reside the two lotus feet of Shri Guru.

Three Lakshyas or Places of Meditation
These are identified with Moon, Sun and Fire at head, heart and genitals.

Five Spaces
These pervade the body, and each has the characteristic of Voidness. It is stated here that only by meditating on the nine chakras, the 16 bases, the three Lakshyas and the five Spaces does one become a yogi. In passing, it should be noted that the Kashmir Shaivite Netra Tantra follows the above scheme most closely. The chapter closes with a description of the well known eight limbs of yoga.

Chapter Three

This section deals with the identity of macrocosm and microcosm. The tortoise supporting the cosmos is below the feet, On the soles is the Patala underworld. Talatala is in the region of the front of the feet, Mahatala is on the heels. Rasatala is at the ankles. Sutala is associated with the legs.

Vitala is in the region of the knees, and Atala is at the root of the body. Above this resides the Great Fire at the End of Time (Shiva Kalagnirudra).

The three worlds are then described. Bhur is in the genitals. The presiding deity is Indra. At the tip of the penis and at the penis aperture is Mahar Loka. Svar Loka is associated with the womb. In the heart is Rudra Loka. Rudra is said to be one with Ugra. The chest region is Ishvara Loka. The throat region is Sadashiva Loka. In the centre of the throat, in the neck, is Shri Kantha Loka. At the tongue root is Bhairava Loka -- the Heaven of Bhairava. In the 10th aperture is Shiva Loka Above this 10th aperture is Siddha Loka, where dwell eternally the Siddha Nathas.

In the forehead is the Heaven without Origin. The Lord there is Anadi, or the Originless One. At the peak of the head is Kula Loka, the Lord there being Kuleshvara. In the Brahmarandhra is the Lord of the Supreme Absolute. In the Trikuta is Shakti Loka, and Supreme Shakti rules here.

The seven underworlds. and the heavens all reside in the human body. In the nine apertures are the nine divisions (Khandhas) of India. The seven oceans are Identified with the seven bodily Dhatus. The spine is Mount Meru, and Mount Kailasha is the aperture at the top of the head. Other mountain ranges exist where there are bumps on the body. The Vindhya range is on the right ear, and on the left Mount Mainaka.

Shri Parvati is on the forehead. The 64 Yoginis dwell in the joints of the hands and fingers along with the smaller mountain ranges. The great rivers Ganges, Jumna, Chandrabhaga, Sarasvati, Narmada &c. are identified with the veins. Other lesser rivers and streams are associated with the veins and subtle channels of energy throughout the body. Also in the body are the 27 sidereal constellations, the 12 sidereal constellations, all pithas, and the lunar days.

Dwelling in the pores毛孔and hairs of the body are the 33 millions of gods and goddesses. Numberless saints are associated with the armpit腋下hair. The Pithas and lesser Pithas (Upapitha) reside in the facial hair. Associated with all the Joints of the body and the other places mentioned are the Elements, the Ghosts (Pretas), the Pishachas, the Rakshasas, the Daityas and the Danavas.

The Gandharvas, Kinnaras, Ganas, Apsaras and Yakshas also dwell in the body. Speech is equivalent to the rays of light outspreading in the cosmos. The Khechari Shaktis, and Dakini &c. dwell in the body. Wind is equivalent to breath, and if tears fall it is equivalent to the rain. . 等意的

All the sacred bathing places are in the (108) marmas of the body. The lights of consciousness are the Siddha Naths. The Sun and the Moon are the two eyes. The sentiments reside in the hairs of the legs. Insects and other creeping things are in the urine and waste products.

When a person is happy, she or he is in heaven. When sad, it is hell. Free from these distinctions, one is liberated whether asleep or awake. Maheshvar (Shiva) dwells completely without distinctions in this Cosms, emanating it and shining forth by His own light.

Chapter Four

This section deals with Shakti, who is the support or basis for the Pinda previously mentioned. Kula is manifested Shakti, whilst Akula is non-dual, without any distinctions whatsoever. The union of Kula and Akula is called Samarasa or perfect assimilation.

Parampada may be likened to Supreme Shiva, whilst Kula is Shiva in His immanent form. Both Kula and Akula are inseparate.

Various extracts are given from tantras. These are 'Lalita Svacchanda', 'Pratyabhijna' and 'Vamakeshvara'.. The last extract is to the effect that Shiva and Shakti are one.

Other extracts from other tantras are quoted to further explain the theory behind the practice and to explain what has previously been mentioned.

Chapter Five

Mainly deals with the supremacy of the Guru, and the attainment of the equilibrium of the Pinda, which results in the achievement of Samarasa or perfect assimilation. Only through the grace of the Guru may this be achieved and not through thought or endless discussions. One should obtain it orally and not from a multitude of texts. Only then is one liberated. Parampada is obtained only through the favour of the true Guru.

One who has achieved this Samarasa alone is a Sveccha Yogi, able to do whatever is willed, free from sickness and death. The results of practice for a period of years are described. in the ninth year one achieves a body which is like Vajra. In the 12th year one becomes equal to Shiva, is worshipped in the three worlds, and a Siddha like Shri Bhairava. Success is not achieved by recitation of mantra, penances, meditations. sacrifices, pilgrimages, or worship of Devas, but only through the Guru's grace.

A couplet is given, said to have been spoken by Shiva: "There is nothing greater than Guru. There is nothing greater than Guru. There is nothing greater than Guru. The Guru is Shiva. The Guru is Shiva. The Guru is Shiva. The Guru is Shiva."

If one is not instructed by the Guru but attempts the great work alone then one is a liar as all is achieved through his grace. Such a person is empty of all knowledge.

Chapter Six

Deals with the characteristics of an Avadhoot -- one who has achieved the highest state of all. Such a person is a Siddha Yogi, free from everything, with a complete understanding of the Pinda. Only an Avadhoot may initiate a disciple into the path of Nath Yoga. The Natha school is the best of all other systems, and therefore the Avadhoot is the best of all Gurus. Systems and paths mentioned include Sankhya, Vaishnava, Vedik, Saura, Buddhist, Jaina, and many others.

This path is so superior that it should be carefully hidden. The lotus feet of the Guru should be sought if one wishes to achieve success, and to be free from fear and sorrow.

: What does Adinatha mean?

A: The Sanskrit word Adinatha means 'Primordial Lord'. It is one of many subsects of the heterodox Natha tradition.

The Adinath Sampradaya is a tantrik sect of yogis affiliated with the greater Natha tradition founded by Gorakhnath and Matsyendranath.
These two individuals are revered by Tibetan Lamaism as Mahasiddhas (great magicians) and credited with great powers.

According to George Feuerstein's Textbook of Yoga (ISBN009-124030), "The natha siddhas... deserve to be singled out for separate treatment by virtue of their enormous influence on the development of yoga...the nathas have gone their own ways and evolved many new, original theories and yogic techniques. These are embodied in Hathayoga, also called hatha vidya or the 'science of force' which is a direct continuation of the kaya sadhana of the earlier siddhas."

The Nathas are connected with an earlier alchemical tradition known as Rasayana and with the Siddhas and the Kapalikas. However, two figures stand out in the history of the Nathas, Matsyendranath and Gorakhnath.

Q: Who was Matsyendranath?

A: Matsyendranath (aka Macchagnanath) (circa 900 A.D.)

He is associated with the foundation of the Kaula school of tantra. In a list of the gurus associated with the worship
(puja) of the Goddess Kali, his name, along with his disciple Gorakhnatha, features prominently.

In the Kaulajnananirnaya Tantra (characteristics of Kaula knowledge), the god Shiva describes the self as one who is eternal,
without decay and impurity. All that is created comes through the three Shaktis (female energies) of Iccha (Will), Jnana (Knowledge) and Kriya (Action). There are eight basic mantras and these, through their combination, give birth to 64 Yoginis (female yogis), which are in the eight chakras.

The Natha, being free, may behave like a child, a madman, a king, a hero or a naked person. He or she can do whatsoever is willed (Sveccha -- according to own will). The root of freedom is the mantra Hamsa uttered 21600 times a day with the breath.

In Nepal, Matsyendranath is accorded great honour and identified with Avalokiteshvara觀音, seated on the Mount Potala. He is still to this day worshipped as the Red Lokeshvara of Bugama. Said to have revealed the Kaula knowledge on an island called Chandradvipa, he then imparted it to others at Kamarupa in Assam.

The Shabara Tantra describes him as one of the 12 Kapalika Gurus, renowned as a knower of yoga. In the lists of the Siddhas of Tibetan Lamaism, Matsyendranath is accorded first place.

Q: Who was Gorakhnatha?
A: Gorakhnatha (aka Gorakshanatha)

Gorakhnath, the disciple of Matsyendranath, is credited with the foundation of Laya or Kundalini Yoga and Hatha Yoga. He
is also revered by many of the Natha subsects as their founder.

Such sects are called Kanphata (split ear) after their initiation rite in which the ear cartilage was cut to allow the insertion of
large wooden rings.

Both Gorakhnath and Matsyendranath are credited with fantastic powers and magical ability. The Gurkhas, famed in battle for their heroism, worship Gorakhnath as a god and he has many centres of worship in Nepal.

Q: Who is Dattatreya?
A: The guru figure of India is Dattatreya and he is connected abidingly永恆地 with the origins of the Natha cults. He is, according to many Hindu sources, credited the honour of founding Tantra.

Neither Datta nor the Nathas were in any way thought of as orthodox according to the Brahminical or Vedic ideologies.
Dattatreya is often pictured naked, sitting in embrace with a beautiful Shakti (female energy), drinking wine and eating hog's豬 flesh and dwelling in the centre of a cremation ground.

Often Dattatreya is honoured through his padukas or sandals. He is said to have achieved enlightenment under the tree called
Udumbar. A set of 1000 names hymns him as the Adinatha, the lord of Yoga and the lord of Nathas. He is always portrayed naked and associated with the aboriginal and hill tribes. In the Dattatreya Upanishad he is described as Madman, Child, Flesh Eater.

Dattatreya is pictured with three heads representing the Hindu trinity of Brahma, Vishnu and Shiva. He is always accompanied by one or more dogs.

Q: What are the aims of the Adinathas?

A: The Kularnava Tantra, one of the highest and best of all the tantrik texts, makes this clear.

"Old age prowls like a tiger; age diminishes like water in a broken pot. So as long as this body exists, a person should
earnestly devote himself towards the exploration of the ultimate truth."

"In the various worldly pursuits, time flies unnoticed.
Involved in his pleasures and his pains, the individual remains unaware of his self interests."

"This world plunged as it is in the fathomless ocean of time, an individual does not recognise the lurking crocodiles of death, disease and old age."

"Therefore do today what is required to be done tomorrow.
Do in the morning what is meant to be done in the afternoon, because death waits not to see what is done or not done."

"If people could get liberated by smearing themselves with dust and ashes, are all the country folk, who live amidst dust
and ashes liberated?"

"Goddess, parrots and mynah birds recite before people sacred words with delight. Are they to be regarded as
great scholars from such talk?"

"Animals like pigs bear the winter cold and summer heat and for them food fit or unfit is alike, are they Yogis thereby?"

"Lady of the clans, such privations and self denials are only for deceiving the world while direct knowledge of truth
alone is the means for liberation."

Q: What do the Adinathas believe?

A: The Nathas aim to know, rather than to believe.
Within every man and woman is the hidden but radiant and self shining being. To call it by any name is to lessen it.

A human being is already accomplished, a yogi or yogini.
It is conditioning and other factors which prevent this from shining forth.

The Nathas are yogis and yoginis. In each individual Shiva and Shakti co-exist in equipoise. When they unite, the resulting bliss lights up the physio-psychological complex which is the Universe.

Much of the alchemy the Nathas used was based on theproposition that Breath is Time. According to the Nathas, a human being breathes 21,600 times during a 24 hour day.
Half of these breaths are Sun (Shiva) breaths and half are Moon (Shakti) breaths. The outbreathing is Ha and the inbreathing Sa. This is the so-called involuntary mantra HamSah. One who has united the Solar and Lunar breaths is a Paramahamsa (beyond Hamsa).

These 21600 breaths are also related to the 21600 seconds of the zodiac arc. The breath is affected by time and by various cosmic phenomena, inherent at breath. This is the Kalachakra or wheel of Time. The Natha aims to fight conditioning and to become free from Time.