I would like to give a few examples and analogies to continue the theme of the usage of officinal substances in pre-colonial Tamil Siddharas, some Theravada branches and others. The Patañjali’s Yoga-sūtras (concretely in the Sādhana pāda) use the concepts of the four fundamentals (चतुर्व्यूह caturvyūha) for getting rid of suffering. They are very similar to what we find in Āyurveda, namely: हेय heya – existence of suffering; हेय हेतु heya hetu – a cause of suffering ; हान hāna – stopping of suffering; हानोपाय hānopāya – methods of getting rid of suffering. In the context of Āyurveda, upāya involves the use of dietary regulation, herbs, etc. Also, it identifies the causes of disease, approach to preventively remove the disease possibility, etc. In the context of yoga, upāyas are the aṅgas of the aṣṭāṅgayoga (the eight-part yoga). What is interesting is that there are many in India who believe that Patañjali is the author of the Yoga-sūtras and he is also associated with one of the works on Āyurveda. Though of course many western scholars disagree with this. In the Nāthas, Patañjali may be associated with one of the Nine Nāthas, specifically Acal Achambhenāth, a manifestation of Ananta Śeṣa.
However, if we go back to the similarity of getting rid of suffering, in the form of disease (in Āyurveda) and getting rid of ‘duhkkha’ suffering (in yoga), through yogic sādhana and path, one level can be a lead-in to the other or even sometimes be a complementary. External rasāyana can gradually shift the focus to the inner alchemy, which is essentially yoga. We see a similar approach in the Nāth–yoga, for example, at a gross level, the practitioner uses neti, sūtra-neti, jala-neti practices and etc. Then, when the body is sufficiently purified, the practitioner can gradually shift to the inner alchemy, which is essentially yoga. After that, nāḍī-śuddhi is practised instead, mantras are used instead of external ‘healing substances’. In short, the practice goes to a more subtle level. In Tantrism, I have even come across a context of mantras called ‘mantrauṣadhi’ (mantras as substitutes for plants). The meaning is that mantras are able to relieve suffering (disease) like plants. In the case of mantra-yoga, just as the synthesis of different plants yields a healing potion or alchemical substance, so too combinations of mantras yield the elimination of a particular problem. For example, the combination of syllables, tantric bījas can form mantras with different capabilities (siddhis). Of course, the implication is that all this works only with an infallible understanding of such methods, which is possible with learning from a guru who has realised the relevant siddhis.
Displaced and forgotten elements of practice
Apparently, similar reformations have taken place in many traditions of India and South-East Asia over the last 150 years, mostly related to the marginalisation of the most esoteric practices. In many ways, this trend was influenced by the realities of colonization. From talking to the bearers of the Southern tradition of Siddhars, I learned that it was initially a very independent tradition. But for a time, when certain rulers came, they tried to bring as many people as possible to their faith. Sometimes this took violent forms, so the Siddhars merged with Śaivism, then with Vaishnavism, etc. And now, despite the fact that they are quite independent, there is a fusion of Shaivite elements in their practices, for example, in such practices as Vāsi-yoga (வாசி யோகம்), sometimes Śakta elements, or the mention of Śrī-yantra by Tirumūlar, Bhogar, etc. And it was also unexpected for me to learn, although familiar, that they influenced the Śramaṇic traditions, such as the Ājīvikas, Jains, early Buddhism. Apparently, in the South it was a tradition of yoga masters who led a solitary life, to whom people came for blessings, sometimes instructions, which exists to this day. This is very similar to how it is in the Northern Nāth Tradition, many Siddha-purushas, such as Gorakṣanāth (Gorakkar – கோரக்கர் in the south), Matsyendranāth (Maсchamuni மச்சமுனி – in the south), etc., they are actually the same gurus. Of course, in the south they have their own versions of their stories, but in many ways they coincide with the northern versions.
Not long ago I reread Dr. Kate Crosby’s research on Esoteric Theravada, specifically the tradition of “borān kammaṭṭhāna“, which can be translated as “ancient place for doing” (performing spiritual practice). The name itself is very reminiscent of the Tamil āśivagam (ஆசீவகம் –– place for spiritual practice), it can be both a place for sādhana and the body of the practitioner. This researcher describes in great detail how, under the influence of colonial factors, over the course of a little less than a couple of centuries, this traditional practice of Buddhism was replaced by the cultivation of intellectualism, etc. Although there was a deep connection with medicine, oriented towards Ayurveda. Also, in the process of practice given by the master, the student experiences signs of nimitta, in the form of some pure states of consciousness. After which, through the energy channels in the nostrils, they are inhaled into the embryo of Buddha, which the practitioner forms in his body, in the womb area (garbha). Thus, similar to how in Taoist practices the practitioner grows the embryo of immortality “ling tai” in the area of dāntián, in the same way in this tradition the practitioner grows Buddha in himself. The Siddhars have the same thing with the practices of internal alchemy, with the union of the seed of Śiva and rajas of Śakti, Śiva-svarūpa is reborn inside the practitioner’s body. The lower center in the area of the “kanda” is considered as a crucible alchemical furnace, perhaps the names of some haṭha-yoga practices, such as bhastrikā-prāṇāyāma (bellows prāṇāyāma) and others are symbolically connected. Abhinavagupta in the Tantrāloka called this internal birth “yoginībhū“. The Akulavīratantra, attributed to Mahāsiddha Matsyendranāth, begins with the following verse:
श्रीमच्छन्दपादकेभ्यो नमः ।
श्रीमीनसहजनन्दं स्वकीयाङ्गसमुद्भवम् ।
सर्वमाधारगम्भीरमचलं व्यपकं परम् ।
Salutations to the feet of Śrī Macchanda!
[Bow to] Śrī Mīna [nāth], the sahajānanda, born from his own body, the Whole, the Deepest Root, the Immovable, the All-pervading, the Supreme!
That is, Matsyendranāth, through his inner birth and spiritual growth, realised his new spiritual body, through which he influenced the physical one. We can say the same about Gorakṣanāth and many other Mahāsiddhas. And when we speak of “sahaja bliss”, the term “sahaja” can mean that which is born (i.e. with the body). Something spiritual is revealed inside the body, and then, together with the body, psychophysical transformations occur.
And here is how Siddhar Bogar from the tradition of South Indian siddhas speaks about it:
கருவென்ன சையோகங் காமவித்தை
காணார்க ளூலகக்திற் கன்மபொகி
உருவென்ன கால்வேளை யுணரும்போது
ஓங்காரம் நின்றிடத்தே வித்னத்ப்பாச்க
வருவென்ன வாவென்று வாங்கிக்கொண்டு
வாய்பேசா மூலத்தே மனதைவத்து
கருவெண்ன் நீயென்ன மிரண்டுமொன்று
தடையாறவே கேட்டதெல்லாந் தருகுந்தானே
“The creation of the embryo, called kāya-yoga, is the art of controlling the seed;
Worldly people do not understand the masters who have mastered the art of action,
who contemplate the said embryo of form with the duration of breathing.
In that place, where the eternal AUM sounds sublimate the vital force (seed),
performing [for this] a pulsating breath directed upward;
And, remaining in silence, concentrate your mind on the mūla-mantra.
The embryo is you and you both are one; all barriers will disappear at their core and
what is destined will be granted”…
Although, we encounter similar principles not only in the mentioned traditions, but, to one degree or another, in others. For example, in Vedism, the first sacred cord is considered to be the umbilical cord, which connects the fetus with the mother. This is the first birth, and the second is a spiritual birth, when you are physically separated from your mother and the sacred cord is given to you. The Goddess Sāvitrī becomes your Mother, you receive her mantra, which has the gāyatrī metric size.
In Śrī Vidyā we find a similar transmission, first in the form of the mantra of the young eight-year-old Goddess Bālā. Then she “grows” (the power of the awakening Kuṇḍalini Śakti grows), she becomes fifteen years old with the blossoming power of Kāma (Kāmeśvarī), known as Pañcadaśī. Then, she becomes Mahāṣoḍaśī. Guru ji Rameshchandra Sharma told me that once the syllables of Pañcadaśī were alchemical formulas, but at the moment few people deeply understand their meaning.
The well-known Śivasaṃhitā prescribes contemplation of the bījas, the mantras of Tripurasundarī in the area of the three granthis with the purpose of passing Kuṇḍalini through them. In the area of mūlādhāra–bīja (ऐं aiṃ), as the Newari Guru ji Kedarraj Rajapadhyaya explained to me earlier, there she is represented in the form of Kubjikā (a coiled Goddess), many know her as Kulakuṇḍalinī. Further, in the anāhata region, it is Kāmeśvarī in the form of Kāma-bīja (क्लीं klīṃ) and in the rudra-granthi region – Śakti-bīja (सौः sauḥ) (Parā-bīja in Kashmir Śaivism).
The Śrī Vidyā texts give a more “mature version” of this mantra in the form of Pañcadaśī, also distributing its three kūṭas (accumulations of bījas) to the same areas. Thus, we get the first bliss of vag-bhāva in the manifestation of speech on the physical level. Further, bliss (paramānanda) revealed in the form of different forms of kāma with the overcoming of the boundaries between subject and object. The bliss of renunciation, in the form of the power of renunciation (viramānanda), when we overcome the constant tendencies to get stuck in the phenomena of prapañca. And ultimately we realise the innate bliss of sahajānanda, which is symbolised by Mahāṣoḍaśī in Śrī Vidyā sādhana. You realise the essence of Śūnyatā and Pūrṇatā.
It seems that many yogic and tantric practices have been curtailed and greatly simplified, sometimes modified to serve completely opposite purposes. During the colonial period, for example, the British considered yogis and tantrikas to be very dangerous elements wandering around India, not amenable to conversion to puritanical Christianity. But when Western researchers themselves began to study Sanskrit and texts that contained many “wild elements,” the Indians themselves began to create a “good kind of Indian spirituality” for Westerners. Around the same time, we see the emergence of many modern yoga schools in India, some new forms of the “Kṛṣṇa consciousness movement” and the study of tantra by a variety of European researchers. We see how the esoteric forms of Theravada are beginning to be supplanted by those that divide the psyche and somatics, giving preference to the former. This is all very similar to how it exists in the Abrahamic cults. Of course, you can also find esoteric traditions such as Sufism, Kabbalah, Hesychasm and others, less known, however, Christian preachers mainly carried an extremely dualistic approach.
I think that these important historical factors should be known, not to underestimate their influence, in order to fully understand many methods of yoga and tantra. Only in a full-fledged form can they be an effective psychophysical transformation. Of course, someone will say that he is not interested in politics, but only in spiritual practice. However, you could see in the above-mentioned examples how politics can influence various spiritual institutions and reformat them. In my opinion, it is important to know these factors and those modern influences to which people are generally exposed now.
An example of synthesising elements of several traditions.
I am very impressed by the figure and works of one yogi, about whom there are many legends exist. This is a siddhapuruṣa, who is known among the Nāthas as Kṛṣṇanāth or Kānīpnāth. In Maharashtra, he is revered as one of the Nine Nāthas, who are the Nine manifestations of Narayana, he is known as Prabuddha Narayana. There is a lot of similar and at the same time contradictory information about him. For example, he was a kāpālika and practiced the methods of Vajrayana in Bengal. Kānhapa is also known as Kṛṣṇācārya among Buddhists, and he is a very significant teacher of the Hevajra and Cakrasamvara Tantra practices. He contributed a lot to the development of such a practice as tummo, which became fundamental in the practices of the completion stage (Yoga of Naropa). In Śaiva-Śakta yoga this is the practice of Kuṇḍalini-yoga, which is in many ways identical to the tummo methods. In this regard, he was in many ways a follower of the same methods practiced by his guru, Jalandharnāth, who was significant for both the Nāthas and the Buddhists.
In the Haṭha-yoga-pradīpikā we find a description of the stages of “untying” the knots (granthi), which is accompanied by different types of bliss, such as ānanda, paramānanda, viramānanda and sahajānanda. This is accompanied by the experience of different emptinesses, such as śūnya, atiśūnya, mahāśūnya, sarvaśūnya. All these experiences of bliss and emptiness are the goal of the practices of I am very impressed by the figure and works of one yogi, about whom there are many legends exist. This is a siddhapuruṣa, who is known among the Nāthas as Kṛṣṇanāth or Kānīpnāth. In Maharashtra, he is revered as one of the Nine Nāthas, who are the Nine manifestations of Narayana, he is known as Prabuddha Narayana. There is a lot of similar and at the same time contradictory information about him. For example, he was a kāpālika and practiced the methods of Vajrayana in Bengal. Kānhapa is also known as Kṛṣṇācārya among Buddhists, and he is a very significant teacher of the Hevajra and Cakrasamvara Tantra practices. He contributed a lot to the development of such a practice as tummo, which became fundamental in the practices of the completion stage (Yoga of Naropa). In Śaiva-Śakta yoga this is the practice of Kuṇḍalini-yoga, which is in many ways identical to the tummo methods. In this regard, he was in many ways a follower of the same methods practiced by his guru, Jalandharnāth, who was significant for both the Nāthas and the Buddhists. All these experiences of bliss and emptiness are the goal of the practices of Kuṇḍalini-yoga or tummo (Caṇḍālī). In his commentaries on the Hevajra Tantra, describing these experiences of bliss, Kānhapa identifies the special state of sahajānanda with the state of mahāmudrā, as the peak of realisation in the completion stage.
Besides Kānhapa we find the state of sahajānanda praised by Matsyendranāth in the Akulavīratantra, by Gorakṣanātha in the Amanaska-yoga, in the Amaraugha-prabodha, etc. Kānhapa seems to have been a very important figure in what was formerly known as Sahajayana, the Sahaja practice followed by him, as well as Matsyendranāth, Gorakṣanātha and other Śaivas and Buddhist yogis. Their methods seem to have had a great influence later on the Vaiṣṇava sahajiyas, also on one of their branches, the Baul tradition. As one of the gurus in Bengal explained to me, the meaning of the term comes from ‘Ba’ (Va – vāyu) and ‘Ul’ (ulta – back), the reverse direction of prāṇa, i.e. inward, into the central channel, the suṣumṇa. They told me that the practice of prāṇāyāma is also very important to them.
Matsyendranāth, Jalandharnāth and Kānhapa all practiced the methods of vāmamārga (pañcamakāra–sevana, karma-mudrā, etc.), the purpose of which is to awaken the Kuṇḍalini Śakti. From an interreligious dialogue with Australia’s most renowned researcher of Kashmir Śaivism, John Dupushe, we discovered in the Vijñānabhairava-tantra (Śloka 68) and commentaries on it that the expansion of prāṇa is directly related to sexual energy. Therefore, the practices of prana expansion (prāṇāyāma) and kaulācāra have very deep connections.
Kānhapa wrote many verses, charyapadas and dohas, related to Sahajayana. In some Bengali texts (the Gorakhbijay and the Mīnacetan), the appearance of Kānīpā is described as part of the universal genesis process. I think this is a reproduction of the meaning similar to Puruṣasūktam of the Ṛigveda. It talks about the original puruṣa, from which the entire universe emerged, and from the parts of his body – different forms of living beings. Matsyendranāth appeared from the navel of Adināth, Gorakṣanāth – from the hair, Hāḍipā (Jalandharnāth) – from the bones, Chaurangināth – from the feet, Kānhapa (Kānīpā) appeared from the ears. Although, in the myths of Maharashtra it is about the ear of an elephant in the Himālayas. It is clear that this is symbolism, щtherwise, where would elephants come from in the Himālayas?)) All Nine Nāthas revered in Maharashtra, according to legends, are “ayonija“, i.e. they were not born from the womb of ordinary women. They are born from different natural objects, i.e. self-manifested (svayambhū). I think this all goes back to the worship of nature by the Ādivāsīs in India. Also, many gods are associated with natural forces in Vedism. All this should be understood as symbols of energies, natural elements, through which Śakti and Brahman manifest in different forms.
Although there is information about the birth of Kānīpnāth, which will cause less skepticism in the minds of Western people, for example, that he was born in Somapura (Bangladesh).
Also, there is a version that he was born in the South India, that his skin was dark in color, therefore he was called Kṛṣṇanāth. However, he truly had many names: Kāṇerīpā, Paṇḍitacārya, Yogasiddhācārya, Kānīpā, Kānhapa, Upādhyāya, Kanaḍāpā. Sant Kabīr wrote that Bhartṛhari received much inspiration on the path of yoga from Kānīpā. Of course, I have mentioned only a small part of what this yogi is famous for. There is much that is valuable and inspiring about him, his teachings, and practices in n the Hindi and Sanskrit literature.
The main meaning of Kuṇḍalas among Nāthas.
When speaking about emptiness (śūnya), the very first thing that comes to mind in connection with the Nāthas is the ślokas from the Siddha-siddhānta-paddhati (Upadeśa 6, Śloka 9):
चित्प्रकाशपरानन्दौ यस्य वै कुण्डलद्वयम्।
That whose two kuṇḍalas are the light of consciousness and the supreme bliss, whose rosary is the calmness of the gaze (immersed in the Ātman), is called avadhūta.
It is about the earrings, which are often called “kuṇḍala, darśana, mudrā”, are spoken of as the light of the highest consciousness (citprakāśa) and the highest bliss (parānanda). It can be said that out of 36 tattvas of Śivadarśana, these are the two highest principles of Citśakti or Prakāśa (Śiva) and Ānanda Śakti (Vimarśa or Śakti, reflecting the greatness of Śiva). Judging by the mantra associated with the kuṇḍalas of the Nāthas, the power of space, khecarī or the heavenly power (spatial) and the earthly bhūcarī are mentioned there. Mudrā in one of the interpretations from the basis “mud” – ‘to mix,’ ‘to connect,’ i.e. that which unites the main polarities. This can be the fusion of japa and ajapa, prāṇa and āpaṇa, sun and moon, nāda (vibration) and anāda (silence), Śiva and Śakti, śunya (emptiness) and pūrṇatā (fullness, abundance) in oneself. In essence, this level of realisation implies the realisation of the fusion of the main polarities and being in a state above which there is nothing (anuttara). Here, of course, we are not talking about just a piercing, which even hippies can do for themselves, the value is only in the “piercing”, “absorption” of the basic elements in each other. Such a yogi, right in the place where he is, can gain knowledge of everything that is in the “brahmāṇḍa” (macrocosm). Physically, kuṇḍalas can be made of different materials, they can symbolise alchemical principles (internal alchemy), but this is already beyond the scope of a short explanation. Internal alchemy is what a realised Guru teaches spiritually matured students and, in any case, the basis of everything is the fusion of polarities, i.e. the realisation of yoga.
Yogic meaning of the term ‘gṛhastha’.
I translated a verse from the Gorakh Sabadī, which the Nāthas call the Sūkṣma Veda (the refined essence of the Veda). I am always amased at how many layers of meaning can be found in these types of texts, when you know enough and dig deep into the subject. In general, in the language of the siddhas, the image of the city (pur), chariot (ratha) and house (gṛha) can be used to designate the body. In the latter case, gṛha can also mean a temple in which a deity is installed in the form of our soul (i.e. ourselves). And the very establishment of “āsana” is the unity of Śiva and Śakti, where the soul (ātmā) is Śiva and the body is Śakti. Śiva’s descent into his “āsana” is a sacred fusion of spirit and body, at least as the āsana is interpreted in the tantras. In principle, “āsana” in this context can be considered as yoga itself. The term “sahaja” is also used here, which can also have different levels of meaning. For example, as a “together born” state there is something that is not named, since it is transcendental, it is together with the manifested (born) body. And let me remind you that Sabadī is a poetic text, they are sung, and in this sense the text of Sabadī itself can serve as a means of meditation. Much like the texts of the Vedas, which are the object of prayer and meditation.
गिरही सो जो गिरहै काया, अभि अंतरि की त्यागै माया।
सहज सील का धरै सरीर, सो गिरही गंगा का नीर।।४५ ।।
girahī so jo girahai kāyā, abhi aṃtari kī tyāgai māyā।
sahaja sīla kā dharai sarīra, so girahī gaṃgā kā nīra।।45 ।।
गिरही – grihastha; सो (Sanskrit सः) – he; जो – who; गिरहै (गिरह) – binds, holds; काया – body;
अभि – now; अंतरि – inside, soul. त्यागै – sacrificed, left; माया – illusion.
सहज – innate nature; सील (शील) का – good character; धरै – retention; सरीर – body; सो – he; गिरही – living in the house (grihastha); गंगा का – like the Ganges; नीर – water.
Gṛhastha is the one who holds the body; at the same time sacrificing the conditioned mind (māyā) within. Goodness of character naturally sustains the body; one who lives in the house (body) is like the sacred waters of the Ganges. (45)
On the nature of Māyā in the Śrī Gorakh Gītā
I have translated a short passage of the Śrī Gorakh Gītā from Hindi. Look how clearly Gorakśanāth explains the nature of māyā, which affects everyone in their own way. How the principle of phenomenality gives rise to obscurations through attachments. The main thing here is to understand the essence of all these examples; you could give many more similar ones yourself. Obviously, for personal transformation you have to think about what is conditioning you personally in this regard.
मेरा गुरु त्रिगुणी माया की बात बताता है।
My Guru tells me about three types of Māyā.
पता नहीं गुरु कहाँ चला गया।
I don’t know where Guru went.
उसके बिना मुझे नींद भी नहीं आती।
I can’t even sleep without it (without blessing).
यह माया का मोह कुम्हार के घर में हाँडी के रूप में है।
This attachment to Māyā is like a pot in the potter’s house.
अहीर के घर ऊँटनी के रूप में है और ब्राह्मण के घर नारी के रूप में है।
In the herdsman’s house it is in the form of a camel and in the brahmin’s house it is in the form of a woman.
हाँडी सांडी और राँडी तीनों मोह के कारण है।
The pot, camel and woman all three are attachment.
राजा के घर में भाले माया का रूप हैं।
In the king’s (kṣatriya) house, spears are a form of Māyā.
जंगल में बेल मोह का रूप है।
The fruit of the Bilva tree in the forest is a form of attachment.
तेली के घर तेल के रूप में माया विद्यमान है।
Māyā exists in the form of butter in the house of a buttermaker.
इस प्रकार तेल, बेल और सेल माया के मोह में बाँधते हैं।
In this way, butter, bilva fruits and spears bind one in the illusion of Māyā.
अहीर के घर बाहरी (गाय) माया के रूप में है।
The outsider (cow) in the house of the herdsman appears in the form of Māyā.
मन्दिर में मूर्ति माया का रूप है और दुकान में हींग भी माया का रूप है।
The mūrti in the temple is a form of Māyā and the asafoetida in the shop is also a form of Māyā.
इस प्रकार हींग, लिंग तथा सींग माया के रूप हैं।
Thus asafoetida, liṅgam and horn (of cows and bulls) are forms of Māyā.
माया के एकमात्र सूत्र से उनके नाना रूप बने हैं ।
The various forms are created from the single thread of Māyā.
यह माया अनेक रूपों में दिखाई पड़ती है।
This Māyā (illusion) appears in many forms.
गोरख कहता है कि माया के सत्त्व, राजस और तम तीन गुण हैं।
Gorakśanāth says that Māyā has three qualities: sattva, rajas and tamas.
सच्चा गुरु ही माया के स्वरूप की कर सकता है।।
Only a true Guru can understand the nature of Māyā.
About the perfect consciousness of yogis through quotations of the Amanaska-yoga, the Caraka-saṃhitā and the Akulavīra-tantra
Gorakṣanātha in his Amanaska-yoga talks about four states (levels) of mind, two of which are associated with tamas and rajas, fluctuations of the mind. The other two are the state of mind in sattvaguṇa and the state of mind beyond any qualities or complete dissolution of the mind.
1) विश्लिष्टं viśliṣṭa – mind in the state of tamas
2) गतागत gatāgata – mind in the state of rajas
3) सुश्लिष्ट suśliṣṭa – mind in the state of sattva
4) सुलीन sulīna – mind beyond qualities, dissolved into Ātman
In the Caraka-saṃhitā, in the section dedicated to yoga, also emphasised that for yoga it is important to overcome the obscurations associated with guṇas of tamas and rajas:
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात् ।
वियोगः सर्वसंयोगैरपुनर्भव उच्यते ॥१।१४२॥
In the liberated state, all desires are destroyed due to the absence of rajas and tamas. Thus, a person is finally and irrevocably freed from the bonds of the phenomenal world, from rebirth.
Below are excerpts from my translation of the Amanaska-yoga by Gorakṣanātha:
चतुर्विधा मनोऽवस्था विज्ञातव्या मनीषिभिः।
विश्लिष्टं च गतायातं सुश्लिष्टं च सुलीनकम् ॥ ९४ ॥
The wise know four states of mind: viśliṣṭa, gatāgata (gatāyata), suśliṣṭa and sulīna.
विश्लिष्टं तामसं प्रोक्तं राजसं च गतागतम्।
सुश्लिष्टं सात्त्विकं प्रोक्तं सुलीनं गुणवर्जितम् ॥ ९५॥
Viśliṣṭa – tamasic, gatāgata – rajasic, suśliṣṭa – sattvic, sulīna – devoid of qualities.
विश्लिष्टं च गतायातं विकल्पविषयग्रहम् ।
सुश्लिष्टं च सुलीनं च विकल्पविषनाशनम् ॥ ९६ ॥
In viśliṣṭa and gatāgata there is the perception of fictitious objects (vikalpa-viṣaya), in suśliṣṭa and sulīna there is the destruction of the poison of vikalpas.
ततोऽभ्यासनियोगेन निरालम्बो भवेद यदि।
तदा सरिसभूतानि (समरसभूतः ?) परमानन्द एव सः॥९७ ॥
If through the practice of yoga [a person] becomes independent, then he acquires naturalness and supreme bliss.
अभ्यस्यतो मनः पूर्व विश्लिष्टं चलमुच्यते।
ततश्च निश्चलं किञ्चित् सानन्दं च गतागतम् ॥ ९८ ॥
During practice, the mind first moves, this state is called viśliṣṭa. Then the mind becomes still at times and filled with bliss – this is gatāgata.
सानन्दं निश्चलं चेतः ततः सुश्लिष्टमुच्यते।
अतीव निश्चलीभूतं सानन्दं च सुलीनकम् ।। ९९ ॥
When the mind is in blissful stillness, this is suśliṣṭa. When it reaches final stillness and bliss, it is sulīna.
बभूव तस्य कर्माणि पापपुण्यस्य संक्षयः।
प्रयान्ति नैव लिम्पन्ति क्रियमाणानि सानुना ॥ १० ॥
The sinful and good karmas of a righteous ascetic disappear, and no matter what he does, the karmas pass by without staining him.
उत्तुङ्गः सहजानन्दः सदाभ्यासरतः स्वयम्।
सर्वसंकल्पसंत्यक्तः स विद्वान् कर्म संत्यजेत् ॥ १०१ ॥
The sage, permanently immersed in abhyāsa, abiding in the sublime bliss of naturalness and detached from all saṃkalpas, is freed from karma.
The last śloka says that this highest state is called sahajānanda, as it was previously spoken about in the ślokas 20 and 92. The same term is also used by Matsyendranāth in the Akulavīra-tantra, which indicates the importance of sahaja-avasthā among the Nāthas. The Akulavīra-tantra begins as following:
श्रीमच्छन्दपादकेभ्यो नमः ।
श्रीमीनसहजनन्दं स्वकीयाङ्गसमुद्भवम् ।
सर्वमाधारगम्भीरमचलं व्यपकं परम् ।
Salutations to the feet of Śrī Macchanda!
[Bow to] Śrī Mīna [nāth], the Bliss of the sahaja, born from his own body, the Whole, the Deepest Root, the Immovable, the All-pervading, the Supreme!
Interesting etymology of the term “karṇa” according to Yāska
Looking through Yāska’s work, I found another interesting point related to the interpretation of the word “karṇa” (कर्ण – an ear), which, in my opinion, very clearly indicates the rite of “kaṇ-chira” – one of the the Nātha saṃskāras.
कर्णः कृन्ततेः। निकृत्तद्वारो भवति ।
Karṇa (an ear) comes from the root कृत् “krit” (to cut through), this is cutting a hole.
The rite of karṇa-vedhana (piercing the earlobes) is included in the Vedic saṃskāras, along with receiving the sacred thread, etc., so it is not surprising that there is such a definition here. However, Yāska further gives another version:
ऋच्छतेरित्याग्रायणः ।
“Ricchha” means “to move,” says Āgrāyaṇa (ācārya).
ऋच्छन्तीव खे उदगन्ताम् ।
Just as if there was movement in space (sound or nada).
In the śābar-mantra of the Nāthas, for the “kuṇḍala” (earrings) that are worn during such a ritual, it refers to the sound vibration “nada” and its connection with khecarī–mudrā, but in the context of the fact that the sound “moves” in ākāśa (space). At the end it is said that above the ears of Gorakṣanāth is ākāśa, and below them is the earth, i.e. he is an image of the confluence of these polarities. He combines (mudrā) khecarī and bhūcarī (Śakti in the manifest world and in emptiness).
I would also like to note that the Sun and Moon are luminaries that constantly move in space, just like the Earth itself with the Moon, rotating around it and reflecting the light of the Sun. All these movements are time (kalā), which is sometimes translated as “death” in Sanskrit. Therefore, one who has gone beyond polarity and time comprehends the reality of immortality beyond the manifest and the unmanifest. The Gorakṣa-siddhānta-saṅgraha says that the true Brahman in this sense is beyond dvaita and advaita, bheda and abheda, etc., which Gorakṣanāth calls “Pakṣapāta-vinirmukta”.
Meaning of the name Gorakṣanātha
Definitions of the Gorakṣanātha’s name sometimes contain many references to its etymology, especially to the term “Go“. I want to share one of them, perhaps later I will give other quotes. Here is one of Yaskacharya’s works with my comments:
सुषुम्णः सूर्यरश्मिश्चन्द्रमा गन्धर्वः। (Yajurveda, śloka 18.40)
The Moon is a Gandharva, representing the rays of the auspicious (suṣumṇā) Sun (Sūrya).
इत्यपि निगमो भवति । सोऽपि गौरुच्यते।
Following is also in the Vedic scriptures: It (light) is also called “Go”.
“अत्राह गोरमन्वत” इति तद् उपरिष्टाद् व्याख्यास्यामः।
This will also be discussed further “atrāha goramanvata” (quote from Rigveda 1.84.15)
सर्वेऽपि रश्मयः गावः उच्यन्ते।
Also, all rays of light are called “Go”.
And so, in etymology from the Vedas we get that “Go” or “Gau” is light or rays of light, and here there is a reference to the Yajurveda, where mentioned the name of suṣumṇā, which in Nāth–yoga and Tantrism is used as the name of the main channel in our body. I believe that the mention of Sūrya and Chandra is not accidental here, which in Nāth–yoga are further used as images of the iḍa and piṅgala channels surrounding the suṣumṇā channel.
The complete śloka of the Rigveda quoted by Yaska as following:
अत्राह॒ गोर॑मन्वत॒ नाम॒ त्वष्टु॑रपी॒च्य॑म्।
इ॒त्था च॒न्द्रम॑सो गृ॒हे ॥
In this world, they (ṛṣi) perceived the beautiful rays of the Sun in this way in the house of the Moon.
In that way, we are talking here about a certain concentration of light, accumulation between the Sun and the Moon, which are called “Go”. They are collected, that indicates on their protection (rakṣaṇa), i.e. what we know as “tapasya”, the generation of internal light or fire within. This reflects the essence of the practices of Gorakṣanātha. The Nāthas also associate Patra Devatā (Deity in the form of a vessel) with him. For example, we find similar ideas in Tantrism or even Kabbalah, about receiving or accumulating light in oneself (in the body). Light is also a reflection, an “imprint”, called mudrā. Thus, the earrings of the Nāthas, threaded into the space of the ears, are also symbols of the Sun and Moon in space, they are also called “mudrā”. This term is from the root “mud” – means “mixing”, the merging of higher consciousness and matter or spirit, which gives life and form to matter. The form is then given a meaning or mission in this world and becomes a form of life. Thus, Gorakṣanātha is a symbol of life, as opposed to death (mṛita), he is a symbol of immortality “amṛta”, the basis of which lies in the pure light of spirit (Ātman).
From the above it follows that Gorakṣanātha’s practices are aimed at the central channel (suṣumṇā) in our body, this is the gateway to the world of spirit and immortality, to the collecting together (samādhi) of consciousness and pranas.
What is said about Gorakṣanātha in the Brahmāṇḍapurāṇa
In the Brahmāṇḍapurāṇa (Adhyāya 33), we find a mention of Yogi Gorakṣanātha. Although this text is dedicated to Śrīvidyā, the manner in which it is described is interesting. I have made translation from Sanskrit with small notes, and although this kind of text requires a more detailed explanation, I will publish my translation here.
तस्य चोत्तरकोणेषु वायुलोको महाद्युतिः ।
तत्र वायुशरीराश्च सदानन्दमहोदयाः ॥ ६७॥
Also, in the Northwest corner with great radiance is the dimension of Vāyu.
Those who are there (ṛṣis and siddhas) also have bodies like Vāyu (power ones) and great eternal bliss is revealed in them.
सिद्धा दिव्यर्षयश्चैव पवनाभ्यासिनोऽपरे ।
गोरक्षप्रमुखाश्चान्ये योगिनो योगतत्पराः ॥ ६८॥
Divine ṛṣis and siddhas, who practice methods associated with the wind (pranayama) and other yogis, devotees of the yoga path, among whom the main one is Gorakṣanātha.
एतैः सह महासत्त्वस्तत्र श्रीमारुतेश्वरः ।
सर्वथा भिन्नमूर्तिश्च वर्तते कुम्भसम्भव ॥ ६९॥
There, along with them, with the great beings, is Māruteśvara (Gorakṣa).
O, born from a jar (“Patra Devatā” among the Nāthas, or Gorakṣanātha), also present in many forms.
इडा च पिङ्गला चैव सुषुम्णा तस्य शक्तयः ।
तिस्रो मारुतनाथस्य सदा मधुमदालसाः ॥ ७०॥
This lord of the winds, Mārutnātha, has three Śaktis in the form of iḍā, piṅgala and suṣumṇā, which reside in a heady eternal peace.
ध्वजहस्तो मृगवरे वाहने महति स्थितः ।
ललितायजनध्यानक्रमपूजनतत्परः ॥ ७१॥
He holds a flag (symbol of Alakh-nirañjan) in his hand, while sitting on an antelope (symbol of prāṇa). He successively performs dhyāna, yājña and pūjā to the goddess Lalita (Yogamāyā Bālasundarī among the Nāths).
आनन्दपूरिताङ्गीभिरन्याभिः शक्तिभिर्वृतः ।
स मारुतेश्वरः श्रीमान्सदा जपति चक्रिणीम् ॥ ७२॥
He is surrounded by other Śaktis (goddesses), their parts (it can be their bodies or aspects in the form of yoginīs), overflowing with bliss. That glorious Māruteśvara always repeats the mantra to the Queen of the Śrīyantra chakras (Tripurasundarī).
तेन सत्त्वेन कल्पान्ते त्रैलोक्यं सचराचरम् ।
परागमयतां नीत्वा विनोदयति तत्क्षणात् ॥ ७३॥
Through his essence, at the end of a kalpa, he absorbs all three worlds, everything movable and immovable, remaining by himself in that delightful moment.
तस्य सत्त्वस्य सिद्ध्यर्थं तामेव ललितेश्वरीम् ।
पूजयन्भावयन्नास्ते सर्वाभरणभूषितः ॥ ७४॥
For the perfections of that essence, Laliteshwari, he worships her with manifest feeling and all kinds of ornaments.