Siddha Siddhanta Paddhati
By Lokanath
Maharaj
The sections in this work are 1) origin of Pinda, 2) discussion of Pinda, 3)
data referring to Pinda, four) foundation of Pinda. 5) unity of Pinda with the
Supreme Actuality (Parampada), and 6) the character of the Avadhoot.
The Parampada is often known as Anama, or the nameless. The Pinda itself is
Shakti. Pinda means, actually, 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 kinds,
known as in this text Para (Supreme). Anadi (With out Origin), Adi (Origin),
Mahasakara (Great Body), Prakrita (Natural Physique) and Garbha (Womb-born
Body),
Each of these six elements of Pinda has itself 5 factors, these being subdivided
into five different divisions. So every of the six facets of Pinda has 25
qualities.
The five divisions partake of the character of Space, Air, Water, Fire and Earth
-- the five components or Bhutas. This work primarily belongs to the Kanphat or
Gorakhnathi tradition, and having many contacts with the Adinath <dadaji.htm>
tradition, should be compared with Kaula Jnana Nirnayam <kaula3.htm> (Prachya
Prakashan, 1986). Descriptions of the chakras should not be taken at face value.
Many different chakra methods exist. It is only in current historical past that
the one described in Avalon's Serpent Power has come into basic 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 5 qualities Eternity, Stainlessness, No
Sound, No Mild, No Emanation. 2) Para Shakti with the 5 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 Refined Shakti, with the 5
qualities of Wholeness, All Extensiveness, Immovability, Firmness, and
Changelessness. 5) Kundalini Shakti with Her five qualities of Fullness,
Reflectiveness, Mightiness, Energy and Openness.
Anadi Pinda
1) Parampara or Uninterrupted Line, with 5 qualities of Spotlessness, With out
comparability, Beyond all, With out kind, By no means appearing. 2) Param Padam
or Supreme Half with five qualities of No Components, Very Highest, Without
Motion, Numberless, Supreme. three) Shunya or Void with the five qualities of
Playfulness, Fullness, Agitatedness, Unsteadiness. Fickleness 4) Niranjana or
the Stainless, with the 5 qualities of Truthfulness, Spontaneity (Sahaja),
Excellent Assimilation (Samarasa), Attentiveness and Omnipresence 5) Paramatma
or Supreme Being with 5 qualities of Imperishability, inability to be Divided,
Incapacity to be Reduce, incapacity to be Burnt, incapability to be Destroyed.
Adi Pinda
1) Paramananda or Supreme Bliss with 5 qualities of Vibration, Happiness, Power,
Quietude, Everlasting Bliss. 2) Prabodha or Manifestation with five qualities of
Arising, Growth, Shining Forth, Enlargement, Light. )) Chidudaya or Arising of
Consciousness with 5 qualities of Good Meditation, Discrimination, Doing,
Understanding, independence. 4) Prakasha or Illumination 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 House, with the five qualities Area, Intactness,
Untouchability, Consisting of the color blue, regarding Sound. 2) Maha Vayu or
Great Air, the five qualities being Transferring About Trembling, Contact,
Drying, consisting of the colour purple. three) Maha Tejas or Great Hearth
regarding Burning, Cooking, Heat, Sight, and the colour red. four) Maha Salila
or Great Water with the five qualities of Flowing, Moistness, Liquidity, Style,
and the colour white. 5) Maha Prithivi or Great Earth, with five qualities of
Grossness, Totally different Bodies, Firmness, Odor, yellow.
Prakrita Pinda
1) Earth with the 5 qualities of Bone, Flesh, Pores and skin, Veins and Hair. 2)
Water with the 5 qualities of Saliva, Sweat, Semen, Blood, Urine. 3) Fire with
the 5 qualities Hunger, Thirst, Dream, Languor, Idleness. four) Air with the
five qualities Working, Swimming, Stretching, Bending, Disappointment. 5) Earth
with the five qualities of Illness, Hatred, Fear, Shame; Delusion.
The work then proceeds to present five-fold qualities of many different things
which seem to pertain to the Garbha Pinda. They are enumerated below.
Qualities of the Antakarana
The Antakarana is the internal complicated carried from beginning to rebirth.
1)
The five qualities of Manas (thoughts) are Resolution, Wavering, Folly,
Stupidity, Mentality.
2) The 5 qualities of Buddhi (purpose) are Discrimination,
Dispassion, Peace, Contentment and Patience.
3) The 5 qualities of Ahankara or
Ego are Wishing to have contact, the feeling "that is mine", My Happiness, My
Sorrow, That is Mine.
4) The 5 qualities of Chitta or Remark are Pondering,
Constancy, Reminiscence, Reflection, and Making one's own.
5) The five qualities
of Chaitanya or full awareness are Reflectiveness, Ability, Steadiness,
Thoughtfulness, and Indifference.
The 5 Kulas
1) Sattvas -- the 5 being Compassion, Obligation, Mercy, Devotion and Faith. 2)
Rajas the five qualities Giving, Enjoyment, Eroticism, Possession, and Having
Wealth. three) Tamas with the five qualities Argumentativeness, Grief,
Quarrelsomeness, Bondage and Fraud. 4) Kala or Time with the five qualities
Divisions, Durations, 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 5 qualities Divine Insanity, Want, Longing, Reflection, and
Attaining what is Desired. 2) Kriya, with the 5 Making Love, Effort, Motion,
Steadiness, and adherence to 1's own Kula-cluster. three) Maya with her five
qualities of Conceitedness, Envy, Deceit, Acting, and Playfulness. 4) Prakriti
with her 5 qualities Hope, Thirst, Eagerness, Wishing, Duplicity. 5) Vak or Devi
as Speech with the 5 qualities Supremacy, Pashyanti, Madhyama, Vaikhari and
Matrika.
The Five Gunas of Personal Expertise
1) Karma, the 5 being Good, Evil, Fame, Dishonour, Trying to the outcomes of
action. 2) Kama or sexuality with the 5 qualities of intercourse, Liking,
Playfulness, Need or Lust. three) Moon with 16 Kalas, and a 17th referred to as
Nirvana. four) Solar, with 12 Kalas and a 13th called Shining by its personal
Light. 5) Hearth with 10 Kalas, the eleventh being Light. (In these last three
gunas the 17th, 13th and 11th Kalas are every taken as a synthesis of sixteen,
12 and 10),
Channels of Bioenergy (Nadis)
These are enumerated within the textual content as Ida, Pingala -- each of which
are related to the nostrils; Sushumna, which is the central channel, Sarasvati,
which is on the tongue; Pusha and Alambusha associated to the eyes; Gandhari
referring to the palms and the ears; Kuhu, which matches to the anus; Shankhini,
said to be the lingam aperture. The Brahmarandhra is expounded by way of the
central path to all the 10 Nadis.
The 10 Very important Breaths or Vayus
These are related to different features in the body. An important very important
breath is Prana, mentioned to reside within the coronary heart and consisting of
expiration and inspiration, referring to the letters Ha and Sa (Hamsa).
The rest of the first Upadesha describes how, by the mixture of pink blood and
white semen, delivery happens, and enumerates the different phases within the
improvement of an embryo. It is stated that an excess of semen gives males,
blood females, and an equal quantity offers rise to neuter, hermaphrodite, or
homosexual. The chapter closes with the proportions of the totally different
Ayurvedic bases in the physique, and states that Vata, Pitta and Sleshma -- the
three base Dhatus, give rise to the 10.
Chapter Two
This part offers with the place of the chakras in the body. The basic chakra is
the place of Kamarupa, it is of a wine-color, giving the fruit of all sexuality.
Shakti is claimed to reside here. The second chakra known as the Svadishtana, in
its centre is a lingam the colour of pink coral, like a younger shoot. In there
is Oddiyana Pitha, giving the ability of all attraction.
Thirdly is the navel chakra, with 5 petals, and in its centre is Kundalini
Shakti coiled up. She is said to resemble 10 million daybreak suns, and offers
all siddhi. The fourth chakra is the guts-centre, with eight petals. In it is a
lingam. It is the seat of Hamsa, the place where all of 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 suitable, and Pingala the Sun nadi on the left. In the
centre is Sushumna. One ought to meditate there on spontaneous sound, which is
Nada. Above this is the Talu chakra. Amrita is claimed to move from here. It is
near the uvula. It's known as Rajadanta, and is alleged to be the place
Shankhini Nadi involves the 10th door or aperture. One is to meditate there on
the Void.
Above this is the forehead chakra, said to be the Eye of Knowledge. One obtains
Siddhi of the circle of the Matrikas by meditating here. It's just
like the source of Light. The eighth chakra is alleged to be the Brahmarandhra
or Nirvana Chakra. It's the color 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 provides liberation.
Above this is another chakra called the Akasha or House 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 textual content now mentions sixteen places the place meditation may be
accomplished. On the tip of the massive toe of the right foot one should
meditate on a steady light. The second base is situated within the root chakra,
and a flaming hearth ought to he visualised there. Thirdly is the anus, where
the Apana important breath resides. The Fourth is in the penis, where the
Brahmagranthis are mentioned to come together. Fifth is the Oddiyana base (see
above). Sixthly is the navel centre, through which is Om, where all sound
dissolves. The seventh is the guts chakra, the place Prana resides.
The eighth is the throat adhara, the place where Ida and Pingala come together.
The ninth base is the Ghantika, on 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, the place one should meditate on the lunar circle.
Subsequent and thirteenth is the spot at the root of the nose. Meditating right
here, one becomes very concentrated of mind. The 14th base is behind the basis
of the nose. The fifteenth is on the brow, and is claimed to be the centre of
Light. On the 16th, above the Brahmarandhra, is the House Chakra, and right here
reside the 2 lotus ft of Shri Guru.
Three Lakshyas or Locations of Meditation
These are identified with Moon, Sun and Fireplace at head, coronary heart and
genitals.
Five Spaces
These pervade the body, and every has the characteristic of Voidness. It is
acknowledged right here that solely by meditating on the nine chakras, the
sixteen bases, the three Lakshyas and the 5 Areas does one change into a yogi.
In passing, it must be famous that the Kashmir Shaivite Netra Tantra <netra.htm>
follows the above scheme most closely. The chapter closes with an outline of the
well known eight limbs of yoga.
Chapter Three
This section deals with the id of macrocosm and microcosm. The tortoise
supporting the cosmos is below the toes, On the soles is the Patala underworld.
Talatala is within the area of the front of the toes, Mahatala is on the heels.
Rasatala is on the ankles. Sutala is related to the legs.
Vitala is in the area of the knees, and Atala is at the root of the body. Above
this resides the Nice Fire on the Finish 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 on the penis aperture is Mahar Loka.
Svar Loka is related to the womb. Within the heart is Rudra Loka. Rudra is said
to be one with Ugra. The chest region is Ishvara Loka. The throat area is
Sadashiva Loka. In the centre of the throat, within the neck, is Shri Kantha
Loka. On the tongue root is Bhairava Loka -- the Heaven of Bhairava. Within the
tenth aperture is Shiva Loka Above this 10th aperture is Siddha Loka, the place
dwell eternally the Siddha Nathas.
In the brow is the Heaven without Origin. The Lord there's Anadi, or the
Originless One. At the peak of the pinnacle is Kula Loka, the Lord there being
Kuleshvara. In the Brahmarandhra is the Lord of the Supreme Absolute. Within the
Trikuta is Shakti Loka, and Supreme Shakti rules here.
The seven underworlds. and the heavens all reside in the human body. Within the
nine apertures are the nine divisions (Khandhas) of India. The seven oceans are
Recognized with the seven bodily Dhatus. The spine is Mount Meru, and Mount
Kailasha is the aperture on the high of the head. Different mountain ranges
exist the place there are bumps on the body. The Vindhya vary is on the suitable
ear, and on the left Mount Mainaka.
Shri Parvati is on the forehead. The 64 Yoginis dwell in the joints of the palms
and fingers together with the smaller mountain ranges. The good rivers Ganges,
Jumna, Chandrabhaga, Sarasvati, Narmada &c. are recognized with the veins. Other
lesser rivers and streams are related to the veins and subtle channels of
vitality all through 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 and hairs of the physique are the 33 tens of millions of
gods and goddesses. Numberless saints are related to the armpit hair. The Pithas
and lesser Pithas (Upapitha) reside within the facial hair. Related to all of
the Joints of the physique and the opposite places talked about are the
Components, 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 sunshine outspreading in the cosmos. The
Khechari Shaktis, and Dakini &c. dwell in the body. Wind is equal to breath, and
if tears fall it is equal to the rain.
All the sacred bathing locations are in the (108) marmas of the body. The lights
of consciousness are the Siddha Naths. The Solar and the Moon are the 2 eyes.
The sentiments reside in the hairs of the legs. Insects and other creeping
issues are within the urine and waste products.
When a person is glad, she or he is in heaven. When unhappy, it is hell. Free
from these distinctions, one is liberated whether asleep or awake. Maheshvar
(Shiva) dwells fully with out distinctions on this Cosms, emanating
it and shining forth by His personal light.
Chapter 4
This section deals with Shakti, who's the assist or foundation for the Pinda
previously mentioned. Kula is manifested Shakti, whilst Akula is non-twin,
without any distinctions whatsoever. The union of Kula and Akula is known as
Samarasa or excellent assimilation.
Parampada could also be likened to Supreme Shiva, while Kula is Shiva in His
immanent form. Each Kula and Akula are inseparate.
Various extracts are given from tantras. These are 'Lalita Svacchanda',
'Pratyabhijna' and 'Vamakeshvara'.. The last extract is to the impact that Shiva
and Shakti are one.
Different extracts from different tantras are quoted to further explain the idea
behind the observe and to clarify what has beforehand been mentioned.
Chapter Five
Mainly deals with the supremacy of the Guru, and the attainment of the
equilibrium of the Pinda, which ends up in the achievement of Samarasa or good
assimilation. Solely via the grace of the Guru could this be achieved and not by
means of thought or countless discussions. One ought to obtain it orally and not
from a large number of texts. Only then is one liberated. Parampada is obtained
only by way of 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 illness and death. The results of observe for a period of
years are described. in the ninth year one achieves a physique which is like
Vajra. In the 12th yr one turns into equal to Shiva, is worshipped in the three
worlds, and a Siddha like Shri Bhairava. Success will not be achieved by
recitation of mantra, penances, meditations. sacrifices, pilgrimages, or worship
of Devas, however only via the Guru's grace.
A couplet is given, mentioned to have been spoken by Shiva: "There is nothing
greater than Guru. There may be nothing larger than Guru. There's nothing larger
than Guru. The Guru is Shiva. The Guru is Shiva. The Guru is Shiva. The Guru is
Shiva."
If one just isn't instructed by the Guru however attempts the nice work alone
then one is a liar as all is achieved by way of his grace. Such an individual is
empty of all knowledge.
Chapter Six
Deals with the characteristics of an Avadhoot -- one who has achieved the best
state of all. Such an individual is a Siddha Yogi, free from every little thing,
with a whole understanding of the Pinda. Only an Avadhoot may initiate a
disciple into the trail of Nath Yoga. The Natha faculty is the very best of all
different methods, and due to this fact the Avadhoot is the perfect of all
Gurus. Programs and paths talked about include Sankhya, Vaishnava, Vedik, Saura,
Buddhist, Jaina, and plenty of others.
This path is so superior that it ought to be rigorously hidden. The lotus feet
of the Guru ought to be sought if one wishes to attain success, and to be free
from fear and sorrow.
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