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Siddha Siddhanta Paddhati
There is nothing greater than guru, nothing greater than guru, nothing greater than guru, nothing greater than guru.
This Sanskrit text, attributed to Siddha Gorakhnath, is divided into six chapters called Upadeshas. The Sanskrit edition used for this abstract is the Siddha Siddhanta Paddhati & Other Works of the Nath Yogis, Mallik, 1953. It is also very much worth consulting the English introduction, by Gopinath Kaviraj, to the Siddha Siddhanta Sangraha of Balabhadra, Government Sanskrit College, Benares 1925. This introduction is out of copyright and we have also placed it on this site, here.
The sections in this work are 1) origin of Piṇḍa, 2) discussion of Piṇḍa, 3) knowledge relating to Piṇḍa, 4) foundation of Piṇḍa. 5) unity of Piṇḍa with the Supreme Reality (Parampada), and 6) the nature of the Avadhoot.
The Parampada is also known as Anama, or the nameless. The Piṇḍa itself is Śakti. Piṇḍa 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 Piṇḍa has itself five factors, these being subdivided into five other divisions. So each of the six aspects of Piṇḍa 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 not 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 vogue.
The first of the six Pindas is Para, or the Supreme. This is identified with Śakti, whose 25 divisions are shown as follows:
The work then proceeds to give five-fold qualities of many other things which seem to pertain to the Garbha Piṇḍa. They are enumerated below.
Qualities of the Antakarana
The Five Kulas
The Five Śaktis of Manifestation
The Five Gunas of Personal Experience
Channels of Bioenergy (Nadis)
The 10 Vital Breaths or Vayus
The rest of the first Upadesha describes how, by the combination of red blood and white semen, birth occurs, and enumerates 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, 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.
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. Śakti 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 Śakti 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 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 Śrī Guru.
Three Lakshyas or Places of Meditation
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 (Śiva 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 Śrī Kantha Loka. At the tongue root is Bhairava Loka — the Heaven of Bhairava. In the 10th aperture is Śiva 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 Śakti Loka, and Supreme Śakti 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.
Śrī 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 and hairs of the body are the 33 millions of gods and goddesses. Numberless saints are associated with the armpit 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 Yakśas also dwell in the body. Speech is equivalent to the rays of light outspreading in the cosmos. The Khechari Śaktis, and Dakini &c. dwell in the body. Wind is equivalent to breath, and if tears fall it is equivalent to the rain.
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 (Śiva) dwells completely without distinctions in this Cosms, emanating it and shining forth by His own light.
This section deals with Śakti, who is the support or basis for the Piṇḍa previously mentioned. Kula is manifested Śakti, 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 Śiva, whilst Kula is Śiva 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 Śiva and Śakti 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.
Mainly deals with the supremacy of the Guru, and the attainment of the equilibrium of the Piṇḍa, 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 Śiva, is worshipped in the three worlds, and a Siddha like Śrī 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 Śiva: “There is nothing greater than Guru. There is nothing greater than Guru. There is nothing greater than Guru. The Guru is Śiva. The Guru is Śiva. The Guru is Śiva. The Guru is Śiva.”
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.
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 Piṇḍa. Only an Avadhoot may initiate a disciple into the path of Nath Yoga. The Nātha 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.
Artwork is © Jan Bailey, 1975-2022. Translations are © Mike Magee 1975-2022.Questions or comments to email@example.com