The water element (ambu-tattva) resembling a half moon or white jasmine is located at the throat and is endowed with the seed syllable va of the nectar (piyusha), and always associated with Vishnu. Dissolving the life energies together with the mind therein [i.e., in the heart), he should concentrate for five ghatikas [i.e., two hours]. He should always practice the water concentration, which bums up suffering for all time. (2.55)
The triangular fire element located at the palate and resembling a [red] cochineal is brilliant and associated with repha [i.e., the syllable ra], bright like coral, and is in the good company of Rudra. Dissolving the life force together with the mind therein [i.e., in the heart[, he should concentrate for five ghatikds [i.e., two hours). He should always engage32 in the fiery concentration in order to conquer fire. (2.56)
Comments: The fire element is usually thought to be located at the navel.
The airy element, which is located between the eyebrows, resembles black collyriuin and is associated with the letterya and fshvara as (the presiding] deity. Dissolving the life force together with the mind therein [i.e., in the heart], he should concentrate for five ghatikas [i.e., two hours]. The yamin should practice the airy concentration so that he can traverse the sky. (2.57)
Comments: Mastery of the air element brings the yamin, or yogin, the ability of magical flight (khecara), which is often referred to in the literature of Yoga but also in shamanic traditions around the world.
The ether/space element, which is located at the “brahmic fissure” (brahma-randhra) [at the crown of the head] and which is like very clear water is associated with Sadâ-Shiva, the [inner] sound (nada), and the syllable ha. Dissolving the life force together with the mind therein [i.e., in the heart], he should concentrate for five ghatikds (i.e.. two hours]. The ether/space concentration is said to break open the door to liberation. (2.58).
The five concentrations upon the elements [respectively have the power of] stopping, inundating, burning, destabilizing, and desiccating. (2.59)
The five concentrations are difficult to accomplish by means of mind, speech, and action. The yogin who is intelligent [in the use of these techniques] is released from all suffering. (2.60)
Recollection (smriti) obtains the single element (dhdtu) of all thoughts. Meditation is explained as the pure ideation (cintd) in the mind. (2.61)
Meditation is twofold, composite (sakala) and ¡tripartite (nishkala). It is composite owing to differences in performance, and impartite [meditation] is unqualified (nirguna). (2.62)
Assuming a comfortable posture (sukha-dsana), with internalized mind and externalized downward gaze (icakshux), and contemplating with focus the serpent (kundalinî). he is released from guilt (kilhisha). (2.63)
The first center [called] “prop” (ddhdra) is four-petaled and resembles gold. Contemplating with focus the serpent (kundalinî) [at that place in the body], he is released from guilt (kilhisha).33 (2.64)
Comments: The “prop” is otherwise known as the mfilddhdra-cakra, located at the base of the spine, the alchemical cauldron in the human body.
Contemplating the Self at the six-petaled “self-base” (svddhishtluina) [center located at the genitals], which resembles a true jewel, the yogin, gazing [steadily! at the tip of the nose, is [indeed] happy. (2.65)
Contemplating the Self as the jewel-city center luminous like the risen sun. [the wg/n], gazing [steadily] at the tip of the nose, shakes the world. (2.66)
Comments: The reference here is to the psychoenergetic center at the navel, called manipura- or manipuraka-cakra because to yogic vision it resembles a city made of shining jewels.
Contemplating Shambhu, who is stationed in the space (dkdsha) of the heart and is brilliant like the fierce sun, and maintaining the gaze at the tip of the nose, he assumes the form of the Absolute (brahman). (2.67)
Comments: Shambhu (“Benign”) is none other than Shiva, who resides at the heart center, the hridaya- or andhata-cakra.
Contemplating the Self in the heart lotus lustrous like lightning, while [performing] various [forms of] breath control and gazing at the tip of the nose, he assumes the form of the Absolute. (2.68)
Constantly contemplating the Self in the middle of the “bell” (ghantikd) at the pure (vishuddha) [center] shining like a lamp, he assumes the form of bliss (dnanda). (2.69)
Comments: The term ghantikd means “small bell” and may here refer to the thyroid or thyroidal cartilage, or possibly the epiglottis. Since verse 2.75 lists this separately from the lambika, it cannot be the same as the uvula.
Contemplating the Self, the God who is located between the eyebrows and resembles a true crest jewel, [while steadily] gazing at the tip of the nose, he assumes the form of bliss. (2.70)
The yogin who has conquered the life force and who always contemplates the Self, the supreme Lord of blue appearance at the spot between the eyebrows, while gazing at the tip of the nose, attains [the supreme goal of) Yoga. (2.71)
Comments: The text refers to the ajnd-cakra, which in some traditions is associated with the blue seed-point (bindu), or “blue pearl,” as the great twentieth-century siddha Swami Muktananda called it.
Contemplating the unqualified, tranquil, benevolent (shiva), all-facing [supreme Being] in the space [of the psychoenergetic center at the crown of the head), while gazing at the tip of the nose, he assumes the form of the Absolute. (2.72)
Comments: The space (gagana) mentioned here is the infinite space to which yogins can gain access through the portal at the crown of the head, which is known as the “brahmic fissure” (brah- ma-randhra) or the “thousand-spoked center” (sahasrdra-cakra).
Where the [inner] sound [can be heard] in the ether/space, that is called the “command center” (djnd-cakra). Contemplating the benign (shiva) Self therein, the yogin attains liberation. (2.73)
Contemplating the omnipresent Self, which is pure, in the form of space, and resplendent like sparkling liquid34, the yogin attains liberation. (2.74)
Anus, penis, navel, heart lotus, the one above that [i.e., the throat), the bell, the place of the “hanger” [i.e., uvula], the spot between the eyebrows, and the space cavity [at the crown of the head] … (2.75)
Comments: These are nine well-known bodily loci (sthdna or deslia) for focusing the mind.
… These nine places (sthdna) of meditation are mentioned by yogins as liberating one from limited reality and bringing about the emergence of the eight [paranormal] qualities. (2.76)
Contemplating and knowing the unsurpassable light of the brilliant Shiva, who is identical with the Absolute, he is released. Thus said Goraksha. (2.77)
Comments: “Knowing” in this context means “realizing,” that is becoming one with Shiva’s all- comprising luster, which is the fundamental Reality underlying all beings and things.
By controlling the circulation of the air at the navel and forcefully contracting the apâna root35 below, [which is] like the conductor of sacrifices [i.e., fire]36 and of subtle form like a thread, as well as by constricting the heart lotus and piercing the dalanaka, the palate, and the brahmic fissure, they reach the Void where God Mahesha (i.e., Shival enters the ether/space (gagana). (2.78)
Comments: This somewhat obscure stanza talks about the kundalinî process involving the control of the life force in the body through the well-known muscular lix’ks (hand ha). The dalanaka (“crusher”) appears to be one of the psychoenergetic structures that must be pierced by the ascending serpent power so that it can progress toward the thousand-petaled lotus at the crown of the head. Perhaps it is an esoteric name of the psychoenergetic center at the throat.
Above the resplendent lotus at the navel is the pure circle (mandala) of the hot sun (canda-rashmi). I venerate the wisdom seal (jnâna-mudrâ) of yoginîs, which removes the fear of death, is formed of wisdom, is of the same form as the world (samsdra), and is the mother of the triple universe, the giver of dharma for human beings, the praiseworthy Chinnâmastâ in the threefold subtle flow at the center of the triple p
ath. (2.79)
Comments: The yoginî-jnâna-mudrâ, or “wisdom seal of yoginîs,” is none other than the kundalinî, the divine power manifesting in the human body. It travels in the central channel, which is located between the idd and pingalâ-nddi, which together form what is called the “triple path.” It stops the How of life energy (prâna) in all three conduits and establishes the yogin s consciousness in the great space beyond the body and mind. This transformative power (shakti) is here given the name of the Goddess Chinnâmastâ. who is depicted with a severed head, with a fountain of blood gushing from the trunk—a marvelous yogic symbol. She is the ultimate yoginî. the great wielder of yogic power.
A thousand horse sacrifices or a hundred glorious libation (vdjapeya) [sacrifices] do not equal a sixteenth of a single yogic meditation. (2.80)
Comments: The two types of sacrifice mentioned are very elaborate and lengthy procedures to which only great kings were entitled and which are traditionally thought to bring great merit upon those who sponsor and perform them.
The dual reality is explained as [being due to] superimposition (updulhi). Super-imposition is said to be a covering (varna), and Reality (tatrva) is designated as the Self. (2.81)
Comments: The term varna (“covering”) can also mean “letter” and “color,” suggesting that Reality is distorted or colored by our verbal categories.
By means of constant application (ahliydsa). the knower of all supenmposition knows the condition of the Reality [revealed through) wisdom as different from [the world of appearance conjured up by] superimposition. (2.82)
As long as the potential (tanmdtra) of sound and so forth is presented to the ears and the other [sense organs], there is recollection (smriti). [which is the state of) meditation. Subsequently there will be ecstasy. (2.83)
Concentration [is established] after five nddis (i.e., two hours]; meditation [is established] after sixty nddis37 [i.e., twenty-four hoursl. By controlling the life force for twelve days, there will be ecstasy. (2.84)
Comments: The Yoga-Tatna-Upanishad (104b) even mentions that two full days are required before meditation can be thought to be firmly established. This shows the great expertise required of yogins before they can attain the ecstatic state.
Ecstasy (samddlii) is described as the vanishing of all ideation (samkalpa) and [the realization of] the identity (aikya) of all pairs-of-opposites (dvandva) and of the individual self with the supreme Self. (2.85)
Ecstasy is described as [the realization of] the identity of the mind with the Self, just as water merging with the ocean becomes identical [with it]. (2.86)
Ecstasy is described as equilibrium (samarâsana), [a state in which] the life force is dissolved and the mind becomes absorbed. (2.87)
The yogin yoked (yukta) through ecstasy does not [experience] himself or another, or smell, taste, form, touch, and sound. (2.88).
The yogin yoked through ecstasy cannot be affected by mantras and yantras and cannot be pierced by any weapon or harmed by any being. (2.89)
Comments: This stanza hints at the widespread practice in India of using mantras and yantras as magical means of influencing others, often negatively. The yogin accomplished in ecstasy is completely immune to such influences.
The yogin yoked through ecstasy is not bound by time, tainted by action, or overcome by anyone. (2.90)
Yoga removes the suffering of him who is yoked (yukta) [i.e., disciplined] in eating and fasting, yoked in the performance of actions, and yoked in sleeping and waking. (2.91)
The knower of Yoga knows the Reality that is without beginning or end, without support, free from ill, without foundation, unevolved (nishprapanca), and formless. (2.92)
Comments: The ultimate Reality is here contrasted with the evolved universe (prapanca), which has a beginning and an end, is filled with forms and suffering, and has as its support the sup- portless Singularity (eka), the Absolute.
The knowers of the Absolute know the great Absolute that is space, consciousness, and bliss, stainless, immovable, eternal, inactive, and unqualified (nirguna). (2.93)
Comments: Vedânta metaphysics typically characterizes the Absolute (brahman) as pure being (sat), pure consciousness (at), and pure bliss (ânanda). Here infinite space (vyoman) is substituted for pure being.
The knowers of Reality know the Reality (tatna) that is space, consciousness, bliss beyond logical proof (hetu) or evidence (drishtdnta). transcending the mind (rnanas) and intuition (buddhi). (2.94)
Comments: Manas stands for sense-bound mental activity, whereas buddhi is higher reason, or intuition, which does not depend on sensory input.
By means of the methods of Yoga, the yogin becomes absorbed into the supreme Absolute, which is free from fear, without support, without prop, and beyond ill. (2.95)
Just as ghee poured into ghee is still only ghee, or milk [poured] into milk [is still only milk], so the yogin is but [the singular] Reality. (2.96)
The yogin absorbed into the supreme State assumes that form, just like milk offered into milk, ghee into ghee, or fire into fire. (2.97)
The secret (guhya) revealed by Goraksha, which is greater than any secret, is called by people a ladder to liberation that removes the fear of [conditioned] existence. (2.98)
People should study this yogically created (yoga-bhutam) Compendium of Goraksha. Released from all sin, they attain perfection in Yoga. (2.99)
One should study this Yoga scripture daily, which issued from the lotus mouth of Adinatha [i.e., Shiva] himself. What is the use of many other scriptures? (2.100)38
Siddha-Siddhânta-Paddhati
Another important text ascribed to Goraksha is the Siddha-Siddhânta-Paddhati (“Track of the Doctrine of the Adepts”), which is a comprehensive work of six chapters with a total of 353 stanzas.39 It develops the Nâtha philosophy of the body (pinda). In the first chapter, six types or levels of embodiment are distinguished, beginning with the transcendental (para) body and ending with the “embryonic” (garbha) or physical body. The esoteric anatomy of the last-mentioned body is explained in the second chapter. In one stanza (2.31), a genuine yogin is defined as someone who knows, firsthand, the nine “wheels” (cakra), the sixteen “props” (adhâras) or loci of concentration, the three “signs” (lakshya), and the five ethers/spaces (vyoman).
The nine cakras include the well-known series of seven, except that the sahasrara at the crown is called nirvâna-cakra. The eighth center is the talu-cakra, which is situated at the palate. This is the location of the mysterious “bell” (ghantikd) or the “royal tooth” (râja- danta), or uvula, the point from which oozes the divine nectar (amrita). The ninth cakra is the akdsha-cakra, which is said to have sixteen spokes and is to be found at the “brahmic fissure” at the crown of the head.
The sixteen props are locations in the body on which attention can be fixed during concentration, namely the two big toes, the mûlâdhâra-cakra at the base of the spine, anus, penis, lower abdomen, navel, heart, throat, uvula, palate, tongue, the spot between the eyebrows (the location of the djnd-cakra), nose, root of nose, and forehead (lalata).
The three signs (lakshya), or visions, are the experience of light outside the body and inside the body and purely mental light phenomena of different kinds. These three are respectively called bahya-lakshya, antar-lak- shya, and madhya-lakshya. These have been mentioned, together with the five types of ether or consciousness space (akdsha), in the section on photistic Yoga in Chapter 15.
The third chapter of the Siddha-Siddhânta-Pad- dhati continues this treatment and particularly speaks of the body as a microcosmic mirror image of the cosmos. The fourth chapter introduces the kundalim-shakti, which is said to exist in two conditions—unmanifest (cosmic) and manifest (individuated). In the former state it is known as akula, in the latter as kula. Furthermore, the kula-kundalinî can either be awakened or dormant. Even though the kundalinî-shakti is singular, it is present as minor forces in the various cakras. Also, the text makes a distinction between the lower, the middle, a
nd the upper force (shakti), which are respectively located at the basal center, the navel center, and the crown center.
The fifth chapter makes the point that success in Yoga depends on the teacher’s grace. It enables yogins to renounce all the paranormal powers (siddhi) that they have obtained in the course of their kundalinî practice and proceed to the “nonemergent” (nirutthana) state where the body unites with the supreme estate (param- pada), that is, Shiva.
The sixth chapter contains brief definitions of various types of ascetics and, among other things, lists the distinguishing characteristics of the avadhûta-yogin, the adept who has “shaken off’ (ava + dhûta) all attachments and concerns.
Yoga-Bîja
The Yoga-Bîja (“Seed of Yoga”), ascribed to Goraksha, is a compilation of 364 stanzas, of which 266 stanzas are similar to those found in the Yoga-Shikhâ- Upanishad. It is not clear, however, which text borrowed from which, though possibly both scriptures were inspired by a common source. The Yoga-Bîja, which is in the form of a dialogue between the Goddess and Sadâ- Shiva, has a philosophical tone and seeks to bring clarity to the mass of intellectual confusion existing in the world. In sentence 84, Yoga is explained as the unification (samyoga) of the network of opposites (dvandva- jâla), such as the union of exhalation (apâna) and inhalation (prâna), male semen (retas) and female secretion (rajas), sun and moon, as well as individuated self and supreme Self. The text places great emphasis on breath control, which is fundamental to the process of shakti- calana (“moving the power”)—the systematic activation of the divine power within the body.
Other Works Attributed to Goraksha
There is also the Gorakh-Bodh (Sanskrit: Goraksha- Bodha, “Instruction by Goraksha”), a treatise of 133 stanzas composed in archaic Hindi. It consists of a fictitious dialogue between Matsyendra and Goraksha, which perhaps dates back to the fourteenth century.
The Yoga Tradition Page 78