हठरत्नावली/चतुर्थोपदेशः

हठरत्नावली

चतुर्थोपदेशः

अत्र समाधिः

सलिले सैन्धवं यद्वत् साम्यं भवति योगवित् ।

तथात्ममनोरैक्यं समाधिः सोऽभिधीयते ॥ 1 ॥

atra samādhih -

salile saindhavam yadvat sāmyam bhavati yogavit // tathātmamanasoraikyam samadhih so'bhidhiyate // 1 //

Tr. As salt is dissolved in water, likewise, a learned yogi attains unity of soul and mind. This is called samadhi. 1

मतान्तरेऽपि

तत्समत्वं भवेदन जीवात्मपरमात्मनोः ।

समस्तनष्टसंकल्प समाधिः सोऽभिधीयते ॥ 2 ॥

matāntare 'pi -

tatsamat vam bhavedatra jivātmaparamātmanoh // samastanastasarikalpah samadhih so 'bhidhiyate// 2 //

Another opinion

Tr. Union of jivātmā and paramātmă eliminates all mental constructions. This is called samadhi. 2.

ध्यानादस्पन्दमनसः समाधिः सोऽभिधीयते ॥ 3॥ dhyānādaspandamanasah samadhih so'bhidhiyate // 3 //

Tr. In the state of dhyana, mind becomes steady. This is called samadhi. 3.

अतिविस्तारभीत्या तु न सर्वमिह लिख्यते ।

ativistārabhityā tu na sarvamiha likhyate //

Tr. Details are avoided, for the fear of great elaboration.

इन्द्रियाणां मनो नाथो मनोनाथस्तु मारूतः ।

मारूतस्य लयो नाथ! स लयो नादमाश्रित ॥ 4 ॥

indriyānām mano nātho manonathastu märutah // mārutasya layo nāthah sa layo nādamāsritah // 4 //

Tr. Mind is the lord of the senses, măruta (präna) is the lord of the mind, while laya is the lord of măruta and that laya is sustained by nāda (sound). 4.

Note: This verse seems to have been taken from HP (iv.29), where we get the reading 'sa layo nādamāśritah'. Although this reading is not available in any of the Mss, we have adopted it, since it is more appropriate. 4.

अथ नादानुसन्धानम् -

नादानुसन्धानसमाधिभाजां योगीश्वराणां हृदये प्ररूढम् ।

आनन्दमेकं वचसोऽप्यगम्यं जानाति तं श्रीगुरुनाथ एवं ॥ 5 ॥

atha nādānusandhānam -

nādānusandhānasamadhibhājām yogiśvarānām hrdaye prarūdham // ānandamekam vacaso 'pyagamyam jānāti tam śrīgurunātha eva // 5 //

Tr. The great yogis, who experience the state of samadhi by meditating on nāda, experience an inexplicable joy in their heart, which only sri gurunātha knows. 5.

उदासीनपरो भूत्वा सदाभ्यासेन संयमी ।

उन्मनीकरणं" सद्यो नादमेवावधारयेत् ॥ 6 ॥

udāsinaparo bhūtvā sadābhyāsena samyami // unmanikaranam sadyo nadamevävadharayet // 6 //

Tr. Through constant practice, being indifferent and with restraint, a yogi should take recourse to näda alone, which instantly brings about the state of unmani. 6.

शीते काले द्वौ पटी वा पटी वा' पध्याहारे गोपयो वा पयो वा ।

भक्ष्ये भोज्ये वृत्तिमारण्यकं वा पाणी द्रोणी कोऽपि वा भक्ष्यपात्रे' ॥ 7 ॥

sīte kāle dvau pati vā pati vā pathyāhāre gopayo vã payo vã bhaksye bhojye vittimāranyakam vā pāņi droni ko'pi vā bhaksyapătre // 7 //

Tr. In the winter season, one may wear a single sheet of cloth or a folded one, he may consume cow milk or water, he may subsist on alms or on roots available in the forest, he may eat in the hands or in any (vessel) plate.7.

कर्णी पिधाय तूलेन यह शृणोति' ध्वनि यमी ।

तत्र चित्तं स्थिरं" कुर्याधावत् स्थिरपदं व्रजेत् ॥ 8 ॥

karnau pidhaya tulena yah smoti dhvanim yami / tatra cittam sthiram kuryadyavat sthirapadam vrajet // 8 //

Tr. A yogi plugs the ears with cotton and listens to the sound (nada). He should focus the mind on that (nada) till he attains steadiness of mind. 8.

श्रूयते' प्रथमाभ्यासे नादो नानाविधो बहुः ।

वर्धमाने ततोऽभ्यासे श्रूयते सूक्ष्मसूक्ष्मतः 19 ॥

Śrüyate prathamābhyāse nādo nānāvidho bahuh // vardhamane tato 'bhyāse śruyate sūksmasūksmatah // 9 //

Tr. In the initial stages various sounds are heard. As one progresses, subtle and subtler sounds are heard. 9.

आदौ जलधिजीमूतभेरीनिर्झरसम्भवाः ।

मध्ये मईलशंखोत्था घण्टाकाहलकास्तथा' ॥ 10 ॥

अन्ते' तु किंकिणीवृन्द वीणाभ्रमरनिःस्वनाः ।

इति नानाविधा नादा: श्रूयन्ते देहमध्यतः ॥ 11 ॥

ādau jaladhijīmūtabherīnirjharasambhavāh // madhye marddalasarikhotthā ghantākāhalakāstathā // 10 //

ante tu kinkinivindaviņābhramaranihsvanäh // iti nănāvidhā nādāh śrūyante dehamadhyarah // 11 //

Tr. In the beginning, sounds resembling those of the ocean, thunder, big drum and waterfall are heard. In the intermediate stage, sounds like those of small drum, conch, bell and gong are heard. While in the end, sounds like those of tiny bells, vină and humming of bees are heard. Thus, various sounds are heard within the body. 10-11.

मकरन्दं पिबेद् भुंगो गन्धो न प्रेक्ष्यते यथा ।

नादासक्तं तथा चित्तं विषयान्नहि कांक्षते ॥ 12 ॥

makarandam pibedbhrrigo gandho na preksyate yatha // nadasaktam tathā cittam visayannahi kariksate // 12 //

Tr. Abee whoenjoys the nectar, would not care for fragrance. In the same manner, the mind having been absorbed in nāda, would not run after the objects. 12.

सर्वचिन्तां समुत्सृज्य सर्वचेष्टां च सर्वदा ।

नादमेवानुसन्धानान्नादे' चित्तं विलीयते ॥ 13 ॥

sarvacintām samutsriya sarvacestām ca sarvadā // nādamevānusandhānānnāde cittam viliyate // 13 //

Tr. On giving up all the thoughts and all the efforts, while always following the nāda, the citta merges into nāda. 13.

सर्वचिन्तां' परित्यज्य सावधानेन चेतसा ।

नाद एवानुसन्धेय योगसाम्राज्यसिद्धये ॥ 14 ॥

sarvacintăm parityajya sävadhanena cetasa // nāda evānusandheyah yogasāmrājyasiddhaye // 14 //

Tr. To attain the kingdom of yoga, one should relinquish all thoughts and carefully follow nāda alone. 14.

काष्ठे प्रवर्तितो वह्निः काष्ठेन सह लीयते ।

नादे प्रवर्तितं चित्तं नादेन सह शाम्यति ॥ 15 ॥

kästhe pravartito vahnih kāsthena saha liyate // nāde pravartitam cittam nādena saha śāmyati // 15 //

Tr. Just as fire in the burning wood extinguishes alongwith the wood, similarly, citta, which is concentrated on nāda, merges with nada itself. 15.

अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं महत् ।

लयामृतं लये सौख्यं राजयोगादवाप्यते ॥ 16 ॥

astu vā māstu vā muktiratraivākhanditam mahat // layāmrtam laye saukhyam rajayogādavāpyate // 16 //

Tr. There might be or might not be a state of liberation, but this certainly is the state of profound and uninterrupted Bliss. This Blissful state of absorption is attained through rajayoga. 16.

अथ योगावस्था -

आरम्भश्च घटश्चैव तथा परिचयस्तथा ।

निष्पत्ति' सर्वयोगेषु योगावस्था भवन्ति ताः ॥ 17 ॥

atha yogavastha -

ārambhaśca ghatascaiva tathā paricayastatha / nispartih sarvayogeşu yogāvasthā bhavanti täh // 17 //

Tr. ārambha, ghata, paricaya and nispatti are the states of yoga described in all the (traditions of) yoga. 17.

ब्रह्मरन्ध्रे' भवेद भेदो यो नाद सूर्यसम्भवः ।

विचित्रक्वणदो देहेऽनाहतः श्रूयते ध्वनिष्ठ ॥ 18 ॥

दिव्यदेह सुतेजस्वी दिव्यगन्धस्त्वरोगवान् ।

सम्पूर्णहृदये" शून्ये त्वारम्भे योगवान् भवेत् ॥ 19 ॥

brahmarandhre bhavedbhedo yo nādah sūryasambhavah // vicitrakvanado dehe 'nāhatah śrüyate dhvanih // 18 //

divyadehah sutejasvi divyagandhastvarogavān // sampümnahrdaye sünye tvārambhe yogavän bhavet // 19 //

Tr. Attaining the ārambha state, a yogi develops a lustrous physique, profound insight, complete wellness, sweet fragrance, contentment in heart, while enjoying void. He has the brahmarandhra pierced, nāda emanating from surya and he hears a divine unstruck tinkling sound. 18-19.

Note: This verse has a similarity with the verse in HP (iv. 70). However, instead of the word 'brahmarandhre', HP gives

brahmagranther, which seems to be appropriate in the light of the mention of visnugranthi and rudragranthi in the verses 21 and 24 respectively. 18.

'द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः ।

दृढासनो भवेद योगी कामदेवसमस्तदा' ॥ 20 ॥

विष्णुग्रन्थेस्तथा भेदः परमानन्दसूचकः ।

अतिशून्ये विमर्दश्च भेरीशब्दस्तथा भवेत् ॥ 21 ॥

dvitiyāyām gharikrtya vāyurbhavati madhyagah // drdhāsano bhavedyogi kāmadevasamastadā // 20 //

vişnugranthestatha bhedah paramanandasūcakah // atiśünye vimardašca bherisabdastathā bhavet // 21 //

Tr. In the second state of ghata, the väyu(präna) passes through the middle path (susumna), stability in asana is gained and the yogi becomes like a cupid. Moreover, the visnu-granthi is pierced through, various sounds like that of kettle drum etc. are heard in the void (atisunya), bringing in Absolute Bliss. 20-21.

'तृतीयायां ततो नित्यं आविष्कारो' मलध्वनि ।

महाशून्यं ततो याति सर्वसिद्धिसमाश्रयः ॥ 22 ॥

चिदानन्दं ततो जित्वा परमानन्दसम्भवः ।

दोषदु:खजरामृत्यु"क्षुधा'निद्राविवर्जितः ॥ 23 ॥

trtiyāyām tato nityam āviskāro marddaladhvanih // mahasunyam tato yati sarvasiddhisamasrayan //22//

cidanandam tato jitvā parmanandasambhavah // dosaduhkhajarāmityuksudhānidrāvivarjitah // 23 //

Tr. In the third state, one hears the sound of kettle drum, (prāna) reaches the mahastinya (center of the eyebrows), which results in attainment of all the siddhis (supernatural powers). The yogi achieves mental happiness, which springs from Absolute Bliss and becomes free from all disorders, sufferings, old age, (premature) death, hunger and thirst. 22-23.

"रुद्रग्रन्थिं ततो भित्वा शर्वपीठगतोऽनिल ।

निष्पत्तौ वैणव शब्द: क्वणद्वीणाक्वणो भवेत् ॥ 24 ॥

इत्यारम्भादियोगावस्थानिरूपणम ।

rudragranthim tato bhitvā sarvapithagato 'nilah // nispattau vainavah sabdah kvanadvinük vano bhavet // 24 //

ityārambhādiyogāvasthānirūpanam //

Tr. When the anila (prāna) courses to the sarvapitha after piercing through the rudragranthi, one attains the state of nisparti in which he hears the notes of finely tuned vinā. 24.

Here ends the description of the yogic states like arambha etc.

Note: The verse iv.24 seems to have been obviously taken from HP (iv-76) where the reading is sarvapitha instead of sarvapitha, which is appropriate and hence it is adopted here.

The different developmental stages in yoga have been stated to characterize listening of the internally produced sound from grosser to subtler levels.

AR (xxvii.4807-4812) while quoting another tantra text describes four stages (avasthās) of yoga, which are: dhvasti, pripti, samvit, and prasāda, which are apperantly quite different from the avasthās commonly available in hathayogic texts. In the stage of dhvasti, the results of both good and bad karma are attenuated, and the cetas (mind) becomes disinterested in the objects. In the prapti stage, all the desires related to perceptible and spiritual world and also those of greed and infatuation are restrained. In the stage of samvit, the yogi knows all the events of the past and future. In the stage of prisada, the manas, five vāyus, senses including their objects become pacified. 18-24.

दृष्टिः स्थिरा' यस्य विनैव लक्ष्यात् वायुः स्थिरो यस्य विना प्रयलात् ।

चित्तं स्थिरं यस्य विनावलम्बात्' T: 4: 25 ॥

drstih sthira yasya vinaiva laksyāt väyuh sthiro yasya vină prayatnat / cittam sthiram yasya vinavalambāt sa eva yogi sa guruh sa sevyah // 25 //

Tr. A yogi is considered a guru, whose gaze is fixed without an object, väyu is steady without effort and the mind is stable without an object of concentration. Such a yogi should be accepted as a guru. 25.

तत्वं बीजं हठं क्षेत्रमौदासीन्यं जलं त्रिभिः ।

उन्मनी कल्पलतिका सद्य एव फलिष्यति ॥ 26 ॥

tattvam bijam hatham kşetramaudäsinyam jalam tribhih // unmani kalpalatikā sadya eva phalisyati // 26 //

Tr. tatva (Self) is the seed, hatha is the soil and indifference is water. This triad facilitates quick growth of the creeper unmani. 26.

वेदशास्त्रपुराणानि सामान्यगणिका इव ।

एकैव शाम्भवी मुद्रा गुप्ता कुलवधूरिव' ॥ 27 ॥

vedaśāstrapurānāni sămânyaganika iva // ekaiva sambhavi mudrā guptā kulavadhūriva // 27 //

Tr. The vedas, the śästras and the puranas are like public women. Sambhavi mudrā alone is like a noble woman, not exposed to anyone. 27.

एकं सृष्टिमयं बीजमेका मुद्रा च खेचरी ।

एको देवो निरालम्बः एकावस्था मनोन्मनी ॥ 28 ॥

ekam srstimayam bijamekä mudra ca khecari // eko devo nirālambah ekāvasthā manonmani // 28 //

Tr. There is only one all-pervading bija of the creation (OM), there is only one mudră called khecari, there is only one deityniralamba (brahman) and only one state - unmani (samādhi). 28.

मनो यत्र विलीयेत पवनस्तत्र लीयते ॥ 29 ॥

mano yatra viliyeta pavanstatra liyate // 29 //

Tr. pavana (prāna) merges therein where mind merges. 29.

पाताले यद्विशति' सुषिरं' मेरूमूलं तदस्ति"

तत्वं चैतद्वदति सुधा' तन्मुखं निम्नगानाम् ।

चन्द्रात्सार सवति वपुषस्तेन मृत्युनराणाम्

तबध्नीयात्सुखरतिमृदुनर्नान्यथा कार्यसिद्धिः ॥ 30 ॥

pātāle yadvisati susiram merumulam tadasti tat vam caitadvadati sudhā tanmukham nimnaganām // candrātsāram sravati vapusastenamrtyurnaranam tadbadhniyatsukharatimrdurnānyathā kāryasiddhih // 30 //

Tr. The learned holds that the aperture, which is located at the base of the spine, is the fountain-head of consciousness. A mortal dies because the ambrosia flowing from the moon moves down. By restraining this with the process giving pleasure (khecari mudra), one can attain success in laya) and not otherwise. 30.

Note: This verse seems to have been adopted from HP (1.51) with a variant reading which is rather confusing. The verse in HP runs as follows:

yatpräleyam prahitasusiram merumurdhäntarastham tasminstatvam pravadati sudhistanmukham nimnaganām/ candrat sarah sravati vapusastena mrtyurnarānām tam badhniyāt sukaranamatho nānyathā kāryasiddhih //

The location of ātmatatva is stated to be up in the head and not down below according to śrutis and other traditional texts. But here the mention of the location of ātmatatva at the base of the spine is misleading.

Similarly, the word sukarana, which is a synonym of khecari, is appropriate rather than sukharati 30.

'ब्रह्माण्डपिण्डाण्डयो- सांगोपासनयो पिण्डाण्डस्वरूपं दिङ्मानं प्रदर्श्यते ॥

brahmandapindandayon sängopasanayoh pindandas varūpam dinmatram pradarsyate //

Tr. A little description follows regarding the microcosmic (individual self) and the macrocosmic nature of creation) alongwith the technique of its worship:

Note: pinda-brahmanda is the course taken in the upward march of kundalini. It is also known as satcakra-märga.

शरीरं तावदेवं हि षण्णवत्यंगुलात्मकम् ।

विद्यते सर्वजन्तूनां स्वांगुलिभिरिति प्रिये ॥ 31 ॥

Sariram tavadevam hi sannavatyangulatmakam // vidyate sarvajantūnām svängulibhiriti priye // 31 //

Tr. O beloved ! The body of all the creatures would measure nintysix digits by one's own fingers. 31.

Note: The measure of the human body is considered here to be of 96 digits. anguli is a measure of three-fourth of an inch. Thus, the body measures six feet. 31.

देहे द्वात्रिंशदस्थीनि शस्तं' स्यात्पार्श्वयोर्द्वयोः ।

द्वासप्तति सहस्राणि नाड्यश्चरति मारुतः ॥ 32 ॥

dehe dvātrimsadasthini sastam syātpārsvayordvayoh // dvāsaptatisahasrani nadyasacarati marutah // 32 //

Tr. There are thirtytwo bones on both the sides (in the back). There are seventytwo thousand nädis through which the maruta (prana) courses.32.

Note: Instead of the word Sasta, VS (ii.6) gives the reading vamsasya (of the bamboo i.e. spine), which is more appropriate. 32.

मूलाधारे स्थितं चक्रं कुक्कुटाण्डमिव स्थितम् ।

नाडीचक्रमिति प्रोक्तं तस्मान्नाड्य: समागताः ॥ 33 ॥

mūlādhāre sthitam cakram kukkutāndamiva sthitam // nädicakramiti proktam tasmännädyah samagatā// 33 //

Tr. The cakra, resembling an egg of a hen, is located at the muladhāra, which is called nadicakra, wherefrom the nadis originate. 33.

नाडीनामपि सर्वासां मुख्यास्तत्र चतुर्दश ।

सुषुम्णा पिंगला चैव सरस्वती तथा कुहुए ॥ 34 ॥

यशस्विनी वारुणी च गान्धारी शंखिनी तथा ।

पूषा विश्वोदरी जिह्वा अलम्बुषा च हंसिनी ।

इडा नाडी च सर्वासां मुख्याश्चैताश्चतुर्दश ॥ 35 ॥

nādināmapi sarvāsām mukhyāstatra caturdaśa // susumna pingalā caiva sarasvati tatha kuhun // 34//

yasasvini vāruni ca gāndhāri sankhini tathā // pūsā viśvodari jih vā alambusă ca hamsini // idā nādi ca sarvāsām mukhyāścaitāscaturdaša // 35 //

Tr. Among all the nādis, fourteen are prominent, which are

susumnā, pingalā, sarasvati, kuhu, yaśasvini, vāruni, gandhari, Sankhini, pusa, visvodari, jihva, alambusa, hamsini and ida. These fourteen are the most significant. 34-35.

तासां मुख्यतमास्तिसः तिसृष्वेकोत्तमा' स्थिता ।

इडायां पिंगलायां च सोमसूर्यो प्रतिष्ठितौ ॥ 36 ॥

tāsām mukhyatamāstisrah tissvekottamā sthita // idāyām pingalāyām ca somasüryau pratisthitau // 36 //

Tr. Among these three nādis are of great significance, out of which one is the most important. soma and süyra are situated in idā and pingalā (respectively). 36.

तामसो राजसश्चैव सव्यदक्षिणसंस्थितौ ।

इडा निशाकरी ज्ञेया' पिंगला सूर्यरूपिणी ॥ 37 ॥

támaso rājasascaiva savyadaksinasamsthitau // idā nišākari jñeyā pingalā sūryarūpini // 37 //

Tr. nādis located at the left and right are known as tāmasa and rajasa respectively. idā is of the nature of moon and pingalā is of the nature of sun. 37.

वीणादण्डमयो मेरुरस्थीनि' कुलपर्वताः ॥ इडा भागीरथी प्रोक्ता पिंगला यमुना नदी' ॥ 38 ॥

सरस्वती सुषुम्नोक्ता नाइयोऽन्या निम्नगाठ स्मृताः ॥ द्वीपाः स्युर्धातवर सप्त स्वेदलालादयोर्मय' ॥ 39 ॥

vinādandamayo merurasthini kulaparvatäh // ida bhagirathi prokta pingala yamuna nadi // 38//

sarasvati susumnoktā nádyo'nya nimnāgh smrtā) // dvipāh syurdhātavassapta svedalālādayormayah // 39 //

Tr. Bones of the spine resemble a vina, wherein the kulaparvatas (mountains) are located. The pingala nidi is gariga, while ida is yamuna and susumna is sarasvati. Other (nidis) flow downwards. The seven dhātus (body constituents) are dvipas (islands) replete with saliva, sweat etc. 38-39.

मूले तिष्ठति कालाग्नि! कपाले चन्द्रमण्डलम् ।

नक्षत्राण्यपराण्याहुरेवं योज्यं तु धीमता ॥ 40 ॥

mūle tisthati kālāgnih kapāle candramandalam // naksatrünyapuränyāhurevam yojyam tu dhimata // 40 //

Tr. kālāgni (fire) is located at the base (mūlādhāra), while candra (moon) is located in the forehead. The wise should similarly locate other stars also. 40.

ग्रन्थविस्तारभीत्या तु नास्माभिरिह लिख्यते ।

granthavistārabhityā tu nāsmābhiriha likhyate //

Tr. All the details are not put forth considering that it would inflate the volume of the book.

श्रुत्यागमपुराणाथैध पिण्डब्रह्माण्डनिर्णयः ।।

ज्ञातव्य सर्वयलेन मोक्षसाम्राज्यामिच्छता ॥ 41 ॥

इति पिण्डाण्डयो किञ्चित् साम्यदर्शनम् ।

Śrutyāgamapurānādyaih pindabrahmāndanimayah // jnatavyah sarvayatnena moksasamrajyamicchata // 41 //

iti pindändayoḥ kiñcit sämyadarsanam //

Tr. The account of microcosmic (individual body) and macrocosmic nature should be known from the frutis, agamas and puränas etc., which one should learn to reign over the kingdom of emancipation. 41. Here ends the terse but accurate account of mirocosmic

(pinda) and macrocosmic (brahmānda) body.

te usoara -

शब्दाद व्योम स्पर्शतत्वेन वायुस्ताभ्यां रूपाद वह्निरेतैरसाच्च ।

अम्भांस्येभिर्गन्धतो भूधराद्या भूताः पञ्च स्युर्गुणानुक्रमेण ॥ 42 ॥

atha pañcikaranam -

sabdád vyoma sparśatatvena vāyus tābhyām rūpăd vahniretairasacca // ambhāmsyebhirgandhato bhüdharādyā bhūtāh pañca syurgunānukramena // 42 //

Tr. From Sabda emanated ākāśa (space), from sparsa (touch) emanated vāyu, from these two and rūpa (form) emanated vahni (fire), from these and rasa (taste) emanated ambhas (water) and from these and gandha (smell) emanated bhū (earth). Thus the five bhutas evolved from these gunas in their order. 42.

Note: This process is clearly mentioned in HP (10 chapters i.18-25, published by Lonavla Yoga Institue, India), which is as follows:

akāśa (ether) is the foremost of the immutable evolutes, characterised by Sabda. vāyu, which is emanated from akaša, is fickle and has the quality of touch. tejas, which is the evolute of both äkäśa and vãyu, is qualified by form. āpa (water), which is originated from akāša, vāyu and agni, is characterized by taste. prthvi, which has been evolved from ākāśa, vāyu, tejas and apa, has the quality of smell".

This is the evolution of the five mahābhūtas according to their gunas (qualities). 42.

कर्पूरमनले यद्वत् सैन्धवं सलिले यथा ।

" 29 Pri P iata id ॥ 43 ॥

karpūramanale yadvat saindhavam salile yathā // tathā sandhiyamānam hi manastatraiva liyate // 43 //

Tr. Just as camphor merges in fire and salt dissolves in water, similarly, mind focused on it (brahman), gets merged with it. 43.

ज्ञेयवस्तुपरित्यागाद्विलयं याति मानस ।

मानसे विलयं याते कैवल्यमुपजायते ॥ 44 ॥

jšeyavastuparityāgādvilayam yāti mānasah // mānase vilayam yāte kaivalyamupajāyate // 44 //

Tr. On giving up the objects of perception, mind merges (in the Absolute). On dissolution of mind, kaivalya alone prevails. 44.

खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु ।

सर्व च खमयं कृत्वा न किञ्चिदपि चिन्तयेत् ॥ 45 ॥

khamadhye kuru cātmānamātmamadhye ca kham kuru // sarvam ca khamayam krivă na kiñcidapi cintayet // 45 //

Tr. Merge the ātman into void and void into ātman. Perceive the void everywhere and do not think of anything else. 45.

अन्तः पूर्णो बहिट पूर्ण पूर्णकुम्भ इवाम्भसि ।

अन्तः शून्यं बहिः शून्यं शून्यकुम्भ इवाम्बरे ॥ 46 ॥

antah pūmno bahih pürnah pūmnakumbha ivāmbhasi // antah sünyam bahih Sünyam śünyakumbha ivämbare // 46 //

Tr. Just as a filled pitcher drowned in water has the water in and out, similarly perceive the void in and out like an empty pitcher in the space. 46.

स्वगतेनैव कालिम्ना दर्पणं मलिनं यथा ।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ।

एक एव हि भूतात्मा भूते भूते व्यवस्थितः ॥ 47 ॥

svagatenaiva kālimnā darpanam malinam yathā // ajñänenávrtam jñanam tena muhyanti jantavah // eka eva hi bhūtātmā bhūte bhūte vyavasthitah // 47 //

Tr. Just as the reflection (mirror) appears tarnished due to the face having been coloured, similarly, ignorance conceals wisdom due to which people are illusioned. The same cosmic Self is located in every creature. 47.

एकधा बहुधा चैव दृश्यते' जलचन्द्रवत् ।

मायायुक्तस्तथा जीवो मायाहीनस्तथा शिवः ॥ 48 ॥

ekadha bahudhā caiva drśyate jalacandravar // māyāyuktastathā jīvo māyāhinasadāśivah // 48 //

Tr. As the reflection of the moon in water is perceived as one as well as many, so also, the jiva (embodied self) being attached to attributes (māyā= illusion) is jiva and without attributes it is sadāśiva. 48.

बन्ध मोक्षोपदेशादिव्यवहारोऽपि मायया ।

मायाच्छेद प्रकर्तव्यः सुदृढं ज्ञानयोगत ॥ 49 ॥

bandhamoksopadeśādivyavahāro 'pi mayayā // māyācchedah prakartavyah sudrdham jñānayogatah // 49 //

Tr. Even the attributes like bondage and liberation, as conventionally used, are due to māyā (ignorance). māyā should be severed by firm resolution of jñāna-yoga. 49.

अत्र सुतसंहितायाम -

एतदात्ममिदं सर्व नेह नानास्ति किञ्चन ।

अद्वैतमेव शास्त्रार्थः शम्भोट पादं स्पृशाम्यहम् ॥ 50 ॥

atra sūtasamhitāyām -

etadatmamidam sarvam neha nänasti kiñcana // advaitameva sastrarthah sambhoh padam spršāmyaham /50/ According the sūtasamhita

Tr. It is all but one atman, and there is no multiplicity. The contention of all the scriptures is the one Absolute (advaita). I touch the feet of Sambhu. 50.

विष्णुपुराणे -

कनकमुकुटकर्णिकादिभेद: कनकमभिन्नमपीष्यते यथैकम् ।

बुधपशुमनुजादिकल्पभिन्नो हरिरखिलाभिरुदीर्यते तथैकम् ॥ 51 ॥

जीवात्मपरमात्मनोरपि भेदोपासनायामपि ।

visnupurane -

kanakamukutakarnikādibhedah kanakamabhinnamapisyate yathaikam // budhapasumanujādikalpabhinno harirakhilābhirudiryate tathaikam // 51 //

jivātmaparamātmanorapi bhedopāsanāyāmapi //

According to visnupurāņa

Tr. As gold can be found in bracelet, crown, earring etc., similarly, Cosmic Soul, called hari, is pervading in planets (lit. Mercury), animals and human beings. 51.

In the same manner, the difference in jivātma and paramātmā persists even in upāsanā.

भगवद्गीतायाम् -

उत्तम पुरुषस्त्वन्या परमात्मेत्युदाहृतः ।।

यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरष्ठ ॥ 52 ॥

तन्मते" विधमात्र स्वरूपप्रदर्शननिराकरणम् ।

bhagavadgitayam -

uttamah puruṣastvanyah paramātmetyudährtah // yo lokatrayamāvisya bibhartyavyaya isvarah // 52 //

tanmate dirmātrasvarūpapradarśananirākaranam //

According to bhagavadgitā —

Tr. The Superior purusa is called paramätma. One, that pervades and sustains the three worlds, that is immutable, is isvara. 52.

This much is enough to repudiate diversities of the views.

भूतैश्च पञ्चभिर्पण'श्चतुर्विशदभिरिन्द्रियैः ।

चतुर्विशति तत्वानि सांख्यशास्त्रविदो विदुः ॥ 53 ॥

bhūtaiśca pañcabhirprānaiscaturvimśadbhirindriyaih // caturvimšati tatvāni sāmkhyaśāstravido viduh // 53 //

Tr. The twenty-four tatvas include five bhutas, pranas and indriyas. According to samkhya, the tatvas are twenty four. 53.

अहंकारं प्रधानं च माया विद्या च पूरुषः ।

इति पौराणिकाः प्राहु त्रिंशत्तत्वानि तैः सह ॥ 54 ॥

ahamkäram pradhanam ca māyā vidyä сa pūrusah // iti paurānikāh prāhuḥ trimsattatvāni taih saha // 54 //

Tr. paurānikas consider thirty tatvas inclusive of ahamkāra, māyā, vidyā and puruşa etc. 54.

बिन्दुनादौ शक्तिशिवौ शाम्भवीति ततः परम् ।

षत्रिंशत्तत्वमित्युक्तं शैवागमविशारदैः ॥ 55 ॥

bindunădau saktiśivau sambhaviti tatah param // sattrimsattatvamityuktam saivāgamaviśāradaih // 55 //

Tr. The experts of saivāgama have stated thirty six tatvas, in which bindu, nada, siva, Sakti and Sambhavi are included. 55.

Note: the number of tatvas differ in different tradition and different texts. The narration of tatvas by srinivasa may be considered as optional. 53-55.

उपादानं प्रपञ्चस्य संसक्ताः परमाणवः ।

पूर्णरूपादयस्तेषां तेभ्यो जाता घटादयः ॥ 56 ॥

upādänam prapañcasya saņsaktāparamänavah // purmarupiidayastesam tebhyo jata ghatadayah // 56 //

Tr. The paramanus (atoms), coming together, are the cause of the prapanca (perceptible world). They contain the quality and form, wherefrom ghata (pot) etc., take shape. 56.

यत्कार्य जायते यस्मात्तत्तत्तस्मिन् प्रतिष्ठितम् ।

मृत्तिकायां घटस्तन्तौ पटस्स्वर्णेऽगुलीयकम् ॥ 57 ॥

इति वैशेषिका प्राहुस्तथा नैयायिका अपि' ।

जनार्दनाख्यमिश्राश्च भट्टा प्राभाकरादयः ॥ 58 ॥

yatkāryam jāyate yasmáttattattasmin pratisthitam // mrttikāyām ghatastantau patass varne 'nguliyakam // 57 //

iti vaiseşikā prāhustatha naiyāyikā api // janārdanākhyamiśāśca bhattāh prābhākarādayah // 58 //

Tr. The effect is embedded therein wherefrom it has been originated, like a pot is embedded in soil, cloth in fibre and a ring in gold. This is supported both by vai esikas and naiyāyikas, so also by the followers of janārdana miśras and bhätta-prābhākara etc.57-58.

ईश्वरस्य तु कर्तृत्वं नांगीचकुश्च मण्डना: ॥ 59 ॥

isvarasya tu kartitvam nangicakrusca mandanāh // 59 //

Tr. The followers of mandana do not agree that iśvara is the cause (of the phenomenal creation).59.

सत्वं रजस्तमश्चेति प्रधानास्त्रिगुणास्त्रयः ।

तेभ्यो जातमिदं विश्वं सृष्टिस्थित्यन्तहेतवः ॥ 60 ॥

sattvam rajastamasceti pradhanastrigunästrayah // tebhyo jatamidam visvam srstisthityantahetavah // 60//

Tr. Primarily, there are three gunas, such as satva, rajas and tamas, wherefrom this Universe has been evolved and which hold the key to creation, sustenance and dissolution. 60.

मायाप्रधानमव्यक्तमविद्याज्ञानमक्षरम् ।

3 0 a gofal seu sita 61

māyāpradhānamavyaktamavidyājñānamakşaram // avyāktam ca praktistama ityabhidhiyate // 61 //

Tr. māyā, pradhana, avyakta, avidyā, ajñāna, aksara, avyāksta, prakrti and tamas are the synonymous. 61.

इति सांख्याश्च भाषन्ते तेषां दूषणमुच्यते ।

A 441991 Regud ॥ 62 ॥

iti samkhyāśca bhāsante tesām dusanamucyate // caitanyam paramānūnām pradhānasyāpi nesyate // 62 //

Tr. This (view) is held by the samkhyas, drawback of which is as follows. It is not acceptable that paramānu (atoms) or even pradhāna (the Primal) should have Consciousness (caitanya). 62.

ज्ञानशक्तिक्रियाशक्त्या दृश्यते चेतनाश्रय ।

CHICHA 34191978 sfat Parents' ॥ 63 ॥

jnānasaktikriyāśaktyā drśyate cetanaśrayah // tasmādātmana ākāśah sambhūta iti viśrutah // 63 //

Tr. Consciousness can be perceived through iñānasakti and kriyāsakti. It is held in the śruti thatākāśa is originated from atman. 63.

Note: kriyāśakti - There are three forms of occult power, namely, manojavitva (doing any act at any time), kamarūpitva (assuming any form at will), and vikaranadharmitva (infinite mental power to consume and transmit).

jñānasakti - The power of knowledge, which according to Vira-saivas, is associated with gurulinga, symbolizing the perspective modification of the supreme being. 63.

शैवाट पाशुपता महाव्रतधराः कालामुखा जंगमा

शाक्ताकौल'कुलार्चना विधिरताश्चान्येऽपि वा बादिनः ।

एते कृत्रिमतन्त्रतत्वनिरता स्तत्तत्वतो वञ्चितास्

तस्मात्सिद्धिपदं स्वभावनिरतं धीरः सदा संश्रयेत् ॥ 64

Saivāh pāśupatā mahāvratadharāḥ kālāmukha jangaman sāktā) kaulakulārcană vidhiratāścanye pi vă vădinah // ele krtrimarantraal vaniratāstattat vato vancitas tasmār siddhipadam svabhāvaniratam dhirah sadā samśrayer // 64 //

Tr. The saivas, pāśupatas, mahāvratadharas, kälämukhas, jangamas, saktas, kaulakulārcanas, vidhiratas and such other learned are engaged in futile courses of artificial sciences and hence are far away from the Truth (tatva). Therefore, the wise should always take recourse to siddhipada (yoga), which is very much innate. 64.

Note: saiva - Followers of saivism, the most influential cult in south India. saivite scriptures are collectively referred to as the saivāgama. saivite cults are generally more ascetic. There are orthodox forms as well as perverted forms of saivite sects. They radically differ from each other. The veneration of linga is an integral part of most śaivite sects.

pāśupata - One of the earlier forms of saiva system. The ultimate cause is believed to be śiva, who is omniscient, omnipresent and almighty. The world, or individual (pasu) fails to recognize him owing to pāśa or fetters. All the problems and conditions of worldly existence can be solved by a proper comprehension of the five main tenets of this system-kārya, kārana, yoga, vidhi and duhkhānta

mahāvratadhara-Followers of the persons participating in) functions on the second day in a satra ritual in which certain features of primitive collective life can be clearly observed. A mahā vrata cup of soma is offered and mahávratasāman is chanted, while the priests sway in tune with the rhythmic chanting during the ritual. An ärya and a śūdra should engage themselves in a mock fight while a harlot and a brahmacāri should abuse each other. Sexual intercourse between a selected man and woman should take place in a screened shed after which there is drum-beating, singing and dancing.

mahåvratadhara is a designation for the käpälikas.

kālamukha-An extremist saiva sect mentioned by rūmānuja, keśava kaśmiri, haribhadra and others. This sect existed together with pāśupata order between 11 and 13th centuries in South India at Käñci, Tiruvariyur, Melpadi, Kodambalur and other places. kalamukhas existed in two big divisions known as

Śakti-parisad and simha-parisad, each of which had its own subdivisions. They had a special relationship with nyaya school of thought.

kaulamārga-The last of the seven tāntric ācāras, which is so influential that it is often equated with Tantrism itself. It is the exclusive cult of sakti as the female principle with the rituals of five Ms or pañcamakāras, the aim being the realization of samarasya of siva and sakti within the Self. srividyā and her forms are the principal objects of this cult. In some texts, it is regarded as antivedic and imported from China. The Tantric texts distinguish two categories of kaulamärga. They also describe in detail the qualification and competence of aspirants, nature of spiritual exercise, physical and mental fitness required in this cult, the kaula theory of knowledge, its attitude towards woman, its secrecy, wart against its misuse.

kulārcanā- Followers of the cult of sakti as the female Principle with the rituals of Five Ms or parcamakäras, the aim being the realization of samarasya (identity) of siva and Sakti within the Self.

saiva sect mentioned in ānandagiri's jangama-A Sankaravijaya.

vidhirata --Those who are engaged in the fourth category of the pāśupata system which means the ways to achieve the end. The important vidhis are known as caryas, which are again subdivided into vratas (vows) and dvara (door). vidhi is also the term for injunction. vidhimärga means the way of injunctions and prohibitions or the path of duties. vidhis are variously classified as apūrva niyama and parisamkhyā or into purusārtha and kratvartha. 64.

इति श्रीनिवासयोगीश्वरविरचितायां हठरत्नापल्यां चतुर्थोपदेशः।

iti srinivasayogišvaraviracitāyām hatharatnāvalyām caturthopadeśaḥ

Here ends the fourth chapter of hatharatnavali, composed by srinivasa yogiśvara.