The Mountain Meru

Many time it is happening, that the Natha Scriptures mention the existence of two planets, situated within the human body, which are Chandra (Moon) and Surya (Sun). It is told that the Moon is situated at the region of Ajna Chakra, little bit above the middle of eyebrows, while the Sun is situated at the region of Manipura Chakra at the level of navel. The level of Ajna Chakra is also recognized as Chandra Mandala and the level of Manipura Chakra as Surya Mandala. Also it is told that the Moon corresponds to the Left Side and the Sun to the Right Side. While the mention of these planets could be clearly seen from scripture to scripture, the logic on basis of which this has been done is not so clearly apparent.

In the diagram above, which is the illustration from my forthcoming book, I have attempted to reconstruct the two dimensional structure of the Legendary Mountain Meru or Sumeru (the Mountain of God), with the proper assignment of the Seven Planets to its different levels, which on the microcosmic level correlated to the various levels of the individual awareness within the human body. I hope that this illustration could be much helpful for those who want to understand the inner principles of the Siddha Siddhanta, in its various formats, from tradition to tradition, as well as for the interpretation of the planetary relationship in the similarly structured inner traditions of the world.


Commentary

In accordance with the general opinion, expressed in the Indian scriptures, there are the Fourteen Levels of Creation known as Lokas and Patalas; the Seven Higher, which are situated above (+) Zero Level (0) and called Seven Heavens, and seven lower, which are situated bellow (-) and called the Seven Regions of Netherworld. To speak approximately, the Four Higher regions are presided by the Moon and the Supreme Spirit, which resides at the topmost level known as Satya Loka or the Place of Truth. The three levels below them  are ‘the Three Regions’ of the human existence: Bhūḥ, Bhuvaḥ and Svaḥ or Bhurloka, Bhuvarloka and Svarloka, presided by the Sun and the Lord of Senses and Mind Indra. The topmost of these three is the Heavens of Indra (Svarga), and signifies the most exited state of the human life experience.

Jivan Mukti: To Die While Still Alive

marau ve jogī marau maraṇ hai mīṭhā |
tis maraṇīṁ marau jis maraṇīṁ goraṣ mari dīṭhā || Shabdi||26 ||

Shabdi 26. Die yogi, die, the death is sweet, die by that death through which Goraksh Nath has passed.

GGS-876-
RAAMKALEE, FIRST MEHL, FIRST HOUSE, CHAU-PADAS:
ONE UNIVERSAL CREATOR GOD.
TRUTH IS THE NAME.
CREATIVE BEING PERSONIFIED. NO FEAR. NO HATRED.
IMAGE OF THE UNDYING. BEYOND BIRTH. SELF-EXISTENT.
BY GURU’S GRACE:

Some read the Sanskrit scriptures, and some read the Puraanas. Some meditate on the Naam, the Name of the Lord, and chant it on their malas, focusing on it in meditation. I know nothing, now or ever; I recognize only Your One Name, Lord. || 1 || I do not know, Lord, what my condition shall be. I am foolish and ignorant; I seek Your Sanctuary, God. Please, save my honor and my self-respect. || 1 || Pause || Sometimes, the soul soars high in the heavens, and sometimes it falls to the depths of the nether regions. The greedy soul does not remain stable; it searches in the four directions. || 2 || With death pre-ordained, the soul comes into the world, gathering the riches of life. I see that some have already gone, O my Lord and Master; the burning fire is coming closer! || 3 || No one has any friend, and no one has any brother; no one has any father or mother. Prays Nanak, if You bless me with Your Name, it shall be my help and support in the end. || 4 || 1  ||

RAAMKALEE, FIRST MEHL: Your Light is prevailing everywhere. Wherever I look, there I see the Lord. || 1 || Please rid me of the desire to live, O my Lord and Master. My mind is entangled in the deep dark pit of Maya. How can I cross over, O Lord and Master? || 1 || Pause || He dwells deep within, inside the heart; how can He not be outside as well? Our Lord and Master always takes care of us, and keeps us in His thoughts. || 2 || He Himself is near at hand, and He is far away. He Himself is all-pervading, permeating everywhere. Meeting the True Guru, the darkness is dispelled. Wherever I look, there I see Him pervading. || 3 || There is doubt within me, and Maya is outside; it hits me in the eyes like an arrow. Prays Nanak, the slave of the Lord’s slaves: such a mortal suffers terribly. || 4 || 2  ||

Gorakh Bodh

The Gorakhbodh 
The original source (now extinct): http://www.hubcom.com/tantric/gorakh.htm

Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher.
Macchendra: Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2]

Gorakh: What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)?
Macchendra: He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4]

Gorakh: What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)?
Macchendra: The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6]

Amanaska Yoga 2

Amanaska Yoga Sanskrit Marathi

Gurudeva Gorakshanath Krit Amanaska Yoga-Marathi

Yoga Bija

Encoded by Yoga Nath

Yoga Bija Sanskrit Only

Shiva Yoga Darpana

Shiva Yoga Darpana

The name of this work means ‘The Reflection (or mirror) of Shiva Yoga’. The work is short, consisting only from 26 verses; it seems that the author of the manuscript has made it for the daily reference purposes, by selecting only that which appeared to him as the most essential knowledge. There are at least few verses similar to that of HYP, and some other works, probably the work was written as the compilation or summary from few different scriptures. There is no traditional salutation to the Deity in the beginning of the work, and the mention of the author’s name at its end is also absent.

bhruvormadhye śivasthānaṁ manastatra vilīyate |
jñātarvya tad padaṁ divyaṁ tatra kalo na vidyate  SYS|| 1 ||

SYS 1.1 In the middle of eyebrows, there is the seat of Shiva, where the mind should be absorbed. This marvelous state, which is beyond of the effects of time has to be known (trough own experience).

sūryacandramasormadhye mudrāṁ dadyācca khecarīm |
nirrālmbe mahāśūnye brahmacakraṁ vyavasthitam  SYS || 2 ||

SYS 1.2 From the performance of the khechri mudra in between of Surya and Chandra, one experiences the support less space (the Great Nonexistence) and becomes established in the Brahma Chakra.

lakṣaikalagne manasi hymanaskaṁ prajāyate |
amanaske tu sañjāte svarupaṁ samprajāyate SYS || 26 ||

SYS 1.26 The mind should be directed towards the only one aim, which is the establishment of the mind in the unmani state (cessation of the mind). When this condition has been attained, one experiences one’s own true form (svarupa samprajāyate).

Viveka Martanda

Viveka Martanda
(Itrans encoding by Yoga Nath)

Viveka Mārtaṇḍa is recognized as an important book of the Natha Tradition, describing the practices of the Natha yogis. Word mārtaṇḍa can be translated as both, ‘Sun’ or as ‘of different authors’, and word viveka means wisdom, therefore name of the book can be translated either as ‘the Sun of Wisdom’ or either as ‘The collection of the wisdom of the various authors’.
The numerous verses of Viveka Mārtaṇḍa are virtually identical with the verses of GS, and there exist some verses adopted from HYP and Bhagavat Gita. There are also numerous from the second part of Gorakha Paddhati; some researchers are support view that it is Viveka Martanda, which borrows from Gorakha Paddhati and not otherwise. In this light, it appears as more possible that the name of the book can be translated rather as ‘the collection of wisdom of different authors’.

॥ विवेक मार्तण्ड॥
|| viveka mārtaṇḍa ||

श्री गुरुं परमानन्दं वन्दे स्वानन्द विग्रहम्।
यस्य संनिध्य मात्रेण चिदानन्दायते तनुः॥१॥
śrī guruṁ paramānandaṁ vande svānanda vigraham |
yasya saṁnidhya mātreṇa cidānandāyate tanuḥ ||1||

अन्तर् निश्चलितात्म दीप कलिका स्वाधार बन्धादिभिः
यो योगी युग कल्प काल कलनात् त्वं जजेगीयते।
ज्ञानामोद महोदधिः समभवद् यत्रादिनाथः स्वयं
व्यक्ताव्यक्त गुणाधिकं तम् अनिशं श्री मीननाथं भजे॥२॥
antar niścalitātma dīpa kalikā svādhāra bandhādibhiḥ
yo yogī yuga kalpa kāla kalanāt tvaṁ jajegīyate |
jñānāmoda mahodadhiḥ samabhavad yatrādināthaḥ svayaṁ
vyaktāvyakta guṇādhikaṁ tam aniśaṁ śrī mīnanāthaṁ bhaje ||2||

नमस्कृत्य गुरुं भक्त्या गोरक्षो ज्ञानम् उत्तमम्।
अभीष्टं योगिनां ब्रूते परमानन्द कारकम्॥३॥
namaskṛtya guruṁ bhaktyā gorakṣo jñānam uttamam |
abhīṣṭaṁ yogināṁ brūte paramānanda kārakam ||3||

'Mani jītai jagu jītu’ 

"Who has conquered the own mind, he has conquered the world"

(Guru Nanak Japuji Sahib 28)

If... 

The composition by Rudyard Kipling

If you can keep your head when all about you

Are losing theirs and blaming it on you,

If you can trust yourself when all men doubt you,

But make allowance for their doubting too;

If you can wait and not be tired by waiting,

Or being lied about, don't deal in lies,

Or being hated, don't give way to hating,

And yet don't look too good, nor talk too wise:

If you can dream - and not make dreams your master;

If you can think - and not make thoughts your aim;

If you can meet with Triumph and Disaster

And treat those two impostors just the same;

If you can bear to hear the truth you've spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to broken,

And stoop and build 'em up with wornout tools:

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breathe a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: 'Hold on!'

If you can talk with crowds and keep your virtue,

Or walk with kings - nor lose the common touch,

If neither foes nor loving friends can hurt you,

If all men count with you, but none too much;

If you can fill the unforgiving minute

With sixty seconds' worth of distance run -

Yours is the Earth and everything that's in it,

And - which is more - you'll be a Man my son!

Goraksha Shataka Yoga Tarangini Tika-2

Yoga Tarangini Tika on Goraksha Shataka, Part 2

source

This is the commentary (tika) on Goraksha Shataka known as Yoga Tarangini. Becouse the original text which more resembles Goraksha Paddhati then Goraksha Shataka is quite huge, I have divided it into two parts.
Origin: CN 4927 in Sayaji Gaekwad Library of the Benares Hindu University. This is actually a copy of MS. No. IX F. 48. of the Adyar Library, Adyar, Madras. Copied by Narayan Swami Shastri, 24/1/1930. Some variants from the Briggs edition have been noted.


॥ श्रीः॥
|| śrīḥ ||

गोरक्ष-शतके
gorakṣa-śatake

॥ द्वितीय-शतकम्॥
|| dvitīya-śatakam ||

श्री-गणेशाय नमः।
śrī-gaṇeśāya namaḥ |

महेशं रमेशं दिनेशं गणेशं
परेशीं गिरीशां गुरु-ज्ञान-मूर्तिम्।
झषेन्द्रादि-सिद्धान् मुनीन् काश्यपादीन्
पुरीः सत्य-गङ्गादि-तीर्थानि नौमि॥
maheśaṁ rameśaṁ dineśaṁ gaṇeśaṁ
pareśīṁ girīśāṁ guru-jñāna-mūrtim |
jhaṣendrādi-siddhān munīn kāśyapādīn
purīḥ satya-gaṅgādi-tīrthāni naumi ||

इत्थं शुद्ध-नाडी-गणः साधित-यम-नियमासनाङ्ग-त्रतयोज्रात-षट्-चक्र-षोडश-धारादि-परिचित-नाडी-जातत्-सञ्चारी वायु-गणो योगी चन्द्र-तारद्य्-अनुकूले सुमुहूर्ते गुरु-गणेशादि-पूजन-पूर्वक-मङ्गल-पाठ-स्वस्ति-वाचनादिकं कारयित्वा श्री-गुरुम् आरध्य तद्-अनुज्ञया प्राणायामं कुर्याद् इति प्राणायामम् एकविंशति-श्लोकैः प्रपञ्चयति
itthaṁ śuddha-nāḍī-gaṇaḥ sādhita-yama-niyamāsanāṅga-tratayojrāta-ṣaṭ-cakra-ṣoḍaśa-dhārādi-paricita-nāḍī-jātat-sañcārī vāyu-gaṇo yogī candra-tārady-anukūle sumuhūrte guru-gaṇeśādi-pūjana-pūrvaka-maṅgala-pāṭha-svasti-vācanādikaṁ kārayitvā śrī-gurum āradhya tad-anujñayā prāṇāyāmaṁ kuryād iti prāṇāyāmam ekaviṁśati-ślokaiḥ prapañcayati

प्राणो देहे स्थितो वायुर् अपानस्य निरोधनात्॥
एक-श्वसन-मात्रेणोद्घाटयेद् गगने गतिम्॥१॥
prāṇo dehe sthito vāyur apānasya nirodhanāt ||
eka-śvasana-mātreṇodghāṭayed gagane gatim ||1||

प्राण इति। प्राणो नाम देहे स्थितः शरीरान्तर्-वर्ती वायुः अपानस्य मूलाधार-वर्तिनो अपान-वायोर् निरोधनाद् ऊर्ध्वम् उत्थापनात् एक-श्वस-मात्रेण एकेन श्वासोच्छ्वास-रूप-व्यापारेण गगने सुषुम्नान्तर्-गत-चिद्-आकाशे गतिम् उद्घाटयेत्। कुण्डलिनी-रुद्ध-सुषुम्ना-मुखम् उद्घाट्य गगने गतिं प्रापयेद् इत्य् अर्थः। एतच् च सति प्राणायामाभ्यासे कुंभकावस्थायां संभवति॥१॥
prāṇa iti | prāṇo nāma dehe sthitaḥ śarīrāntar-vartī vāyuḥ apānasya mūlādhāra-vartino apāna-vāyor nirodhanād ūrdhvam utthāpanāt eka-śvasa-mātreṇa ekena śvāsocchvāsa-rūpa-vyāpāreṇa gagane suṣumnāntar-gata-cid-ākāśe gatim udghāṭayet | kuṇḍalinī-ruddha-suṣumnā-mukham udghāṭya gagane gatiṁ prāpayed ity arthaḥ | etac ca sati prāṇāyāmābhyāse kuṁbhakāvasthāyāṁ saṁbhavati ||1||

इदानीं पूर्व-सूचित-प्राणायामस्य भेदान् आदौ दर्शयति-
idānīṁ pūrva-sūcita-prāṇāyāmasya bhedān ādau darśayati-

Goraksha Shataka Yoga Tarangini Tika-1

Yoga Tarangini Tika on Goraksha Shataka, Part 1`
source



This is the commentary (tika) on Goraksha Shataka known as Yoga Tarangini. Becouse the original text which more resembles Goraksha Paddhati then Goraksha Shataka is quite huge, I have divided it into two parts.
Origin: CN 4927 in Sayaji Gaekwad Library of the Benares Hindu University. This is actually a copy of MS. No. IX F. 48. of the Adyar Library, Adyar, Madras. Copied by Narayan Swami Shastri, 24/1/1930. Some variants from the Briggs edition have been noted.


श्रीः
śrīḥ

॥ श्रीगणेशाय नमः॥
|| śrīgaṇeśāya namaḥ ||

॥ गोरक्ष-शतकम्॥
|| gorakṣa-śatakam ||

श्री-शंभुं श्री-गुरुं सूर्यं हेरम्बं जगद्-ईश्वरीम्।
प्रणम्य शतक-व्याख्यां कुर्मो योग-तरङ्गिणीम्॥
śrī-śaṁbhuṁ śrī-guruṁ sūryaṁ herambaṁ jagad-īśvarīm |
praṇamya śataka-vyākhyāṁ kurmo yoga-taraṅgiṇīm ||

अत्र योगस्य प्रकरणम् आरभमाणो भगवान् गोरक्षः श्री-गुरु-पादाभिवन्दनात्मकं मङ्गलं शिष्य-शिक्षायै निबध्नाति अर्थाद् विषय-प्रयोजने च सूचयति
atra yogasya prakaraṇam ārabhamāṇo bhagavān gorakṣaḥ śrī-guru-pādābhivandanātmakaṁ maṅgalaṁ śiṣya-śikṣāyai nibadhnāti arthād viṣaya-prayojane ca sūcayati

श्री-गुरुं परमानन्दं वन्दे स्वानन्द-विग्रहम्।
यस्य सान्निध्य-मात्रेण चिदानन्दायते तनुः॥१॥
śrī-guruṁ paramānandaṁ vande svānanda-vigraham |
yasya sānnidhya-mātreṇa cidānandāyate tanuḥ ||1||

अहं गोरक्षः तं श्री-गुरुं श्रीमांश् चासौ गुरुश् च श्री-गुरुः परिपप्रच्छमानानाम् आत्म-तत्त्वावबोधन-शक्ति-युक्तः तं वन्दे अभिवादये।
ahaṁ gorakṣaḥ taṁ śrī-guruṁ śrīmāṁś cāsau guruś ca śrī-guruḥ paripapracchamānānām ātma-tattvāvabodhana-śakti-yuktaḥ taṁ vande abhivādaye |

ननु कोसौ गुरुः यस्याभिवादनं मङ्गल-प्रदम्  इत्य् आकाङ्क्षायाम् आहकथं-भूतं श्री-गुरुं  परमानन्दं परमश् चासाव् आनन्दश् च परमानन्दः निरतिशयानन्द-रूपः परमात्मा तं अनेन श्री-गुरोः ब्रह्म-रूपत्वं दर्शितम्।
nanu kosau guruḥ yasyābhivādanaṁ maṅgala-pradam  ity ākāṅkṣāyām āhakathaṁ-bhūtaṁ śrī-guruṁ  paramānandaṁ paramaś cāsāv ānandaś ca paramānandaḥ niratiśayānanda-rūpaḥ paramātmā taṁ anena śrī-guroḥ brahma-rūpatvaṁ darśitam|

ननु ब्रह्मणि शरीरेन्द्रिय-सम्बन्धायोग्यतया गुरौ च तत्-सम्बन्ध-योग्यतया तयोर् भेदोपलब्धेः स्फुरत्वात् कथम् अभेदः प्रतिपाद्यते  तत्राहपुनः कथं-भूतं श्री-गुरुं  स्वानन्द-विग्रहं स्वेषाम् आत्मीयानाम् आनन्दः स्वानन्दः स्वानन्दाय विग्रहो देहो यस्य स स्वानन्द-विग्रहः।
nanu brahmaṇi śarīrendriya-sambandhāyogyatayā gurau ca tat-sambandha-yogyatayā tayor bhedopalabdheḥ sphuratvāt katham abhedaḥ pratipādyate  tatrāhapunaḥ kathaṁ-bhūtaṁ śrī-guruṁ  svānanda-vigrahaṁ sveṣām ātmīyānām ānandaḥ svānandaḥ svānandāya vigraho deho yasya sa svānanda-vigrahaḥ |

प्रत्यग्-आत्मा तं अनेन भक्तानुकम्पया स्वीकृत-शरीरस्य श्री-गुरोः ब्रह्मत्वं निर्विवादम् इति भेदस्य काल्पनिकतया प्रत्य-गात्मतायापेक्षिकत्वं चाभिहितम् तद्-अभिवादनस्य फलं उत्तरार्धेन दर्शयतियस्येति। यस्य श्री-गुरोः सान्निध्य-मात्रेण शिष्यः तनुः कर्म-भूतं जडम् अपीति भावः। चिदानन्दायते चिदानन्दम् इव करोति। किम् उत चिरम् उपासनेनात्मानं चिदानन्दं न कुर्यात् अपि तु कुर्याद् एवेत्य् अर्थः। तम् अत्र स्वानन्द-विग्रहं परमानन्दम् इति पद-द्वय-सामानाधिकरण्येन जीव-ब्रह्मणोर् एकत्व-लक्षणे विषयः चिदानन्दायते तनुर् इति निरतिशयानन्द-प्राप्ति-रूपं प्रयोजनं च सूचितम्॥१॥
pratyag-ātmā taṁ anena bhaktānukampayā svīkṛta-śarīrasya śrī-guroḥ brahmatvaṁ nirvivādam iti bhedasya kālpanikatayā pratya-gātmatāyāpekṣikatvaṁ cābhihitam tad-abhivādanasya phalaṁ uttarārdhena darśayatiyasyeti | yasya śrī-guroḥ sānnidhya-mātreṇa śiṣyaḥ tanuḥ karma-bhūtaṁ jaḍam apīti bhāvaḥ | cidānandāyate cidānandam iva karoti | kim uta ciram upāsanenātmānaṁ cidānandaṁ na kuryāt api tu kuryād evety arthaḥ | tam atra svānanda-vigrahaṁ paramānandam iti pada-dvaya-sāmānādhikaraṇyena jīva-brahmaṇor ekatva-lakṣaṇe viṣayaḥ cidānandāyate tanur iti niratiśayānanda-prāpti-rūpaṁ prayojanaṁ ca sūcitam ||1||

संप्रति पूर्व-सूचित-विषय-प्रयोजन-प्रेक्षावत्-प्रत्ययाय योगाङ्गैः संपादित-प्रयोजनं मीननाथं नमस्कुर्वत् प्रयोजनस्य सुलभतां दर्शयति
saṁprati pūrva-sūcita-viṣaya-prayojana-prekṣāvat-pratyayāya yogāṅgaiḥ saṁpādita-prayojanaṁ mīnanāthaṁ namaskurvat prayojanasya sulabhatāṁ darśayati