Yoga Chudamani Upanishad

Yoga Cudamani Upanishad (Sanskrit text with English Translation)


Yoga Chudomani Upanishad is an important text among 'Yoga Upanishads', related to the Natha Tradition. The particular interest of this book is that it is includes the numerous verses similar to the verses of Goraksha Shataka.

योगचूडामण्युपनिषत्‌॥

|| yogacūḍāmaṇyupaniṣat ||

मूलाधारादिषट्चक्रं सहस्रारोपरि स्थितम्‌।
योगज्ञानैक फलकं रामचन्द्रपदं भजे॥
mūlādhārādiṣaṭcakraṁ sahasrāropari sthitam |
yogajñānaika phalakaṁ rāmacandrapadaṁ bhaje ||

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्शुः
श्रोत्रमथो बलमिन्द्रियाणि च॥ सर्वाणि सर्वं
ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा
ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु
तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु
ते मयि सन्तु॥ ॐ शान्तिः शान्तिः शान्तिः॥
om āpyāyantu mamāṅgāni vākprāṇaścakśuḥ
śrotramatho balamindriyāṇi ca || sarvāṇi sarvaṁ
brahmopaniṣadaṁ māhaṁ brahma nirākuryāṁ mā mā
brahma nirākarodanirākaraṇamastvanirākaraṇaṁ mestu
tadātmani nirate ya upaniṣatsu dharmāste mayi santu
te mayi santu || om śāntiḥ śāntiḥ śāntiḥ ||

ॐ योगचूडामणिं वक्श्ये योगिनां हितकाम्यया।
कैवल्यसिद्धिदं गूढं सेवितं योगवित्तमैः॥ १॥
om yogacūḍāmaṇiṁ vakśye yogināṁ hitakāmyayā |
kaivalyasiddhidaṁ gūḍhaṁ sevitaṁ yogavittamaiḥ || 1||

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा।
ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट्‌॥ २॥
āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā |
dhyānaṁ samādhiretāni yogāṅgāni bhavanti ṣaṭ || 2||

एकं सिद्धासनं प्रोक्तं द्वितीयं कमलासनम्‌।
षट्चक्रं षोडशाधारं त्रिलक्श्यं व्योमपञ्चकम्‌॥ ३॥
ekaṁ siddhāsanaṁ proktaṁ dvitīyaṁ kamalāsanam |
ṣaṭcakraṁ ṣoḍaśādhāraṁ trilakśyaṁ vyomapañcakam || 3||

स्वदेहे यो न जानाति तस्य सिद्धिः कथं भवेत्‌।
चतुर्दलं स्यादाधारं स्वाधिष्ठानं च षड्दलम्‌॥ ४॥
svadehe yo na jānāti tasya siddhiḥ kathaṁ bhavet |
caturdalaṁ syādādhāraṁ svādhiṣṭhānaṁ ca ṣaḍdalam || 4||

नाभौ दशदलं पद्मं हृदये द्वादशारकम्‌।
षोडशारं विशुद्धाख्यं भ्रूमध्ये द्विदलं तथा॥ ५॥
nābhau daśadalaṁ padmaṁ hṛdaye dvādaśārakam |
ṣoḍaśāraṁ viśuddhākhyaṁ bhrūmadhye dvidalaṁ tathā || 5||

सहस्रदलसङ्ख्यातं ब्रह्मरन्ध्रे महापथि।
आधारं प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम्‌॥ ६॥
sahasradalasaṅkhyātaṁ brahmarandhre mahāpathi |
ādhāraṁ prathamaṁ cakraṁ svādhiṣṭhānaṁ dvitīyakam || 6||

योनिस्थानं द्वयोर्मध्ये कामरूपं निगद्यते।
कामाख्यं तु गुदस्थाने पङ्कजं तु चतुर्दलम्‌॥ ७॥
yonisthānaṁ dvayormadhye kāmarūpaṁ nigadyate |
kāmākhyaṁ tu gudasthāne paṅkajaṁ tu caturdalam || 7||

तन्मध्ये प्रोच्यते योनिः कामाख्या सिद्धवन्दिता।
तस्य मध्ये महालिङ्गं पश्चिमाभिमुखं स्थितम्‌॥ ८॥
tanmadhye procyate yoniḥ kāmākhyā siddhavanditā |
tasya madhye mahāliṅgaṁ paścimābhimukhaṁ sthitam || 8||

Yoga Tattva Upanishad

Yoga Tattva Upanishad (Sanskrit text with English Translation)

The Yoga Tattva Upanishad is an important text among 'Yoga Upanishads.

॥ योगतत्त्वोपनिषत्॥
|| yogatattvopaniṣat||

योगैश्वर्यं च कैवल्यं जायते यत्प्रसादतः।
तद्वैष्णवं योगतत्त्वं रामचन्द्रपदं भजे॥
yogaiśvaryaṁ ca kaivalyaṁ jāyate yatprasādataḥ |
tadvaiṣṇavaṁ yogatattvaṁ rāmacandrapadaṁ bhaje ||

ॐ सह नाववतु॥ सह नौ भुनक्तु॥ सह वीर्यं करवावहै॥
om saha nāvavatu || saha nau bhunaktu || saha vīryaṁ karavāvahai ||

तेजस्विनावधीतमस्तु मा विद्विषावहै॥
tejasvināvadhītamastu mā vidviṣāvahai ||

ॐ शान्तिः शान्तिः शान्तिः॥
om śāntiḥ śāntiḥ śāntiḥ ||

योगतत्त्वं प्रवक्श्यामि योगिनां हितकाम्यया।
यच्छृत्वा च पठित्वा च सर्वपापैः प्रमुच्यते॥ १॥
yogatattvaṁ pravakśyāmi yogināṁ hitakāmyayā |
yacchṛtvā ca paṭhitvā ca sarvapāpaiḥ pramucyate || 1||

विष्णुर्नाम महायोगी महाभूतो महातपाः।
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः॥ २॥
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ |
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ || 2||

तमाराध्य जगन्नाथं प्रणिपत्य पितामहः।
पप्रच्छ योगतत्त्वं मे ब्रूहि चाष्टाङ्गसंयुतम्‌॥ ३॥
tamārādhya jagannāthaṁ praṇipatya pitāmahaḥ |
papraccha yogatattvaṁ me brūhi cāṣṭāṅgasaṁyutam || 3||

तमुवाच हृषीकेशो वक्श्यामि शृणु तत्त्वतः।
सर्वे जीवाः सुखैर्दुखैर्मायाजालेन वेष्टिताः॥ ४॥
tamuvāca hṛṣīkeśo vakśyāmi śṛṇu tattvataḥ |
sarve jīvāḥ sukhairdukhairmāyājālena veṣṭitāḥ || 4||

तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम्‌।
जन्ममृत्युजराव्याधिनाशनं मृत्युतारकम्‌॥ ५॥
teṣāṁ muktikaraṁ mārgaṁ māyājālanikṛntanam |
janmamṛtyujarāvyādhināśanaṁ mṛtyutārakam || 5||

नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्‌।
पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः॥ ६॥
nānāmārgaistu duṣprāpaṁ kaivalyaṁ paramaṁ padam |
patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ || 6||

Yoga Shikha Upanishad

Yoga Shikha Upanishad (Sanskrit Text with English Translation)


Yoga Shakha Upanishad is one among so called 'Yoga Upanishads'. The particular interest of this book is that includes numerous versions similar with the verses of Yoga Bija, which is an important work of the Natha Tradition.

॥ योगशिखोपनिषत्‌॥
|| yogaśikhopaniṣat ||

योगज्ञाने यत्पदाप्तिसाधनत्वेन विश्रुते।
तत्रैपदं ब्रह्मतत्त्वं स्वमात्रमवशिष्यते॥
yogajñāne yatpadāptisādhanatvena viśrute |
tatraipadaṁ brahmatattvaṁ svamātramavaśiṣyate ||

ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै।
तेजस्विनावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
om saha nāvavatu saha nau bhunaktu saha vīryaṁ karavāvahai |
tejasvināvadhītamastu mā vidviṣāvahai || om śāntiḥ śāntiḥ śāntiḥ ||

सर्वे जीवाः सुखैर्दुःखैर्मायाजालेन वेष्टिताः।
तेषां मुक्तिः कथं देव कृपया वद शङ्कर॥ १॥
sarve jīvāḥ sukhairduḥkhairmāyājālena veṣṭitāḥ |
teṣāṁ muktiḥ kathaṁ deva kṛpayā vada śaṅkara || 1||

सर्वसिद्धिकरं मार्गं मायाजालनिकृन्तनम्‌।
जन्ममृत्युजराव्याधिनाशनं सुखदं वद॥ २॥
sarvasiddhikaraṁ mārgaṁ māyājālanikṛntanam |
janmamṛtyujarāvyādhināśanaṁ sukhadaṁ vada || 2||

इति हिरण्यगर्भः पप्रच्छ स होवाच महेश्वरः।
नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्‌॥ ३॥
iti hiraṇyagarbhaḥ papraccha sa hovāca maheśvaraḥ |
nānāmārgaistu duṣprāpaṁ kaivalyaṁ paramaṁ padam || 3||

सिद्धिमार्गेण लभते नान्यथा पद्मसंभव।
पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः॥ ४॥
siddhimārgeṇa labhate nānyathā padmasaṁbhava |
patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ || 4||

स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाश्यते।
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम्‌॥ ५॥
svātmaprakāśarūpaṁ tatkiṁ śāstreṇa prakāśyate |
niṣkalaṁ nirmalaṁ śāntaṁ sarvātītaṁ nirāmayam || 5||

तदेव जीवरूपेण पुण्यपापफलैर्वृतम्‌।
परमात्मपदं नित्यं तत्कथं जीवतां गतम्‌॥ ६॥
tadeva jīvarūpeṇa puṇyapāpaphalairvṛtam |
paramātmapadaṁ nityaṁ tatkathaṁ jīvatāṁ gatam || 6||

तत्त्वातीतं महादेव प्रसादात्कथयेश्वर।
सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम्‌॥ ७॥
tattvātītaṁ mahādeva prasādātkathayeśvara |
sarvabhāvapadātītaṁ jñānarūpaṁ nirañjanam || 7||

Goraksh Upanishad

Goraksha Upanishad 

श्रीराम॥
अथ गोरक्ष उपनिषत्॥

श्री नाथ परमानन्द है विश्वगुरु है निरञ्जन है
विश्वव्यापक है महासिद्धन के लक्ष्य है तिन प्रति हमारे आदेश
होहु॥ इहां आगे अवतरन॥ एक समै विमला नाम महादेवी किंचितु
विस्मय जुक्त भईश्रीमन्महा गोरक्षनाथ तिनसौंपूछतु है।
ताको विस्मय दूर करिबै मैं तात्पर्य है लोकन को मोक्ष करिबै हेतु
कृपालु तासौं महाजोग विद्या प्रगट करिबे को तिन के एसे श्री नाथ
स्वमुख सौं उपनिषद् प्रगट अरै है। गो कहियै इन्द्रिय तिनकी
अन्तर्यामियासों रक्षा करे है भव भूतन की तासों गोरक्षनाथ
नाम है। अरु जोग को ज्ञान करावै है या वास्तै उपनिषद् नाम है।
यातैं ही गोरक्षोपनिषद् महासिद्धनमें प्रसिद्ध हैं। इहां आगै
विमला उवाच॥ मूलको अर्थ॥ जासमै महाशुन्य था आकाशादि
महापंचभूत अरु तिनही पञ्चभूतनमय ईश्वर अरु जीवादि कोई
प्रकार न थे तब या सृष्टि कौ करता कौन था। तात्पर्य ए है
कि नाना प्रकार की सृष्टि होय वै मै प्रथम कर्ता महाभूत है
अरु वैही शुद्ध सत्वांशले के ईश्वर भ वैही मलिन सत्व करि
जीव भये तौतौ साक्षात् कर्त्ता न भय तब जिससमै ए न थे तब
को अनिर्वचनीय पदार्थ था॥ सो कर्त्ता सो कर्त्ता सो कर्त्ता कौन
भयो एसे प्रश्न पर। श्री महागोरक्षनाथ उत्तर करै है श्री
गोरक्षनाथ उवाच। आदि अनादि महानन्दरूप निराकार साकार
वर्जित अचिन्त्य को पदार्थ था तांकु हे देवि मुख्य कर्ता जानियै
क्यों कि निराकार कर्ता होय तौ आकार इच्छा धारिबे मैं विरुद्ध
आवे है। साकार करता होय तौ साकार को व्यापकता नहीं है
यह विरुद्ध आवै है। तातैं करता ओही है जो द्वैताद्वैत रहित
अनिर्वचनीय नथा सदानन्द स्वरूप सोही आजे कुं वक्ष्यमाण है।
इह मार्ग मै देवता कोन है यह आशंका वारनै कहै है। अद्वैतो
परि म्महानन्द देवता। अद्वैत ऊपर भयो तब द्वैत ऊपर तौ
स्वतः भयो॥ इह प्रकार अहं कर्त्ता सिद्ध तूं जान ञ्छह करता
अपनी इच्छा शक्ति प्रगट करी। ताकरि पीछे पिण्ड ब्रह्माण्ड
प्रगट भ तिनमै अव्यक्त निर्गुन स्वरूप सों व्यापक भयो। व्यक्त
आनन्द विग्रह स्वरूप सों विहार करत भयौ पीछै ज्यौही मैं एक
स्वरूप सों नव स्वरूप होतु भयौ -- तैं सत्यनाथ अनन्तर
सन्तोषनाथ विचित्र विश्व के गुन तिन सों असंग रहत भयौ यातैं
संतोषनाथ भयौ। आगे कूर्मनाथ आकाश रूप श्री आदिनाथ।
कूर्मशब्द तै पाताल तरै अधोभूमि तकौ नाम कूर्मनाथ। बीच के
सर्वनाथ पृथ्वीमण्डल के नाथ औरप्रकार सप्तनाथ भ।
अनन्तर मत्स्येन्द्रनाथ के पुनह पुत्र श्री -- जगत की उत्पत्ति के हेत
लाये माया कौ लावण्य तांसौ असंग जोगधर्म -- द्रष्टा रमण
कियौ है आत्मरूप सौं सर्व जीवन मैं। तत् शिष्य गोरखनाथ।

Yoga Taravali

Yoga Taravali ascribed to the authorship of Adi Shankaracharya

॥ योगतारावली॥
|| yogatārāvalī ||

वन्दे गुरूणां चरणारविन्दे सन्दर्शितस्वात्मसुखावबोधे।
जनस्य ये जाङ्गलिकायमाने संसारहालाहलमोहशान्त्यै॥ १॥
vande gurūṇāṁ caraṇāravinde sandarśitasvātmasukhāvabodhe |
janasya ye jāṅgalikāyamāne saṁsārahālāhalamohaśāntyai || 1||

सदाशिवोक्तानि सपादलक्षलयावधानानि वसन्ति लोके।
नादानुसन्धानसमाधिमेकं मन्यामहे मान्यतमं लयानाम्॥ २॥
sadāśivoktāni sapādalakṣalayāvadhānāni vasanti loke |
nādānusandhānasamādhimekaṁ manyāmahe mānyatamaṁ layānām || 2||

सरेचपूरैरनिलस्य कुम्भैः सर्वासु नाडीषु विशोधितासु।
अनाहताख्यो बहुभिः प्रकारैरन्तः प्रवर्तेत सदा निनादः॥ ३॥
sarecapūrairanilasya kumbhaiḥ sarvāsu nāḍīṣu viśodhitāsu |
anāhatākhyo bahubhiḥ prakārairantaḥ pravarteta sadā ninādaḥ || 3||

नादानुसन्धान नमोऽस्तु तुभ्यं त्वां साधनं तत्त्वपदस्य जाने।
भवत्प्रसादात्पवनेन साकं विलीयते विष्णुपदे मनो मे॥ ४॥
nādānusandhāna namo'stu tubhyaṁ tvāṁ sādhanaṁ tattvapadasya jāne |
bhavatprasādātpavanena sākaṁ vilīyate viṣṇupade mano me || 4||

जालन्धरोड्याणनमूलबन्धाञ्जल्पन्ति कण्ठोदरपायुमूलान्।
बन्धत्रयेऽस्मिन्परिचीयमाने बन्धः कुतो दारुणकालपाशात्॥ ५॥
jālandharoḍyāṇanamūlabandhāñjalpanti kaṇṭhodarapāyumūlān |
bandhatraye'sminparicīyamāne bandhaḥ kuto dāruṇakālapāśāt || 5||

ओड्याणजालन्धरमूलबन्धैरुन्निद्रितायामुरगाङ्गनायाम्।
प्रत्यङ्‌मुखत्वात्‌प्रविशन्‌सुषुम्नां गमागमौ मुञ्चति गन्धवाहः॥ ६॥
oḍyāṇajālandharamūlabandhairunnidritāyāmuragāṅganāyām |
pratyaṅmukhatvātpraviśansuṣumnāṁ gamāgamau muñcati gandhavāhaḥ || 6||

उत्थापिताधारहुताशनोल्कैराकुञ्चनैः शश्वदपानवायोः।
सन्तापिताच्चन्द्रमसः पतन्तीं पीयूषधारां पिबतीह धन्यः॥ ७॥
utthāpitādhārahutāśanolkairākuñcanaiḥ śaśvadapānavāyoḥ |
santāpitāccandramasaḥ patantīṁ pīyūṣadhārāṁ pibatīha dhanyaḥ || 7||

बन्धत्रयाभ्यासविपाकजातां विवर्जितां रेचकपूरकाभ्याम्।
विशोषयन्तीं विषयप्रवाहं विद्यां भजे केवलकुम्भरूपाम्॥ ८॥
bandhatrayābhyāsavipākajātāṁ vivarjitāṁ recakapūrakābhyām |
viśoṣayantīṁ viṣayapravāhaṁ vidyāṁ bhaje kevalakumbharūpām || 8||

अनाहते चेतसि सावधानैरभ्यासशूरैरनुभूयमाना।
संस्तम्भितश्वासमनःप्रचारा सा जृम्भते केवलकुम्भकश्रीः॥ ९॥
anāhate cetasi sāvadhānairabhyāsaśūrairanubhūyamānā |
saṁstambhitaśvāsamanaḥpracārā sā jṛmbhate kevalakumbhakaśrīḥ || 9||

Natha Cult

Natha Cult Article (Introduction to Jnaneshvari commentary on Bhagavat Gita)
source

Shri Jnaneshwar has mentioned briefly his cult (Sampradaya) at the end of Jnaneshwari (18.1750-61): In very ancient times, Shri Shankara, the slayer of demon Tripura, whispered in the ears of goddess Parvati the secret knowledge on the shore of the Milky Sea. Vishnu who was in the stomach of a fish heard it and attained knowledge and as Matsyendranath he imparted it to Goraksanath, who in turn bestowed it upon Gahininath and that knowledge came down from Gahininath to Nivrittinath and from Nivrittinath to me, fulfilling our desires". When this Natha cult arose, there were many Tantra cults such as Shakta, Kapalika. Bauddha Tantra. etc. All these cults arose out of the Shaiva scriptures (agamas) and claimed their origin from Lord Shiva, the Primal Guru (Adinatha). Massyendra-natha was the first human Guru of the Natha tradition and was a prophet of the Kaula sect. It is not possible to explain fully the nature of the philosophy of the Shaiva scriptures, what changes were wrought in it by the Kaula sect, and how the Natha Sampradaya originated from the latter. But we must take into account the permanent impressions, which the Natha sect left on the mind of Shri Jnaneshwar.

Matseyndra Nath in the Southern India

source internet

Origin of the name of Mangalore City 

The name ˜Mangalore is the anglicised version of ˜Mangaluru, the name for the city in the local Kannada language. The Malayalam language variant of the same is ˜Mangalapuram. One of the earliest references to this name is made by Pandya King Chettian, who called the city as ˜Managalapuram in 715 AD. Yet another historical reference is by the 11th century Arabian traveler Ibn Batuta, whose chronicles refer to Mangalore as ˜Manjarur. This variation in spelling is attributed to the pronunciation gap between and Arabic and the local language.
It is believed that the city derived its name from the temple of Goddess Mangaladevi. ˜Mangaluru literally means ˜the city of Mangala. According to legend Matsyendranatha, one of the important propounders of the Nath cult had arrived at Mangalore with the princess of Kerala, Premaladevi. He named her Mangaladevi. It is believed that they could not proceed further as Mangaladevi died after a brief period of illness and a temple was consecrated in her name at Bolar. Later the Mangaladevi was renovated by the Alupa king Kundavarma in 968 AD.

Shankara-Digvijaya about the time of Matsyendra Nath

'Shankara Digvijaya' about the time of Matsyendranath
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"Sri Vidyaranya coming five centuries after Shankara Bhagavatpada was the 12th Jagadguru of the Sringeri Sharada Peetham from 1380 to 1386 A.D... Sri Vidyaranya was a great force in the regeneration of our spiritual, moral and cultural values. He built temples at Sringeri and Hampi and established Mutts to propagate Vedanta. He was not only a sage and empire builder, but also a savant and a scholar par excellence."

"Madhaviya Shankara Vijaya is the work of Sri Vidyaranya. The Madhaviya Shankara Vijayam is the most popular and widely accepted account of Sri Adi Shankara’s life... Because of its high poetic merit and objectivity, it is considered the best for recitation during Shankara Jayanti."

Shankara Digvijaya summary of the complete text (part3)


Shankara Digvijaya verses 77-100

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When Adi Shankara declared his decision of entering the dead body of King Amaraka to learn Kama Shastra, his disciple Padmapada put forward the following argument to dissuade him.
"There is nothing unknown to you, O Omniscient Guru. Yet out of love and devotion, let me say a few words. Thousands of years ago, in ancient times, a great yogi named Matsyendra, entered the fresh corpse of a dead king, leaving his own body in the care of his disciple yogi Gorakhnath. Gradually the king became immersed in sensual pleasures and the company of women and soon forgot his life as a Yogi. His knowledge of advanced yoga and samadhi was lost in oblivion. Goraksha, when he came to know of his master's sad plight, decided to save him. Gorakhnath carefully preserved his masters body in a hidden cave and appeard in the court of the king, disguised as a dance instructor. He attracted the king's attention and made him remember the yoga of Kaya Sadhana. The memories of Yoga cured the king of his thirst for sense enjoyments. After regaining his lost yogic power, Matsyendra left the king's body and reentered his own. So, beware of the strong irresistable power of sense attraction."
To which Shankara replied,
"In one, who is immersed in non-duality and dispassion, the desire of pleasure does not arise. The celibacy of one who is established in the yogic practice of Vajroli, remains unbroken. One who is without Samkalpa, may live in samsara and yet be unaffected by it. All fruits of karma are without effect for him, who has realised the world as a mere appearence..... Fear not. Even if I indulge in sexual love in this body, no evil will result from it. But the world may be misled if I set such an example of a monk indulging in sensual pleasure. So, my proposal is to gain the experiences of sex-life through the body of another person, whose dead-body I will enliven temporarily by para-kaya-pravesha."

Guru Nanak on Yoga

Some Compositions of the Guru Nanak about Yoga

सूही महला १ घरु ७
Soohee, First Mehl, Seventh House:

ੴ सतिगुर प्रसादि ॥
One Universal Creator God. By The Grace Of The True Guru:

जोगु न खिंथा जोगु न डंडै जोगु न भसम चड़ाईऐ ॥
Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with ashes.

जोगु न मुंदी मूंडि मुडाइऐ जोगु न सिंङी वाईऐ ॥
Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥१॥
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||1||

गली जोगु न होई ॥
By mere words, Yoga is not attained.

एक द्रिसटि करि समसरि जाणै जोगी कहीऐ सोई ॥१॥ रहाउ ॥
One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||

जोगु न बाहरि मड़ी मसाणी जोगु न ताड़ी लाईऐ ॥
Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances.

जोगु न देसि दिसंतरि भविऐ जोगु न तीरथि नाईऐ ॥
Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage.

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥२॥
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||2||

सतिगुरु भेटै ता सहसा तूटै धावतु वरजि रहाईऐ ॥
Meeting with the True Guru, doubt is dispelled, and the wandering mind is restrained.

निझरु झरै सहज धुनि लागै घर ही परचा पाईऐ ॥
Nectar rains down, celestial music resounds, and deep within, wisdom is obtained.

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥३॥
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||3||

नानक जीवतिआ मरि रहीऐ ऐसा जोगु कमाईऐ ॥
O Nanak, remain dead while yet alive - practice such a Yoga.

वाजे बाझहु सिंङी वाजै तउ निरभउ पदु पाईऐ ॥
When the horn is blown without being blown, then you shall attain the state of fearless dignity.

अंजन माहि निरंजनि रहीऐ जोग जुगति तउ पाईऐ ॥४॥१॥८॥
Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||4||1||8|| 


आसा महला १ ॥
Aasaa, First Mehl:
करम करतूति बेलि बिसथारी राम नामु फलु हूआ ॥
The vine of good actions and character has spread out, and it bears the fruit of the Lord's Name.
तिसु रूपु न रेख अनाहदु वाजै सबदु निरंजनि कीआ ॥१॥
The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Shabad, the Immaculate Lord is revealed. ||1||
करे वखिआणु जाणै जे कोई ॥
One can speak on this only when he knows it.
अम्रितु पीवै सोई ॥१॥ रहाउ ॥
He alone drinks in the Ambrosial Nectar. ||1||Pause||
जिन्ह पीआ से मसत भए है तूटे बंधन फाहे ॥
Those who drink it in are enraptured; their bonds and shackles are cut away.
जोती जोति समाणी भीतरि ता छोडे माइआ के लाहे ॥२॥
When one's light blends into the Divine Light, then the desire for Maya is ended. ||2||
सरब जोति रूपु तेरा देखिआ सगल भवन तेरी माइआ ॥
Among all lights, I behold Your Form; all the worlds are Your Maya.
रारै रूपि निरालमु बैठा नदरि करे विचि छाइआ ॥३॥
Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion. ||3||
बीणा सबदु वजावै जोगी दरसनि रूपि अपारा ॥
The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord.
सबदि अनाहदि सो सहु राता नानकु कहै विचारा ॥४॥८॥
He, the Lord, is immersed in the Unstruck Shabad of the Word, says Nanak, the humble and meek. ||4||8|| 

Kabir Bani

Saying of the Saint Kabir

Among the dohas of the Saint Kabir many times it happen to find the dohas composed by the Yogis of the Natha Panth,which later were changed to the name of the Saint Kabir. Such situation was created because the teachings of the Saint Kabir is very similar to the teaching of the Guru Goraksh Nath, and after his demise, his followers have included some sayings of the Natha Siddhas thinking them to be the compositions of the Saint Kabir.:

है कोइ जगत गुर ग्याँनी, उलटि बेद बूझै।

पाँणीं में अगनि जरैं, अँधरे कौ सूझै॥टेक॥

एकनि ददुरि खाये, पंच भवंगा।

गाइ नाहर खायौ, काटि काटि अंगा॥

बकरी बिधार खायौ, हरनि खायौ चीता।

कागिल गर फाँदियिा, बटेरै बाज जीता॥

मसै मँजार खायौ, स्यालि खायौ स्वाँनाँ।

आदि कौं आदेश करत, कहैं कबीर ग्याँनाँ॥160॥

Still, amongst the collections of his compositions there could found some writings which are obviously came out from the Natha Tradition, and later were included amongst his works:

source

जल थल माहें आपही आप। आपै जपहु अपना जाप॥

पांचे पंच तत्त बिस्तार। कनक कामिनि जुग ब्योहार॥

प्रेम सुधा रस पीवै कोई। जरा मरण दुख फेरि न होई॥

छटि षट चक्र चहूँ दिसि धाइ। बिनु परचै नहीं थिरा रहाइ॥

दुबिधा मेटि खिमा गहि रहहु। कर्म धर्म की सूल न सहहु॥

सातै सति करि बाचा जाणि। आतम राम लेहु परवाणि॥

छूटै संसा मिटि जाहि दुक्ख। सुन्य सरोवरि पावहु सुक्ख॥

अष्टमी अष्ट धातु की काया। तामहिं अकुल महा निधि राया॥

गुरु गम ज्ञान बतावै भेद। उलटा रहै अभंग अछेद॥

नौमी नवै द्वार कौ साधि। बहती मनसा राखहु बाँधि॥

लोभ मोह सब बीसरी जाहु। जुग जुग जीवहु अमर फल खाहु॥

दसमी दस दिसि होइ अनंदा। छूटै भर्म मिलै गोबिंदा॥

Compositions of Natha Siddhas

Nath Siddho ki Baniya
The Book Compositions of the Natha Siddhas in the local dialects of the Northern India

source

इस संग्रह में जिन नाथ सिद्धों की रचनाएँ संग्रहीत हैं, उनमें से अधिकांश चौदहवीं शताब्दी (ईशवी) के पूर्ववर्ती हैं। कुछ चौदहवीं शताब्दी के हैं और बहुत थोड़े उसके बाद के। भाषा की दृष्टि से इन पदों का महत्त्व स्पष्ट है। यद्यपि इन रचनाओं के रूप बहुत विकृत हो गए हैं, परंतु भाषा का कुछ न कुछ पुराना रूप उनमें रह गया है। खड़ी बोली का तो इन पदों में बहुत अच्छा प्रयोग हुआ है। खड़ी बोली के धाराप्रवाहिक प्रयोग का नया स्रोत इन पदों में पाया जाएगा।

हजारीप्रसाद द्विवेदी

भूमिका

नाथ सिद्धों की हिन्दी रचनाओं का यह संग्रह कई हस्तलिखित प्रतियों से संकलित हुआ है। इसमें गोरखनाथ की रचनाएँ संकलित नहीं हुईं, क्योंकि स्वर्गीय डॉ० पीतांबर दत्त बड़थ्वाल ने गोरखनाथ की रचनाओं का संपादन पहले से ही कर दिया है और वे ‘गोरख बानी’ नाम से प्रकाशित भी हो चुकी हैं (हिन्दी साहित्य सम्मेलन, प्रयाग)। बड़थ्वाल जी ने अपनी भूमिका में बताया था कि उन्होंने अन्य नाथ सिद्धों की रचनाओं का संग्रह भी कर लिया है, जो इस पुस्तक के दूसरे भाग में प्रकाशित होगा। दूसरा भाग अभी तक प्रकाशित नहीं हुआ है अत्यंत दुःख की बात है कि उसके प्रकाशित होने के पूर्व ही विद्वान् संपादक ने इहलोक त्याग दिया। डॉ० बड़थ्वाल की खोज में निम्नलिखित 40 पुस्तकों का पता चला था, जिन्हें गोरखनाथ-रचित बताया जाता है। डॉ० बड़थ्वाल ने बहुत छानबीन के बाद इनमें प्रथम 14 ग्रंथों को निसंदिग्ध रूप से प्राचीन माना, क्योंकि इनका उल्लेख प्रायः सभी प्रतियों में मिला। तेरहवीं पुस्तक ‘ग्यान चौंतीसा’ समय पर न मिल सकने के कारण उनके द्वारा संपादित संग्रह में नहीं आ सकी, परंतु बाकी तेरह को गोरखनाथ की रचनाएँ समझकर उस संग्रह में उन्होंने प्रकाशित कर दिया है। पुस्तकें ये हैं-

Shiva Pancha Akshara Stotra

Panchākshara Stotram (Na-ma-shi-vA-ya)
By Adi Shankārācharya

अथ शिव पञ्चाक्षर स्तोत्रम्
Atha Śiva Pañcākshara Stotram

नागेन्द्रहाराय त्रिलोचनाय भस्माङ्गरागाय महेश्वराय।
Nāgendrahārāya trilocanāya bhasmāngarāgāya maheśvarāya |
दिव्याय देवाय दिगम्बराय तस्मै नकाराय नमः शिवाय॥१॥
divyāya devāya digambarāya tasmai Na-kārāya ~ namah śivāya ||1||

To the One embodied in the syllable na, adorned with a serpent garland;
To the three-eyed Lord, besmeared with ashes, to the great Ruler over all;
To that eternal One, who is pure and sky-clad, salutations be unto Shiva. ||1||

मातङ्गचर्माम्बरभूषणाय समस्तगीर्वाण गणार्चिताय।
Mātangacarmāmbarabhūshanāya samastagīrvānaganārcitāya |
त्रैलोक्यनाथाय त्रिपुरान्तकाय तस्मै मकाराय नमः शिवाय॥२॥
trailokyanāthāya tripurāntakāya tasmai Ma-kārāya ~ namah śivāya ||2||

To the One embodied in the syllable ma, honored with the waters of Mandākini and anointed with the paste of sandalwood;
To the Lord of Nandi, the Bull, who rules over all the hosts of tormentors;
To that great Lord worshipped with myriad flowers, with Mandāra flowers;
To that ever-blissful One, salutations be unto Shiva. ||2||

शिवामुखोम्भोजविकाशनाय दक्षस्य यज्ञस्य विध्वंसनाय।
Śivāmukhombhojavikāśanāya dakshasya yajñasya vidhvamsanāya |
चन्द्रार्कवैश्वानरलोचनाय तस्मै शिकाराय नमः शिवाय॥३॥
candrārkavaiśvānaralocanāya tasmai Śi-kārāya ~ namah śivāya ||3||

To the One embodied in the syllable shi, who, like the Sun, causes the lotus face of Gauri (Shakti) to blossom;
To the Destroyer of the yajña of Daksha, to the Blue-Throated One;
To the Bearer of the emblem of the bull, salutations be unto Shiva. ||3||

वसिष्ठकुंभोद्भवगौतमाय मुनीन्द्रवेद्याय गिरीश्वराय।
Vasishthakumbhodbhavagautamāya munīndravedyāya girīśvarāya |
श्रीनीलकण्ठाय वृषध्वजाय तस्मै वकाराय नमः शिवाय॥४॥
śrīnīlakanthāya vrishadhvajāya tasmai Va-kārāya ~ namah śivāya ||4||

To the One embodied in the syllable va, venerated by Vasishtha, Agastya, Gautama and other noble sages, as well as hosts of Devas;
To the One whose three eyes are resplendent like the sun, moon and fire;
To the Bearer of the Moon-Crest, salutations be unto Shiva. ||4||

यज्ञस्वरूपाय जटाधराय पिनाकहस्ताय सनातनाय।
Yajñasvarūpāya jatādharāya pinākahastāya sanātanāya |
नित्याय शुद्धाय निरञ्जनाय तस्मै यकाराय नमः शिवाय॥५॥
nityāya śuddhāya nirañjanāya tasmai Ya-kārāya ~ namah śivāya ||5||

To the One embodied in the syllable ya, who takes the form of a Yaksha;
To the One with matted locks, to the Bearer of the pināka bow, that Primeval Lord;
To that effulgent God, the sky-clad One, salutations be unto Shiva. ||5||

पञ्चाक्षरमिदं यः पठेच्छिवसन्निधौ।
pañcāksharamidam yah pathecchivasannidhau |
शिवलोकमवाप्नोति शिवेन सह मोदते॥
śivalokamavāpnoti śivena saha modate ||

Whosoever recites this Hymn of the Five-letter mantra in the presence of God Shiva;
He will certainly attain the Supreme abode of Shiva;
And enjoy everlasting bliss with Him. ||6||

॥ इति श्रीपञ्चाक्षरस्तोत्रं संपूर्णम् ॥
|| iti śrīpañcāksharastotram sampūrnam ||

Atma Shataka of Adi Shankaracharya

Atma Shataka of Adi Shankaracharya

आत्मषटक

|| ātmashataka || by Adi Shankaracharya

मनोबुध्यहंकारचित्तानि नाहं न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
manobuddhyahankāracittāni nāham na ca śrotrajihve na ca ghrānanetre |
न च व्योमभूमिः न तेजो न वायुः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।१।
na ca vyomabhūmih na tejo na vāyuh cidānandarūpah śivo'ham śivo'ham |1|

I am not mind or intellect, ego, or any mental state,

I am not hearing or taste, smell or sight,

I am not space or earth, fire or air,

The embodiment of blissful consciousness: I am Shiva! I am Shiva! [1]

न च प्राणसञ्ज्ञो न वै पञ्चवायुः न वा सप्तधातुर्न वा पञ्चकोशः ।
na ca prānasañjño na vai pañcavāyuh na vā saptadhāturna vā pañcakośah |
न वाक्पाणिपादौ न चोपस्थपायू चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।२।
na vākpānipādau na copasthapāyū cidānandarūpah śivo'ham śivo'ham |2|

I am also not vital breath nor the five winds,

Not the seven substances, nor the five sheaths,

Not the tongue or hands, not feet, genitals or rectum,

The embodiment of blissful consciousness: I am Shiva! I am Shiva! [2]

न मे द्वेषरागौ न मे लोभमोहौ मदो नैव मे नैव मात्सर्यभावः ।
na me dvesharāgau na me lobhamohau mado naiva me naiva mātsaryabhāvah |
न धर्मो न चार्थो न कामो न मोक्षः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।३।
na dharmo na cārtho na kāmo na mokshah cidānandarūpah śivo'ham śivo'ham |3|

I am not attraction nor repulsion, greed nor delusion,

I am neither pride nor vanity, jealously nor envy,

I am not righteousness, nor wealth, nor pleasure, nor liberation,

The embodiment of blissful consciousness: I am Shiva! I am Shiva! [3]

न पुण्यं न पापं न सौख्यं न दुःखं न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
na punyam na pāpam na saukhyam na duhkham na mantro na tīrtham na vedā na yajñāh |
अहं भोजनं नैव भोज्यं न भोक्ता चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।४।
aham bhojanam naiva bhojyam na bhoktā cidānandarūpah śivo'ham śivo'ham |4|

I am not virtue nor vice, not pleasure nor pain,

I am not prayer nor pilgrimage, not scripture nor sacrifice,

I am not the enjoyer nor the enjoyed nor the enjoyment,

The embodiment of blissful consciousness: I am Shiva! I am Shiva! [4]

न मे मृत्युशंका न मे जातिभेदः पिता नैव मे नैव माता न जन्म ।
na me mrityuśamkā na me jātibhedah pitā naiva me naiva mātā na janma |
न बन्धुर्न मित्रं गुरुर्नैव शिष्यः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।५।
na bandhurna mitram gururnaiva śishyah cidānandarūpah śivo'ham śivo'ham |5|

I am not fear, not death not caste distinction,

I am not father, not mother, not birth,

Not family, not friend, neither guru nor disciple,

The embodiment of blissful consciousness: I am Shiva! I am Shiva! [5]

अहं निर्विकल्पो निराकाररूपो विभुर्व्याप्य सर्वत्र सर्वेन्द्रियाणाम् ।
aham nirvikalpo nirākārarūpo vibhurvyāpya sarvatra sarvendriyānām |
सदा मे समत्वं न मुक्तिर्न बन्धः चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।६।
sadā me samatvam na muktirna bandhah cidānandarūpah śivo'ham śivo'ham |6|

I am beyond thought and beyond form,
I am in all things, everywhere, in all senses,
I am impartial to all, neither attached nor detached,
The embodiment of blissful consciousness: I am Shiva! I am Shiva! [6]

Tiruvunthiar

Tiruvunthiar

Tiruvunthiar is the work of the Southern Indian Shaiva tradition written from the perspective of the Southern Indian Siddha Yogis.

Thiruviyalur and Thirukkadavur Uyyavandhadevar
from

Thiruviyalur Uyyavandhadevar

It is said that this Shaivite philosopher came from the North of Bharath to Rameshwaram to bathe in the sea. on his way back he came to Thiruviyalur. There a devotee by name Aludaiya Dheva Nayanar approached him to become his disciple. Blessing him Uyya Vandha Dhevar composed Thiruvundhiyar, which is one of the santhana texts (1). later he returned back to north. This is one story about him, but there are no evidences for the same. The style of his work Thiruvundhiyar has some resemblence with the style of Thirumandhiram and is in the old thamizh literature style. The time Thiruvundhiyar was written is said to be 1147 A.C..

Thirukkadavur Uyyavandha Devar

This shaivite philosopher was the disciple of aludaiya dheva nayanar, who was the disciple of thiruviyalur uyyavandhadeva nayanar (2), who authored the thiruvundhiyar. This saint elaborated thiruvundhiyar in his work thirukkalirrup padiyar . These two books are the first two in the santhana books. The time this book was written is said to be 1177 a.C.e.

TIRUVUNTHIAR
from

1.To know Siva as Akalam (in his Formless form) is rare indeed; he comes as Sakalam, sporting many forms, appearing in images and gracing as Guru. Siva drives the shuttlecock of karmic deeds out of sight, and bestows grace unsought by his deserving devotees.
2. O Girl, give up your old habits; there is no gain being mired in defunct worldly habits. He drove the shuttlecock out of sight; take to his Grace; he is the First Principle in this universe.
3. They who expunged the Karma will never return to this world; there is no birth or death for them.
4. How could I tell, "This it is"? There it was, the intelligence of intelligence.

Siddha Siddhanta Paddhati Sanskrit

Siddha Siddhata Paddhati

Siddha Siddhanta Paddhati is the book which accepted by the Natha Yogis and by the numerous researchers of the Natha Tradition as one of the most important works in the Siddha Tradition and as the original work personally composed by the Guru Gorakh Nath.

सिद्ध सिद्धन्त पद्धति
उप्देश १
siddha siddhanta paddhati
updeśa 1

आदिनाथं नमस्कृत्य शक्तियुक्तं जगद्गुरुम्।
वक्ष्ये गोरक्षनाथोऽहं सिद्धसिद्धान्तपद्धतिम्॥ १॥
ādināthaṁ namaskṛtya śaktiyuktaṁ jagadgurum |
vakṣye gorakṣanātho'haṁ siddhasiddhāntapaddhatim || 1 ||

नास्ति सत्यविचारेऽस्मिन्नुत्पत्तिश्चाण्डपिण्डयोः।
तथापि लोकवृत्त्यर्थं वक्ष्ये सत्सम्प्रदायतः॥ २॥
nāsti satyavicāre'sminnutpattiścāṇḍapiṇḍayoḥ |
tathāpi lokavṛttyarthaṁ vakṣye satsampradāyataḥ || 2 ||

सा पिण्डोत्पत्त्यादिः सिद्धमते सम्यक् प्रसिद्धा पिण्डोत्पत्तिः पिण्डविचारः पिण्डसंवित्तिः पिण्डाधारः पिण्डपदसमरसभावः श्रीनित्यावधूतः॥ ३॥
sā piṇḍotpattyādiḥ siddhamate samyak prasiddhā piṇḍotpattiḥ piṇḍavicāraḥ piṇḍasaṁvittiḥ piṇḍādhāraḥ piṇḍapadasamarasabhāvaḥ śrīnityāvadhūtaḥ || 3 ||

यदा नास्ति स्वयं कर्ता कारणं न कुलाकुलम्।
अव्यक्तञ्च परं ब्रह्म अनामा विद्यते तदा॥ ४॥
yadā nāsti svayaṁ kartā kāraṇaṁ na kulākulam |
avyaktañca paraṁ brahma anāmā vidyate tadā || 4 ||

अनामेति स्वयमनादिसिद्ध एकमेवानादिनिधनं सिद्धसिद्धान्तप्रसिद्धं तस्येच्छमात्रधर्माधर्मिणी निजा शक्तिः प्रसिद्धा॥ ५॥
anāmeti svayamanādisiddha ekamevānādinidhanaṁ siddhasiddhāntaprasiddhaṁ tasyecchamātradharmādharmiṇī nijā śaktiḥ prasiddhā || 5||