Yogapatta Rules

Subrahmanya said

The great statements are these: first, "Prajnanam Brahma." Second, "Aham brahmasmi." Third, "Tattvamasi." Fourth, "Ayatma brahma." Fifth, "Ishavasyamidam sarvam." Sixth, "Pranosmi." Seventh, "Prajnatma." Eighth, "Yadeveha tadamutra yadamutra tadinvaha." Ninth, "Anyadeva tadviditadatha aviditadapi." Tenth, "Esha na atmantaryamyamritaha." Eleventh, "Sa yashchayampurusha yashchasavaditye sa ekah." Twelfth, "Ahamasmi param brahma param parparatparam." Thirteenth, "Vedashastragurutvattu svayamanandalakshmanam." Fourteenth, "Sarvabhutasthitam brahma tadevaham na samshayah." Fifteenth, "Tattvatasya pranohamasmi prithivyah pranohamasmi." Sixteenth, "Apam cha pranohamsami tejasshcha pranohamasmi." Seventeenth, "Vayoshcha pranohamasmi akashasya pranohamasmi." Eighteenth, "Trigunasya pranohamasmi." Nineteenth, "Sarvoham sarvatmakoham samsara yadbhutam yachcha bhavyam yatdvartamanam sarvatmakatvadadvitiyoaham." Twentieth, "Sarvakhilvidam brahma." Twenty-first, "Sarvoham vimuktoham." Twenty-second, "Yoasou soham hamsassohamasmi." One must always meditate on this, and I will tell you the meanings of these great expressions.

The meaning of "Prajnanam Brahma" has already been explained. In "Aham brahmasmi" the word "aham" means Parameshvara with Shakti in his self. A is the first of letters and indicates Shiva's supreme radiance. Ha takes the form of space and is described as Shakti's self. When Shiva and Shakti unite there is always bliss. The word "brahman" is a clear statement that it is Shiva and Shakti, present in all selves, as taught earlier. Think on "Tattvamasi": in "you are that," the meaning of "that" has been explained; one should not think "I" am anything other than this. The word "aham" is masculine and "tat" neuter, but one should not take this as incompatibility between them; the masculine and feminine are the cause of the universe, and it cannot be otherwise. For purposes of teaching one should think of "tat" as "sa." In "Ayatma brahma" both words are masculine. In "Ishavasyamidam sarvam" everything in the universe is protected by Isha. In "Prajnatma" and "Yadeveha tadamutra yadamutra tadinvaha" one should think about what "this" and "that" mean: he is here and he is there; learned siddhas have spoken of the meaning, and the one who is there is also here, as before this is Purusha. Next is "Anyadeva tadviditadatha aviditadapi," in which two opposite thoughts seem present. Sage, I must explain why one should not take the opposite meanings. By "what is known" one should understand that nothing is known perfectly, and "what is not known" means what has not been known so far; otherwise one can reach only an inconclusive determination. "Esha na atmantaryamyamritaha" means Shiva himself, and likewise "Sa yashchayampurusha yashchasavaditye sa ekah": Shambhu is in Aditya. Since both words are used there is no difference between the two and he is in everything. The two terms indicate unity. The shruti speaks of Lord Shambhu as golden in complexion, his limbs golden and all his portions golden; otherwise he would not be lord. In the Chandogya Upanishad it is heard that Shambhu is the one inside Shiva, with a golden beard and golden hair, the tips of his nails and hair all golden. Listen to the meaning of "Ahamasmi param brahma param parparatparam": the word "aham" means Shiva with Shakti in his self; "he is certainly the one." He is called best, in all selves, the supreme brahman, the supreme divinity, indicated by the word "para." In the two expressions "Vedashastragurutvattu svayamanandalakshmanam" and "Sarvabhutasthitam brahma tadevaham na samshayah," Shambhu, full of bliss, will manifest in the heart, and doubtless Shambhu is established in all beings. All arise from the tattvas, and "I am the breath, Shiva." Having said this I will again tell of Shiva's tattvas and the three gunas. "Tattvatasya pranohamasmi prithivyah pranohamasmi." "Apam cha pranohamsami tejasshcha pranohamasmi." "Vayoshcha pranohamasmi akashasya pranohamasmi." "Trigunasya pranohamasmi." Sage, all these tattvas of the self must be grasped in their entirety, as must the acceptance of everything about Shiva's knowledge-tattva in one's mind. Resorting to these tattvas: I am all the breaths; I am in all selves; I am everything past, present and future; everything is in me; everything is Rudra. Sage, the shruti says everything arose directly from Shiva's mouth. He is supreme and in all selves, because all the gunas are always in him. "Sarvoham sarvatmakoham..." Therefore: I am the supreme self and not separate; I have no second. "Sarvakhilvidam brahma": I have already spoken of the meaning of this expression; I am complete, which leads to the expression of my being always liberated, "Sarvoham vimuktoham": by my favour all creatures who take refuge with me are liberated. "Yoasou soham hamsassohamasmi": Shambhu is present in all selves and I am he; I am Shiva. Vamadeva, as Shiva stated, these are the meanings of all the expressions. These words spoken by Isha are in the shruti texts, and he will affectionately explain their meanings. The guru will teach the child that men are themselves Shiva.

He then takes the conch and its stand and purifies them with ash and the weapon mantra, sets them in the square in front and worships them. Uttering Aum he fills it with fragrant water strained through cloth with the weapon mantra said over it, worships it with mantras and chants Pranava seven times. Citing the shruti words "if anyone transgresses even a bit, that is a cause of great fear," he says: be steady in your self, free of fear. Having addressed his disciple so, he meditates on the divinity and worships him, then worships the disciple's seat by the method of raising up the six. He visualises Shiva's seat and thinks of Shiva's image. From the disciple's head to his feet he places the five brahmanas on his body, and, depending on trunk or face, places Pranava's kalas, represented by thirty-eight mantras, on the disciple's head and body. Having invoked and installed Shiva he shows the gestures, and, possessing every kind of knowledge, places the mantras duly on the limbs. Starting with the seat he thinks of the sixteen offerings, offers sweet milk rice and cooked food, mentioning Agni's wife, a handful of water for rinsing, and in order arghya, incense, lamp and other things. With Veda-learned brahmanas he worships him with his eight names. He does japa on knowledge of brahman as stated by Bhrigu Varuni: he is beyond the gods, he is supreme Maheshvara. Saying this he stands and takes a garland of white water-lily flowers. He slowly does japa from the Siddhi Skandha of a Panchashikha text composed by Shri Virupaksha. With a very favourable mind he says, "My fame is complete," and, by local tradition, puts the garland around the disciple's neck. He worships him with a tilaka and smears unguents on all his limbs. Following his own tradition and local customs he gives him a name containing the words "Shripada." He gives him an umbrella and sandals arranged earlier, and authorises him to do the rites of explaining and to take a guru's seat. The guru shows him this favour because the disciple has now become like Shiva himself. May you always have samadhi with the words "I am Shiva." Saying this the guru himself bows to him, and, following the tradition's procedures, prostrates. The disciple rises and bows to his guru, the guru's guru and the other disciples of his guru, then stands humbly with good conduct. The guru says: from today you will show favour to the worlds. Follow the rules and take a pledge to accept a disciple only after testing him for a year. Give up faults like attachment and be devoted to meditation on Shiva. Associate with siddhas of virtuous traditions and not with others. As long as you live, never eat without first worshipping Shiva. Rely on devotion to your guru and be happy, be blissful. So a supreme guru, compassionate and an ocean of knowledge, will be favourably inclined to his disciple and treat him as an equal. Vamadeva, lord among sages, out of affection I have told you the yogapatta rules, though they are extremely secret.

Suta concluded

Having said this, Shanmukha affectionately showed him compassion and began to tell him the auspicious rules mendicants follow for shaving and bathing.