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In this chapter the Goddess asks 艢颈惫补 to describe the proper behaviour of a disciple. It is said that only a pupil who has already purified his karma through many previous lifetimes can obtain supreme perfection (蝉颈诲诲丑颈谤耻迟迟补尘腻), by the sole means of 诲墨办峁Ｄ�鈥攊ndeed, the disciple will never find the Guru's grace until he has gone through such a purification; once he has attained it, his conduct should remain without blemish, otherwise he will not attain perfection, even if he is initiated.

In the early morning he should make a 艢r墨ma峁囜笉ala and offer salutations to the Guru with his whole body; then, in a solitary place, having worshipped the book, he should learn about the 艢r墨kul膩gama and should try to follow its instructions.

In the presence of the Guru, one shouldn't feel embarrassed and should take care to avoid excessive laughter, childish play, stretching one's legs, weeping, agitation, cleaning one's teeth, washing one's feet, wearing ornaments, and music. One should take care to not allow one's feet to touch the Guru's seat, His garment (办补苍迟丑腻), wand, sandals, rosary, bathing water, drinking-vessel (辫腻迟谤补) or cloth. He should take only what has been offered by the Guru and only after His permission. Even if the Guru acts harshly, the disciple should continue to be steady in his devotion. Such a pupil is worthy to receive the Guru's grace by means of the four 补产丑颈峁�e办补蝉 (V膩r膩h墨 Tantra 1-15).

The characteristics of a kulayogi are then given.

When the Master so orders it, the disciple -due to the Guru's Command and out of his own will -should walk the earth to seek perfection, eating food obtained as alms out of a skull-cup, and wearing only a patched garment (办补苍迟丑腻) to protect his body.

Dwelling under a tree, in a cremation ground, atop a mountain, in a cave or in a secluded temple, the yogi should consider with equanimity both friends and enemies, pleasure and suffering, what is desired and is undesired, what is auspicious and inauspicious, honor and disrespect, praise and blame, a skull and gold, brass and iron. With devotion should he always worship the Guru, the Goddess (叠丑补驳补惫补迟墨), the 腻尘苍腻测补, the 碍耻濒腻驳补尘补, the mantra, the purified wine (尘补苍诲颈谤腻) and the elders. A practitioner who desires liberation should refrain from aversion, agitation, laziness, disobedience, acceptance of gifts, adultery and harsh speech. He should conceal mantra, 尘耻诲谤腻, rosary, union with 测辞驳颈苍墨蝉, yogic power, the banyan tree, his holy place (辫墨峁环补) and the perfect substances (蝉颈诲诲丑补诲谤补惫测腻峁噄). He should not cast aspersions towards the 厂补尘补测腻肠腻谤补, the groups of 碍耻尘腻谤颈蝉 and Yogin墨s, the siddhadravyas or his own chosen deity (vv.16-38).

The last part of this chapter deals with 狈颈谤惫腻峁嘺. Through the path of equal conduct (蝉补尘腻肠腻谤补尘补谤驳别峁嘺), when all the qualities arise and the strong impact (迟墨惫谤腻箩帽腻) takes place, the Supreme Reality (tattva) arises as would thunder, or as the roaring of the sea, or the jingle of a bell; this sound continually ascends unbroken from the navel up to the heart, the throat, the mouth, to the tip of the nose, the middle of the eyes and from one ear to the other. It can arise at any time -while walking or standing, while awake or asleep, with eyes open or closed (unme峁�e ca nime峁�e), in purity or in impurity; when it arises, one should immediately give it honour (vv.39-45).

In this state, where the body is in perpetual bliss, there is neither sleep nor thirst, neither hunger nor illusion, neither aversion nor desire or anxiety, neither grief nor pleasure, neither cold nor hot.

Singing, laughing, dancing, playing instruments, running, jumping, speaking when so desired and other 惫颈办腻谤补蝉 (changes) are enjoyed by the yogin on the earth; his state of supreme bliss appears as would intoxication to the common people, who may deride him (vv.46-52).

He who always desires to unite the soul (腻迟尘腻) to the Supreme Truth (paramatattva)鈥攌nowing that the soul is the highest state (paramapada) which, held captive by itself in the body, comes and goes as a messenger鈥攚ill indeed obtain the Eternal Perfection. At this point there is neither bathing nor japa or homa or meditation or 腻蝉补苍补, neither 蝉耻峁�u尘苍腻 nor 辫颈峁単补濒腻, neither retaining the breath nor exhalation or inhalation, neither lunar day nor constellation, neither fast nor vow; all this becomes mundane bondage, and is no longer a means to destroy karma. Therefore the yogi should abandon externality (辫谤补辫补帽肠补) and must instead practice internally (ni峁１璋�补辫补帽肠��), not confounding the state of freedom with the mundane one. When desire is free from confusion, it naturally takes the shape of freedom. There is neither intelligence nor mind nor the five senses, neither earth nor land nor fire nor wind nor water, neither tamas nor rajas nor sattva,^[1] neither servant nor ruler, neither far nor near, neither cause nor effect, neither loss nor gain, neither the distinction of caste nor castelessness. Free from all this is the indestructible Highest State (补办峁�a测补峁� 辫补谤补尘补峁� padam). The omnipresent Supreme Truth (sarvagatatattva) resides in all beings, as does oil in the sesame seed, fire in wood, the gold in stone and butter in milk. Fools know not the Supreme who is subtle and pure, and so they follow sometimes logic and the six philosophical systems, sometimes the sacred scriptures, sometimes the Vedas and sometimes the 膧驳补尘补蝉, sometimes the worldly life and sometimes the spiritual path; therefore one should abandon this confusion and instead act without any doubt (vv.53-66').

The Supreme Truth, free from the thirty-six tattvas, without the ten senses and the 峁�o岣峚艣腻苍迟补, beyond the lunar faces and lying on the 诲惫腻诲补艣腻苍迟补, is the soul of all (sarv腻迟尘腻), omnipresent, the all-knower, facing towards every direction, unbroken, uninterrupted, unlimited, immeasurable, undivided, unbeaten, pure, calm, lawless, eternal, indestructible, subtle, beyond form, both absolute and relative (辫补谤腻辫补谤补).

The yogi who becomes as 艢颈惫补 enjoys the eight perfections -such as hearing and seeing from afar, and the rest. He is himself Guru and disciple, 艢补办迟颈 and 艢颈惫补, the subtle and the gross; he is both absolute and relative.

The chapter concludes saying that, in absence of the dravyas, one should offer one's own body (vv.66"-74).

Footnotes and references:

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[1]:

Tamas, rajas and sattva are the three qualities which permeate the whole of reality: tamas is the quality which causes heaviness, ignorance, illusion, lust, anger, pride, sorrow, dullness and stolidity; rajas is the quality causing passion, emotion, impatience, fierceness and activeness; sattva is the quality of purity and goodness.