Sanatana dharma 49 K RAJARAM IRS 12624 13624 contd
PROCESS OF MEDITATION AND CONTROL OF MIND
40. He should know that the middle of the eyebrows in the forehead which is
also the root of the nose is the seat of nectar. That is the great place of
Brahman.
41. Postures, restraint of breath, subjugation of the senses, Dharana,
Dhyana and Samadhi are the six parts of Yoga.
42. There are as many postures as there are living creatures; and
Maheshvara (the great Lord) knows their distinguishing features.
43. Siddha, Bhadra, Simha and Padma are the four (chief) postures.
Muladhara is the first Chakra. Svadhisthana is the second.
44. Between these two is said to be the seat of Yoni (perineum), having the
form of Kama (God of love). In the Adhara of the anus, there is the lotus
of four petals.
45-46. In its midst is said to be the Yoni called Kama and worshipped by
the Siddhas. In the midst of the Yoni is the Linga facing the west and
split at its head like the gem. He who knows this, knows Vedas.
47. A four-sided figure is situated above Agni and below the genital organ,
of the form of molten gold and shining like streaks of lightning. Prana is
with its Sva (own) sound, having Svadhisthana as its Adhisthana (seat), (or
since Sva or Prana arises from it).
48. The Chakra Svadhisthana is spoken of as the genital organ itself. The
Chakra in the sphere of the navel is called Manipuraka, since the body is
pierced through by Vayu like Manis (gems) by string.
49-50(a). The Jiva (ego) urged to actions by its past virtuous and sinful
Karmas whirls about in this great Chakra of twelve spokes, so long as it
does not grasp the truth.
50(b). Above the genital organ and below the navel is Kanda of the shape of
a bird's egg.
51. There arise (from it) Nadis seventy-two thousand in number. Of these
seventy-two are known.
52-53. Of these, the chief ones are ten and carry the Pranas. Ida, Pingala,
Susumna, Gandhari, Hastijihva, Pusha, Yasasvini, Alambusa, Kuhuh and
Sankhini are said to be the ten.
54-55(a). This Chakra of the Nadis should ever be known by the Yogins. The
three Nadis Ida, Pingala and Susumna are said to carry Prana always and
have as their Devatas, moon, sun and Agni.
55(b)-56(a). Ida is on the left side and Pingala on the right side, while
the Susumna is in the middle. These three are known to be the paths of
Prana.
56(b)-57. Prana, Apana, Samana, Udana and Vyana; Naga, Kurma, Krikara,
Devadatta and Dhananjaya; of these, the first five are called Pranas, etc.,
and last five Naga, etc., are called Vayus (or sub-Pranas).
58. All these are situated (or run along) the one thousand Nadis, (being)
in the form of (or producing) life. Jiva which is under the influence of
Prana and Apana goes up and down.
59-60(a). Jiva on
account of its ever moving by the left and right paths is not visible. Just
as a ball struck down (on the earth) with the bat of the hand springs up,
so Jiva ever tossed by Prana and Apana is never at rest.
60(b)-61(a).
He is knower of Yoga who knows that Prana always draws itself from Apana
and Apana draws itself from Prana, like a bird (drawing itself from and yet
not freeing itself) from the string (to which it is
tied). 61(b)-63. The Jiva comes out with the letter 'Ha'
and gets in again with the letter 'Sa'. Thus Jiva always utters the Mantra
'Hamsa', 'Hamsa'. The Jiva always utters the Mantra twenty-one thousand and
six hundred times in one day and night. This is called Ajapa Gayatri and is
ever the bestower of Nirvana to the
Yogins.
64-66(a). Through its very thought, man is freed from sins. Neither in the
past nor in the future is there a science equal to this, a Japa equal to
this or a meritorious action equal to this. Parameshvari (viz., Kundalini
Shakti) sleeps shutting with her mouth that door which leads to the
decayless Brahma-hole.
66(b)-68. Being aroused
by the contact of Agni with Manas and Prana, she takes the form of a needle
and pierces up through Susumna. The Yogin should open with great effort
this door which is shut. Then he will pierce the door to salvation by means
of Kundalini. 69. Folding firmly
the fingers of the hands, assuming firmly the Padma posture, placing the
chin firmly on the breast and fixing the mind in Dhyana, one should
frequently raise up the Apana, fill up with air and then leave the Prana.
Then the wise man gets matchless wisdom through (this)
Shakti.
70. That Yogin who assuming Padma posture worships (i.e., controls) Vayu at
the door of the Nadis and then performs restraint of breath is released
without doubt.
71-72.
Rubbing off the limbs the sweat arising from fatigue, abandoning all acid,
bitter and saltish (food), taking delight in the drinking of milk and Rasa,
practising celibacy, being moderate in eating and ever bent on Yoga, the
Yogin becomes a Siddha in little more than a year. No inquiry need be made
concerning the
result. 73.
Kundalini Sakti, when it is up in the throat, makes the Yogi get Siddhi.
The union of Prana and Apana has the extinction of urine and
faeces.
74-75(a).
One becomes young even when old through performing Mula-Bandha always.
Pressing the Yoni by means of the heels and contracting the anus and
drawing up the Apana - this is called
Mula-Bandha.
75(b)-76. Uddiyana Bandha is so called because it is (like) a great bird
that flies up always without rest. One should bring the western part of the
stomach above the
navel.
77. This Uddiyana Bandha is a lion to the elephant of death, since it binds
the water (or nectar) of the Akasa which arises in the head and flows down.
78-79(a).
The Jalandhara Bandha is the destroyer of all the pains of the throat. When
this Jalandhara Bandha which is destroyer of the pains of the throat is
performed, then nectar does not fall on Agni nor does the Vayu
move.
79(b)-80(a). When the tongue enters backwards into the hole of the skull,
then there is the Mudra of vision latent in the eyebrow called
Khechari.
80(b)-81(a). He who knows the Mudra Khechari has not disease, death, sleep,
hunger, thirst, or
swoon.
81(b)-83(a). He who practises this Mudra is not affected by illness or
Karma; nor is he bound by the limitations of time. Since Chitta moves in
the Kha (Akasa) and since the tongue has entered (in the Mudra) Kha (viz.,
the hole in the mouth). Therefore the Mudra is called Khechari and
worshipped by the
Siddhas
.83(b)-84. He whose hole (or passage) above the Uvula is closed (with the
tongue backwards) by means of Khechari-Mudra never loses his virility, even
when embraced by a lovely woman. Where is the fear of death, so long as the
Bindu (virility) stays in the body. 85-86(a).
Bindu does not go out of the body, so long as the Khechari-Mudra is
practised. (Even) when Bindu comes down to the sphere of the perineum, it
goes up, being prevented and forced up by violent effort through
Yoni-Mudra.
86(b)-87. This
Bindu is twofold, white and red. The white one is called Sukla and the red
one is said to contain much Rajas. The Rajas which stays in Yoni is like
the colour of a coral. 88.
The Bindu stays in the seat of the genital organs. The union of these two
is very rare. Bindu is Shiva and Rajas is Sakti. Bindu is the moon and
Rajas is the sun.
89-90(a). Through the union of these two is
attained the highest body; when Rajas is roused up by agitating the Sakti
through Vayu which unites with the sun, thence is produced the divine
form. 90(b)-92. Sukla being united with the
moon and Rajas with the sun, he is a knower of Yoga who knows the proper
mixture of these two. The cleansing of the accumulated refuse, the
unification of the sun and the moon and the complete drying of the Rasas
(essences), this is called
Maha-Mudra.
93. Placing the chin on the breast, pressing the anus by means of the left
heel and seizing (the toe of) the extended right leg by the two hands, one
should fill his belly (with air) and should slowly exhale. This is called
Maha-Mudra, the destroyer of the sins of men.
94. Now I shall give
a description of Atman. In the seat of the heart is a lotus of eight
petals. In its centre is Jivatma of the form of Jyotis and atomic in size,
moving in a circular line. In it is located everything. In knows
everything. It does everything. It does all these actions attributing
everything to its own power, (thinking) I do, I enjoy, I am happy, I am
miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am
stout, etc. When it rests on the eastern petal which is of Sveta (white)
colour, then it has a mind (or is inclined) to Dharma with Bhakti
(devotion). When it rests on the south-eastern petal, which is of Rakta
(blood colour), then it is inclined to sleep and laziness. When it rests on
the southern petal, which is of Krishna (black) colour, then it is inclined
to hate and anger. When it rests on the south-western petal which is of
Nila (blue) colour, then it gets desire for sinful or harmful actions. When
it rests on the western petal which is of crystal colour, then it is
inclined to flirt and amuse. When it rests on the north-western petal which
is of ruby colour, then it has a mind to walk, rove and have Vairagya (or
be indifferent). When it rests on the northern petal which is Pita (yellow)
colour, then it is inclined to be happy and to be loving. When it rests on
the north-eastern petal which is of Vaidurya (Lapis Lazuli) colour, then it
is inclined to amassing money, charity and passion. When it stays in the
inter-space between any two petals, then it gets the wrath arising from
diseases generated through (the disturbance of the equilibrium of) Vayu,
bile and phlegm (in the body). When it stays in the middle, then it knows
everything, sings, dances, speaks and is blissful. When the eye is pained
(after a day's work), then in order to remove (its) pain, it makes first a
circular line and sinks in the middle. The first line is of the colour of
Bandhuka flower (Bassia). Then is the state of sleep. In the middle of the
state of sleep is the state of dream. In the middle of the state of dream,
it experiences the ideas of perception, Vedas, inference, possibility,
(sacred) words, etc. Then there arises much fatigue. In order to remove
this fatigue, it circles the second line and sinks in the middle. The
second is of the colour of (the insect) Indragopa (of red or white colour).
Then comes the state of dreamless sleep.During the dreamless sleep, it has
only the thought connected with Parameshvara (the highest Lord) alone. This
state is of the nature of eternal wisdom. Afterwards it attains the nature
of the highest Lord (Parameshvara). Then it makes a round of the third
circle and sinks in the middle. The third circle is of the colour of
Padmaraga (ruby). Then comes the state of Turya (the fourth). In Turya,
there is only the connection of Paramatman. It attains the nature of
eternal wisdom. Then one should gradually attain the quiescence of Buddhi
with self-control. Placing the Manas in Atman, one should think of nothing
else. Then causing the union of Prana and Apana, he concentrates his aim
upon the whole universe being of the nature of Atman. Then comes the state
of Turiyatita (viz., that state beyond the fourth). Then everything appears
as bliss. He is beyond the pairs (of happiness and pains, etc.,). He stays
here as long as he should wear his body. Then he attains the nature of
Paramatman and attains emancipation through this means. This alone is the
means of knowing Atman.When Vayu (breath) which enters the great hole
associated with a hall where four roads meet gets into the half of the
well-placed triangle, then is Achyuta (the indestructible)
seen. 95. Above
the aforesaid triangle, one should meditate on the five Bija (seed) letters
of (the elements) Prithvi, etc., as also on the five Pranas, the colour of
the Bijas and their position. The letter 'Ya' is the Bija of Prana and
resembles the blue cloud. The letter 'Ra' is the Bija of Agni, is of Apana
and resembles the
sun. 96. The
letter 'La' is the Bija of Prithvi, is of Vyana and resembles Bandhuka
flower. The letter 'Va' is the Bija of Jiva (or Vayu), is of Udana and is
of the colour of the
conch.
97-99(a). The letter 'Ha' is the Bija of Akasa, is of Samana and is of the
colour of crystal. Prana stays in the heart, navel, nose, ear, foot, finger
and other places, travels through the seventy-two thousand Nadis, stays in
the twenty-eight Crores of hair-pores and is yet the same everywhere. It is
that which is called
Jiva.
99(b)-101(a). One should perform the three, expiration, etc., with a firm
will and great control; and drawing in everything (with the breath) in slow
degrees, he should bind Prana and Apana in the cave of the lotus of the
heart and utter Pranava, having contracted his throat and the genital
organ.
101(b)-102. From the Muladhara (to the head) is the Susumna resembling the
shining thread of the lotus. The Nada is located in the Vinadanda (spinal
column); that sound from its middle resembles (that of) the conch,
etc.
103-104(a). When it goes to the hole of Akasa, it
resembles that of the peacock. In the middle of the cave of the skull
between the four doors shines Atman, like the sun in the
sky. 104(b)-105.
Between the two bows in the Brahma-hole, one should see Purusha with Sakti
as his own Atman. Then his Manas is absorbed there. That man attains
Kaivalya who understands the gems, moonlight, Nada, Bindu and the seat of
Maheshvara.
Thus, one
seeing the GOD or obtaining the Mukti, is designed in various Upanishads.
Sanatana dharma’s ultimatum is thus reached. Hence the SANATANA DHARMA is
walking through the life paved through; and nothing is prevented; but
actions are evaluated. Converted as the currency of Karma. And when the
whole currency is willingly paid, the discretion vests with only the
Brahmam; if accepted, well the film ends; or else another production. (TO
BE CONTD) K
RAJARAM IRS 12624 13624
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