The result in both cases is the same as are the further processes of practice, but in either case the instruction of a Guru is necessary, otherwise it is absolutely impossible to succeed. Such a seeker of Brahman, after fixing his mind as aforesaid, and shutting himself out of all objective knowledge Ajnana , should hold fast the support of unchangeable Jnana, and think of the One Indivisible Brahman in the inner and outer Akasa, that exists at the end of the nose, and into which the life-breath merges.
Freed from both nostrils where the life-breath disappears, there i. Think of the Siva, there, as devoid of all conditions of life, pure but without lustre Prabha , mindless, Buddhi-less.
The signs of Samadhi are the negation of all positive conditions of life and the complete enthralment or subjugation of all objective thoughts. Although the body of the meditator may now and then become somewhat unsteady at the time of meditation, yet he is to consider that the Paramatma is immovable. This is the sign of the Samadhi. He that considers the Paramatman as without Matra, i.
He that has acquired Vijnana, the Supreme Knowledge by the aid of Jnana, i. The syllable Aum with which the Vedas begin, which figures in the middle of the Vedas, and with which the Vedas end, unites Prakrti with its Own Self; but that which is beyond this Prakrti-united-Pranava is Mahesvara. A boat is necessary until one gets to the other side of the river, but when a man once crosses the stream, the boat is no longer necessary for his purpose.
As a husbandman throws away the husks, after thrashing out the corn, so does also an intelligent person give up the study of books after he has attained knowledge from them. As light is necessary to find the wished-for object in a dark chamber, but when once the object is found, the light is put aside as unnecessary: so also when the Object of the Supreme Knowledge, that is kept hidden by the illusions of Maya, is once found out by the torch of Knowledge, the Knowledge itself is afterwards put aside as unnecessary.
As milk is not necessary for a person who is already satisfied with the drink of nectar, so also Vedas are not required for man who has already known the Supreme Deity. Thrice fortunate is the Yoga who has thus satiated his thirst by the nectar of knowledge; he is henceforth bound to no Karma, as he has become the knower of the Tattvas.
He that has known the unspeakable Pranava as the one continuous sound of a big gong, or like one unbroken thread Dhara of oil, without division and separation, understand the real meaning of the Vedas.
He, that uses his own Atman as one Arani a piece of wood that produces fire when rubbed , and Pranava as the other and constantly rubs the two together, he will very soon see the hidden fire thus produced by the friction of the two, even as he produces the fire that is hidden in the bosom of the Arani As long as one does not see within himself that sublime Rupa which is purer than purity itself, and which beams forth like a smokeless light, he should continue his meditations with a steady mind, fixing his thoughts upon that Rupa form.
The Jivatman, although considered to be very distant from Paramatman, is still very near to it; and although it has a body, still it is without body; the Jivatman itself is pure, omnipotent and self-evident. Although it Jivatman is considered to be in the body, still it is not in the body; it is not affected by any change of the body, nor does it take part in any enjoyment appertaining to the body nor can it be bound down or conditioned by anything that binds the body. All oil exists in the seed i.
As smell exists in the flower, and juice in fruits, so does the Jivatman which permeates the whole universe, also exists in the human body. Like the fire hidden in the bosom of wood, and like the air that pervades the whole limitless Akasa, Atman, the dweller in the caves of Manas, unseen and unperceived, becomes its own expressor, and walks in the Akasa of the human heart.
Though the Jivatman dwells in the heart,yet it has its abode in the mind; and though dwelling in the heart it is itself mindless. The Yogi, who sees such an Atman in his own heart through the help of his own mind, gradually becomes a Siddha himself. He that has been able to make his mind entirely unsupported and one with the Akasa, and to know the unchangeable One, his state is called the state of Samadhi. Though living upon air he that daily practises Samadhi to make himself happy with the drink of the Yoga-nectar, becomes able to destroy the destroyer.
He that contemplates the Atman as No-thing above, No-thing below, No-thing in the middle, and No-thing all round, his state is called the state of Samadhi. That is Niralamba, non-supported or self-supported samadhi The Yogi who thus realizes the No-thingness of the Atman becomes free from all virtues and vice.
Tell me, O Kesava, how Yogis should meditate upon the colourless and formless Brahman, when the mind is unable to think upon that which it has never seen, and that which can be seen is material, and consequently subject to destruction change?
That which is full above, full below, full in the middle, and full all round, is the All-full Atman and he that contemplates the Atman thus, is said to be in the state of Samadhi.
Tell me, O Kesava, how the Yogi is to practise meditation when the Salamba which thou has just described is unreal and that which is Niralamba means No-thingness? He who, after purifying his mind, contemplates the pure Paramatman, and looks unto his own Self as he one vast undivided whole of the manifested universe, becomes happy by knowing the Brahman.
All the letters have long and short metrical sound, they letters are also joined by the Bindu Anusvara-point and the latter Bindu when disjoined, merges itself into the Nada sound , but where does the Nada merge. Light exists in the voice of the ceaseless Sound, and Manas thought in that light; the Space where the Manas disappears merges in itself is the Supreme Foot of Visnu.
Tell me, Okesava, when the Life-Breath leaves this body of five elements, and the tenement itself is again reduced to them the elements , where do the virtue and vice of the man go, and who do they accompany?
The destiny produced by the result of virtue and vice, the Essence of the five Bhatas - the mind lower mind , the five senses, and the controlling genii Devatas of the five organs of Karma, all these by reason of the Ahankara personality of the mind accompany the Jiva as long as it remains ignorant of the knowledge of the Tattvas. O Krishna, the Jiva, in the state of Samadhi, leaves all the movable and immovable objects of the world, but what is it that leaves the Jiva so as to remove the nama of Jivaship?
The Prana Vayu always passes between the mouth and the nostrils; the Akasa drinks absorbs the Prana i. The Akasa that pervades the whole Universe also encompasses this objective world. It is therefore both in and out of everything. Now tell me, O Krishna, what it is that is beyond this Akasa. O Arjuna, the Akasa is called Sunya vacuum , because it means the want or absence of things or anything.
This Akasa has the quality of Sound, but that which gives it the power of Sound as emptiness cannot produce any sound , thought Itself Soundless, is the unknown and unknowable Brahman.
It is evident that the letters are pronounced by means of the teeth, lips, palate, throat, etc. That letter is called indestructible which is self-pronunciation, i. Tell me, O Krishna, how, by closing their external senses and knowing that Brahman, which lies concealed in every matter and every substance, the Yogins realize Nirvana Mukti i. The Yogins see the Atman within them: this they do when they shut out all their external senses not by any physical action ; for such a person when he leaves his body, his Buddhi [ Students must distinguish between the Vedantic use of this term and the significance assigned to it in the Esoteric Philosophy.
As long as the Tattvas are not known to a person, so long it is necessary for him to practise concentration of mind by shutting out external senses, but once the thoroughly attains the knowledge of the Tattvas he identifies himself with the Universal Soul. From the nine openings portals of the body, the waters of knowledge always pass out; consequently one cannot know the Brahman unless he becomes as pure as the Brahman Itself. Meaning, the powers of mind should be concentrated within, and not allowed to dwell upon external objects through the nine openings.
Thy body itself is exceedingly impure, but that which takes a body Jivatman is purity itself; he that has known the difference of the real nature of these two never troubles himself with the question of purity; for, whose purity, should he search after? The Jivatman is always pure. Tell me, Okesava, what is the evidence when one, knowing the Brahman as the all-pervading and all-knowing Paramesvara, believes himself to be one with It? As water in water, milk in milk and clarified butter in butter, so the Jivatman and Paramatman become one in union without any distinction and difference.
He who with undivided attention endeavours to unite the Jivatman with the Paramatman according to the manner prescribed by the Sastras i.
When, by acquiring knowledge, the knower becomes the object of knowledge itself, then he frees himself from all bondage by the virtue of his knowledge, and what need is there for practice of Yoga or meditation? He, in whom the light of knowledge always shines forth, has his Buddhi constantly fixed on the Brahman, and with the fire of supreme knowledge he is able to burn down the bonds of Karma.
Such a knower of the Tattvas, by the realization of the Paramatman that is pure as the spotless Akasa and without a second, lives in it i. Atman is Suksma like Akasa , and therefore it cannot be seen by the eyes, nor can the inner Atman, which is like the Vayu air bee seen either; but he who has been able to fix his Inner-Atman by the Niralamba Samadhi, and has learned to direct the course of his external senses inward, can know the unity of the Atman and Antaratman Inner Soul or Mind.
Wherever a Jnanin may die, and in whatever manner his death may happen, he becomes one with Atman when he leases his body, even as the Akasa in the pot becomes one with its parent Akasa when the pot is broken, matters not where nor how it breaks. Know by the process of Anvaya and Vyatireka that the Atman which pervades the whole body is beyond the the three states of consciousness - waking, dreaming and dreamless sleep. This twofold process exists in each of the above-mentioned three states of consciousness.
He who has been able to dwell with his mind for one moment on a single point i. On the right side spreads the Pingala Nadi i. Leadbeater] it is bright and shining like a great circle of Fire or the Sun ; this product of virtue Pingala is called the vehicle of the devas. Meaning, that those who can fix their mind in this Nadi, can journey through the sky like Devas; therefore it is called the "Deva-Yana" or the vehicle of the Devas.
On the left side stretches forth the Ida i. Meaning, that those who can fix their mind in this Nadi, can ascend the Pitr Loka and no further; hence it is called "Pitr-Yana" or the vehicle of the Pitrs.
Like the backbone of a Veena, or harp, the long tract of bone with many joints that stretches from the seat right up to the head of a human being is called the Meru-Danda spinal cord. There is a minute aperture or hole that passes right through this Meru-Danda from the Muladhara to the head; it is through this hole that there passes a Nadi which the yogis called the Brahma-Nadi or Susumna. Susumna is a fine nerve that passes between the Ida and Pingala.
From this Susumna all the Jnana-Nadis sensory nerves take their birth: hence it is called the Jnana-Nadi. At first nine sets of smaller Nadis spring from it and spread towards the eyes and other organs of sense, etc. These Nadis are so fine in their texture that if of them be collected and tied together,still they cannot be seen by the naked eye; thou so fine, still they are, like pipes, hollow and in this space there exists a certain substance,like oil, in which the Caitanya reflects; for this reason the Rsis call the Susumna the parent of all these smaller Nadis, the Jnana-Nadi, and consider it to be just like a tree with its innumerable branches covering the whole of the human body,the root being upwards - at the Sahasrara - and the branches downwards.
For instance,when you see the sun, moon, or the stars, you do not actually go near to them in order to see, but you see them because they are reflected in your Susumna Nadi. If your mind had the power to go out of your body, in order to see them, then you would be able to see all and everything that lies in the "Royal Road", and in such a case you would know all and every occurrence that takes place in every quarter of this globe, nay, and somewhere else, in this vast universe.
As various Nadis have sprung up from the Susumna, the receptacle of the Inner soul of all Jivas - and are stretched out in all directions of the physical body, therefore it is considered like a huge tree reversed. The Tattva-Jnanins alone are able to walk on every branch of this tree by the help of Prana-Vayu. In this human body there exist seventy-two thousand Nadis which admit of sufficient space for entrance into them through Vayu; the Yogins alone become acquainted with the true nature of these Nadis by the virtue of their Yoga-Karma.
Having closed up the nine portals of the body, and being acquainted with the source and nature of the Nadis that stretch up and down the seats of the several organs of sense, the Jiva, rising to the state of superior knowledge with the aid of the Life-Breath, attains Moksa. On the left side of this Susumna, and near the point of the nose, there exists the Indra-Loka by name called Amaravati; and the bight luminous sphere that exists in the eyes is known by the name of Agni-Loka.
Similarly the circle which the second set of the nerves make before entering into the nostrils, is known by the name of Amaravati or the capital of Indra-Loka. As long as the tattvas are not known to a person, so long it is essential for him to practice concentration of mind by shutting out external senses, but once he thoroughly attains the knowledge of the tattvas, he identifies himself with the Universal Soul.
From the nine openings of the body, the waters of knowledge pass out, and consequently one cannot know Brahman unless one becomes as pure as Brahman. The body itself is exceedingly impure, but that which takes a body [the jivatman] is purity itself; he who knows the difference in the real nature of these two never troubles himself with the question of purity, for whose purity should he search after?
Tell me, O Keshava, what is the evidence when one, knowing Brahman as the all- pervading and all-knowing Parameshvara, considers himself to be one with It? Keshava said: 2. As water in water, as milk in milk and ghrita in butter, so the jivatman and Paramatman become one in union without any distinction or difference. He who with undivided attention attempts to unite the jivatman with the Paramatman, according to the manner prescribed by the shastras, to him the all-pervading and universal Light shows itself in due time.
When, by acquiring knowledge, the knower becomes the object of knowledge itself, then he frees himself from all bondage by virtue of his knowledge, and needs no more practice of yoga or of meditation. He in whom the light of knowledge always shines forth has his buddhi constantly fixed on Brahman, and with the fire of supreme knowledge he is able to burn down the bonds of karma.
Such a knower of the tattvas, through the realization of the Paramatman that is pure as the spotless akasha and without a second, lives in the Supreme Self without any upadhi, as water enters into water. Atman is sukshma like the akasha and therefore it cannot be seen by the eyes, nor can the inner atman which is like the vayu be seen either; but he who has been able to fix his inner atman by the niralamba samadhi, and has learnt to direct inward his external senses, can know the unity of the atman and the Antaratman.
Wherever a jnanin may die, and in whatever matter his death may occur, he becomes one with the atman when he leaves his body, even as the akasha in the pot becomes one with its parent akasha when the pot is broken, regardless of where or how it breaks. Know by the twofold experience of conscious witnessing and unconscious ignorance that the atman which pervades the whole body is beyond the three states of consciousness — waking, dreaming and dreamless sleep.
He who has been able to dwell with his mind for one moment on a single point bindu frees himself from the sins of his past hundred births. On the right side spreads the pingala nadi which is bright and shining like a great circle of fire; this product of virtue is called the vehicle of the devas devayana.
On the left side stretches forth the ida, the brightness of which nadi is comparatively less like the disk or circle of the moon; it dwells with the breath of the left nostril, and is called the vehicle of the pitris pitriyana. Like the backbone of a vina or harp, the long tract of bone with many joints that stretches from the seat right up to the head of a human being is called the merudanda spinal cord. There is a minute aperture or hole that passes right through this merudanda from the muladhara to the head; it is through this hole that there passes a nadi which the yogins call the brahmanadi or sushumna.
Sushumna is a fine nerve that passes between the ida and pingala; from this sushumna all the jnananadis [sensory nerves] take their birth. Hence it is called the jnananadi. The sun, the moon and the other devatas, the fourteen lokas of Bhur, Bhuvas etc.
As various nadis have sprung up from the sushumna, the receptacle for the inner soul of all jivas, and are stretched out in all directions of the physical body, therefore it is considered to be like a huge tree reversed. The tattvajnanins alone are able to walk on every branch of this tree by the help of pranavayu.
In this human body there exist seventy-two thousand nadis which admit of sufficient space for entrance into them through vayu; the yogins alone become acquainted with the true nature of these nadis by the virtue of their yogakarma. Having closed up the nine portals of the body, and being acquainted with the source and nature of the nadis that stretch up and down the seats of the several organs of sense, the jiva, rising to the state of superior knowledge with the aid of the life-breath, attains moksha.
On the left side of the sushumna, and near the point of the nose, there exist the Indraloka called Amarvati; and the bright luminous sphere that exists in the eyes is known by the name of Agniloka. Near the right ear exists the Yamaloka known by the name of Samyamani, and on its side exists the sphere of the Nairritadeva, called by the name of Nairritaloka. On the west and situated in the back, there exists the sphere of Varuna called by the name of Vibhavari; and on the side of the ears the sphere is known as Gandhavati, which is the seat of the Vayu.
On the north side of sushumna, extending from the throat up to the left ear, and in the sphere of Kubera known by the name of Pushpavati, exists the Chandraloka. In the left eye and in line with the direction of the ishanya exists Shivaloka, known by the name of Manomani; the Brahmapuri that exists in the head should be considered as the microcosm in the human body, because it is the root and origin of the jnananadi sushumna, therefore called Manomaya Jagat, the world of the mind.
Like the dreadful fire at the time of pralaya, the Eternal dwells at the sole of the foot; the same all-pure Eternal imparts blessings both above, below, in the middle, inside and outside [the body]. The lower portion or the sole of the foot, is called Atala; the upper portion or the top is called Vitala; the upper part of the joint between the leg and the foot is called Nitala, and the knee is called Sutala.
The lower portion of the thigh is called Mahatala; the upper portion of it is called Rasatala, and the loin is termed Talatala. In this way it is right to know the seven Patalas that exist in the human body. In the Patala where the serpents live in coils, and below the navel, is the place known by the name of Bhojindra. This dreadful place, like a burning hell and doomsday fire, is termed Mahapatala; in this sphere the Eternal, known by the name of jiva, displays itself in serpentine coils like a circle.
Bhurloka exists in the navel, in the armpit exists the Bhuvas, whilst the Svargaloka with the sun, moon and stars, dwells in the heart. The yogins realize perfect bliss by imagining the seven lokas, the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, and the innumerable other lokas, like Dhruva and so on, in the heart.
In the heart dwells the Maharloka, the Janaloka exists in the throat, the Taparloka between the two eyebrows, whilst the Sattvaloka exists in the head. This Brahmanda dissolves itself into water, the water is dried up by fire, the air swallows up the fire, and the akasha drinks the air in turn. But the akasha itself is assimilated in the mind, the mind in buddhi, the buddhi in ahankara, the ahankara in chitta in kshetrajna. As the akasha of the pot is absorbed in the mahakasha when the pot is broken, so also the ignorance-bound jivatman is absorbed in the Paramatman when ignorance is destroyed.
He who has been able to acquire the knowledge of the tattvas such that the jivatman is absorbed in the Paramatman, even as the akasha of the pot is absorbed in the mahakasha, becomes undoubtedly free from the chain of ignorance, and goes into the sphere of the Light of Supreme Knowledge and Wisdom. If a man practices asceticism and severe austerity for a thousand years, standing on one leg only, he cannot realize one-sixteenth part of the benefit gained by meditation dhyanayoga.
As long as one does not acquire the knowledge of the tattvas, so long should he attentively perform all good acts, observe purity of body and mind, perform religious sacrifices, and acquire experience and knowledge by visiting sacred places.
At the time when the body oscillates backward and forward, the Brahmana who hesitates to believe that he is Brahman fails to understand the great subtle atman even if he be conversant with the four Vedas. Although cows may be of different colors but the color of their milk is one and the same, even so in the case of the jiva, the bodies may look different but the atman is one and the same in all.
Food, sleep, fear and sexual desire, man has in common with brutes; it is only the addition of knowledge that makes him a man; if, therefore, he is devoid of this he is but equal to a brute.
In the morning a man performs the necessities of life, in the middle of the day he fills his stomach with food, in the evening he satisfies the cravings of his sexual desire and afterwards falls into the embraces of deep sleep — such is the case with beasts also. Hundred millions of jivas and thousands of nadabindus are constantly destroyed and absorbed in the All-Purity.
When the mind becomes free from all desires and passions, then only the idea of duality ceases. When there arises that state of Advaita feeling [all in One and One in all], there dwells the Supreme Foot of Brahman.
Shastras are innumerable, and it takes a long time even to grasp their real meaning; life is short, but the obstacles are many; therefore, the intelligent should only take the real meaning as a swan hamsa separates the milk out of milky water. The Puranas, the Bharatam, the Vedas, the various other shastras, wife, children and family, are simply so many obstacles on the path of practice of yoga.
Dost thou desire to know all by thine own experience—that this is knowledge, and that this is worth knowing—then thou shalt fail to know the end of the shastras even if thine age be over a thousand years. Viewing life to be very impermanent, seek to know only the indestructible Sat Existence ; give up the unnecessary reading of books, and worship Truth.
Out of all the beautiful objects that exist in this world, most are intended either to please the tongue or give sexual pleasure. Thou canst relinquish the pleasures of both; then where is the need of this world?
The sacred rivers, after all, are but waters, and the idols worshipped are but nothing but stones, metals or earth. Yogins go neither to the former nor worship the later, because within themselves exist all sacred places and the synthesis of all idols.
Fire Agni is the god of the twice-born who are given to sacrifice; the sages call the atman within them their god. Whilst the less intelligent worship their idols, the yogins see Brahman equally everywhere, in the fire, within themselves, in idols and all around. As a blind man cannot see the sun although it lights up the whole world, so too those spiritually blind cannot perceive the Omnipresent Eternal Peace that encompasses the entire cosmos.
Wherever the mind goes, it sees the Paramatman there because all and everything is filled with the one Brahman. As long as he contemplates the akasha and identifies himself with it, so long shall he consider the all-pervading Paramatman, like the akasha itself, as the mighty and subtle background from the portal of moksha, the all-full abode of nirvana.
The eternal Paramatman dwells in the heart of all jivas, in the form of the ray of wisdom in man; this Paramatman should be known as the Brahmatman of the yogins who know the Paramatman. Where the yogins stay for one second or even half a second, that place becomes sacred like Kurukshetra, Prayaga and Naimisharanya, because the thought of spirituality even for one brief second has a greater effect than one thousand million sacrifices.
The yogin who apprehends this cosmos as nothing but the one Brahman at once destroys both virtue and vice, and consequently for him there is neither friend nor enemy, happiness nor misery, gain nor loss, good nor bad, honor nor dishonor, praise nor blame; all these become alike to him. O Arjuna, the yogin should not brood about, or concern himself with, his maintenance. If, however, such a thought is needed at all, then let him beg for alms simply maintain his body, and protect himself from cold by the clothes of charity.
To him diamonds and stones, green vegetables and course rice, and all other objects in this world are of equal value. O Arjuna, he who does not covet material objects never takes birth again in this world. Open navigation menu.
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