THE LEGACY OF VEDIC YOGA IN SVETASVATARA UPANISHAD
(Compilation for a Discourse by N. R. Srinivasan,
Nashville, TN, USA, December 2017)
Yoga Upanishads are a group of
minor Upanishads of Hinduism related to Yoga. There are
twenty Yoga Upanishads in the anthology of 108 Upanishads listed in the Muktika anthology. The Yoga Upanishads, along with other minor
Upanishads, are generally classified separate from the thirteen major Principal Upanishads considered to be
more ancient and from the Vedic tradition.
The Yoga Upanishads deal with the theory and
practice of Yogic techniques, with
varied emphasis on methodology and meditation, but with some shared ideas.
They are different from other
groups of minor Upanishads known as Samanya Upanishads which are of a
generic nature. The Sannyasa Upanishads focus on the
Hindu renunciation and monastic practice. They also belong to three distinct
groups--the Shaiva Upanishads which highlight
aspects of Shaivism, the Vaishnava Upanishads which highlight Vaishnavism, and the Shakta
Upanishads
which highlight Shaktism.
The Twenty Yoga Upanishads
are: 1) Hamsa Upanishad 2) Amritabindu Upanishad, 3) Nadabindu Upanishad or Amrita Nada Bindu Upanishad, 4) Kshurika Upanishad, 5) Tejobindu Upanishad, 6) Nadabindu Upanishad, 7) Dhyanabindu Upanishad, 8) Brahmavidya Upanishad, 9) Yogatattva Upanishad, 10) Trishikhibrahmana
Upanishad, 11) Yoga- chudamani Upanishad, 12) Mandala-brahmana Upanishad, 13) Advayataraka Upanishad, 14) Shandilya Upanishad, 15) Yogashikha Upanishad, 16) Pashupatabrahma Upanishad, 17) Yoga-kundalini Upanishad, 18) Darsana
Upanishad, 19) Mahavakya Upanishad and 20) Varaha Upanishad.
The basic Philosophy of the Upanishad based
upon the realization of the Supreme reality and the method or way to realize
it. The root cause of the all evil and suffering is the limited manifestation
of the Self because of the root ignorance or the Avidya.
Upanishad insists upon the Knowledge and Yoga
both for the highest attainment or eradication of the root cause of
sufferings.
In this connection Yogopnishad inisist upon
the efficacy of Jnana and Yoga equal in the path of Yoga siddi.
योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम्।
योगSपि ज्ञानहीनस्तु न क्षमो मोक्षकर्मणि।।
Yogaheenam
katham jnaanam mokshadm bhavati dhrumam | yoga api jnaanheenastu na kshamo
mokshakarmani ||
And even Yoga
becomes powerless in (securing) Moksha when it is devoid of Jnana. So the
aspirant after emancipation should practice (firmly) both Yoga and Jnana.
Inspiration for all these comes from Svetasvatara Upanishad which devotes its second Chapter entirely to Yoga that had its inspiration from Vedas on which David Frawley has made lot of studies. MN Upanishad also mentions about Sanyasa Yoga but does not give details:
Inspiration for all these comes from Svetasvatara Upanishad which devotes its second Chapter entirely to Yoga that had its inspiration from Vedas on which David Frawley has made lot of studies. MN Upanishad also mentions about Sanyasa Yoga but does not give details:
Vedanta-vijnaana-vinischitaarthaah
sanyasyogaat yatayah suddhhasattvaah
|te brahmaloke tu paraantakaale paraamritaa(t) parimuchyanti sarve ||(MNU)
Having attained the Immortality
consisting of identity with the Supreme, all those aspirants who strive
for self-control, who have rigorously arrived at the conclusion taught by the
Vedanta through direct knowledge, and who have attained purity of mind through
the practice of the disciple of Sanyasa Yoga and steadfastness in the knowledge
of Brahman preceded by renunciation, get themselves released into the region of
Brahman at the dissolution of their final body.
[The central theme of this verse is that the
knowledge of Brahman is attained by inner purity gained by taking to Sannyaasa
and Yoga. Sanyaasa implies renouncing the worldly and religious work and
preferring to remain forever steadfastly in the consciousness of Brahman. Those
who perpetually strive to keep this spiritual state are called Yatis. This
mantra is also administered to those aspirants who want to enter monastery and
lead a life of Yati.]
Svetasvatara Upanishad belongs to Krishna
Yajurveda. Though this is not included among ten cardinal Upanishads both
Sankara and Ramanuja refer to this Upanishad in their Bhashyas or commentaries.
This Upanishad distinguishes the Jivatman from the Paramatman very clearly
number of times. The Supreme Principle is to be known as dwelling in jivatman
as his antaryamin or inner-self. The inherent auspicious qualities and glories
of Isvara are expounded in this Upanishads.
Followers of Siva claim the reference to Isvara in this Upanishad is to
Siva because the chapter two II is entirely devoted to
Vedic Yoga and Siva is more often than not glorified as a Yogi. The
followers of Vishishtadvaita claim the reference of Isvara is to Sriman Narayan
alone as it clearly distinguishes Paramatman from Jivatman based on Gita’s
assertion “Mamaivamso jeevaloke
jeevabhootah sanaatanah”.—An eternal
fragment of Myself has become the embodied soul in the world.
Gita unmistakably bears the influence of
Svetasvatara Upanishad. There is even a suggestion that the Song Celestial was
originally Yoga Upanishad which was later Vaishnavized. The Bhagavata records
that Krishna sat up every morning for meditation merging himself with the
transcendental self may be guided by Svetasvatara Upanishad on which
Bhagavadgita heavily leans. We
read in Mahabharata also that Krishna was in the habit of meditating on Brahman
in the hours before sun rise. Krishna in
all probability was historical in character, and was a philosopher like Buddha
who harmonized the Sankhya Yoga with the Brahmavada of the Upanishads, which
influence is more obvious in Upanishads like Svetasavataa and Kaivalya
Upanishads.
The grace of Paramatman is to be invoked for
success in Yoga, describes Svetasvatara Upanishad. The accessories of Yoga as
well as the practice of it are detailed in the second chapter. This is one of the main older
Upanishads to use Yoga as a major term, though Yoga in some form or another,
particularly as knowledge or devotion is common to all the Upanishads. This is also focused in Bhagavad Gita which
seems to be more a compendium of Upanishads. What is more significant is that this
Upanishad goes back to specific Vedic verses for explaining the practices of
Yoga, owing its legacy to Rigveda. Siva
followers strongly believe that the Svetasvatara is also probably the most
important Upanishad for the worship of Lord Shiva, who is often the primary
deity of Yoga, particularly in the traditions of Hatha Yoga and Siddha Yoga.
Here they ignore the fact that Lord Krishna is also an expert in Yoga which
fact is powerfully brought out by Ramakrishna math calling all the 18 chapters
of Bhagavad Gita as eighteen kinds of Yoga chapters that I had explained to you
before. Prabha Duneja has dealt at
length with the legacy of Yoga in Bhagavad Gita in her book on Bhagavd
Gita. She describes eighteen Yogas in
eighteen chapters. These are further summarized in three—Karmayoga, Bhaktiyoga
and Jnaanayoga.
I draw your attention to my discourse on Ashtanga
Yoga of Patanjali who successfully made Vedic yoga a science appealing to the
scientific mind of modern man inspired by this Upanishad probably which itself draws
its inspiration from Rigveda. Yama stands for the collective, universal and
moral commandments like truth, continence and non-stealing. The Niyamas are the rules adopted by the
aspirant for self-purification. Asanas
are the physical exercises which purify the body and tune the senses of
perception, action and mind into developing a unity with the in-dwelling soul.
Pranayama means a conscious control of breath. It is a rhythmic inhalation,
retention and exhalation. Pratyahara is a conscious control senses which has
been emphasized in Kathopanishad also vividly. The other three
steps are Dharana, Dhyana and Samadhi. Dharana is one pointed concentration
with faith and determination. It integrates the thinking faculty and helps the
individual to move into the serenity of Dhyana which means settled
contemplation. In the meditative state
of Dhyana the aspirant remains aware of the body, breath and mind. In Samaadhi
the outer consciousness starts fading and a blissful state of inner tranquility
is experienced. It is the state of consciousness
wherein the egoistic individuality is dissolved and the embodied Self resumes
its unity with the Supreme-self. Samadhi is deep meditation; it is blissful
experience of yogic communication and unity with the indwelling–self. Chapter
II of Shvetaavatara Upanishad progressively leads you through these stages.
Dr. Radhakrishnan said, “The Gita gives
a comprehensive Yoga-Sastra, large, flexible and many sided which includes
various phases of the soul’s development and ascent into the Divine. The
different yogas are special applications of the inner discipline which leads to
the liberation of the soul and a new understanding of the unity and meaning of
mankind. Everything that is related to this discipline is called Yoga such as
Jnana-yoga or the way of knowledge, Bhakti-yoga, or the way of devotion,
Karma-yoga or the way of action.” Bhagavad Gita has heavily drawn its strength
form Svetasvara and Khata for this great tribute, which in turn have drawn
their support from Vedas as explained by
David Frawley. Every knowledge is thus dependent on Vedic Wisdom alone and it can
be said “Vedokhilam
Jnaanamoolam” like what is said “Vedokhilam
Dharmamoolam”. Krishna says in Bhagavad Gita “na hi jnaanena sadrisam” –there is no purifier in this world like the ‘transcendental knowledge’
Svetasvatara
Upanishad on Yoga by Prabhavananda
Chapter II of Svetasvatara Upanishad is completely focused on Vedic Yoga
as precursor to later Yogasastra as presented by Swami Prabhavananda :
“To realize God, first control the outgoing senses and harness the mind.
Then meditate upon the light in the heart of the fire—meditate, that is, upon
pure consciousness as distinct from the ordinary consciousness of the
intellect. Thus the Self, the Inner
Reality, may be seen behind physical appearance.
Control your mind so that the Ultimate reality, the self-luminous Lord,
may be revealed. Strive earnestly for eternal bliss.
With the help of the mind and intellect, keep the senses from attaching themselves
to objects of pleasure. They will then be purified by the light of the Inner
Reality, and the light will be revealed.
The wise control their minds, and unite their hearts with the Infinite,
the omniscient, the all-pervading Lord. Only discriminating souls practice
spiritual disciplines. Great is the glory of the self-luminous being, the Inner
Reality.
Hear, all ye children of immortal bliss, also ye gods who dwell in the
high heaven; Follow only in the foot-steps of the illumined ones, and by continuous
meditation merge both mind and intellect in the eternal Brahman. The glorious
Lord will be revealed to you.
Control the vital force. Set fire to the Self within by the practice of
meditation. Be drunk with the wine of
the divine love. Thus shall you reach perfection! Be devoted to the eternal
Brahman. Unite the light within you with the light of Brahman. Thus will the
source of ignorance be destroyed, and you will rise above Karma.
Sit upright, holding the chest, throat, and head erect. Turn the senses
and mind inward to the lotus of the heart. Meditate on Brahman with the help of
the syllable Om. Cross the fearful
currents of the ocean of worldliness by means of the raft of Brahman—the
sacred syllable of Om.
With earnest effort hold the senses in check. Controlling the breath,
regulate the vital activities. As a charioteer holds back his restive horses,
so does a preserving aspirant holds back his mind.
Retire to a solitary place, such as a mountain cave or sacred spot. The
place must be protected from the wind and rain, and it must have a smooth,
clean floor, free from pebbles and dust. It must not be damp, and it must be
free from disturbing noises. It must be pleasing to the eye and quieting to the
mind. Seated there, practice meditation and other spiritual exercises.
As you practice meditation, you may see vision forms resembling snow,
crystals, smoke, fire, lighting, fire-flies, the Sun, the moon etc. These are signs that you are on your way to
the revelation of Brahman.
As you become absorbed in meditation, you will realize the Self is
separate from the body and for this reason will not be affected by disease, old
age or death.
The first sign of progress on the path of Yoga are health, a sense
physical lightness, clearness of complexion, a beautiful voice, an agreeable
odor of person, and freedom from craving.
As a piece of soiled metal when it has been cleaned, shines brightly, so
the dweller in the body, when he has realized the truth of the Self, loses his
sorrow and becomes radiant with bliss.
The Yogi experiences directly the truth of Brahman by realizing the light
of the Self within. He is freed from all impurities—he the pure, the
birth-less, the bright.
He is the one God, present in the
north, the east, the south and the west. He is the creator. He enters into all
wombs. He alone is now born as all beings, and he alone is to be born as all
beings in the future. He is within all persons as the Inner-self, facing in all
directions.
Let us adore the Lord, the luminous one, who is in fire, who is in water,
who is in plants and trees, who pervades the whole universe”.
Svetasvatara upanishad on Yoga—Chapter II
Yunjaannah prathamam manas-tattvaaya savitaa dhiyah | agnim
jyotirnichaayya prithivyaa adhyaabhavat ||2-1||
May the Supreme Principle as dhiyyah Savitaa, the prompter of the intellect, become united with the mind for the
realization of Himself by the mind that has adored the light of the form of Agni on earth.
This is a prayer to the Lord which is in accordance with the realization
of Tapas of the form of control over sense organs, which is inevitable for
gaining the knowledge of Brahman or Paramatman. In this Upanishad a clear
distinction exists between Atman and Paramatman and usually the reference to
Brahman is Paramatman. Also here Parmatman is addressed as Agni. The first mantra of Rigveda addresses
Paramatman as Agni (agnimeele purohitam)
The very first mantra itself suggests that this Upanishad had its inspiration from Rigveda
which David Frawley says is of Vedic origin and elaborated on it as given in
the Appendix. Rig veda addresses Brahman
as Agni and the opening Mantra of Rigveda is asddresseds to Agni (agnimeele
purohitam)
In the Rigveda, Agni is fire, lightning, and
the sun. Hence, Paramatman arises from water and dwells in the waters, is the
vital spark or the life force within everything in creation.
So, Agni is the head of heaven and everything
within creation obeys his commands, purifies all that he consumes.
It is also
worth recalling here the practice of meditation
in Vedic period. Some verses in Rigveda describe deep meditation as
visualization exercise of fire and Agni,
Sage
Vaisvamitra mentions different
methods of meditation in
Rigveda, but let us look into the most popular one these days. This method is known as Meditation of
Rigveda on a Light or Candle, guided by two mantras of Rigveda in two verses.
The first reads:
Yunjanti bradhnamarusham charantam paritasthushah |rochante rochanaa divi ||
1.006.1
“The man practicing before a ruddy flame,
fully stationary is a learned man; taking light inside, he attains to enlightening
brilliance.”
This verse is a precise description of the
Meditation on a flame taught by Satya
Sai Baba also. It says that the learned man sits still before a ruddy flame. He
then takes the light inside him. We presume, after much practice, one attains
to enlightening brilliance. In the next verse, the seeker should live striving
for Hari. The verse begins with: Yunjantyasya
kaamyaa Haree(1.006.2.1). Hari is
Paramatman or Sriman Narayana.
The first mantra suggests the mind should
become united with Paramatman for realization of that Supreme Reality. It thus
defines the objective of the Vedic yoga that is being described. It also serves as a prayer offered to the lord for the purpose.
Yuktena manasaa
vayam devasya savituh save | suvargeyaaya saktyaa || 2-2 ||
With the permission of that Paramaatman the
prompter of all, we, with our minds united with Atman become endowed with the
ability for gaining that abode of Paramaatman called Suvarga. [Suvarga here is
not svarga to which Jivatma travels to enjoy punyakarma and return back to
earth after exhausting them but the abode of Paramatman --tadvisahnoh paramampadam
Yuktvaaya manasaa
devaan suvaryato dhiyaa divam | brihajjyotih karishyatah savitaa prasuvaati taan
|| 2-3 ||
The Paramatman, the prompter of all, will
grant his consent to those aspirants who meditate upon the Lord of the form of
the celestial and infinitely great light (deepam
jyoti Parabrahma), after duly offering adoration with the mind to the former
preceptors (devas and liberated souls) that have gone to the eternal abode of
Paramatman
[It is
made clear here that the Lord will not grant his consent automatically to those
who endeavor to attain him but only after that they pay their respects
to preceptors who are close devotees of the Lord]
Yunjate mana uta yunjatedhiyo vipraa viprasya brihato vipanchitah |vi
hotraa dadhe vayunaa-videka it maheedevasya savituh parishtutih ||2-4 ||
The seers of the truth unite their minds with
Paramatman. He alone, the one who is a
knower of the greatness such as
omniscience of Paramatman, who is full,
who is great on account of qualities, who is
Omniscient, who is associated
with Goddess Earth , who is the director
of all, renders service to Parmatman
through ritviks or Mantras.
[The knower of the nature of Brahman is
described here. The blessed ones who are knowers of Brahman will be capable of
uniting their mind with the Paramatman and their meditation will be on Parammatman. The
knower of the essential nature of Brahman is verily one who serves Him. The
service rendered by such a knower alone will please the Lord.]
Yuje vaam brahma poorvyam namobhirvisloka etu pathyeva sooreh |Srinvantu
visve amritasya putraa aa ye dhaamaani divyaani tasthuh ||
May all the sons of Brahman that are residing in the celestial
abodes listen to my prayers! As the praise that is in accordance with the
method of prayer made by the Nityasuris (sons of Brahman like Sapta rishis,
Sanat Kumaras) reaches Brahman that was earlier to yourselves, may in the same way
the different verses of the form of praise made by me reach
Brahman along with obeisance for attainment of Brahman by me!
[May the great Lord accept this prayer of mine, though imperfect, as He
accepts the prayers of Nityasuris. It becomes evident that the Lord must be
prayed prior to the act of Yoga or commencement of Yoga]
Agnir-yatraabhi-mathyate
vaayur-yatraabh--rudhyate | somo yatra-atirichyate tatra sanjaayate manah ||2-6
||
The mind will become focused on the Self in a place where fire is avoided
on all sides, where blowing of the wind
is fully checked and where snow is totally absent.
[We have seen how permission of the Lord is sought through prayers to
commence Yoga. It is mentioned here that a person who starts Yoga should choose
a place neither hot nor cold. In such a place the mind will be focused on
Atman.]
Savitaa prasavena jushate brahma poorvyam |
Tatra yonim krinvase nahi te poortimakshipat
|| 2-7 ||
One should meditate on Brahman the most ancient being permitted by
Savitar. Make your mind fixed in Paramatman. If you do so Paramatman
will not neglect the fulfillment of your spiritual desire.
[Poorvaprioshtham signifies the
need for taking the permission of the Lord which is most sacred for starting
the Yoga ]
Trir-unnatam sthaapya samam
sareeram hrideendriyaani manasaa sam-nivesaya | brahmod-upena pratareta vidvaan
strotaamsi sarvaani bhayaavahaani ||2-8 ||
Keeping the three high and keeping the body straight and placing the
sense organs through the mind in the cave of the spiritual heart, a knower of
the Truth should cross all kinds of fearful cross-currents with the boat of
Pranava (OM).
[The three that are kept straight here are the chest, the neck and the
head. That is helped by Asana. The
currents are the future births that come. The boat of the characteristic of
Pranava. These are the necessary adjuncts to start Yoga.]
Praanaan prapeedyeha sa yuktachesahtah ksheene
praane naasaikaayochchvaseeta | Dushta-asva-yuktaam-iva
vaahmenam vidvaan mano dhaarayetaa-pramattah ||2-9 ||
The performer of Yoga for being regulated in his act should hold his
breath and when the vital forces become weak, should breath out through the
nostril of the nose. The person adept in controlling the mind should bring the
mind under control, without being inadvertent, even as the chariot yoked to
unruly horses is controlled by the charioteer.
[Of the weight-fold Yoga, Yama
and Niyama were already outlined. Yama is the abandonment of
the prohibited where as Niyama is the practice of what is ordained. In this
Mantra Pranayama and Pratyahara are mentioned.]
Samae suchee sarkara-vahni vaalukaa-vivarjite sabda-jalaasayaadhibhih |
Manonukoole na chakshuh peedane guhaani-vaataasrayanena yojayet ||2-10 ||
One should practice Yoga or meditation by resorting to a place such as a
cave and others bereft of wind, which is even and clean and without pebbles,
fire, or sound, which is without noise and which is not near a source of water
such as a river and others, which would be
congenial to the mind and which is
not the cause of causing pain to
the eyes.
[The place for Yoga should be a flat
surface without ups and downs. The place
should not be very near to any water
source like river because people would frequent such a place resulting in
disturbance of mind. The spot should not be disturbed by any sound which will
be destruction to the mind. That is why late comers to closed door Yoga hall
are not permitted who may make noise. Such a place should be without excessive
heat and others that would strain the eyes. The Vedanta Sutra “yatraikaagrata tatraaviseshaat” implies that a place leading to concentration
of the mind would be the place for meditation ” ]
Neehaara dhoomaarka-anilaanalaanaam khadyota-vidyut-sphatika-sasinaam |Yetaani
roopaani purassaraani brahmanyabhi-vyakti-kaaraani yoge ||2-11 ||
In Yoga these forms namely mist, smoke, the sun, the wind, the fire, the
fire-fly, lightening, the crystal bead || and the moon appear prior as signs of
manifestation of Brahman.
[This mantra mentions about the various flashes that come on the mind-screen
during deep meditation as in hallucination. First it appears as mist and then
smoke, sun, and other things. ]
Prithivy-ap-tejo-anilakhre smutthite pancha-atmake yoga-gune pravritte |na
tasys rogo na jaraa na mrityuh praaptasya yogaagrimayamsareeram || 2-12 ||
When one is engaged in Yoghabhyasa, his body on account of yoga’s efficacy arises out of the five elements namely,
earth, water, fire, air and ether that are predominantly Saatvik, and to such a
one who is with a body which is of the form of the fire of Yoga, there will be
neither disease, nor old age nor death.
[The result is what is known as Kayasiddhi (conquest of body or control
over physical body) in Ayurveda. His body will become transferred into Saatvik,
being formed of five elements. His body will become capable of burning all
kinds of diseases and others. It results from the form of fire of Yoga. To such a person there will
be neither disease nor old age nor death.]
Laghutvam-arogyam-lolupatvam varna-prasaadm
svara-saushthvancha | gandhah subho mootra-pureesham-alpam yogapravrittim
prathamaam vadanti || 2-13 ||
Lightness of the body, absence of disease, absence of interest
worldly things, glow of the color of the body, pleasantness of
tone, pleasing color and odor of little
urine and excrexcreta—these they say are the first success in Yoga.
[These are the indications that
Yoga has started working. One who is practicing Yoga can verify by these
benchmarks his first success in yoga and its effectiveness]
Yathaiva bimbam mridayopa-liptam tejo-mayam
bhraajate tat-sudhaantam | tadvaatma-tattvam nprasameekshya dehee ekah
kritaartho bhavate veeta-sokah || 2-14 ||
Just like an idol made out of clay when it is smeared with color (painted)
shines out brilliantly, in the same way some blessed embodied Self seeing the
effulgent Aatman become accomplished and
divested of grief.
[This mantra affirms that Brahman
is realized through the practice of Yoga , the fruit of that realization. The
reality of the Atman shines out when the Jivatman (mentioned as clay) is
refined by Yoghabhyasa. He visualizes the resplendent principle shining out
like an idol painted with brilliant
color. ]
Yadaa aatmatattvena tu brahmatattvam deepopameneha yuktah
prapasyet | Ajam dhruvam sarva-tattvair-visusuddham jnaatva
devam muchyate sarva-paasaih ||2-15||
When the performer of Yoga, as if through a lamp visualizes Brahman, the
unborn, the unchanging, the pure, the one characterized by all entities through
the means of the reality of the Jivatman, then knowing Him, he will be freed
from all bonds.
The person practicing Yoga realizes Brahman through the means of
Jivatman. He realizes he is the particle (sesha) and the Paramatman is his seshin (container). The Paramatman is
the Antaryamin (inner-self) of the Jivatman. He is residing in the Atman.
Esha hi devah pradiso anu sarvaah poorvo hi
jaatah sa u garbhe antah|Sa esha jaatah sa janishyamaanah pratyang janaah
tishtthati visvatomukha || 2-16 ||
O sages! This celestial Lord is verily all the entities existing in all
directions. The one born of yore of the form of Hiranyagarbha (golden egg) is
this Lord Himself. All kinds of things that are born and all kinds of things
that will be born in future are verily this lord himself. He is shining out in
all the Self revealed Pratyak (Fundemental) principle.
[This Mantra also appears in Mahanarayana Upanishad, Devah means the
effulgent Paramatman. This mantra expounds the glory of Paramatman. He is
immanent in all entities sentient or non-sentient as their inner controller.
The sentient and non-sentient are his
body (sarira) only.]
Yo devo agnau yo apsu yo visvam
bhuvanam-avivesa | sa oushdheeshu yo vanspatishu tasmai devaaya namo namah ||
To that Lord who is in Agni, who is in water, who has entered into all
this world, who is in trees and plants, to Him our obeisance!
CONCLUSION
Svetasvatara Upanishad, inspired by Rigveda mantras
explained under mantra 1 above, conveys to us that meditation on Brahman (Brahmopasana) can be
learned through purification, control of the vital forces and proper techniques
of yoga taught by it according to acceptable rules detailed in this Upanishad.
By its means it is possible to realize the personal Brahman (Saguna Brahman),
who, in union with Maya, creates, preserves and dissolves the universe, and
likewise the Impersonal Brahman (Nirguna Brahman), who transcends all forms of
being, who eternally is, without attributes and without action. The well-disciplined
Yogi after a strenuous practice of Yoga experiences directly the truth of
Brahman by realizing the light of the Self for the
first time. This is the same light of Jehovah Moses visualized in the wild fire
and also recognized the voice from
within “ That I Am” (inner
voice) when he received the Ten Commandments for the people later, which are
contained in eight steps of Yoga also. I
believe Patanjali took to this practice very seriously, studied it for a long
time and brought forth his scientific vision of Asthagayoga as Yoga Sastra for
the benefit of mankind whose benefit we realize even while we practice an iota
of it in our modern Yoga classes, contained
hardly in eight or ten mantras from his voluminous work. In this context it is
worth going through the following 3 mantras contained in an exclusive Upanishad
devoted to Yoga called Yogatattva Upanishad which I believe should have also
been influenced by Svetasvatara Upanishad that had inspiration from Rigveda:
Tasmad dosha vinaasaartham upaayam
kathyaami te| yogaheenam katham jnnaanam mokshadam bhavati dhruvam ||
I relate to you the means to be employed for
destruction of errors; without the practice of yoga, how could knowledge set
the Atman free?
Yogo hi jnaanaheenastu na kshamo na
moksha-karmani | tasmaat jnaanm cha yogam cha mumukshur dhridham-abhyaset||
Inversely, how
could the practice of yoga alone, devoid of knowledge, succeed in the task? The
seeker of Liberation must direct his energies to both simultaneously.
Ajnaanaadeva samsarao jnaanaadeva
vimuchyate | jnaanasvaroopamevaadau
jnaanam jneyaika sadhanam ||
The source of unhappiness lies in Ajnana
(ignorance); Knowledge alone sets one free. This is a dictum found in all
Vedas.
The text defines "knowledge" as "through which one cognizes in
himself the real nature of kaivalya (moksha) as the supreme seat, the
stainless, the part-less, and of the nature of “Sacchidananda" (truth-consciousness-bliss).
This knowledge is of the Brahman
and it is of non-differentiated nature with that of the Atman or Jiva. Yoga and knowledge (Jnaana) both go together to realize Paramatman and attain salvation, according to the
Upanishad.
BIBLIOGRAPHY
1. Anantarangacharya N.S., Principal
Upanishads, Volume I, Bengaluru, India.
2. Swami Prabhavananda , The
Upanishads, The Vedanta Society of
Southern California, USA.
3. Prabhu Duneja, The Legacy of Yoga in
Bhagavad Geeta, Govindaram Hasanand,
Delhi, India.
4. David Frawley, Vedic Origin of Yoga:
Shvetasvatra Upanishad, IndiaDivine.Org.
5. Wikipedia on Atmatattva Upanishad
6. ttp://nrsrini.blogspot.com/2011/10/ashtaangayoga-of-pataanjali.htmlh
APPENDIX I
Vedic Origins
of Yoga: Shvetasvatara, the Vedic Yoga Upanishad
The Shvetashvatara Upanishad goes back to specific
Vedic verses for explaining the practices of Yoga.
In order to provide a better sense of how the
Vedic Yoga relates to later classical Yoga, let us look to one of the most
important older Upanishads, the Shvetashvatara. This is one of the main older Upanishads
to use Yoga as a major term, though Yoga in some form or another, particularly
as knowledge or devotion is common to all the Upanishads.
What is most important for our current
discussion, is that this Upanishad goes back to specific Vedic verses for
explaining the practices of Yoga. The Svetasvatara is also probably the most
important Upanishad for the worship of Lord Shiva, who is often the primary
deity of Yoga, particularly in the traditions of Hatha Yoga and Siddha Yoga.
This great Upanishad begins with a discussion
of the wheel of the cosmos and speaks of the great sages who “having achieved
the Yoga of Meditation (Dhyana Yoga) have perceived the Shakti of the Divine
Self hidden in its own qualities.” (I.3). Then it explains the realization of
the Self: “As sesame oil in sesame seeds, as ghee in cream, as water in the
channels, as fire in the fire sticks, thus the Self is grasped in the Self, by
him who through truthfulness and tapas perceives it.”I.14
In the second of its six chapters, this Upanishad
goes into detail into the practice of Yoga, starting with verses from hymns of
the Yajur Veda that the Upanishad derives from, including verses from the
Rigveda that also occur in the Yajur Veda. Note that many of these verses are
to the deity Savitri, the transformative aspect of solar energy who is also the
deity of the Gayatri mantra, and is sometimes called Hiranyagarbha or the
golden fetus, a name for the founder of the Yoga Darshana tradition.
Shvetasvatara Upanishad Chapter II
Yoking first the mind, having
developed the soul, discerning the light of the fire, the creative Sun Savitri
brought it forth from the Earth. (2-1)
The verb ‘yuj’ or yoking, from which the term
Yoga arises, is here used relative to the mind or manas, along with extending
the higher intelligence, meditative mind or dhi. The idea of Yoga here is a
control of the lower mind, much as in the Yoga Sutras, and an awakening of the
higher intelligence. The light of the fire that comes out of the Earth can be
associated with the Kundalini fire that arises from the root or Earth chakra.
The creative Sun, Savitri, also the deity of the Gayatri mantra, represents the
guiding Divine intelligence within us and the seed of our higher yogic
evolutionary potential.
With a yogically controlled mind in
the impulse of the Divine creative Sun may we have the power to reach the world
of light. (2-2)
Yukta manas or the yogically controlled mind
is the basis of all Yoga practice, as in the Yoga Sutras. It requires the
impulse, energy or motivation of the Divine or Ishvara pranidhana. It takes us
to the higher realms of the light of consciousness.
Having yogically united the Gods that
lead to the world of light with the mind by the power of insight to heaven,
creating the vast light, the creative Sun impels them. (2-3)
This is a mantra from the Rigveda that also
occurs in the Yajur Veda. The Gods here are our own heaven moving powers and
faculties, starting with our senses turned within in pratyahara.
They yogically control the mind and
intelligence, seers of the great illumined seer. One only he ordains the
invocations of the Gods. Great is the affirmation of the Savitri, the Divine
creative Sun.
(2-4)
The verbal root ‘yuj’ is used here also. The
seers, vipra, yogically control the mind or manas and higher intelligence or
dhi, as in verse one. Savitar here indicates the Divine will towards union or
Yoga inherent within us. This is a verse from the Rigveda V.
I yogically unite by the power of
surrender to your ancient Brahman. May this chant go forth by the path of the
Sun. May all the sons of immortality hear it, those who dwell in celestial
domains.(2-5)
Bhakti Yoga is indicated here. This is a verse
from the Rigveda X.
Where the fire is enkindled, where the
wind is controlled, where Soma overflows, there the mind is born.(2-6)
This is perhaps the key verse that helps us
understand the yogic implications of the main Vedic deities. Here Agni, Vayu
and Soma, the great Vedic deities of Fire, Air and the Moon refer to their
internal counterparts of will, prana and mind and are indicative of the
practice of Yoga. The Fire is the Kundalini fire. Control of wind refers to
Pranayama. Soma here is the bliss of meditation or samadhi. In these the higher
mind or consciousness is born.
By the impulse of the creative Sun
honor the ancient Brahman. Make your source there. Then your merit will never
be lost.(2-7)
The solar urge towards light and enlightenment
unfolds the yogic path to the supreme truth. Following that inner light and
motivation is our guide to the highest. Clearly the Sun in this teaching is the
higher awareness, not just the light in the sky!
Making straight the three places,
balancing the body, merge the senses along with the mind into the heart. By the
boat of Brahman the knower should cross over all the channels that bring us
fear. (2-8)
The three places are the navel, heart and
head, indicating a straight spine, usually in a balanced sitting pose. The
channels that bring us fear are the nadis of the subtle body that keep our
energy caught in duality, particularly the lunar and solar or Ida and Pingala
nadis.
Merging the Pranas here, with
controlled action, when the Prana is withdrawn, one should exhale through the
nostrils. As a vehicle with difficult to control horses, the knower should
concentrate the mind (dharana) without any distraction.(2-9)
Here pranayama, pratyahara and dharana are
indicated, including the practice of Kevala Kumbhaka or entering into the
breathless state.
One should practice in a level pure
place, devoid of rocks, fire or insects, and free of people, sound, water and
houses, pleasing to the mind, and not disturbing to the eyes, secret and free
of wind. (2-10)
Similar to the outer light forms in nature,
inner light forms manifest in the mind during meditation indicating a growing
direct contact with the deity.
Earth, water, fire, air, ether arisen
in a fivefold form proceed in the qualities of Yoga. He has no disease, no old
age or death, who has gained the body created by the fire of Yoga.(2-12)
The five elements here refer to the five
chakras that are the sites of the cosmic elements, which open during Yoga
practice. The fire of Yoga is the Kundalini Shakti. The body gained through the
fire of Yoga is the purified subtle body that is beyond all the limitations of
the physical body.
Lightness, health, lack of
instability, good complexion, good speech, good fragrance, reduction of the
amount of urine and feces, these are among the first signs of progress in
Yoga.(2-13)
Such statements of purification of the body
occur in many later yogic texts as well.
Just as mirror tainted by dirt, shines
brightly when purified by water, so have perceived the truth of one’s Self, the
One, master of the body, achieves his goal and becomes free of sorrow.(2-14)
Such statements of purification of the mind
are also reflected in later Yoga texts.
Who by the truth of the Self, like a
lamp; self-controlled sees the truth of Brahman here, the unborn, the eternal
transcending all cosmic principles, knowing that deity, one is released from
all bondage.
(2-15)
The language is now abstract and the symbology
of the Vedic deities is not used, but we can still infer this deeper side to
their meaning, as the in Vedic Satyam Ritam Brihat, the Truth, the Right and
the Vast.
He is the Deity who is in all
directions, born as the ancient one, he is within the child. He is what has
been born and what will be born. He stands before all men whose face is to
every side. (2-16)
This is another verse from the Yajur Veda,
reflecting the immortal Self in all human beings.
Which Deity is in fire and in the
waters, which has entered into the entire universe, which is in the plants and
in the trees, to that Deity we offer our surrender(2-17)
Here the Vedic surrender or namas to the deity
is indicated. This Deity is our Self that pervades all of nature. Fire and
water or Agni and Apas here do not just indicate the outer elements but their
inner counterparts as well. Here the Upanishads introduce Yoga as another
aspect of the Vedic practice of working with the elements and deities of
nature. The Upanishad reminds us of a verse from the Yajur Veda:
“That is Agni, That is the Sun, That
is Vayu and That is the Moon. That is the luminous, That is Brahman. These are
the Waters. He is the Lord of Creation”.
All winkings of the eye were born of
the Lightning Person (Vidyut Purusha). No one has grasped him, above, below or
in the middle. – Shukla Yajur Veda XXXII
In these Yajurveda verses, it is not just the
outer Fire, Sun, Wind and Moon that are indicated, but both their inner forms
and their cosmic forms. That or Tat is the supreme Self. The Purusha is both
the outer and the inner fire, Sun, Wind, Moon, and Waters. The lightning
Purusha is the Vedic Indra who is the supreme Seer, with his Vajra or
thunderbolt. In other words, the practice of Yoga is hidden in the very concept
of the Vedic deities as powers of light and aspects of Yoga practice.
CONCLUSION
Adapted from Vedic Yoga: the Path of the
Rishi.
Svetasvatara is an old Upanishad on which both Sankara have commented though not as elaboratel
as Sankar has done on ten cardinal
upanisahds. This Upanishad uses
the word Yoga as a major subject and technique, though Yoga in some form
or other, particularly as knowledge or devotion is commonly used in all
Upanishads. This Upanishad goes back to specific Vedic verses for
explaining the practices of Yoga.
Svetasvatara is the most
important Upanishad for worshipers of
Lord Shiva, who is often the primary deity of Yoga, particularly in the
traditions of Hatha Yoga and Siddha Yoga. Lord Krishna also practiced Yoga
regularly and therefore all the eighteen chapters of Bhagavad Gita are considered to be
dealing with 18 kinds of Yoga. The legacy of Rigveda is vividly seen in
Shvetasvatara and the legacy of yoga of
Svetasvatara is seen in Bhagavad Gita. Thus it is equally important to
followqeres of Vishnu meditate on Sriman Narayana who is in Yoganidra.
This great Upanishad begins with a discussion
of the wheel of the cosmos and speaks of the great sages who “having achieved
the Yoga of Meditation (Dhyana Yoga) have perceived the Shakti of the Divine
Self hidden in its own qualities.” (I.3). In the second of its six chapters, this
Upanishad goes into detail into the practice of Yoga, starting with verses from
hymns of the Yajur Veda that the Upanishad derives from, including verses from
the Rigveda that also occur in the Yajur Veda. Note that many of these verses
are to the deity Savitri, the transformative aspect of solar energy who is also
the deity of the Gayatri mantra.
The well-disciplined
Yogi after a strenuous practice of Yoga experiences directly the truth of
Brahman by realizing the light of the Self
for the first time. This is the same light of Jehovah Moses visualized
in the wild fire and also recognized the voice
from within “ That I Am”
(inner voice) when he received the Ten
Commandments for the people later, the
same message contained in eight steps of Yoga of
Patanjali, forerunner of Moses. I
believe Patanjali took to this practice very seriously, studied it for a long
time and brought forth his scientific vision of Asthagayoga as Yoga Sastra for
the benefit of mankind whose benefit we realize even while we practice an iota
of it in our modern Yoga classes,
contained hardly in eight or ten mantras from his voluminous work. Shvetasvatar later gave bhirth to an entire
Upanishad devoted to Yoga called Yogatattva Upanishad.
APPENDIX
II
YOGATATTVA
UPANISHAD OF KRISHNA YAJURVEDA
(Compiled by NRS for a Discourse including the translation by
Sri K. Narayansamy Iyer)
Yogatattva
Upanishad, is one of the
minor Upanishads of Hinduism. It
is one of eleven Yoga Upanishads attached to the Atharvaveda, and one of twenty Yoga Upanishads in the
four Vedas. It is listed among 108 Upanishads. It is, as an Upanishad, a part of the corpus
of Vedanta literature that present the
philosophical concept of Hinduism.
The Yoga Upanishads deal with the theory and
practice of Yogic techniques, with
varied emphasis on methodology and meditation, but with some shared ideas.
They are different from other
groups of minor Upanishads known as Samanya
Upanishads
which are of a generic nature. The Sannyasa
Upanishads
focus on the Hindu renunciation and monastic practice. They also belong to
three distinct groups--the Shaiva Upanishads which highlight
aspects of Shaivism, the Vaishnava
Upanishads
which highlight Vaishnavism, and the Shakta Upanishads which highlight Shaktism.
The Twenty Yoga Upanishads
are: 1) Hamsa Upanishad 2) Amritabindu
Upanishad, 3) Nadabindu
Upanishad or Amrita
Nada Bindu Upanishad, 4) Kshurika
Upanishad, 5) Tejobindu
Upanishad, 6) Nadabindu
Upanishad, 7) Dhyanabindu
Upanishad, 8) Brahmavidya
Upanishad, 9) Yogatattva
Upanishad, 10) Trishikhibrahmana Upanishad, 11) Yoga-
chudamani Upanishad, 12) Mandala-brahmana
Upanishad, 13) Advayataraka
Upanishad, 14) Shandilya
Upanishad, 15) Yogashikha
Upanishad,
16) Pashupatabrahma
Upanishad, 17) Yoga-kundalini
Upanishad, 18) Darsana Upanishad, 19) Mahavakya
Upanishad and 20) Varaha Upanishad.
Two major versions of its manuscripts are
known. One has fifteen verses but attached to Atharvaveda, while another very
different and augmented manuscript exists in the Telugu language which has one hundred and forty two
verses and is attached to the Krishna Yajurveda. The text is notable for describing Yoga in the Vaishnavism tradition.
The
Yogatattva Upanishad shares ideas with the Yogasutra, Hatha Yoga, and Kundalini Yoga. It
includes a discussion of four styles of yoga: Mantra, Laya, Hath and Raja. As an
expounder of Vedanta
philosophy, the Upanishad is devoted to the
elaboration of the meaning of Atman (Soul, Self) through the process of yoga,
starting with the syllable Om. According
to Yogatattva Upanishad, "jnana (knowledge)
without yoga cannot secure moksha (emancipation, salvation), nor can yoga
without knowledge secure moksha", and that "those who seek emancipation
should pursue both yoga and knowledge)
YOGATATTVA
UPANISHAD
Om shanaa vaavtu | sahanau bhunaktu| saha veeryam
karavaavahi | tejasvi naavadheetamastu| maa vidvishamahai | Om Shanih!
Shanti! Shantih!
Om! May He protect us both together; may He
nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
योगतत्त्वं प्रवक्ष्यामि योगिनां हितकाम्यया । यच्छृत्वा च पठित्वा च सर्वपापैः प्रमुच्यते ॥ १॥
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
योगतत्त्वं प्रवक्ष्यामि योगिनां हितकाम्यया । यच्छृत्वा च पठित्वा च सर्वपापैः प्रमुच्यते ॥ १॥
Yogatattvam pravakshyaami yoginaam
hiitakaamyayaa | yacchritvaa pathitvaa cha sarvapaapaih pramuchyate || 1 ||
I
shall now describe Yoga-Tattva (Yoga-Truth) for the benefit of Yogins who are
freed from all sins through the hearing and the studying of it.
विष्णुर्नाम महायोगी महाभूतो महातपाः । तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः ॥ २॥
Vishnurnaama mahaayogee mahaabhooto
mahaatapaah | tattvamarge yathaa deepo drisyate
Purushottamah || 2 ||
2.
The supreme Purusha called Vishnu, who is the great Yogin, the great being and
the great Tapasvin, is seen as a lamp in the path of the truth.
तमाराध्य जगन्नाथं प्रणिपत्य पितामहः । पप्रच्छ योगतत्त्वं मे ब्रूहि चाष्टाङ्गसंयुतम् ॥ ३॥
Tamaaraadhya jagannatham pranipatya pitaamahah |
papraccha yogatattvam may broohi cha-ashtaanga-samu yutam || 3 ||
3.
The Grandfather (Brahma) having saluted the Lord of the universe (Vishnu) and
having paid Him due respects, asked Him (thus): "Pray, explain to us the
truth of Yoga which includes in it the eight subservient
तमुवाच हृषीकेशो वक्ष्यामि शृणु तत्त्वतः । सर्वे जीवाः सुखैर्दुखैर्मायाजालेन वेष्टिताः ॥ ४॥
Tamuvaacha hrisheekeso vakshyaami srinu tattvatah | sarve
jeevaah sukhair-dukhair-maayaa-
Jaalena veshtitaah || 4 ||
4.
To which Hrisikesha (the Lord of the senses or Vishnu) replied thus:
"Listen. I shall explain its truth. All souls are immersed in happiness
and sorrow through the snare of Maya.
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम् । जन्ममृत्युजराव्याधिनाशनं मृत्युतारकम् ॥ ५॥ नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम् । पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः ॥ ६॥
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम् । जन्ममृत्युजराव्याधिनाशनं मृत्युतारकम् ॥ ५॥ नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम् । पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः ॥ ६॥
Teshaam muktikarm maargam maayaajaala-nikrintanam|
janma-mrityu-jaraa-vyaadhi-naasanam mrityu-taarakam || 5 || Naanaa maargaistu dushpraapam kaivalyam
paramam padam | | patitaah saastra-jaaleshu prajnayaa tena mohitaaha || 6 ||
5-6.
Kaivalya, the supreme seat, is the path which gives them emancipation, which
rends asunder the snare of Maya, which is the destroyer of birth, old age and
disease and which enables one to overcome death. There are no other paths to
salvation. Those who go round the net of Shastras are deluded by that
knowledge.
अनिर्वाच्यं पदं वक्तुं न शक्यं तैः सुरैरपि । स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाशते ॥ ७॥
Anirvaachyam padam vaktum sakyam taih
surairapi|svaatma-prakaasa-roopm tat-kim saastrena prakaasate || 7 ||
7.
It is impossible even for the Devas to describe that indescribable state. How
can that which is self-shining be illuminated by the Shastras?
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् । तदेव जीवरूपेण पुण्यपापफलैर्वृतम् ॥ ८॥
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् । तदेव जीवरूपेण पुण्यपापफलैर्वृतम् ॥ ८॥
Nishkalam nirmalam saantam sarvaateetam
niraamayam | tadeva jeeva-roopena punya-paapa-phalair-vritam || 8 ||
8.
That only which is without parts and stains and which is quiescent beyond all
and free from decay becomes the Jiva (self) on account of the results of past
virtues and sins.
परमात्मपदं नित्यं तत्कथं जीवतां गतम् । सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् ॥ ९॥
परमात्मपदं नित्यं तत्कथं जीवतां गतम् । सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् ॥ ९॥
Paramaatma-padam nityam tatkatham jeevataam gatam |
sarva-bhaava-padaateetam jnana-roopam niranjanam || 9
||
9.
How did that which is the seat of Paramatman, is eternal and above the state of
all existing things and is of the form of wisdom and without stains attain the
state of Jiva?
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता । पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम् ॥ १०॥
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता । पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम् ॥ १०॥
Vaarivat-sphuritam
tasmims-traaham-kritir-utthitaa | panchaatmakam-bhootapindam dhaatu-baddham
gunaatmakam || 10 ||
10.
A bubble arose in it as in water and in this (bubble) arose Ahankara. To it
arose a ball (of body) made of the five (elements) and bound by Dhatus.
सुखदुःखैः समायुक्तं जीवभावनया कुरु । तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि ॥ ११॥
सुखदुःखैः समायुक्तं जीवभावनया कुरु । तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि ॥ ११॥
Sukhaduhkhaih samaayuktam
jeeva-bhaavanayaa kuru | tena jeevaabhidhaa proktaa visuddhhaih paramaatmani ||
11 ||
11.
Know that to be Jiva which is associated with happiness and misery and hence is
the term Jiva applied to Paramatman which is pure.
कामक्रोधभयं चापि मोहलोभमदो रजः । जन्ममृत्युश्च कार्पण्यं शोकस्तन्द्रा क्षुधा तृषा ॥ १२॥ तृष्णा लज्जा भयं दुह्खं विषादो हर्ष एव च । एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः ॥ १३॥
कामक्रोधभयं चापि मोहलोभमदो रजः । जन्ममृत्युश्च कार्पण्यं शोकस्तन्द्रा क्षुधा तृषा ॥ १२॥ तृष्णा लज्जा भयं दुह्खं विषादो हर्ष एव च । एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः ॥ १३॥
Kaamkrodha-bhayam chaapi
mohalobha-mado rajah | janma-mrityuscha kaarpanyam sokas-tandra kshudhaa
trishaa || 12 || trishnaa lajja bhayam duhkhm
vishaado harsha eva cha | Ebhir-doshair-vinirmuktah sa jeevah
kevalo matah || 13 ||
12-13.
That Jiva is considered to be the Kevala (alone) which is freed from the stains
of passion, anger, fear, delusion, greed, pride, lust, birth, death,
miserliness, swoon, giddiness, hunger, thirst, ambition, shame, fright,
heart-burning, grief and gladness.
तस्माद्दोषविनाशार्थमुपायं कथयामि ते । योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम् ॥ १४॥
तस्माद्दोषविनाशार्थमुपायं कथयामि ते । योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम् ॥ १४॥
Tasmaad-dosha-vinaasaartham-upaayam
kathayaami te | yogaheenam katham jnaanam moksahadam bhavati dhrumam || 14
||
14.
So I shall tell you the means of destroying (these) sins. How could Jnana
capable of giving Moksha arise certainly without Yoga?
योगो हि ज्ञानहीनस्तु न क्षमो मोक्षकर्मणि । तस्माज्ज्ञानं च योगं च मुमुक्षुर्दृढमभ्यसेत् ॥ १५॥
योगो हि ज्ञानहीनस्तु न क्षमो मोक्षकर्मणि । तस्माज्ज्ञानं च योगं च मुमुक्षुर्दृढमभ्यसेत् ॥ १५॥
Yogo hi jnaanaheenastu na kshamo
mokshakarmani | tasmat jnaanam cha yogam cha mumukshr dhridham –abhyaset || 15
||
15.
And even Yoga becomes powerless in (securing) Moksha when it is devoid of
Jnana. So the aspirant after emancipation should practice (firmly) both Yoga
and Jnana.
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते । ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम् ॥ १६॥
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते । ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम् ॥ १६॥
Ajnanaadeva samsaare jnaanaadeva
vimuchyate | jnana-svaroopam-evaadau jnaanam jneyaika-saadhanam || 16 ||
16.
The cycle of births and deaths comes only through Jnana and perishes only
through Jnana. Jnana alone was there originally. It should be known as the only
means (of salvation).
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम् । निष्कलं निर्मलं साक्षात्सच्चिदानन्दरूपकम् ॥ १७॥ उत्पत्ति-स्थितिसंहारस्फूर्तिज्ञानविवर्जितम् |
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम् । निष्कलं निर्मलं साक्षात्सच्चिदानन्दरूपकम् ॥ १७॥ उत्पत्ति-स्थितिसंहारस्फूर्तिज्ञानविवर्जितम् |
Jnaatam yena nijam roopam kaivalyam
paramam padam | nishkalam nirmalam saakshaat saacchidaananda-roopakam || 17 ||
utpatti-sthiti-samhaaras-sphoorti-jnaana-vivarjitam |
17-18(a).
That is Jnana through which one cognizes (in himself) the real nature of
Kaivalya as the supreme seat, the stainless, the part-less and of the nature of
Sachchidananda without birth, existence and death and without motion and Jnana.
एतज्ज्ञानमिति प्रोक्तमथ योगं ब्रवीमि ते ॥ १८॥ योगो हि बहुधा ब्रह्मन्भिद्यते व्यवहारतः । मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः ॥ १९॥
Etaj –jnaanam-iti proktam-atha yogam
braveemi te || 18 || yogo hi bahudhaa brahman-bhidyate vyavahaaratah |
mantrayogo hatho asau raajayogatah || 19 ||
18(b)-19.
Now I shall proceed to describe Yoga to you: Yoga is divided into many kinds on
account of its actions: (viz.,) Mantra-Yoga, Hatha-Yoga and Raja-Yoga.
आरम्भश्च घटश्चैव तथा परिचयः स्मृतः । निष्पत्तिश्चेत्यवस्था च सर्वत्र परिकीर्तिता ॥ २०॥
Aarabhancha ghataschaiva tathaa parichayah smritah |
nishpattis-chetyevas-tathaa cha sarvatra parikeertitaa || 20||
20.
There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya
and Nishpatti.
एतेषां लक्षणं ब्रह्मन्वक्ष्ये शृणु समासतः । मातृकादियुतं मन्त्रं द्वादशाब्दं तु यो जपेत् ॥ २१॥
एतेषां लक्षणं ब्रह्मन्वक्ष्ये शृणु समासतः । मातृकादियुतं मन्त्रं द्वादशाब्दं तु यो जपेत् ॥ २१॥
Eteshaam lakshanam srinu samaasatah
|matrikaadi-yutam mantram dvaadasaabdam tu yo japet || 21 ||
21.
O Brahma, I shall describe these to you. Listen attentively. One should
practice the Mantra along with its Matrikas (proper intonations of the sounds)
and others for a period of twelve years.
क्रमेण लभते ज्ञानमणिमादिगुणान्वितम् । अल्पबुद्धिरिमं योगं सेवते साधकाधमः ॥ २२॥
क्रमेण लभते ज्ञानमणिमादिगुणान्वितम् । अल्पबुद्धिरिमं योगं सेवते साधकाधमः ॥ २२॥
Kramena labhate
jnana-manim-aadi-gunaanvitam | alpa-buddhir-imam yogam sevate saadhaka-adhamah
|| 22 ||
22.
Then he gradually obtains wisdom along with the Siddhis, (such as) Anima, etc.
Persons of weak intellect who are the least qualified for Yoga practice this.
लययोगश्चित्तलयः कोटिशः परिकीर्तितः । गच्छंस्तिष्ठन्स्वपन्भुञ्जन्ध्यायेन्निष्कलमीश्वरम् ॥ २३॥ स एव लययोगः स्याद्धठयोगमतः शृणु ।
लययोगश्चित्तलयः कोटिशः परिकीर्तितः । गच्छंस्तिष्ठन्स्वपन्भुञ्जन्ध्यायेन्निष्कलमीश्वरम् ॥ २३॥ स एव लययोगः स्याद्धठयोगमतः शृणु ।
Layayogas-chitta-layah kotisah
parikeertitah | gacchams-tishthan-svapan-bhunjan-dhyaayen
nishkalam-eesvaram ||23 || Sa eva layayogah syaad-hathayogam atah srinu
|
23-24(a).
The (second) Laya-Yoga tends towards the absorption of the Chitta and is
described in myriads of ways; (one of which is) - one should contemplate upon
the Lord who is without parts (even) while walking, sitting, sleeping, or
eating. This is called Laya-Yoga.
यमश्च नियमश्चैव आसनं प्राणसंयमः ॥ २४॥ प्रत्याहारो धारणा च ध्यानं भ्रूमध्यमे हरिम् । समाधिः समतावस्था साष्टाङ्गो योग उच्यते ॥ २५॥
Yamscha niyamaschaiva aasaanam
praana-samyamah || 24 || Pratyaahaaro dhaaranaa cha dhyaanam bhroo-madhyame
harim | samaadhih samta-avsthaa saashtaango yoga Uchyate || 25 ||
24(b)-25.
Now hear (the description of) Hatha-Yoga. This Yoga is said to possess (the
following) eight subservient, Yama (forbearance), Niyama (religious
observance), Asana (posture), Pranayama (suppression of breath), Pratyahara
(subjugation of the senses), Dharana (concentration), Dhyana, the contemplation
on Hari in the middle of the eyebrows and Samadhi that is the state of
equality.
महामुद्रा महाबन्धो महावेधश्च खेचरी । जालन्धरोड्डियाणश्च मूलबन्धैस्तथैव च ॥ २६॥ दीर्घप्रणवसन्धानं सिद्धान्तश्रवणं परम् । वज्रोली चामरोली च सहजोली त्रिधा मता ॥ २७ ||
Mahaamudraa mahaabandho mahaavedhascha
khecharee |Jaalandharod-diyaanancha moolbhandais-tathaivacha || 26 ||
Deergha-pranava-sandhaanam siddhanta-sravanam param|vajrolee chaamarolee cha
sahajolee tridhaa mataa || 27
26-27.
Maha-Mudra, Maha-Bandha and Khechari, Jalandhara, Uddiyana and Mula-Bandha,
uttering without intermission Pranava (OM) for a long time and hearing the
exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a
triad - all these separately I shall give a true description.
एतेषां लक्षणं ब्रह्मन्प्रत्येकं शृणु तत्त्वतः । लघ्वाहारो यमेष्वेको मुख्या भवति नेतरः ॥ २८॥ अहिंसा नियमेष्वेका मुख्या वै चतुरानन ।
Eteshaam lakshanam brahman-pratyekam
srinu tattvatah | laghv-aahaaro yameshveko mukhyaa bhavati netarah || 28 ||
Ahimsaa niyameshvekaa mukhyaa vai chaturaanana |
28-29(a).
O four-faced one (Brahma), among (the duties of) Yama moderate eating - and not
others - forms the principal factor; and non-injury is most important in
Niyama.
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् ॥ २९॥
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् ॥ २९॥
Siddham padmaam tathaa simham bhadram
cheti chatushtayam || 29 ||
29(b).
(The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra.
प्रथमाभ्यासकाले तु विघ्नाः स्युश्चतुरानन । आलस्यं कत्थनं धूर्तगोष्टी मन्त्रादिसाधनम् ॥ ३०|| धातुस्त्री- लौल्यकादीनि मृगतृष्णामयानि वै । ज्ञात्वा सुधीस्त्यजेत्सर्वान्विघ्नान्पुण्यप्रभावतः ॥ ३१॥
Prathama-abhyaasakaale tu vighnaah
syunschaturaanana | aalasyam katthanam dhoorta-goshtee mantraadi-saadhanam ||
30||Dhaatustree-laulyakaadeeni mriga-trishnaamayani vai |
Jnaatvaa
sudhees-tyajet-sarvaan-vighnaan-punya-prabhaavatah || 31 ||
30-31.
During the early stages of practice the following obstacles take place, O
four-faced one, (viz.,) laziness, idle talk, association with bad characters,
acquisition of Mantras, etc., playing with metals (alchemy) and woman, etc.,
and mirage. A wise man having found out these should abandon them by the force
of his virtues.
प्राणायामं ततः कुर्यात्पद्मासनगतः स्वयम् । सुशोभनं मठं कुर्यात्सूक्ष्मद्वारं तु निर्व्रणम् ॥ ३२॥
Praanaayaamam tatah kuryaat
padmasanagatah svayam | susobhanam matham kuryaat-sooksma dvaaram tu nirvranam
|| 32 ||
32.
Then assuming Padma posture, he should practice Pranayama. He should erect a
beautiful monastery with a very small opening and with no crevices.
सुष्ठु लिप्तं गोमयेन सुधया वा प्रयत्नतः । मत्कुणैर्मशकैर्लूतैर्वर्जितं च प्रयत्नतः ॥ ३३॥
सुष्ठु लिप्तं गोमयेन सुधया वा प्रयत्नतः । मत्कुणैर्मशकैर्लूतैर्वर्जितं च प्रयत्नतः ॥ ३३॥
Sushtu liptam gomayena sudhyaa vaa pryatnatah |
matkunair-masakair-lootair varjitam prayatnatah || 33 ||
33. It should
be well pasted with cow-dung or with white cement. It should be carefully freed
from bugs, mosquitoes and lice.
दिने दिने च संमृष्टं संमार्जन्या विशेषतः । वासितं च सुगन्धेन धूपितं गुग्गुलादिभिः ॥ ३४॥
Dine dine cha samrishtam sammaarjanyaa
viseshatah | vaasitam cha sugandhena dhoopitam guggulaadibhih
|| 34 ||
34.
It should be swept well every day with a broom. It should be perfumed with good
odors; and fragrant resins should burn in it.
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् । तत्रोपविश्य मेधावी पद्मासनसमन्वितः ॥ ३५॥ ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम् |
Naatyucchritam naati-neecham
chailaajina-kusottaram | tatropavisya medhaavee padmaasana-samanvitah ||35 || Rijukaayah praanjalischa
pranamed-ishtadevataam |
35-36(a).
Having taken his seat neither too high nor too low on a cloth, deer-skin and
Kusa grass spread, one over the other, the wise man should assume the Padma
posture and keeping his body erect and his hands folded in respect, should
salute his tutelary deity.
ततो दक्षिणहस्तस्य अङ्गुष्ठेनैव पिङ्गलाम् ॥ ३६॥ निरुध्य पूरयेद्वायुमिडया तु शनैः शनैः । यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम् ॥ ३७॥ पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः । पुनः पिङ्गलयापूर्य पूरयेदुदरं शनैः ॥ ३८॥ धारयित्वा यथाशक्ति रेचयेदिडया शनैः । यया त्यजेत्तयापूर्य धारयेदविरोधतः ॥ ॥ ३९॥ जानु प्रदक्षिणीकृत्य न द्रुतं न विलम्बितम् । अङ्गुलिस्फोटनं कुर्यात्सा मात्रा परिगीयते ॥ ४०॥
ततो दक्षिणहस्तस्य अङ्गुष्ठेनैव पिङ्गलाम् ॥ ३६॥ निरुध्य पूरयेद्वायुमिडया तु शनैः शनैः । यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम् ॥ ३७॥ पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः । पुनः पिङ्गलयापूर्य पूरयेदुदरं शनैः ॥ ३८॥ धारयित्वा यथाशक्ति रेचयेदिडया शनैः । यया त्यजेत्तयापूर्य धारयेदविरोधतः ॥ ॥ ३९॥ जानु प्रदक्षिणीकृत्य न द्रुतं न विलम्बितम् । अङ्गुलिस्फोटनं कुर्यात्सा मात्रा परिगीयते ॥ ४०॥
Tato
dakshinahasatasya angushthenaiva pingalaam || 36 || niruddhya
poorayed-vaayu-midayaa tu sanaih sanaih
| yathaasaktya-virodhena tatah
kuryaaccha kumbhakam || 37 || Punas-tyajet-pingalayaa sanireva na vegatah |
punah pingalaapoorya poorayed-udaram sanaih || 38 || Dharayitvaa yathaasakti
rochyedidayaa sanaih | yayaa tyajet-tayaapoorya dhaarayed-avirodhitah || 39 ||
Jaanu pradakshinee kritya na drutam na vilambitam | angulisphotanam kuryat-saa
maatraa parigeeyate ||40 ||
36(b)-40. Then closing the right nostril with
his right thumb, he should gradually draw in the air through the left nostril. Having
restrained it as long as possible, he should again expel it through the right
nostril slowly and not very fast. Then filling the stomach through the right
nostril, he should retain it as long as he can and then expel it through the
left nostril. Drawing the air through that nostril by which he expels, he
should continue this in uninterrupted succession. The time taken in making a
round of the knee with the palm of the hand, neither very slowly nor vary
rapidly and snapping the fingers once is called a Maatra.
इडया वायुमारोप्य शनैः षोडशमात्रया । कुम्भयेत्पूरितं पश्चाच्चतुःषष्ट्या तु मात्रया ॥ ४१॥ रेचयेत्पिङ्गलानाड्या द्वात्रिंशन्मात्रया पुनः । पुनः पिङ्गलयापूर्य पूर्ववत्सुसमाहितः ॥ ४२॥ प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान् । शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥ ४३॥ एवं मासत्रयाभ्यासान्नाडीशुद्धिस्ततो भवेत् । यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः ॥ ४४॥
Idayaa
vaayum-aaropya sanaih shodasa-maatrayaa | kumbhayet pooritam
panchaa-cchatushthayaa tu matrayaa || 41 || Rochayet pingalaa-naadyaa
dvaatrimsan-maatrayaa punah |punah pingalayaa-poorya poorvavat-susamaahitah ||
42 || Pratar-madhyandine saayam-ardha-raatre cha kumbhakaan |
sanair-aseeta-paryantam chatur-vaaram sambhyaset || 43 || Evam
maasa-trayaa-abhyaasaan-nadee-suddhis-tato bhavet |yadaa tu naadee-suddhih
syaat-tadaa cihnaani baahyatah || 44 ||
41-44.
Drawing the air through the left nostril for about sixteen Matras and having
retained it (within) for about sixty-four Matras, one should expel it again
through the right nostril for about thirty-two Matras. Again fill the right
nostril as before (and continue the rest). Practice cessation of breath four
times daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times
are reached). By a continual practice for about three months, the purification
of the Nadis takes place. When the Nadis have become purified, certain external
signs appear on the body of the Yogin.
जायन्ते योगिनो देहे तानि वक्ष्याम्यशेषतः | शरीरलघुता दीप्तिर्जाठराग्निविवर्धनम् ॥ ४५॥ कृशत्वं च शरीरस्य तदा जायेत निश्चितम् ।
Jaayante yogino dehe taani
vakshyaam-aseshatah| sareera-laghutaa deeptir- jatharaagni-vivardhanam ||45 ||
Krisatvam cha sareerasya tadaa jaayeta nischitam |
45-46(a).
I shall proceed to describe them. (They are) lightness of the body, brilliancy
of complexion, increase of the gastric fire, leanness of the body and along
with these, absence of restlessness in the body.
योगाविघ्नकराहारं वर्जयेद्योगवित्तमः ॥ ४६॥ लवणं सर्षपं चाम्लमुष्णं रूक्षं च तीक्ष्णकम् | शाकजातं रामठादि वह्निस्त्रीपथसेवनम् ॥ ४७॥ प्रातःस्नानोपवासादिकायक्लेशांश्च वर्जयेत् ।अभ्यासकाले प्रथमं शस्तं क्षीराज्यभोजनम् ॥ ४८॥ गोधूममुद्गशाल्यन्नं योगवृद्धिकरं विदुः । ततः परं यथेष्टं तु शक्तः स्याद्वायुधारणे ॥ ४९॥
Yoga-vighnakara-aahaaram
varjayet-yogavittamah || 46 || Lavanam sarshapam chaamlam-ushnam rooksham cha
teekshnakam | saakajaatam raamathaadi vahni-streepatha-sevanam || 47 || praatah
snaanopavaasaadi-kaaya-klesaamscha varjayet | abhyaasakaale prathamam sasatam
ksheeraajya-bhojanam || 48 || Godhooma-mudga- saalyaannam yogavriddhikaram
viduh | Tatah param yatheshtam tu saktah syaad-vaayu-dhaarane || 49 ||
46(b)-49.
The proficient in Yoga should abandon the food detrimental to the practice of
Yoga. He should give up salt, mustard; things sour, hot, pungent, or bitter
vegetables; asafoetida, etc., worship of fire, women, walking, bathing at
sunrise, emaciation of the body by fasts, etc. During the early stages of
practice, food of milk and ghee is ordained; also food consisting of wheat,
green pulse and red rice are said to favor the progress. Then he will be able
to retain his breath as long as he likes.
यथेष्टवायुधारणाद्वायोः सिद्ध्येत्केवलकुम्भकः । केवले कुम्भक सिद्धे रेचपूरविवर्जिते ॥ ५०॥ न तस्य दुर्लभं किञ्चित्त्रिषु लोकेषु विद्यते । प्रस्वेदो जायते पूर्वं मर्दनं तेन कारयेत् ॥ ५१॥ ततोऽपि धारणाद्वायोः क्रमेणैव शनैः शनैः | कम्पो भवति देहस्य आसनस्थस्य देहिनः ॥ ५२॥ ततोऽधिकतराभ्यासाद्दार्दुरी स्वेन जायते । यथा च दर्दुरो भाव उत्प्लुन्योत्प्लुत्य गच्छति ॥ ५३॥
Yatheshta –vadhaaranad-vyaayoh
siddhyet-kevala-kumbhakah | kevale kumbhaka siddhe rechpoora –vivarjite || 50
||Na tasya durlabham kinchit trishu lokeshu vidyate |prasvesdo jaayate poorvam
mardanam tena kaarayet || 51 ||tato api dhaaranaad-vaayoh kramenaiva sanaih
sanaih | kampo bhavati dehasya aasansthasya dehinah ||52 || Tato
adhikataraa-abhyaasaad-daarduree svena
jaayate | Yathaa cha darduro bhaava
utplunyotplutya gachchati
|| 53 ||
50-53. Thus retaining the breath as long as he
likes, Kevala Kumbhaka (cessation of breath without inspiration and expiration)
is attained. When Kevala Kumbhaka is attained by one and thus expiration and
inspiration are dispensed with, there is nothing unattainable in the three
worlds to him. In the commencement (of his practice), sweat is given out; he
should wipe it off. Even after that, owing to the retaining of the breath, the
person practicing it gets phlegm. Then by an increased practice of Dharana,
sweat arises.
पद्मासनस्थितो योगी तथा गच्छति भूतले | ततोऽधिकतरभ्यासाद्भूमित्यागश्च जायते ॥ ५४॥
Padmaasansthito yogee tathaa gachchati
bhootale | tato- adhikatara-abhyaasaad-bhoomi-tyaagascha jaayate || 54 |
54.
As a frog moves by leaps, so the Yogin sitting in the Padma posture moves on
the earth. With a (further) increased practice, he is able to rise from the
ground.
पद्मासनस्थ एवासौ भूमिमुत्सृज्य वर्तते । अतिमानुषचेष्टादि तथा सामर्थ्यमुद्भवेत् ॥ ५५॥
Padmaasanaistha evaasau bhoomim-utsrjya vartate | atimaanusha-cheshtaadi tathaa saamarthyam-udbhavet || 55 ||
55.
He, while seated in Padma posture, levitates. There arises in him the power to
perform extraordinary feats.
न दर्शयेच्च सामर्थ्यं दर्शनं वीर्यवत्तरम् । स्वल्पं वा बहुधा दुःखं योगी न व्यथते तदा ॥ ५६॥
Na
darsayeccha saamarthyam darsanam veeryavattaram | svalpam vaa bahudaa duhkha
yogee na vyathate tadaa || 56 ||
56.
He does (or should) not disclose to others his feats of great powers (in the
path). Any pain small or great, does not affect the Yogin.
अल्पमूत्रपुरीषश्च स्वल्पनिद्रश्च जायते ।कीलवो दृषिका लाला स्वेददुर्गन्धतानने ॥ ५७॥
Alpa-mootra-pureeshascha
svalpa-nidrascah jaayate | keelavo drishikaa laalaa sveda-durghanda-taanane ||
57 ||
57.
Then excretions and sleep are diminished; tears, rheum in the eye, salivary
flow, sweat and bad smell in the mouth do not arise in him.
एतानि सर्वथा तस्य न जायन्ते ततः परम् । ततोऽधिकतराभ्यासाद्बलमुत्पद्यते बहु ॥ ५८॥ येन भूचर सिद्धिः स्याद्भूचराणां जये क्षमः । व्याघ्रो वा शरभो व्यापि गजो गवय एव वा ॥ सिंहो वा योगिना तेन म्रियन्ते हस्तताडिताः । कन्दर्पस्य यथा रूपं तथा स्यादपि योगिनः ॥ ६०॥
Etaani sarvathaa tasya na jaayante tatah param | Tato
adhikatara-abhyaasaad-balam-utpadyate bahu ||58 || Yena bhoochara siddhih
syaad-bhoocharaanaam jaye kshamah | vyaaghro vaa sarabho vyaapi gajo gavayeva
vaa || 59 || Simho vaa yoginaa tena mriyante hasta-taaditaah |Kandarpasya yathaa
roopam tathaa syaad api yoginah || 60 ||
58-60.
With a still further practice, he acquires great strength by which he attains
Bhuchara Siddhi, which enables him to bring under his control all the creatures
that tread this earth; tigers, Sarabhas (an animal with eight legs), elephants,
with bulls or lions die on being struck by the palm of the Yogin. He becomes as
beautiful as the god of love himself.
तद्रूपवशगा नार्यः काङ्क्षन्ते तस्य सङ्गमम् । यदि सङ्गं करोत्येष तस्य बिन्दुक्षयो भवेत् ॥ ६१॥ वर्जयित्वा स्त्रियाः सङ्गं कुर्यादभ्यासमादरात् । योगिनोऽङ्गे सुगन्धश्च जायते बिन्दुधारणात् ॥ ६२॥
Tadroopavasagaa naaryah kaankshante tasya sangamam |yadi
sangam karotyesha tasya bindukshayo bhavet || 61 || Varjyyitvaa
striyah sangam kuryaad abhyaasam aadaraat |Yogino ange sughandacha jaayate
bindudhaaranam || 62 ||
61-62.
All females being taken up with the beauty of his person will desire to have
intercourse with him. If he so keeps connection, his virility will be lost; so
abandoning all copulation with women, he should continue his practice with
great assiduity. By the preservation of the semen, a good odor pervades the
body of the Yogin.
ततो रहस्युपाविष्टः प्रणवं प्लुतमात्रया । जपेत्पूर्वार्जितानां तु पापानां नाशहेतवे ॥ ६३॥
Tato rahasy-upaavishtah pranavam
plutamaatrayaa | japet-poorvaarjitaanaam tu paapaanaam naasahetave || 63 ||
63.
Then sitting in a secluded place, he should repeat Pranava (OM) with three
Pluta-Matras (or prolonged intonation) for the destruction of his former sins.
सर्वविघ्नहरो मन्त्रः प्रणवः सर्वदोषहा । एवमभ्यासयोगेन सिद्धिरारम्भसम्भवा ॥ ६४॥
Sarva-vighnaharo mantrah pranavah
sarvadoshahaa | Evam-abhyaasa-yogena siddhir-aarambha-sambhavaa
64.
The Mantra, Pranava (OM) destroys all obstacles and all sins. By practicing
thus he attains the Arambha (beginning or first) state.
ततो भवेद्धठावस्था पवनाभ्यासतत्परा । प्राणोऽपानो मनो बुद्धिर्जीवात्मपरमात्मनोः || ६५ || अन्योन्यस्याविरोधेन एकता घटते यदा । घटावस्थेति सा प्रोक्ता तच्चिह्नानि ब्रवीम्यहम् ॥ ६६॥
Tato bhaved-ghataavastaa
pavana-abhyaasa-tatparaa | praano-apaano mano buddhir-jeevaatma-parmaatmanoh ||
65 || Anyonyasya avirodhena ekataa ghatate yadaa | ghata-avastheti saa proktaa
tacchinhaani braveemyaham || 66 ||
65-66.
Then follows the Ghata (second State) - one which is acquired by constantly
practicing suppression of breath. When a perfect union takes place between
Prana and Apana, Manas and Buddhi, or Jivatma and Paramatman without
opposition, it is called the Ghata state. I shall describe its signs.
पूर्वं यः कथितोऽभ्यासश्चतुर्थांशं परिग्रहेत् । दिवा वा यदि वा सायं याममात्रं समभ्यसेत् ॥ ६७॥
Poorvam yah
kathito-abhyaasa-chaturtaamsam parigrahet | divaa vaa yadi
vaa saayam yaama-matram samabhyaset || 67 ||
67.
He may now practice only for about one-fourth of the period prescribed for
practice before. By day and evening, let him practice only for a Yama (3
hours).
एकवारं प्रतिदिनं कुर्यात्केवलकुम्भकम् । इन्द्रियाणीन्द्रियार्थेभ्यो यत्प्रत्याहरणं स्फुटम् ॥ ६८॥ योगी कुम्भक-मास्थाय प्रत्याहारः स उच्यते ।
Ekavaaram
pratidinam kuryaat-kevala-kumbhakam | indriyaaneendriyaaarthebhyo
yat-pratyaaharanam sphutam || 68 || Yogee kumbhkamaasthaaya prtyaahaarah sa
uchyate |
68-69(a).
Let him practice Kevala Kumbhaka once a day. Drawing away completely the organs
from the objects of sense during cessation of breath is called Pratyahara.
यद्यत्पश्यति चक्षुर्भ्यां तत्तदात्मेति भावयेत् ॥ ६९॥
यद्यत्पश्यति चक्षुर्भ्यां तत्तदात्मेति भावयेत् ॥ ६९॥
Yadyat payati chakshurbhyaam taattad-aatmeti
bhaavayet || 69 ||
69(b).
Whatever he sees with his eyes, let him consider as Atman.
यद्यच्छृणोति कर्णाभ्यां तत्तदात्मेति भावयेत् । लभते नासया यद्यत्तत्तदात्मेति भावयेत् ॥ ७०॥
Yadyatcchrinoti
karnaabhyaam tattad- aatmeti bhaavayet | labhate naasayaa
yadtyat-tattad-aatmeti bhavayet || 70 ||
70. Whatever he hears with his ears, let him
consider as Atman. Whatever he smells with his nose, let him consider as Atman.
जिह्वया यद्रसं ह्यत्ति तत्तदात्मेति भावयेत् ।त्वचा यद्यत्स्पृशेद्योगी तत्तदात्मेति भावयेत् ॥ ७१॥
Jihvayaa
yadrasam hyaatti tattad-aatmeti bhavayet | tvachaa yadyat-sprised-yogee
tattad-aatmeti bhavayet || 71 ||
71.
Whatever he tastes with his tongue, let him consider as Atman. Whatever the
Yogin touches with his skin, let him consider as Atman.
एवं ज्ञानेन्द्रियाणां तु तत्तत्सौख्यं सुसाधयेत् । याममात्रं प्रतिदिनं योगी यत्नादतन्द्रितः ॥ ७२॥
Evam jnaanendriyaanaam tu
tattat-saukhyam susaadhayet |yaama-maatram pratidinam yogee yatnaad-atandritah
|| 72 ||
72.
The Yogin should thus unwearied gratify his organs of sense for a period of one
Yama every day with great effort.
यथा वा चित्तसामर्थ्यं जायते योगिनो ध्रुवम् । दूरश्रुतिर्दूरदृष्टिः क्षणाद्दूरगमस्तथा ॥ ७३॥ वाक्सिद्धिः कामरूपत्वमदृश्यकरणी तथा । मलमूत्रप्रलेपेन लोहादेः स्वर्णता भवेत् ॥ ७४॥
Yathaa vaa chitta-saamarthyam jaayate
yogino dhruvam | doorasrutir-dooradrishtih kshanaad-dooragamas-tathaa || 73 ||
Vaak-siddhih kaamaroopatvam-adrisyakarinee tathaa | mala-mootra-pralepena
lohaadeh svarnataa bhavet || 74 ||
73-74.
Then various wonderful powers are attained by the Yogin, such as clairvoyance,
Clair-audience, ability to transport himself to great distances within a
moment, great power of speech, ability to take any form, ability to become
invisible and the transmutation of iron into gold when the former is smeared
over with his excretion.
खे गतिस्तस्य जायेत सन्तताभ्यासयोगतः । सदा बुद्धिमता भाव्यं योगिना योगसिद्धये ॥ ७५॥ एते विघ्ना महासिद्धेर्न रमेत्तेषु बुद्धिमान् । न दर्शयेत्स्वसामर्थ्यं यस्यकस्यापि योगिराट् ॥ ७६॥
Khe gatistasya jaayeta
santata-abhyaasayo-gatah | sadaa buddhimataa bhaavyam yoginaa yogasiddhaye ||
75 || ete vighnaa mahaasiddher na rametteshu buddhimaan | na
darsayet-sva-saamarthyam yasya-kasyaapi yogirat || 76 ||
75-76.
That Yogin who is constantly practicing Yoga attains the power to levitate.
Then should the wise Yogin think that these powers are great obstacles to the
attainment of Yoga and so he should never take delight in them. The king of
Yogins should not exercise his powers before any person whatsoever.
यथा मूढो यथा मूर्खो यथा बधिर एव वा । तथा वर्तेत लोकस्य स्वसामर्थ्यस्य गुप्तये ॥ ७७॥
Yathaa moodho yathaa moorkho yathaa
badhira eva vaa | tathaa varteta lokasaya sva-saamarthyasya guptaye || 77 ||
77.
He should live in the world as a fool, an idiot, or a deaf man, in order to
keep his powers concealed.
शिष्याश्च स्वस्वकार्येषु प्रार्थयन्ति न संशयः । तत्तत्कर्मकरव्यग्रः स्वाभ्यासेऽविस्मृतो भवेत् ॥ ७८॥ अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम् । एवं भवेद्धठावस्था सन्तताभ्यासयोगतः ॥ ७९॥
शिष्याश्च स्वस्वकार्येषु प्रार्थयन्ति न संशयः । तत्तत्कर्मकरव्यग्रः स्वाभ्यासेऽविस्मृतो भवेत् ॥ ७८॥ अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम् । एवं भवेद्धठावस्था सन्तताभ्यासयोगतः ॥ ७९॥
Sishyaascha sva-svakaaryeshu
praarthayanti na samsayah tattat- karma-karavygrah sva-abhyaase avismrito
bhavet || 78 || Avismritya gurorvaakyam-abhyaasettad-aharnisam| Evam
bhavet-ghataavasthaa santata-abhyaasayogatah || 79 ||
78-79.
His disciples would, without doubt, request him to show his powers for the
gratification of their own desires. One who is actively engaged in one's duties
forgets to practice (Yoga); so he should practice day and night Yoga without
forgetting the words of the Guru. Thus passes the Ghata state to one who is
constantly engaged in Yoga practice.
अनभ्यासवतश्चैव वृथागोष्ठ्या न सिद्ध्यति । तस्मात्सर्वप्रयत्नेन योगमेव सदाभ्यसेत् ॥ ८०॥
Anabhyaasavataschaiva
vrithaa-goshtyaa na siddhyati
tasmaat-sarva-prayatnena yogameva sadaa-abhyaset || 80 ||
80.
To one nothing is gained by useless company, since thereby he does not practice
Yoga. So one should with great effort practice Yoga.
ततः परिचयावस्था जायतेऽभ्यासयोगतः । वायुः परिचितो यत्नादग्निना सह कुण्डलीम् ॥ ८१॥ भावयित्वा सुषुम्नायां प्रविशेदनिरोधतः । वlयुना सह चित्तं च प्रविशेच्च महापथम् ॥ ८२॥ यस्य चित्तं स्वपवनं सुषुम्नां प्रविशेदिह ।
Tatah parichayaavasthaa jaayate
abhyaasa-yogatah | vaayuh parichito yatnaat-agninaa sah kundaleem ||81 ||
Bhavyitvaa sy ushumnaayaampraviseda-nirodhanah | vaayunaa saha chittam cha
praviseccha mahaa-patham || 82 || Yasya chittam sva-pavanam sushumnaam
pravisediha |
81-83(a).
Then by this constant practice is gained the Parichaya state (the third state).
Vayu (or breath) through arduous practice pierces along with Agni the Kundalini
through thought and enters the Susumna uninterrupted. When one's Chitta enters
Susumna along with Prana, it reaches the high seat (of the head probably) along
with Prana.
मिरापोऽनलो वायुराकाशश्चेति पञ्चकः ॥ ८३॥
Miraapo analo vaayur-aakaasascheti
panchakah || 83 ||
83(b).
There are the five elements: Prithvi, Apas, Agni, Vayu and Akasa.
येषु पञ्चसु देवानां धारणा पञ्चधोद्यते । पादादिजानुपर्यन्तं पृथिवीस्थानमुच्यते ॥ ८४॥ पृथिवी चतुरस्रं च पीतवर्णं लवर्णकम् । पार्थिवे वायुमारोप्य लकारेण समन्वितम् ॥ ८५॥ ध्यायंश्चतुर्भुजाकारं चतुर्वक्त्रं हिरण्मयम् । धारयेत्पञ्चघटिकाः पृथिवीजयमाप्नुयात् ॥ ८६॥ पृथिवीयोगतो मृत्युर्न भवेदस्य योगिनः ।
येषु पञ्चसु देवानां धारणा पञ्चधोद्यते । पादादिजानुपर्यन्तं पृथिवीस्थानमुच्यते ॥ ८४॥ पृथिवी चतुरस्रं च पीतवर्णं लवर्णकम् । पार्थिवे वायुमारोप्य लकारेण समन्वितम् ॥ ८५॥ ध्यायंश्चतुर्भुजाकारं चतुर्वक्त्रं हिरण्मयम् । धारयेत्पञ्चघटिकाः पृथिवीजयमाप्नुयात् ॥ ८६॥ पृथिवीयोगतो मृत्युर्न भवेदस्य योगिनः ।
Yeshu panchasu devaanaam dhaaranaa
panchadhodyate | paadaadi-jaanu-paryantam prithivee-sthaanamuchyate || 84 ||
Prithivee chaturasram cha peetavarnam lavarnakam | paarthive vaayum-aaropya
lakaarena samanvitam || 85 || Dhyaayams-chatur-bhujaakaaram chatur-vaktram
hiranmayam | dhaarayet panchaghatikaah prithivee-jayam-aapnuyaat || 86 ||
Prithivee-yogato mrtyur na bhaved-asya
yoginah |
4-87(a).
To the body of the five elements, there is the fivefold Dharana. From the feet
to the knees is said to be the region of Prithvi, is four-sided in shape, is
yellow in colour and has the Varna (or letter) 'La'. Carrying the breath with
the letter 'La' along the region of earth (viz., from the foot to the knees)
and contemplating upon Brahma with four faces and four mouths and of a golden
colour, one should perform Dharana there for a period of two hours. He then
attains mastery over the earth. Death does not trouble him, since he has
obtained mastery over the earth element.
आजानोः पायुपर्यन्तमपां स्थानं प्रकीर्तितम् ॥ ८७॥ आपोऽर्धचन्द्रं शुक्लं च वंबीजं परिकीर्तितम् । वारुणे वायुमारोप्य वकारेण समन्वितम् ॥ ८८॥ स्मरन्नारायणं देवं चतुर्बाहुं किरीटिनम् । शुद्धस्फटिकसङ्काशं पीतवाससमच्युतम् ॥ ८९॥ धारयेत्पञ्चघटिकाः सर्वपापैः प्रमुच्यते । ततो जलाद्भयं नास्ति जले मृत्युर्न विद्यते ||९०॥
Aajanoh paayu-paryantam-apaam sthaanam
prakeertitam || 87 || Aapo-ardhacahndram suklam cha vambeejam parikeertitam |
vaarune vaayumaaropya vakaarena samanvitam||88 ||
Smaran-naraayanam devam chaturbahum
kireetinam | suddha-sphatika-sankaasam peetavaasa-samachyutam ||89 ||
Dhaarayet-panchaghatikaah sarva-paapaih pramuchyate |
Tato jalaad-bhayam naasti jale
mrityr-na vidyate || 90 ||
87(b)-90.
The region of Apas is said to extend from the knees to the anus. Apas is
semi-lunar in shape and white in colour and has 'Va' for its Bija (seed)
letter. Carrying up the breath with the letter 'Va' along the regions of Apas,
he should contemplate on the God Narayana having four arms and a crowned head,
as being of the colour of pure crystal, as dressed in orange clothes and as
decayless; and practicing Dharana there for a period of two hours, he is freed
from all sins. Then there is no fear for him from water and he does not meet
his death in water.
आपायोर्हृदयान्तं च वह्निस्थानं प्रकीर्तितम् । वह्निस्त्रिकोणं रक्तं च रेफाक्षरसमुद्भवम् ॥ ९१॥
Aapayor-hridayaantam cha
vahni-sthaanam prakeertitam | vahnis-trikonam raktam cha
rephaakshara-samudhbhavam || 91 ||
91.
From the anus to the heart is said to be the region of Agni. Agni is triangular
in shape, of red color.
वह्नौ चानिलमारोप्य रेफाक्षरसमुज्ज्वलम् । त्रियक्षं वरदं रुद्रं तरुणादित्यसंनिभम् ॥ ९२॥ भस्मोद्धूलितसर्वाङ्गं सुप्रसन्नमनुस्मरन् ।
Vahnau cha
anilam-aaropya rephaakshara-samujjvalam | triyaksham varadam rudram
tarunaaditya-samnibham || 92 || Bhasmod-dhoolita-sarvaangam
suprasannam-anusmaran |
92-93(a). Raising the breath made resplendent
through the letter 'Ra' along the region of fire, he should contemplate on
Rudra, who has three eyes, who grants all wishes, who is of the colour of the
midday sun, who is daubed all over with holy ashes and who is of a pleased
countenance.
धारयेत्पञ्चघटिका वह्निनासौ न दाह्यते ॥ ९३॥ न दह्यते शरीरं च प्रविष्टस्याग्निमण्डले |
Dharayet
pancha-ghatika vahni-naasau na dahyate || 93 || Na dahyate sareeram cha
pravisht- asya-agni- mandale
93(b)-94(a).
Practicing Dharana there for a period of two hours, he is not burnt by fire
even though his body enters the fire-pit.
आहृदयाद्भ्रुवोर्मध्यं वायुस्थानं प्रकीर्तितम् ॥ ९४॥ bवायुः षट्कोणकं कृष्णं यकाराक्षरभासुरम् । मारुतं मरुतां स्थाने यकाराक्षरभासुरम् ॥ ९५॥ धारयेत्तत्र सर्वज्ञमीश्वरं विश्वतोमुखम् । धारयेत्पञ्चघटिका वायुवद्व्योमगो भवेत् ॥ ९६॥
Aahridayaad-bhruvormadhyam
vaayusthaanamprakeerrtitam || 94 ||Vaayuh shatkonakam krishnam yakaarakhara-bhaasuram |maarutam
marutaam sthaane yakaaraakshar-bhaasuram
|| 95 || Dhaarayet tatra
sarvajnam-eessvaram visvato-mukham| dhaarayet-pancha-ghatikaa vaayu-vavdyomago
bhavet || 96 ||
94(b)-96. From the heart to the middle
of the eyebrows is said to the region of Vayu. Vayu is hexangular in
shape, black in colour and shines with the letter 'Ya'. Carrying the breath
along the region of Vayu, he should contemplate on Ishvara, the Omniscient, as
possessing faces on all sides; and practicing Dharana there for two hours, he
enters Vayu and then Akasa.
आभ्रूमध्यात्तु मूर्धान्तमाकाशस्थानमुच्यते ॥ ९७॥ व्योम वृत्तं च धूम्रं च हकाराक्षरभासुरम् ।
Aa-bhroo-madhyaattu moordhaantam-aakaasa-sthaanam-uchyate || 97 || Vyoma vrittam cha dhoomram cha hakaara-akshara bhaasuram |
97-98(a).
The Yogin does not meet his death through the fear of Vayu. From the centre of
the eyebrows to the top of the head is said to be the region of Akasa, is
circular in the shape, smoky in color and shining with letter 'Ha'.
आकाशे वायुमारोप्य हकारोपरि शङ्करम् ॥ ९८॥ बिन्दुरूपं महादेवं व्योमाकारं सदाशिवम् । शुद्धस्फटिकसङ्काशं धृतबालेन्दुमौलिनम् ॥ ९९॥ पञ्चवक्त्रयुतं सौम्यं दशबाहुं त्रिलोचनम् । सर्वायुधैर्धृताकारं सर्वभूषणभूषितम् ॥ १००|| उमार्धदेहं वरदं सर्वकारणकारणम् |
Aakaase
vaayum-aaropya hakaaropari sankaram ||98 || Binduroopam mahaadevam vyoma-
kaaram Sadaasivam | Suddha-sphatika-sankaasam dhritabaalendu-maulinam || 99 ||
Pancha-vaktra-yutam saumyam dasabaahum trilochanam |
sarvaayudhair-dhritaakaaram sarva-bhooshana-bhooshitam || 100 || Uma-ardha
deham varadam sarvakaarana-kaaranam |
98(b)-101(a).
Raising the breath along the region of Akasa, he should contemplate on
Sadashiva in the following manner, as producing happiness, as of the shape of
Bindu, as the great Deva, as having the shape of Akasa, as shining like pure
crystal, as wearing the rising crescent of moon on his head, as having five
faces, ten hands and three eyes, as being of a pleased countenance, as armed
with all weapons, as adorned with all ornaments, as having Uma (the goddess) in
one-half of his body, as ready to grant favours and as the cause of all the
causes.
आकाशधारणात्तस्य खेचरत्वं भवेद्ध्रुवम् ॥ १०१॥
Aakaasa-dhaaranaat-tasya khecharatvam
baved-dhrumam ||101 ||
101(b). By practising Dharana in the
region of Akasa, he obtains certainly the power of levitating in the Akasa
(ether).
यत्रकुत्र स्थितो वापि सुखमत्यन्तमश्नुते । एवं च धारणाः पञ्च कुर्याद्योगी विचक्षणः ॥ १०२॥
Yatra-kutra
sthito vgaapi sukham-atyantam-asnute |evam cha dhaaranaah pancha kuryat yogee
vichakshanah || 102 ||
102. Wherever he stays, he enjoys
supreme bliss. The proficient in Yoga should practice
these five Dharanas.
ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते । ब्रह्मणः प्रलयेनापि न सीदति महामतिः ॥ १०३॥
ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते । ब्रह्मणः प्रलयेनापि न सीदति महामतिः ॥ १०३॥
Tato
dhridha-sareerah syaan-mrityus-tasya na vidyate | brahmanah pralayenaapi na
seedati mahaamatih || 103 ||
103.
Then his body becomes strong and he does not know death. That great-minded man
does not die even during the deluge of Brahma.
समभ्यसेत्तथा ध्यानं घटिकाषष्टिमेव च । वायुं निरुध्य चाकाशे देवतामिष्टदामिति ॥ १०४॥ सगुणं ध्यानमेतत्स्यादणिमादिगुणप्रदम् । निर्गुणध्यानयुक्तस्य समाधिश्च ततो भवेत् ॥ १०५॥
Samabhyaaset-tathaa dhyaanam
ghatikaa-shashtim-eva cha | vaayum nirudhya cha-aakaase devatam-ishtadaam-iti || 104 || Sagunam dhyaanam-etatsyaat-animaadi-gunapradam
| nirguna-dhyaana-yuktasya samaadhischa tato bhavet || 105 ||
104-105.
Then he should practice Dharana for a period of six Ghatikas (2 hours, 24
minutes). Restraining the breath in (the region of) Akasa and contemplating on
the deity who grants his wishes - this is said to be Saguna Dhyana capable of
giving (the Siddhis) Anima, etc. One who is engaged in Nirguna Dhyana attains
the stage of Samadhi.
दिनद्वादशकेनैव समाधिं समवाप्नुयात् । वायुं निरुध्य मेधावी जीवन्मुक्तो भवत्ययम् ॥ १०६॥
Dina-dvaadasakenaiva
samaadhim samavaapnuyaat | vaayum nirudhya medhaavee jeevanmukto bhavatyayam
||106 ||
106. Within twelve days at least, he attains
the stage of Samadhi. Restraining his breath, the wise one becomes an
emancipated person.
समाधिः समतावस्था जीवात्मपरमात्मनोः । यदि स्वदेहमुत्स्रष्टुमिच्छा चेदुत्सृजेत्स्वयम् ॥ १०७॥
Samaadhih
samataavasthaa jeevaatma-paramaatmanoh | yadi svadeham-utsrashtum-icchaa
ched-utsrijet-svayam ||107||
107.
Samadhi is that state in which the Jivatman (lower self) and the Paramatman
(higher Self) are differenceless (or of equal state). If he desires to lay
aside his body, he can do so.
परब्रह्मणि लीयेत न तस्योत्क्रान्तिरिष्यते । अथ नो चेत्समुत्स्रष्टुं स्वशरीरं प्रियं यदि ॥ १०८॥ सर्वलोकेषु विहरन्नणिमादिगुणान्वितः |
Parabrahmani
leeyeta na tasyot-krantirishyate | atha no chet-samutsrashtum sva-sareeram
priyam yadi || 108 || Sarvalokeshu viharan-animaadi gunaanvitah |
108-109(a).
He will become absorbed in Parabrahman and does not require Utkranti (going out
or up). But if he does not so desire and if his body is dear to him, he lives
in all the worlds possessing the Siddhis of Anima, etc.
कदाचित्स्वेच्छया देवो भूत्वा स्वर्गे महीयते ॥ १०९॥ मनुष्यो वापि यक्षो वा स्वेच्छयापीक्षणद्भवेत् । सिंहो व्याघ्रो गजो वाश्वः स्वेच्छया बहुतामियात् ॥ ११०॥
Kadaachit-svechchayaa
devo bhootvaa svarge maheeyate || 109 || Manushyo vaapi yaksho vaa
svechchayaap-eekshanad bhavet | simho vyaaghro gajo vaasvah svechchayaa
bahutaam-iyaat || 110||
109(b)-110. Sometimes he becomes a Deva and
lives honoured in Svarga; or he becomes a man or an Yaksha through his will. He
can also take the form of a lion, tiger, elephant, or horse through his own
will.
यथेष्टमेव वर्तेत यद्वा योगी महेश्वरः । अभ्यासभेदतो भेदः फलं तु सममेव हि ॥ १११॥
Yatheshtam-eva
varteta yadvaa yogee mahesvarah | abhyaasabhedato bhedah phalam tu samameva hi
|| 111 ||
111.
The Yogin becoming the great Lord can live as long as he likes. There is
difference only in the modes of procedure but the result is the same.
पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत् । प्रसार्य दक्षिणं पादं हस्ताभ्यां धारयेद्दृढम् ॥ ११२॥ चुबुकं हृदि विन्यस्य पूरयेद्वायुना पुनः । कुम्भकेन यथाशक्ति धारयित्वा तु रेचयेत् ॥ ११३॥ वामाङ्गेन समभ्यस्य दक्षाङ्गेन ततोऽभ्यसेत् । प्रसारितस्तु यः पादस्तमूरूपरि नामयेत् ॥अयमेव महाबन्ध उभयत्रैवमभ्यसेत् |
Paarshnim
vaamasya paadsasya yonisthaane niyojayet | prasaarya dakshinam paadam
hastaabhyaam dhaarayet dhridham ||112|| Chubukam hridi vinyasya poorayedvaayuna
punah| kumbhakena yathaasakti dhaarayitvaa tu rechayet ||113 || Vaamaangena
samabhyasya dakshaangena tato-abhyaset |prasaaritastu yah paadastam-ooroopari
naamayet || 114 || ayameva mahaabndha ubhayatraivam –abhyaset |
112-115(a). Place the left heel pressed on the
Anus, stretch the right leg and hold it firmly with both hands. Place the head
on the breast and inhale the air slowly. Restrain the breath as long as you can
and then slowly breathe out. After practicing it with the left foot, practice
it with the right. Place the foot that was stretched before on the thigh. This
is Maha-Bandha and should be practiced on both sides.
महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः ॥ ११५॥ वायुना गतिमावृत्य निभृतं कर्णमुद्रया । पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम् ॥ ११६॥ अयमेव महावेधः सिद्धैरभ्यस्यतेऽनिशम् |
Mahaabandha-sthito
yogee kritvaa poorakamekadheeh || 115 ||Vayunaa gatm-aavritya nibhritam
karnamudrayaa | putadvayam s maakramya vaayuh sphurati satvaram || 116 ||
ayameva mahaavedhah siddhair-abhyaasate anisam |
115(b)-117(a).
The Yogin sitting in Maha-Bandha and having inhaled the air with intent mind,
should stop the course of Vayu (inside) by means of the throat Mudra and
occupying the two sides (of the throat) with speed. This is called Mahavedha
and is frequently practiced by the Siddhas.
अन्तः कपालकुहरे जिह्वां व्यावृत्य धारयेत् ॥ ११७॥ भ्रूमध्यदृष्टिरप्येषा मुद्रा भवति खेचरी ।
Antah kapaala-kuhare jihvaam
vyaavritya dhaarayet || 117 || bhroo-madhya-drishtir-ap-yeshaa mudra bhavati
khecharee |
117(b)-118(a).
With the tongue thrust into the interior cavity of the head (or throat) and
with the eyes intent on the spot between the eyebrows, this is called
Khechari-Mudra.
कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढया धिया ॥ ११८॥ बन्धो जालन्धराख्योऽयं मृत्युमातङ्गकेसरी ।
कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढया धिया ॥ ११८॥ बन्धो जालन्धराख्योऽयं मृत्युमातङ्गकेसरी ।
Kanthaamaakunjya hridaye
sthaapayed-dhridhayaa dhiyaa || 118 || Bandho jaalandhar-akhyo-ayam
mrityum-aatanga-kesaree |
118(b)-119(a).
Contracting the muscles of the neck and placing the head with a firm will on
the breast, this is called the Jalandhara (Bandha); and is a lion to the
elephant of death.
बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः ॥ ११९॥उड्यानाख्यो हि बन्धोऽयं योगिभिः समुदाहृतः ।
बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः ॥ ११९॥उड्यानाख्यो हि बन्धोऽयं योगिभिः समुदाहृतः ।
Bandho yena sushumnaayaam
praanasa-tooddeeyateyatah ||119 || udyaan-aakhyo hi bandho-ayam samudaahritah |
119(b)-120(a).
That Bandha by which Prana flies through Susumna is called Uddiyana Bandha by
the Yogins.
पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद्दृढम् ॥ १२०॥ अपानमूर्ध्वमुत्थाप्य योनिबन्धोऽयमुच्यते ।
Paarshnibhaagena sampeedya
yonim-aakunchyet-dhridham || 120 || Apaanam oordhvam- utthaapya
yonibandho-ayam-uchyate
120(b)-121(a).
Pressing the heal firmly against the
anus, contracting the anus and drawing up the Apana, this is said to be
Yoni-Bandha.
प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् ॥ १२१॥गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ।
Praana-apanau naadabindoo moolbandhena
chaikataam || 121 || Gatvaa yogasya sam- siddhim yachchato naatra samsayah |
121(b)-122(a).
Through Mula-Bandha, Prana and Apana as well as nada and Bindu are united and
gives success in Yoga; there is no doubt about this.
करणी विपरीताख्या सर्वव्याधिविनाशिनी ॥ १२२॥ नित्यमभ्यासयुक्तस्य जाठराग्निविवर्धनी । आहारो बहुलस्तस्य सम्पाद्यः साधकस्य च ॥ १२३॥ अल्पाहारो यदि भवेदग्निर्देहं हरेत्क्षणात् ।
Karanee vipareetakhyaa
sarva-vyaadhi-vinaasanee | nityam-abhyaasa-yuktasya jaatharaagni-
vivardhanee | aahaaro bahulastasya
sampaadyah saadhakasya cha || 123 || alpaahaaro yadi bhaved-agnirdeham
haret-kshanaant |
122(b)-124(a).
The one practicing in a reversed manner (or on both sides) which destroys all
diseases, the gastric fire is increased. Therefore a practitioner should
collect a large quantity of provisions, (for) if he takes a small quantity of
food, the fire (within) will consume his body in a moment.
अधःशिरश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने ॥ १२४॥
क्षणाच्च किञ्चिदधिकमभ्यसेत्तु दिनेदिने । वली च पलितं चैव षण्मासार्धान्न दृश्यते ॥ १२५॥
Adhah
sirasch-ordhva-paadah kshanam syaat-prathamo dine || 124 || Kshanaaccha
kinchid-adhikam-abhyestu dinedine | valee cha palitam chaiva shan-maasaardhanna drisyate ||125||
124(b)-125. On the first day, he should stand
on his head with the feet raised up for a moment. He should increase this
period gradually every day. Wrinkles and grayness of hair will disappear within
three months.
याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित् । वज्रोलीमभ्यसेद्यस्तु स योगी सिद्धिभाजनम् ॥ १२६॥
Yaamamaatram
tu yo nityam-abhyasetsa tu kaalajit | vajroleema-abhyasedyastu sa yogee
siddhibhaajanam ||126 ||
126.
He who practices only for a period of a Yama (twenty-four minutes) every day
conquers time. He who practices Vajroli becomes a Yogin and the repository of
all Siddhis.
लभ्यते यदि तस्यैव योगसिद्धिः करे स्थिता । अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम् ॥ १२७॥ अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने । वज्रोलीमभ्यसेन्नित्यममरोलीति कथ्यते ॥ १२८॥
Labhyate
yadi tasyaiva yogasiddhih kare sthitaa |ateetaanaagatm vetti khecharee cha
bhaved-dhruvam || 127 || Amareem yah pibennityam nasyam kurvandine dine
|vajreleemabhyasen-nityam-amaroleeti kathyate || 128 ||
127-128.
If the Yoga Siddhis are ever to be attained, he only has them within his reach.
He knows the past and the future and certainly moves in the air. He who drinks
of the nectar thus is rendered immortal day by day. He should daily practice
Vajroli. Then it is called Amaroli.
ततो भवेद्राजयोगो नान्तरा भवति ध्रुवम् । यदा तु राजयोगेन निष्पन्ना योगिभिः क्रिया ॥ १२९॥ तदा विवेकवैराग्यं जायते योगिनो ध्रुवम् । विष्णुर्नाम महायोगी महाभूतो महातपाः ॥ १३०॥ तत्त्वर्गे यथा दीपो दृश्यते पुरुषोत्तम: |
Tato bhaved-raajayoge naantaraa
bhavati dhruvam | yadaa tu raajayogena nishpanna yogibhih kriyaa || 129 ||
Tadaa viveka-vairagyam jaayate yogino dhruvam |vishnurnaama mahaayogee
mahabhooto mahaatapaah ||130 || tattvarge yathaa deepo drisyate purushottamah |
129-131(a).
Then he obtains the Raja-Yoga and certainly he does not meet with obstacles.
When a Yogin fulfils his action by Raja-Yoga, then he certainly obtains
discrimination and indifference to objects. Vishnu, the great Yogin, the grand
one of great austerities and the most excellent Purusha is seen as a lamp in
the path of truth.
यः स्तनः पूर्वपीतस्तं निष्पीड्य मुदमश्नुते ॥ १३१॥ यस्माज्जातो भगात्पूर्वं तस्मिन्नेव भगे रमन् । या माता सा पुनर्भार्या या भार्या मातरेव हि ॥ १३२॥ यः पिता स पुनः पुत्रो यः पुत्रः स पुनः पिता । एवं संसारचक्रं कूपचक्रेण घटा इव ॥ १३३॥ भ्रमन्तो योनिजन्मानि श्रुत्वा लोकान्समश्नु
Yah stanah poorvapeetastam nishpeedya
mudamasnute || 131 || yasmaajjaato bhagaat-poorvam tasminneva bhage raman | yaa
maataa sa punarbhaarya yaa bhaaryaa maatareva
hi ||132 || yah pitaa sa punah putro yah putrah sa punah pitaa |evam
samsara-chakram koopachkrena ghataa iva ||133 || Brhamanto yoni-janmaani
srutvaa lokaan-samasnu |
131(b)-134(a).
That breast from which one suckled before (in his previous birth) he now
presses (in love) and obtains pleasure. He enjoys the same genital organ from
which he was born before. She who was once his mother will now be wife and she
who is now wife is (or will be) verily mother. He who is now father will be
again son and he who is now son will be again father. Thus are the egos of this
world wandering in the womb of birth and death like a bucket in the wheel of a
well and enjoying the worlds.
त्रयो लोकास्त्रयो वेदास्तिस्रः सन्ध्यास्त्रयः स्वराः ॥ १३४॥ त्रयोऽग्नयश्च त्रिगुणाः स्थिताः सर्वे त्रयाक्षरे । त्रयाणामक्षराणां च योऽधीतेऽप्यर्धमक्षरम् ॥ १३५॥ तेन सर्वमिदं प्रोतं तत्सत्यं तत्परं पदम् ।
Trayo
lokastrayo vedaas-tisrah sandhyaas-trayah svaraah ||134 || Trayo-agnyascha
trigunaah sthitaah sarve trayaakshare | trayaanaam-akshraanaam cha yo adheete
apyardham-aksharam
|| 135 ||
Tena sarvamidam protam tatsatyam tatparam padam |
134(b)-136(a).
There are the three worlds, three Vedas, three Sandhyas (morning, noon and
evening), three Svaras (sounds), three Agnis and Gunas, and all these are
placed in the three letters (OM). He who understands that which is
indestructible and is the meaning of the three (OM) - by him are all these
worlds strung. This is the Truth, the supreme seat.
पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम् ॥ १३६॥ तिलमध्ये यथा तैलं पाषाणेष्विव काञ्चनम् । हृदि स्थाने स्थितं पद्मं तस्य वक्त्रमधोमुखम् ॥ १३७॥ ऊर्ध्वनालमधोबिन्दुस्तस्य मध्ये स्थितं मनः ।
Pushpamadhye
yathaa gandhah payomadhye yathaa ghritam
|| 136|| Tilamadhye yathaa tailam paashaaneshviva kaanchanam | hridi sthaane
sthitam padmam tasya vaktram-adho-mukham || 137 || Oordhvanaalam-adho-bindus tasyamadhye
sthitam manah |
136(b)-138(a). As the smell in the flower, as
the ghee in the milk, as the oil in the gingili seed and as the gold in the
quartz, so is the lotus situated in the heart. Its face is downwards and its
stem upwards. Its Bindu is downwards and in its center is situated Manas.
अकारे रेचितं पद्ममुकारेणैव भिद्यते ॥ १३८॥ मकारे लभते नादमर्धमात्रा तु निश्चला ।
Akaare
rochitam padmam-ukaarenaiva bhidyate ||138 || makaare labhate naadam-ardha-
maatraa tu nischala |
138(b)-139(a).
By the letter 'A', the lotus becomes expanded; by the letter 'U', it becomes
split (or opened). By the letter 'M', it obtains Nada; and the Ardha-Matra
(half-meter) is silence.
शुद्धस्फटिकसङ्काशं निष्कलं पापनाशनम् ॥ १३९ || लभते योगयुक्तात्मा पुरुषस्तत्परं पदम् ।
Suddhasphatika sankaasam nishkalam paapanaasanam ||139 || Labhate yoga-yuktaatamaa purushas-tatparam padam |
139(b)-140(a).
The person engaged in Yoga obtains the supreme seat, which is like a pure
crystal, which is without parts and which destroys all sins.
कूर्मः स्वपाणिपादादिशिरश्चात्मनि धारयेत् ॥ १४०॥
एवं द्वारेषु सर्वेषु वायुपूरितरेचितः । निषिद्धं तु नवद्वारे ऊर्ध्वं प्राङ्निश्वसंस्तथा ॥ १४१॥
Koormah
sva-paani-paadaadi-sirascha-aatmani dhaarayet ||140 || Evam dvaareshu sarveshu vaayupoorita-rechitah
| nishiddham tu navadvaare oordhvam prangnisva-samstathaa ||141 ||
140(b)-141.
As a tortoise draws its hands and head within itself, so drawing in air thus
and expelling it through the nine holes of the body, he breathes upwards and forwards.
घटमध्ये यथा दीपो निवातं कुम्भकं विदुः | निषिद्धैर्नवभिर्द्वारैर्निर्जने निरुपद्रवे ॥ १४२॥
Ghatamadhye yathaa deepo nivaatam
kumbhkam viduh|nishiddhair navabhi-dvaarair-nirjane nirupadrave ||142 ||
142.
Like a lamp in an air-tight jar which is motionless, so that which is seen
motionless through the process of Yoga in the heart and which is free from
turmoil, after having been drawn from the nine holes, is said to be Atman
alone."
ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
इति योगतत्त्वोपनिषत् समाप्ता ॥
Om! May He protect us both together; may He
nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
Here ends the Yogatattva Upanishad belonging to the Krishna-Yajur-Veda.
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
Here ends the Yogatattva Upanishad belonging to the Krishna-Yajur-Veda.
[English translation rendering is from K. Narayansami
Aiyar which is gratefully acknowledged and used to explain the vedic philosophy
behind it during the discourse]
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