|
1. Himālayā said :-- "O Mahes'varī! Now tell me the Yoga
with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness
so that, I may realize my Self, when I practice according to those
instructions.
2-10. S'rī Devī said :-- "The Yoga does not exist in the
Heavens; nor does it exist on earth or in the nether regions (Pātāla). Those
who are skilled in the Yogas say that the realization of the identity between
the Jivātma and the Paramātmā is "Yoga." O Sinless One! The
enemies to this Yoga are six; and they are lust, anger, greed, ignorance,
vanity and jealousy. The Yogis attain the Yoga when they become able to
destroy these six enemies by practicing the accompaniments to Yoga. Yama,
Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi,
these are the eight limbs of Yoga. Yama includes Ahimsā (non-injuring; non-
killing); truthfulness; Asteyam (non-stealing by mind or deed); Brahmacharya
(continence); Dayā (mercy to all beings); Uprightness; forgiveness,
steadiness; eating frugally, restrictedly and cleanliness (external and
internal). These are ten in number. Niyama includes also ten qualities :-- (1)
Tapasyā (austerities and penances); (2) contentment; (3) Āstikya (faith in
the God and the Vedas, Devas, Dharma and Adharma); (4) Charity (in good
causes); worship of God; hearing the Siddhāntas (established sayings) of the
Vedas; Hrī or modesty (not to do any irreligious or blameable acts); S'raddhā
(faith to go do good works that are sanctioned); (9) Japam (uttering silently
the mantrams, Gāyatrīs or sayings of Purānas) and (10) Homam (offering
oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures)
that are commendable: Padmāsan, Svastikāsan, Bhadrāsan, Vajrāsan and Vīrāsan.
Padmāsan consists in crossing the legs and placing the feet on the opposite
thighs (the right foot on the left thigh and the left foot on the right thigh)
and catching by the right hand brought round the back, the toes of the right
foot and catching by the left hand brought round the back the toes of the left
foot; sitting then straight and with ease. This is recommended by the Yogis
(and by this one can raise oneself in the air).
N. B. -- The hands, according to some, need not be carried
round the back; both the hands are crossed and placed similarly on the
thighs.
11-20. Place the soles of the feet completely under the thighs, keep the
body straight, and sit at ease. This is called the Svastikāsan. Bhadrāsan
consists in placing well the two heels on the two sides of the two nerves of
the testicle, near the anus and catching by the two hands the two heels at the
lower part of the testicles and then sitting at ease. This is very much liked
by the Yogis. Vajrāsan (diamond seat) consists in placing the feet on
the two thighs respectively and placing the fingers below the thighs with the
hands also there, and then sitting at ease. Vīrasan consists in
sitting cross on the hams in placing the right foot under the right thigh and
the left foot under the left thigh and sitting at ease with body straight.
Taking in the breath by the Idā (the left nostril) so long as we count
"Om" sixteen, retaining it in the Susumnā so long as we count
"Om" sixty-four times and then exhaling it slowly by the Pingalā nādi
(the right nostril) as long as we count "Om" thirty-two times. (The
first process is called Pūraka, the second is called Kumbhaka,
and the third is called Rechaka). This is called one Prānāyāma
by those versed in the Yogas. Thus one should go on again and again with his
Prānāyāma. At the very beginning, try with the number twelve, i. e., as we
count "Om" twelve times and then increase the number gradually to
sixteen and so on. Prānāyāma is of two kinds :-- Sagarbha and
Vigarbha. It is called Sagarbha when Prānāyāma is performed with
repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Prānāyāma
when "Om" is simply counted and no other Mantram. When this Prānāyāma
is practised repeatedly, perspiration comes first when it is called of the
lowest order; when the body begins to tremble, it is called middling; and when
one rises up in the air, leaving the ground, it is called the best Prānāyāma.
(Therefore one who practises Prānāyāma ought to continue it till he becomes
able to rise in the air).
21-30. Now comes Pratyāhāra. The senses travel spontaneously
towards their objects, as if they are without anyone to check. To curb them
perforce and to make them turn backwards from those objects is called "Pratyāhāra,"
To hold the Prāna Vāyu on toes, heels, knees, thighs, sacrum genital organs,
navel, heart, neck, throat, the soft palate, nose, between the eyebrows, and
on the top of the head, at these twelve places respectively is called the
"Dhāranā." Concentrate the mind on the consciousness inside
and then meditate the Ista Devatā within the Jīvātmā. This is the Dhyāna.
Samādhi is identifying always the Jīvātmā and Paramātmā. Thus the sages
say. (Samādhi is of two kinds (1) Samprajńāta, or Savikalpak
and (2) Nirvikalpak. When the ideas the Knower, Knowledge and the Thing
Known, rernain separate in the consciousness and yet the mind feels the one
Akhanda Sachchidānanda Brahma and his heart remains, there, that is called
Samprajńāta Samādhi; and when those three vanish away and the one Brahma
remains, it is called Asamprajńāta Samādhi). Thus I have described to
you the Yoga with its eight limbs. O Mountain! This body composed of the
five elements, and with Jīva endowed with the essence of the Sun, the Moon,
and the Fire and Brahma in it as one and the same, is denominated by the term
"Vis'va." There are the 350,000 nādis in this body of man; of
these, the principal are ten. Out of the ten again, the three are most
prominent. The foremost and first of these three is Susumnā, of the nature of
the Moon, Sun, and Fire, situated in the centre of the spinal cord (it extends
from the sacral plexus below to the Brahmaradhra in the head at the top where
it looks like a blown Dhustūra flower). On the left of this Susumnā is the
Idā Nādī, white and looking like Moon; this Nādī is of the nature of
Force, nectar-like. On the right side of the Susumnā is the Pingalā Nādī
of the nature of a male; it represents the Sun. The Susumnā comprises the
nature of the all the Tejas (fires) and it represents Fire.
31-41. The inmost of Susumnā is Vichtrā or Chitrinī Bhūlingam nādī
(of the form of a cobweb) in the middle of which resides the Ichchā (will), Jńāna
(knowledge) and Kriyā (action) S'aktīs, and resplendent like the Millions of
Suns. Above Him is situated Hrīm, the Māyā Vīja Harātmā with
"Ha" and Chandravindu repesenting the Sound (Nāda). Above this is
the Flame, Kula Kundalinī (the Serpent Fire) of a red colour, and as it were,
intoxicated. Outside Her is the Ādhāra Lotus of a yellow colour having a
dimension of four digits and Comprising the four letters "va",
"s'a", "sa", and "sa". The Yogis meditate on
this. In its centre is the hexagonal space (Pītham). This is called the Mūlādhāra
for it is the base and it supports all the six lotuses. Above it is the Svādhisthāna
Chakra, fiery and emitting lustre like diamond and with six petals
representing the six letters "ba", "bha", "ma",
"ya", "ra", "la". The word "Sva" means
"Param Lingam" (superior Male Symbol). Therefore the sages call this
"Svādhisthān Chakram. Above it is situated the "Manipura Chakram"
of the colour of lightning in clouds and very fiery; it comprises the ten
Petals, comprising the 10 letters da, dha, na, ta, tha, da, dha, na, pa, pha.
The lotus resembles a full blown pearl; hence it is "Manipadma."
Visnu dwells here. Meditation here leads to the sight of Visnu, Above it is
"Anāhata" Padma with the twelve petals representing, the twelve
letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) Īya, ta, and tha. In
the middle is Bānalingam, resplendent like the Sun. This lotus emits the
sound S'abda Brabma, without being struck; therefore it is called the Anāhata
Lotus. This is the source of joy. Here dwalls Rudra, the Highest Person."
42-43. Above it is situated the Vis'uddha Chakra of the sixteen petals,
comprising the sixteen letters a, ā, i, ī, u, ū, ri, ri, li, lri, e, ai, o,
ar, am, ah. This is of a smoky colour, highly lustrous, and is situated in the
throat. The Jīvātmā sees the Paramātmā (the Highest Self) here and it is
purified; hence it is called Vis'uddha. This wonderful lotus is termed Ākās'a.
44-45. Above that is situated betwixt the eyebrows the exceedingly
beautiful Ajńā Chakra with two petals comprising the two letters
"Ha," and Ksa. The Self resides in this lotus. When persons are
stationed here, they can see everything and know of the present, past and
future. There one gets the commands from the Highest Deity (e. g. now this is
for you to do and so on); therefore it is called the Ajńā Chakra.
46-47. Above that is the Kailās'a Chakra; over it is the Rodhinī Chikra.
O One of good vows! Thus I have described to you all about the Ādhāra
Chakras. The prominent Yogis say that above that again, is the Vindu Sthān,
the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus
I declare the best of the paths leading to Yoga.
48. Now hear what is the next thing to do. First by the "Pūraka",
Prānāyāma, fix the mind on the Mulādhāra Lotus. Then contract and arouse
the Kula Kundalinī S'aktī there, between the anus and the genital organs, by
that Vāyu.
49. Pierce, then, the Lingams (the lustrous Svayambhu Ādi Lingam) in the
several Chakras above-mentioned and transfer along with it the heart united
with the S'akti to the Sahasrāra (the Thousand petalled Lotus). Then meditate
the S'aktī united with S'ambhu there.
50-51. There is produced in the Vindu Chakra, out of the intercourse of
S'iva and S'aktī, a kind of nectar-juice, resembling a sort of red-dye (lac).
With that Nectar of Joy, the wise Yogis make the Māyā S'aktī, yielding
successes in Yoga, drink; then pleasing all the Devas in the six Chakras with
the offerings of that Nectar, the Yogi brings the S'aktī down again on the Mūlādhāra
Lotus.
52. Thus by daily practising this, all the above mantras will no doubt, be
made to come to complete success.
53-54. And one will be free from this Samsāra, filled with old age and
death, etc. O Lord of Mountains! I am the World Mother; My devotee will get
all My qualities; there is no doubt in this. O Child! I have thus described to
you the excellent Yoga, holding the Vāyu (Pavana Dhārana Yoga).
55. Now hear from Me the Dhārānā Yoga. To fix thoroughly one's heart on
the Supremely Lustrous Force of Mine, pervading all the quarters, countries,
and all time leads soon to the union of the Jīva and the Brahma.
56-58. If one does not quickly do this, owing to impurities of heart, then
the Yogi ought to adopt what is called the "Avayava Yoga." O Chief
of Mountains! The Sādhaka should fix his heart on my gentle hands, feet and
other limbs one by one and try to conquer each of these places. Thereby his
heart would be purified. Then he should fix that purified heart on My Whole
Body.
59-62. The practiser must practice with Japam and Homam the Mantram till
his mind be not dissolved in Me, My Consciousness. By the practice of
meditating on the Mantra, the thing to be known (Brahma) is transformed into
knowledge. Know this as certain, that the Mantra is futile without Yoga and
the Yoga is futile without the Mantra. The Mantra and the Yoga are the two
infallible means to realize Brahma. As the jar in a dark room is visible by a
lamp, so this Jīvātmā, surrounded by Māyā is visible by means of Mantra
to the Paramātmā (the Highest Self). O Best of Mountains! Thus I have
described to you the Yogas with their Angas (limbs). You should receive
instructions about them from the mouth of a Guru; else millions of S'āstras
will never be able to give you a true realization of the meanings of the yogas.
Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga and the
Mantra Siddhi in the Mahā Purānam S'ri Mad Devī Bhāgavatam of 18,000
verses, by Maharsi Veda Vyāsa
Related Links
| Source: The S'rīmad Devī Bhāgawatam,
7th Book, Chapter 35. Translated by Swami Vijńanananda [1921-22] |
|
