.........science of
yog
is
the way
to know
oneself...............
--------------om guru bRH`myae nmH......................
naarD-muni
asks his brother snk-muni:
"By what vedik
vidhi (holy rite)
is yog attained by a yogi
and
how yog leads to moKSH?"
snk-muni's
sharing of science of yog
in Parts 1 to 23 is from slok 1.33.26-27, 28-30, 31, 34,
35, 42, 38-40, 45-46, 47, 48/50, 49/52, 51, 54-55, 56-57, 58-59, 60-62,
63, 65, 66/68, 69,70-72, 1.33.26-27, 28-30, 31, 34,
35, 42, 38-40, 45-46, 47, 48/50, 49/52, 51, 54-55, 56-57, 58-59, 60-62,
63, 65, 66/68, 69, 70-72, 73-74,75, 76, 77, 78, 79-82, 83, 84, 85-86, 87,
88, 89-96, 97-99, 100-108 from
naarD puraaAN.
PART 1
"Those who ponder over
the meanings of
tattvaM
(knowledge of essence of brhmah)
say that
the greatest moksh (salvation)
is attainable through
purna gnaan
(perfect and total knowledge of brhmah).
This purna
gnaan
has its root in
bhakti
(devotion).
Similarly this
bhakti
is born in those
who perform
vedik vidhio (holy
rites).
PART 2
"bhakti
to hari (creator
brhmah)
is generated in that person
by whom
in the course of thousands of birth
daan (charitable
gifts),
different kinds of yagna
(sacrifices)
yaatraa (pilgrimages),
etc
have been performed.
The highest and inexhaustible
dharma
is produced even through
the slightest of
bhakti
(devotion)
and
ishvar shraddhaa.
(faith in
creator brhmah)
All paap (sins)
perish through the deepest
shraddhaa
(faith)."
PART 3
"When all paap
(sins)
is destroyed,
buddhi (intellect)
becomes
shuddh
(free from impurities of paapi karma).
That shuddha buddhi
is called by wise rushi-munio
(sages)
by the word
gnaan
(knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
PART 4
"They say that
gnaan bestows moksh
(salvation).
It is the yogi
who
acquire that
gnaan.
(knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
yog
is said to be of two kinds:
differentiated by
vedik vidhio
(vedik rites)
and
purna gnaan
(perfect and total knowledge of brhmah)"
PART 5
"gnaan-yog
(yog through acquiring gnaan)
cannot be accomplished without
kriyaa-yog
(yog through performing
vedik vidhio (vedik
rites)).
Hence,
one who is engaged in
kriyaa-yog
should worship
hari (brhmah)
with deep
shraddhaa
(faith).
PART 6
"Becoming completely
virakta
(free from raag
or passion or
worldly attachment to sansaar,
indifferent, impassioned)
to inflicting
dukh
(pain and sorrow)
on others in
thought, word and deed,
one who is yukta
(absorbed in or devoted to)
bhakti
(devotion)
should worship
vishnu-dev (brhmah)
who pervades everything.
PART 7
"The following
punya guno (good
qualities)
are common to
both types of
yog
(gnaan-yog & karma-yog):
ahiNsaa
(non-violence)
satya-tva
(truthfulness)
absence of krodh (anger)
brhamacharya
(all the practices of a
student)
non-acceptance of daan or dakshinaa
(gifts)
absence of irshaa or matsar
(jealousy)
dayaa (compassion)."
PART 8
"If a person
interested with
vichaar, vaach and aachaar
(mentally, verbally and physically),
in
kalyaan
(welfare and well-being)
of all lok
(seven worlds or domains*),
and performs
with
bhakti
puujaa, upaasanaa, namasya
(devoutly worships)
Lord of devo (brhmah),
then that practice
is called
kriyaa-yog (or karma-yog)
PART 9
"If a person whose aatmaa
(soul)
is duSh-yate (defiled
or dirtied) by
kaam (desire
for one's benefit only),
krodh (anger),
lobh (greed),
irhsaa (jealousy),
etc,
becomes
devoted to
bhakti (worship),
tapsya (penance),
samaadhi (meditation)
to
vishnu (brhmah)
to achieve yog,
then
that person
should be known as
a dambhi (hypocrite)
and
is on par with all
paapi (sinners).
vishnu (brhmah)
is not
pleased with
such a person
and
all of his karma
are futile."
* For Part 8: seven lok (worlds or domains of existence) are:
-
bhuu-lok:
pruthvi or earth which is the domain of mortal living beings;
-
bhuva-lok: mid-region
between bhuu and svar
where pitruo and those aatmaao who are in transit between two life
cycles live;
-
svar-lok: svarga
(heaven) or domain of devo and where aatmaao who have
collected excess of puNya (merits) go to enjoy the sukh
(happiness) of puNya without suffering the dukh (pain
or sorrow) of any kind unlike in bhuu-lok where sukh-dukh
cylce is inevitable. After the puNya is exhausted these aatmaao
have to take birth in bhuu-lok to exhaust their karma-phal
(all fruits of all karma performed in all lives to a
point in time of an aatmaa's travel through cycles of life
and death called saNsaar);
-
mahar-lok (where
all prajaapatio , devo, rushio and munio stay
during the night of brahmaa when
all creations are absorbed in brahmaa for the pralay
period 4.32 billion years till creation cycle starts again;
-
jan-lok:
domain of all siddha who are aatmaao who have achieved all
their desires and are only now involved in studying ved ;
-
tapas-lok:
domain where all those stay who are entirely involved in tapsya
which is samaadhi or meditation on brhmah;
-
satya-lok:
domain of brahmaa-dev.
(Please not that the description of mahar-lok,
jan-lok, tapas-lok may not be wholly accurate as it is being
researched presently. Update will be posted in glossary with a news
item)
PART 10
"All the
paap (sins)
accumulated in the course
of previous births
perish
for those
who are attached to
vishnu (brhmah)
through
bhakti (devotion)
and
whose manas (minds) are
absorbed in
kriyaa-yog.
One whose
buddhi (intellect)
is purified through
destruction of
paap (sins),
desires
param gnaan
(highest knowledge which is knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
purna gnaan (perfect knowledge)
should be known as
that
which gives
moksh
(liberation from sansaar
which is cylce of birth and death full of pain and sorrow in this world).
Now I shall narrate to
you
the means of obtaining
moksh."
PART 11
"By being in the company of
rushi or
muni or saadhu
or puNy-aatmaa or pavitra-aatmaa
(saintly persons whose aatmaa
(souls) are pure and sacred with gnaan)
who are adepts
in the interpretation of
ved and shaastra
(scriptural texts),
the person with
pragnaa-vat or mati-buddhi-dhimat
(intelligence, learning and knowledge)
shall
deeply ponder over
what is
nitya, sthir and aKShay
(eternal, steady and non-destructible)
and
what is
a-nitya, a-sthir and KShay
(ephemeral, unsteady and destructible)
in the world
consisting of
creations
which are
the jangam (mobile)
and
sthaavar (immobile)"
PART 12
"All the objects
which can be sensed by
the indriyo
(5 sense organs of ear, skin, eyes, nose and
tongue)
are non-eternal
(and thus ephemeral, momentary,
unsteady and destructible).
Only
hari (brhmah)
is
nitya, sthir and aKShay
(eternal, steady and non-destructible).
One should avoid
the non-eternal objects
and
resort only to
the eternal ONE,
hari (brhmah).
Never
can the person
who is passionately attached
to non-eternal objects
be separated
from the bonds of
sansaar
(worldly existence of cycles
of
birth and death full of joy followed by pain and sorrow)."
PART 13
"He
(person practicing yog)
should be
asatk
(not attached to feelings and connections of
saNsaar meaning
the worldly existence of cycles
of
birth and death full of joy followed by pain and sorrow)
to this world
(present life)
as well as
the other world
(after death in svarga
or narak or during the next
birth cycle).
He who is
aasatk
(not detached from saNsaar
(worldly) feelings and connections)
becomes involved in
sansaar
(worldly existence of cycles
of
birth and death full of joy followed by pain and sorrow).
He who is devoid of
kaam (desires)
and
dvesh (dislike
and hatred),
and
who is richly endowed with
aatma-saNyam
(self-control of indriyo
(5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
and
is perpetually absorbed in
samaadhi (meditation)
of
hari (brhmah)
is called
mumukshu
(one who desires moksh meaning liberation
from saNsaar which is
worldly existence of cycles
of
birth and death full of
sukh (joy and
happiness) followed by dukh (pain and sorrow))"
PART 14
"Only he who is richly endowed
with
aatma-saNyam
(self-control of indriyo
(5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
and other
sad-guno
(good qualities)
and who is desirous of
moksh
(liberation from sansaar
which is cylce of birth and death full of pain and sorrow in this world)
can practice
gnaan
(knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
One who lacks
aatma-saNyam
(self-control of indriyo
(5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
never realizes
aadhyatma-gnaan
( knowledge of the aatmaa
that aatmaa and brhmah
are one & brhmah
is everything and one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body)."
PART 15
"They say,
it is the gnaan (knowledge)
arising from yog
by which one realizes that
naaraayan (vishnu
or brhmah)
resides in and exists in
by pervading the universe
consisting of
layaa-dhiin
(perishable creations meaning non-eternal
creations- see Parts 11 and 12 - which get re-absorbed at regular death
cycle or during pralay in brahmaa
or during praakruti-laya
in brhmah)
and
aKShar
(imperishable such as maayaa or knowledge or
consciousness which is brhmah), .
Now continuing,
I shall recount
the means for the acquisition of
yog;
which is the means
that makes this
punar-janma
(metempsychosis=repeated births of aatmaa
in various bodies)
recede.
gnaan
(knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
that is pure is
yog.
The wise know that this
gnaan
is the granter of
moksh
(liberation from sansaar
which is cylce of birth and death full of pain and sorrow in this world)."
PART 16
"They say that
aatmaa (=brhmah) is
dve (two-fold)
differentiated as
para
(greatest, preeminent,
supreme )
and
apara
(second, another).
atharva ved says:
"Two brhmah are to be known"
That which is
nirgun
(devoid of 3 guno
- satya, rajas, tamas)
is spoken as
para.
apara
is that which is
combined with
ahankaar
(the third primary creation
produced by mahaa-maayaa from
mahat during the start of a
creation cycle and consists of three shaktio
- gnaan-shakti, kriyaa-shakti and
drvya-shakti. ahankaar then produces 24 tattvo
which are 5 tanmaatra,
5 mahaa-bhuto, 10 indriyo,
4-part antakaran for each
individual creation and 5 praan for
each individual creation and empowers each of them with a adhikaari
(empowering shakti or power)
to produce every thing living and non-living in the creation)
.
The realization of
the non-difference between
para
aatmaa
and
apara
aatmaa
is called
yog."
PART 17
"That (aatmaa)
which is stationed in the heart of
the body constituted of
panch-mahaa-bhuto
(five primary elements -
aakaash (space), vaayu (air), tejas (light-energy),
ap (water and liquids) and pruthvi
(domain of earthly material which support and sustain living
beings)
is known as
saaKSHin
(meaning
witness only; as aatmaa
itself is a non-doer, it is 3-guno which performs all karma)
and
is called
apara;
(second, another)
while
parmaatmaa (supreme
aatmaa = brhmah)
is remembered as
para
(greatest, preeminent,
supreme)
by the saintly people.
The body (of a living
being) is called
KSHetra
(field or domain or physical body
of a living being in which
an aatmaa
in an embodied state can perform karma)
and
that which is stationed in
KSHetra
is called
KSHetragna
(is the soul or
jiv or individual aatmaa
embodied by karma-phal
in a body of a living being
which is made of the karma-phal
to be received in that life journey).
KSHetragna
is said to be
avyakta
(unmanifest as it is nirgun
meaning not affected by maayaa-shakti
and its 3-guno),
param
(supreme, second to none, the only
one),
shuddha
(pure, untainted and unbound
by 3-guno and
its karma)
and
purna
(full, partless
or perfect)."
PART 18
"The bonds of
apara
aatmaa
(second, another aatmaa =
jiv which is embodied in a body made of karma)
are snapped
when the non-difference between
aatmaa
(=jiv=individual
soul)
and
parmaatmaa
(supreme
aatmaa = brhmah)
is realized.
parmaatmaa
who is
shuddha
(pure, untainted and unbound
by 3-guno and
its karma),
aKShay
( non-destructible),
sanaatan
(eternal)
and
identical with the vishva
(universe)
appears like
one differentiated (from aatmaa=
jiv)
because of the difference of
perception among manushya
(humans).
That which is
the param
(supreme, second to none, the only
one)
and
sanaatan
(eternal)
is
brhmah
and
is the only ONE
without a second.
There is nothing greater than brhmah."
PART 19
"That nirguna
mahaan aatmaa
(=brhmah)
(attributeless and great soul)
has no karma or vidhi
(action or rite)
to perfrom.
It (=mahaan
aatmaa
= brhmah)
is neither
kratu or saadhaN
(doer or instrument)
nor
uup-saNbhu-jak
(enjoyer the fruits of
karma be it sukh
(joy and happiness) or dukh (pain
and sorrow) ."
PART 20
"THAT (brhmah)
which is
shabda brhmah
is
mahaa-vaakya
(sentences of great
gist, meaning and message)
such as
tat tvam asi,
(= THAT (brhmah)
is I)
aham brhmahsi,
(= I am brhmah)
aham aatmaa brhmah,
(= my aatmaa
is brhmah)
pragnaanM brhmah.
(= gnaan
is brhmah)
purna
gnaan
(perfect knowledge which is knowledge that brhmah
is everything and one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
arising out of
meditating over these
mahaa-vaakya
is
the greatest means of
moksha."
PART 21
"The universe
appears to be of diverse kinds
to
those who are devoid of
purna gnaan
(complete and perfect knowledge which is knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
To those
endowed with
param gnaan,
(highest knowledge which is knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
it (the universe)
is
one with
param brhmah.
(supreme, second to none, the only
one brhmah)
People perceive
difference in
param aatmaa (=param
brhmah)
due to
maayaa
(a primary shakti of nirgun
brhmah which has the brhmah-ordained
function to hide the true identity of brhmah
from all creations with a shakti
called aavaraN and also to
make all creations see multiplicity in brhmah
through a shakti of vikshep)
of the wielder of
maayaa
(wielder of maayaa
is param brhmah).
Hence a
mumukshu
(one who desires moksh meaning liberation
from saNsaar which is
worldly existence of cycles
of
birth and death full of
sukh ( joy and
happiness) followed by dukh
( pain and sorrow))"
should forsake
maayaa
through
yogik shakti
(power of yog)."
PART 22
"maayaa
(a primary shakti of nirgun
brhmah which has the brhmah-ordained
function to hide the true identity of brhmah
from all creations with a shakti
called aavaraN and also to
make all creations see multiplicity in brhmah
through a shakti of vikshep)
is
neither
of the form of
asat
(creations
created by brhmah which dies
after a life cycle
upon receipt of karma-phal
for that life cycle and
are reborn through
nitya-laya, naimmittik-laya,
praakrt-laya and aatyantik-laya.
laya is re-absorption into the creator
for rebirth to receive one's remanant karma-phal.
Re-absorption is into brahmaa-dev
for nitya and naimittik
laya
and into brhmah
for praakrt and aatyantik
laya).
nor
of the form of
sat
(shakti
of brhmah
which are eternal and are not affected by cycles of
nitya-laya, naimmittik-laya,
praakrt-laya and aatyantik-laya.
laya is re-absorption into the creator
for rebirth to receive one's remanant karma-phal.
Re-absorption is into brahmaa-dev
for nitya and naimittik
laya
and into brhmah
for praakrt and aatyantik
laya.
Examples are gnaan and chaitanya
(consciousness) which are brhmah-self)
nor
maayaa
is of the form of both (sat
or asat).
Hence
maayaa
should be understood as
being
anirdeshya
(that which can not be specified,
defined, described, explained or compared
for its form or nature or state of being).
maayaa
gives the idea and perception of
dvuNdvuN
(delusion of perceived difference
between brhmah and what is
created by brhmah or
the delusion of perceived difference between KSHetra
which is a field or domain or physical body of a
living being in which
an aatmaa
in an embodied state can perform karma
and
KSHetragna which s the
soul or
jiv or individual aatmaa
embodied by karma-phal
in a body of a living being which is made of
the karma-phal to be
partaken or received in that life journey)."
PART 23
"It is
maayaa
that is understood by the word
agnaan
(non-knowledge which deludes one in believing that
brhmah
is separate from everything in the universe
and that one's "I" is one's body and hides the truth that from
the gnaan that
one's "I" is one's aatmaa and
not the body)..
Hence only those
who have conquered
maayaa
(a primary shakti of nirgun
brhmah which has the brhmah-ordained
function to hide the true identity of brhmah
from all creations with a shakti
called aavaraN and also to
make all creations see multiplicity in brhmah
through a shakti of vikshep)
can have
mukti
(release, liberation,
deliverance, freedom)
from
agnaan.
param
sanaatan brhmah
(supreme and eternal brhmah)
is denoted by the word
gnaan
(knowledge that brhmah
is everything and
one's body is not one's "I"
but one's "I" is one's aatmaa and
not the body).
Indeed
param aatmaa
(supreme, second to none, the only
one aatmaa = brhmah)
shines continuously
in the hearts of
those endowed with
gnaan.
A yogi
must destroy
agnaan
through
yog.
yog
is achieved through
ashta-ang
( eight limbs or auxiliary means or
expedient).
I shall mention them factually. "
End of Parts
1 TO 23 OF 8-aNg yog.
Parts 1 to 23 has explained
the preliminary knowledge about yog.
The remaining knowledge of the practice of yog in
daily life is achieved through the practice of
8-aNg yog
as described in
PARTS 24 TO 40
POSTED ON A SEPARATE PAGES
as the capacity of this page
has reached its maximum limit.
The above
GNaan of
yog which is True Knowledge
which
reveals creator bRH`m
is
continued in explanation of the practice of
yam to samaadhi
(1st to 8th aNg of
8-aNg yog)
from the
smRUti shared by
naarD-muni in
naarD puraaAN.
Please
perform your yaaTRaa to
visit
Parts 24 to 40 of yog practice
on other pages on the same veD page
on
this PVAF web site....
and
enrich your life by removing suffering due to
unknown.....
---------------om tat sat......................
---------------om shaanti shaanti .....................
---------------om bRH`myae nmH......................
----------------
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