Thursday, October 21, 2010


Chapter I

The great sage Ṛbhu performed penance for twelve ḍeva (divine) years. At the end of the time, the Lord appeared before him in the form of a boar. He said: "Rise, rise and choose your boon." The sage got up and having prostrated himself before him said: "O Lord, I will not, in my dream, wish of thee those things that are desired by the worldly. All the Veḍas, Śāsṭras, Iṭihāsas and all the hosts of other sciences, as well as Brahma and all the other Ḍevas, speak of emancipation as resulting from a knowledge of thy nature. So impart to me that science of Brahman which treats of thy nature."

Then the boar-shaped Bhagavān (Lord) said: "Some disputants hold that there are twenty-four ṭaṭṭvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind. The organs of sense are five, viz.: ear, skin, eye and others. The organs of action are five, viz.: mouth, hand, leg and others. Prāṇas (vital airs) are five; sound and others (viz., rudimentary principles) are five. Manas, buḍḍhi, chiṭṭa and ahaṅkāra are four; thus

those that know Brahman know these to be the twenty-four ṭaṭṭvas. Besides these, the wise hold the quintuplicated elements to be five, viz.: earth, water, fire, vāyu and ākāś; the bodies to be three, viz.: the gross, the subtle and the kāraṇa or causal; the states of consciousness to be three, viz.: the waking, the dreaming and the dreamless sleeping. The munis know the total collection of ṭaṭṭvas to be thirty-six (coupled with jīva).

"With these ṭaṭṭvas, there are six changes, viz.: existence, birth, growth, transformation, decay and destruction. Hunger, thirst, grief, delusion, old age and death are said to be the six infirmities. Skin, blood, flesh, fat, marrow and bones are said to be the six sheaths. Passion, anger, avarice, delusion, pride and malice are the six kinds of foes. Viśva, Ṭaijasa and Prājña are the three aspects of the jīva. Saṭṭva, rajas and ṭamas are the three guṇas (qualities). Prārabḍha, sañchiṭa and āgāmin are the three karmas. Talking, lifting, walking, excreting and enjoying are the five actions (of the organs of action); and there are also thought, certainty, egoism, compassion, memory (functions of manas, etc.,), complacency, sympathy and indifference: ḍik (the quarters), Vāyu, Sun, Varuṇa, ḍevas, Agni, Inḍra, Upenḍra, and Mṛṭyu (death): and then the moon, the four-faced Brahma, Ruḍra, Ksheṭrajña, and Īśvara. Thus these are the ninety-six ṭaṭṭvas. Those that worship, with devotion, me of the form of boar, who am other than the aggregate of these ṭaṭṭvas and am without decay are released from ajñāna and its effects and become jīvanmukṭas. Those that know these ninety-six ṭaṭṭvas will attain salvation in whatever order of life they may be, whether they have matted hair or are of shaven head or have (only) their tuft of hair on. There is no doubt of this. Thus ends the first chapter."

Chapter II

The great Ṛbhu (again) addressed the Lord of Lakshmī of the form of boar thus: "O Lord, please initiate me into the supreme Brahmaviḍyā (or science)." Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: "Through (the right observance of) the duties of one's own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vairāgya, etc. They are the discrimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, śama, 1 etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of 'mine' in all objects, you should place your consciousness of 'I' in (or identify yourself with) me, who am the witness Chaiṭanya (consciousness). To be born as a human being is difficult—more difficult it is to be born as a male being—and more so is it to be born as a Brahman. Even then, if the fool does not cognise through the hearing, 2 etc., of veḍānṭa, the true nature of the Sachchiḍānanḍa (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he obtain moksha? I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such thing as love, except on my account. The love that is on account of me is not natural to me. As I am the seat of supreme love, that 'I am not' is not. He who is sought after by all, saying "I should become such," is myself, the all-pervading. How can non-light affect Āṭmā, the self-shining which is no other than the light whence originates the words 'I am not light'. My firm conviction is, whoever knows for certain

"The universe, jīva, Īśvara, māyā and others do not really exist, except my full Āṭmā. I have not their characteristics. Karma which has ḍhāraṇā and other attributes and is of the form of darkness and ajñāna is not fit to touch (or affect) me, who am Āṭmā, the self-resplendent. That man who sees (his) Āṭmā which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of veḍānṭa, this visible universe as the Supreme Seat which is of the form of light, attains moksha at once. When that knowledge which dispels the idea that this body (alone) is Āṭmā, arises firmly in one's mind as was before the knowledge that this body (alone) is Āṭmā, then that person, even though he does not desire moksha, gets it. Therefore how will a person be bound by karma, who always enjoys the bliss of Brahman which has the characteristics of Sachchiḍānanḍa, and which is other than ajñāna? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words 'Thou' (Ṭvam) and 'I' (Aham), and that is untouched by all the stains. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajñāna alone is Brahman. It has truth and prajñāna as its characteristics. By thus cognising Brahman well, a person becomes immortal. One who knows his own Āṭmā as Brahman, that is bliss, and without duality and guṇas (qualities), and that is truth and absolute consciousness is not afraid of anything. That which is consciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss, and which is indestructible, is the only true Brahman. It is the settled determination of Brahmajñānīs that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness to the wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage? And who is the one to be emancipated? The real nature of all

embodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). Knowing, as Āṭma, all the locomotive and fixed worlds that appear as other than Āṭmā, meditate upon them as 'It I am'. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmajñāna, though he always sees this established universe, does not see it other than his Āṭmā. By cognising clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense—that is the all-witness—that is the one noumenal vijñāna, that is the blissful Āṭmā (as contrasted with jīvāṭmā or the lower self) and that is the self-resplendent. He is one that should be known as 'I' (myself). O Ṛbhu, may you become He. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one's own true nature. One who has thus known fully Āṭmā has neither emancipation nor bondage. Whoever meditates, even for one muhūrṭa (48 minutes) through the cognition of one's own real form, upon Him who is dancing as the all-witness, is released from all bondage. Prostrations—prostrations to me who am in all the elements, who am the Chiḍāṭmā (viz., Āṭmā of the nature of wisdom) that is eternal and free and who am the Praṭyagāṭmā. O Ḍevaṭā, you are I. I am you. Prostrations on account of myself and yourself who are infinite and who are Chiḍāṭmā, myself being the supreme Īśa (Lord) and yourself being Śiva (of a beneficent nature). What should I do? Where should I go? What should I reject? (Nothing, because) the universe is filled by me as with the waters of the universal deluge. Whoever gives up (fond) love of the external, love of the internal and love of the body and thus gives up all associations, is merged in me. There is no doubt about it. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living)

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corpse and the endless sensual objects as poison, and who has abandoned all passion and is indifferent towards all objects is no other than Vāsuḍeva, 1 (viz.,) myself. This is saṭya (truth). This is nothing but truth. It is truth alone that is now said. I am Brahman, the truth. There is naught else but I.

"(The word) 'upavāsa' (lit., dwelling near) signifies the dwelling near (or union) of jīvāṭmā and Paramāṭmā and not (the religious observance as accepted by the worldy of) emaciating the body through fasts. To the ignorant, what is the use of the mere drying up of the body? By beating about the hole of a snake, can we be said to have killed the big snake within, A man is said to attain paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain sākshāṭkāra (direct cognition) when he knows (or realises) that he is himself Brahman. When a yogin knows his Āṭmā to be the Absolute, then he becomes a jīvanmukṭa. To mahatmas, to be always in the state 'I am Brahman' conduces to their salvation. There are two words for bondage and moksha. They are 'mine' and 'not mine'. Man is bound by 'mine', but he is released by 'not mine'. He should abandon all the thoughts relating to externals and so also with reference to internals. O Ṛbhu having given up all thoughts, you should rest content (in your Āṭmā) ever.

"The whole of the universe is caused through saṅkalpa alone. It is only through saṅkalpa that the universe manifests. Having abandoned the universe, which is of the form of saṅkalpa and having fixed your mind upon the nirvikalpa (one which is changeless), meditate upon my abode in your heart. O most intelligent being, pass your time in meditating upon me, glorifying me in songs, talking about me to one another and thus devoting yourself entirely to me as the Supreme. Whatever is chiṭ (consciousness) in the universe is only Chinmāṭra. This universe is Chinmaya only. You are Chiṭ. I am Chiṭ: contemplate upon the worlds also as Chiṭ. Make the desires nil. Always be without any stain. How then can the bright lamp of Āṭmic vijñāna

arising through the Veḍas be affected by the karma arising from the ignorance of the actor and the agent? Having given up not-Āṭmā and being in the world unaffected by it, delight only in the Chinmāṭra within, ever intent on the One. As the ākāś of the pot and that of the house are both located in the all-pervading ākāś, so the jīvas and Īśvara are only evolved out of me, the Chidākāś (the one ākāś of universal consciousness). So that which did not exist before the evolution of Āṭmās (jīvas and Īśvara) and that which is rejected at the end (viz., universal deluge) is called māyā by Brahmajñānīs through their discrimination. Should māyā and its effects (the universe) be annihilated, there is no state of Īśvara, there is no state of jīva. Therefore like the ākāś without its vehicle, I am the immaculate and Chiṭ.

"The creation, sentient as well as non-sentient from īkshaṇā (thinking) to praveśa (entry) (as stated in Chhānḍogya-Upanishaḍ, Prapāthaka VI, Khaṇdas II and III) of those having the forms of jīvas and Īśvara is due to the creation (or illusion) of Īśvara; while the samsāra (worldly existence) from the waking state to salvation is due to the creation of jīva. So the karmas ordained in the sacrifice (called) Ṭriṇāchaka (so called after Nachikeṭas of Katha-Upanishaḍ) to yoga are dependent upon the illusion of Īśvara; while (the systems from) Lokāyaṭa (atheistical system) to sāṅkhya rest on the illusion of jīva. Therefore aspirants after salvation should never make their heads enter into the field of controversy regarding jīva and Īśvara. But with an undisturbed mind, the ṭaṭṭvas of Brahman should be investigated. Those who do not cognise the ṭaṭṭva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them? Whence then is happiness (to them) in this universe? What if they have the thoughts of the superiority and inferiority (of Īśvara and jīva)? Will sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his waking state? When buḍḍhi is absorbed in ajñāna, then it is termed, by the wise, sleep. Whence then is sleep to me who have not ajñāna and its effects? When buḍḍhi is in full bloom, then it is said to be the jāgraṭ (waking state).

As I have no changes, etc., there is no waking state to me. The moving about of buḍḍhi in the subtle nādis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. Then at the time of sushupṭi when all things are absorbed, enveloped by ṭamas, he then enjoys the highest bliss of his own nature in an invisible state. If he sees everything as Chiṭ without any difference, he alone is an actual vijñānī. He alone is Śiva. He alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-lived reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon. By causing to be absorbed this universe which is but a superimposition, the chiṭṭa partakes of my nature. Having annihilated all the six powerful enemies, through their destruction become the non-dual One like the scent-elephant. Whether the body perishes now or lasts the age of moon and stars, what matters it to me having Chiṭ alone as my body? What matters it to the ākāś in the pot, whether it (the pot) is destroyed now or exists for a long time. While the slough of a serpent lies cast off lifeless in its hole, it (the serpent) does not evince any affection towards it. Likewise the wise do not identify themselves with their gross and subtle bodies. If the delusive knowledge (that the universe is real) with its cause should be destroyed by the fire of āṭmajñāna, the wise man becomes bodiless, through the idea 'It (Brahman) is not this; It is not this.' Through the study of Śāsṭras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one's fitness for action (in this universe) ceases. With the cessation of prārabḍha (the portion of the past karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. Māyā is thus destroyed in a threefold manner. If within himself no identification (of jīva) with Brahman takes place, the state (of the separateness) of jīva does not perish. If the non-dual one is truly discerned, then all affinities (for objects) cease. With the cessation of prārabḍha

affinities), there is that of the body. Therefore it is certain that māyā perishes thus entirely.

"If it is said that all the universe is, that Brahman alone is that is of the nature of Saṭ. If it is said that the universe shines, thon it is Brahman alone that shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through. inquiry of one's Self, the three worlds (above, below and middle) are only of the nature of Chiṭ. In Brahman, which is one and alone, the essence of whose nature is absolute Consciousness and which is remote from the differences of jīva, Īśvara and guru, there is no ajñāna. Such being the case, where then is the occasion for the universe there? I am that Brahman which is all full. While the full moon of wisdom is robbed of its lustre by the rāhu (one of the two nodes of the moon) of delusion, all actions 1 such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if Āṭmā and manas become identified, it is termed samāḍhi. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one's true state. Then the state of being in one's own self shines of its own accord in a yogin in whom jñāna-śakṭi has dawned and who has abandoned all karmas. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished? He who obtains mūrchchhā cures all. diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. Therefore mercury and mind confer upon one the state of Brahman. The master of inḍriyas (the organs) is manas (mind). The master of manas is prāṇa. The master of prāṇa is laya (absorption yoga). Therefore laya-yoga should be practised. To the yogins, laya (-yoga) is said to be

without actions and changes. This laya (absorption) of mind which is above speech and in which one has to abandon all saṅkalpas and to give up completely all actions, should be known through one's own (experience). As an actress, though subject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon the protection of the pot on her head, so the yogin, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yoga should, after having given up all thoughts, practise with a subdued mind concentration on nāḍa (spiritual sound) alone."

Chapter III

"The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. Whatever is seen and whatever is heard is no other than Brahman. I am that Parabrahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the nature of bliss; I am of undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clouds do not touch the ākāś, so the miseries attendant on mundane existence do not affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of saṭ (be-ness) through the annihilation of asaṭ (not-be-ness). It is only the nature of Chiṭ (Consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness. Practise always silence 'I am (viz., that you yourself are) Parabrahman' which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is second-less, and which is beneficent. It (Brahman) is not subject to

birth and death, happiness and misery. It is not subject to caste, law, family and goṭra (clan). Practise silence—I am Chiṭ which is the vivarṭa-upāḍāna 1 (viz., the illusory cause) of the universe. Always practise silence—I am (viz., you are) the Brahman, that is the full, the secondless, the undivided consciousness which has neither the relationship nor the differences existing in the universe and which partakes of the essence of the non-dual and the supreme Saṭ and Chiṭ.

"That which always is and that which preserves the same nature during the three periods of time, unaffected by anything, is my eternal form of Saṭ. Even the state of happiness which is eternal without upāḍhis (vehicles) and which is superior to all the happiness derivable from sushupṭi is of my bliss only. As by the rays of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Vishṇu) viz., the sun's lustre. Through the contemplation and worship of my (Hari's) feet, every person is delivered from his ignorance. The means of destroying deaths and births is only through the contemplation of my feet. As a lover of wealth praises a wealthy man, so if with earnestness a person praises the Cause of the universe, who will not be delivered from bondage?

"As in presence of the sun the world of its own accord begins to perform its actions, so in my presence all the worlds are animated to action. As to the mother-of-pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through māyā this universe which is composed of mahaṭ, etc. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., the fixed ones, the bodies of brāhmaṇas and others. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before),

just so is to me the universe though destroyed by vijñāna. Therefore the universe is not. I am neither the body nor the organs of sense and action, nor prāṇas, nor manas, nor buḍḍhi, nor ahaṅkāra, nor chiṭṭa, nor māyā, nor the universe including ākāś and others. Neither am I the actor, the enjoyer, nor he who causes the enjoyment. I am Brahman that is Chiṭ, Saṭ and Ānanḍa alone and that is Janārdaṇa (Vishṇu).

"As, through the fluctuation of water, the sun (reflected therein) is moved, so Āṭmā arises in this mundane existence through its mere connection with ahaṅkāra. This mundane existence has chiṭṭa as its root. This (chiṭṭa) should be cleansed by -repeated effort. How is it you have your confidence in the greatness of chiṭṭa? Alas, where is all the wealth of the kings! Where are the Brahmās? Where are all the worlds? All old ones are gone. Many fresh evolutions have occurred. Many crores of Brahmās have passed away. Many kings have flitted away like particles of dust. Even to a jñānī, the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage? O Lord of munis, only he who has not āṭmajñāna and who is not an emancipated person, longs after siḍḍhis. He attains such siḍḍhis through medicine, 1 (or wealth), manṭras, religious works, time and skill. In the eyes of an āṭmajñānī, these siḍḍhis are of no importance. One who has become an āṭmajñānī, one who has his sight solely on āṭmā, and one who is content with Āṭmā (the higher self) through (his) āṭmā (or the lower self), never follows (the dictates of) aviḍyā. Whatever exists in this world, he knows to be of the nature of aviḍyā. How then will an āṭmajñānī who has relinquished aviḍyā be immersed in (or affected by) it. Though medicine, manṭras, religious work, time and skill (or mystical

expressions) lead to the development of siḍḍhis, yet they cannot in any way help one to attain the seat of Paramāṭmā. How then can one who is an āṭmajñānī and who is without his mind be said to long after siḍḍhis, while all the actions of his desires are controlled?"

Chapter IV

On another occasion Niḍāgha asked Lord Ṛbhu to enlighten him as to the characteristics of jīvanmukti. 1 To which Ṛbhu replied in the affirmative and said the following:

"In the seven bhūmikās or (stages of development of wisdom) there are four kinds of jīvanmukṭas. 1 Of these the first stage 2 is śubhechchhā (good desire); the second is vichāraṇā (inquiry); the third is tanumānasī (or pertaining to the thinned mind); the fourth is saṭṭvāpaṭṭi (the attainment of saṭṭva); the fifth is asamsakṭi (non-attachment); the sixth is the paḍārṭhabhāvanā (analysis of objects) and the seventh is the ṭurya (fourth or final stage). The bhūmikā which is of the form of praṇava (Om) is formed of (or is divided into) akāra—A, ukāra—U, makāra—M, and arḍhamāṭrā. Akāra and others are of four kinds on account of the difference of sṭhūla (gross), sūkshma (subtle), bīja (seed or causal), and sākshī (witness). Their avasṭhās are four: waking, dreaming, dreamless sleeping and ṭurya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross amśa (essence or part) of akāra is named Viśva; in the subtle essence, he is termed Ṭaijasa; in the bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of ukāra is Viśva; in the subtle essence, he is termed Ṭaijasa; in the bīja essence, is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in the sushupṭi state in the gross essence of makāra is termed Viśva; in the subtle essence, Ṭaijasa; in the

bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya.

"He who is in ṭurya state in the gross essence of arḍhamāṭrā is termed Ṭurya-viśva. In the subtle, he is termed Ṭaijasa; in the bīja essence, he is termed Prājña; and in the sākshī essence, he is termed Ṭurya-ṭurya.

"The ṭurya essence of akāra is (or embraces) the first, second and third (bhūmikās or stages of the seven). The ṭurya essence of ukāra embraces the fourth bhūmikā. The ṭurya essence of makāra embraces the fifth bhūmikā. The ṭurya essence of arḍhamāṭrā is the sixth stage. Beyond this, is the seventh stage.

"One who functions in the (first) three bhūmikās is called mumukshu; one who functions in the fourth bhūmikā is called a brahmaviṭ; one who functions in the fifth bhūmikā is called a brahmaviḍvara; one who functions in the sixth bhūmikā is called a brahmaviḍvarīya; and one in the seventh bhūmikā is called a brahmaviḍvarishtha. With reference to this, there are ślokas. They are:

"'Śubhechchhā is said to be the first jñānabhūmi (or stage of wisdom); vichāraṇā, the second; tanumānasī, the third; saṭṭvāpaṭṭi, the fourth; then come asamsakṭi as the fifth, paḍārṭhabhāvanā as the sixth and ṭurya as the seventh.'

"The desire that arises in one through sheer vairāgya (after resolving) 'Shall I be ignorant? I will be seen by the Śāsṭras and the wise (or I will study the books and be with the wise)' is termed by the wise as Śubhechchhā. The association with the wise and Śāsṭras and the following of the right path preceding the practice of indifference is termed vichāraṇā. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be tanumānasī. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified chiṭṭa rests on Āṭmā which is of the nature of saṭ is called saṭṭvāpaṭṭi. The light (or manifestation) of saṭṭvaguṇa that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages

is termed asamsakṭi. That stage wherein through the practice in the (above) five stages one, having found delight in Āṭma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed paḍārṭhabhāvanā, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of 'Āṭma alone without the difference (of the universe) is the seventh stage called ṭurya. The three stages beginning with Śubhechchā are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Niḍāgha, be convinced that such a person has only saṭṭva remaining. Then having ascended the fifth stage called sushupṭipaḍa (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). (Lastly) the seventh stage which is the ancient and which is called gūdhasupṭi 1 is generally attained. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither saṭ nor asaṭ, neither self nor not-self. Like an empty pot in the ākāś, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Āṭmā which shines as the supreme Light.

"He is said to be a jīvanmukṭa (emancipated person) in whom, though participating in the material concerns of the

world, the universe is not seen to exist like the invisible ākāś. He is said to be a jīvanmukṭa, the light of whose mind never sets or rises in misery or happiness, and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). He is said to be a jīvanmukṭa who though in his sushupṭi is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects).

"He is said to be a jīvanmukṭa whose heart is pure like ākāś, though acting (as if) in consonance to love, hatred, fear and others. He is said to be a jīvanmukṭa who has not the conception of his being the actor and whose buḍḍhi is not attached to material objects, whether he performs actions or not. He is said to be a jīvanmukṭa, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. He is said to be a jīvanmukṭa who, though participating in all the illusory objects, is cool amidst them and is a full Mind, (being) as if they belonged to others. O muni, he is called a jīvanmukṭa who, having eradicated all the desires of his chiṭṭa, is (fully) content with me who am the Āṭmā of all. He is said to be a jīvanmukṭa who rests with an unshaken mind in that all pure abode which is Chinmāṭrā and free from all the modifications of chiṭṭa. He is said to be a jīvanmukṭa in whose chiṭṭa do not dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. Through the path of the guru and Śāsṭras, enter soon Saṭ—the Brahman that is immutable, great, full and without objects—and be firmly seated there. Śiva alone is Guru; Śiva alone is Veḍas; Śiva alone is Lord; Śiva alone is I; Śiva, alone is all. There is none other than Śiva. The undaunted Brāhmaṇa having known Him (Śiva) should attain wisdom. One need not utter many words as they but injure the organ of speech.

"(The Ṛshi) Śuka is a mukṭa (emancipated person). (The Ṛshi) Vāmaḍeva is a mukṭa. There are no others (who have attained emancipation) than through these (viz., the two

paths of these two Ṛshis). 'Those brave men who follow the path of Śuka in this world become saḍyomukṭas (viz., emancipated) immediately after (the body away); while those who always follow the path of veḍānṭa in this world are subject again and again to rebirths and attain krama (gradual) emancipation, through yoga, sāṅkhya and karmas associated with saṭṭva (guṇa). Thus there are two paths laid down by the Lord of Ḍevas (viz.,) the Śuka and Vāmaḍeva paths. The Śuka path is called the bird's path: while the Vāmaḍevā path is called the ant's path. Those persons that have cognised the true nature of their Āṭmā through the mandatory and prohibitory injunctions (of the Veḍas), the inquiry into (the true meaning of) mahāvākyas (the sacred sentences of the Veḍas), the samāḍhi of sāṅkhya yoga or asamprajñāṭa samāḍhi and that have thereby purified themselves, attain the supreme seat through the Śuka path. Having, through hathayoga practice with the pain caused by yama, postures, etc., become liable to the ever recurring obstacles caused by aṇimā and other (siḍḍhis) and having not obtained good results, one is born again in a great family and practises yoga through his previous (karmic) affinities. Then through the practice of yoga during many lives, he attains salvation (viz.,) the supreme seat of Vishṇu through the Vāmaḍeva path. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salvation and the other confers gradual salvation.

"To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow? Those that are under the eyes of those whose buḍḍhi is solely occupied with the truth (of Brahman) that is the end of all experience are released from all heinous sins. All beings inhabiting heaven and earth that fall under the vision of Brahmaviṭs are at once emancipated from the sins committed during many crores of births."

Chapter V

Then Niḍāgha asked Lord Ṛbhu to enlighten him as to the rules (to be observed) in the practice of Yoga. Accordingly He (the Lord) said thus:

"The body is composed of the five elements. It is filled with five maṇdalas (spheres). That which is hard is Pṛṭhivī (earth), one of them; that which is liquid is Apas; that which is bright is Ṭejas (fire); motion is the property of Vāyu; that which pervades everywhere is Ākāś. All these should be known by an aspirant after Yoga. Through the blowing of Vāyumaṇdala in this body, (there are caused) 21,600 breaths every day and night. If there is a diminution in the Pṛṭhivīmaṇdala, there arise folds in the body; if there is diminution in the essence of Apas, there arises gradually greyness of hair; if there is diminution in the essence of Ṭejas, there is loss of hunger and lustre; if there is diminution in the essence of Vāyu, there is incessant tremor; if there is diminution in the essence of Ākāś, one dies. The jīviṭa (viz., Prāṇa) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air. It is for this reason that it is called Uḍyāna (lit., flying up). With reference to this, there is said to be a banḍha (binding, also meaning a posture called Uddiyāṇabanḍha, by which this flight can be arrested). This Uddiyāṇabanḍha is to (or does away with) death, as a lion to an elephant. Its experience is in the body, as also the banḍha. Its binding (in the body) is hurtful. If there is agitation of Agni (fire) within the belly, then there will be caused much of pain. Therefore this (Uddiyāṇabanḍha) should not be practised by one who is hungry or who has urgency to make water or void excrement. He should take

many times in small quantities proper and moderate food. He should practise Manṭrayoga, Layayoga and Hathayoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Manṭra, and Hathayogas have each (the same) eight subservients. They are yama, niyama, āsana, prāṇāyāma, praṭyāhāra, (Parana, ḍhyāna, and samāḍhi. (Of these), yama is of ten kinds. They are non-injury, truth, non-coveting, continence, compassion, straightforwardness, patience, courage, moderate eating, and purity (bodily and mental). Niyama is of ten kinds. They are ṭapas (religious austerities), contentment, belief in the existence of God or Veḍas, charity, worship of Īśvara (or God), listening to the exposition of religious doctrines, modesty, a (good) intellect, japa (muttering of prayers), and vraṭa (religious observances). There are eleven postures beginning with chakra. Chakra, paḍma, karma, mayūra, kukkuta, vīra, svasṭika, bhaḍra, simha, mukṭa, and gomukha, are the postures enumerated by the knowers of yoga. Placing the left ankle on the right thigh and the right ankle on the left thigh, and keeping the body erect (while sitting) is the posture "Chakra". Prāṇāyāma should be practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The prāṇāyāma is done through the nādis (nerves). Hence it is called the nādis themselves.

"The body of every sentient being is ninety-six digits long. In the middle of the body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called Mūlāḍhāra or sacral plexus). Nine digits above the genitals, there is kanḍa of nādis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone, and blood. In it, is situate a nādī-chakra (wheel of nerves) having twelve spokes. Kuṇdalī by which this body is supported is there. It is covering by its face the Brahmaranḍhra (viz., Brahma's hole) of Sushumnā. (By the side) of Sushumnā dwell the nādis

Alambusā and Kuhūḥ. In the next two (spokes) are Vāruṇā and Yaśasvinī. On the spoke south of Sushumnā is, in regular course, Piṅgalā. On the next two spokes, are Pasha and Payasvinī. On the spoke west of Sushumnā is the nādi called Sarasvaṭī. On the next two spokes are Śāṅkhinī and Gānḍhārī. To the north of Sushumnā dwells Idā; in the next is Hasṭijihvā; in the next is Viśvodarā. In these spokes of the wheel, the twelve nādis carry the twelve vāyus from left to right (to the different parts of the body). The nādis are like (i.e., woven like the warp and woof of) cloth. They are said to have different colours. The central portion of the cloth (here the collection of the nādis) is called the Nābhichakra (navel plexus). Jvalanṭī, Nāḍarūpiṇī, Pararanḍhrā, and Sushumnā are called the (basic) supports of nāḍa (spiritual sound). These four nādis are of ruby colour. The central portion of Brahmaranḍhra is again and again covered by Kuṇdalī. Thus ten vāyus move in these nādis. A wise man who has understood the course of nādis and vāyus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon Ṭuryaka (Āṭmā) at the tip of his nose, in the centre of his heart and in the middle of binḍu, 1 and should see, with a tranquil mind through the (mental) eyes, the nectar flowing from there. Having closed the anus and drawn up the vāyu and caused it to rise through (the repetition of) praṇava (Om), he should complete with Śrī bīja. He should contemplate upon his Āṭmā as Śrī (or Parāśakṭi) and as being bathed by nectar. This is kālavañchana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the mind itself. (Then) agni (fire) will flame in jala (water) and in the flame (of agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain. By checking the binḍu in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm. Having contracted simultaneously the anus and yoni (the womb) united together, he should draw up Apāna and unite with it Samāna. He

should contemplate upon his Āṭmā as Śiva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate Bala (will or strength). He should try to go up by the union of Prāṇa and Apāna. This most important yoga brightens up in the body the path of siḍḍhis. As a dam across the water serves as an obstacle to the floods, so it should ever be known by the yogins that the chhāyā of the body is (to jīva). This banḍha is said of all nādis. Through the grace of this banḍha, the Ḍevaṭā (goddess) becomes visible. This banḍha of four feet serves as a check to the three paths. This brightens up the path through which the siḍḍhas obtained (their siḍḍhis). If with Prāṇa is made to rise up soon Uḍāna, this banḍha checking all nādis goes up. This is called Samputayoga or Mūlabanḍha. Through the practising of this yoga, the three banḍhas are mastered. By practising day and night intermittingly or at any convenient time, the vāyu will come under his control. With the control of vāyu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increase of rasa (essence of food). With the daily increase of rasa, there is the increase of ḍhāṭus (spiritual substances). With the increase of ḍhāṭus, there is the increase of wisdom in the body. Thus all the sins collected together during many crores of births are burnt up.

"In the centre of the anus and the genitals, there is the triangular Mūlāḍhāra. It illumines the seat of Śiva of the form of binḍu. There is located the Parāśakṭi named kuṇdalinī. From that seat, vāyu arises. From that seat, agni becomes increased. From that seat, binḍu originates and nāḍa becomes increased. From that seat, Hamsa is born. From that seat, manas is born. The six chakras beginning with Mūlāḍhāra are said to be the seat of Śakṭi (Goddess). From the neck to the top of the head is said to the seat of Śambhu (Śiva). To the nādis, the body is the support (or vehicle); to Prāṇa, the nādis are the support; to jīva, Prāṇa is the dwelling place; to Hamsa, jīva is the support; to Śakṭi, Hamsa is the seat and the locomotive and fixed universe.

"Being without distraction and of a calm mind, one should practise prāṇāyāma. Even a person who is well-skilled in the practice of the three banḍhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes. Both expiration and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles. (The giving out of) all external objects is said to be rechaka (expiration). The (taking in of the) spiritual knowledge of the Śāsṭras is said to be pūraka (inspiration) and (the keeping to oneself of) such knowledge is said to be kumbhaka (or restraint of breath). He is an emancipated person who practises thus such a chiṭṭa. There is no doubt about it. Through kumbhaka, it (the mind) should be always taken up, and through kumbhaka alone it should be filled up within. It is only through kumbhaka that kumbhaka should be firmly mastered. Within it is Paramaśiva. That (vāyu) which is non-motionless should be shaken again through kaṇtha-muḍrā (throat-posture). Having checked the course of vāyu, having become perfect in the practice of expiration and restraint of breath and having planted evenly on the ground the two hands and the two feet, one should pierce the four seats through vāyu through the three yogas. He should shake Mahāmeru with the (aid of) prakotis (forces) 1 at the mouth of vāyu. The two putas (cavities) being drawn, vāyu throbs quickly. The union of moon, sun and agni should be known on account of nectar. Through the motion of Meru, the ḍevaṭās who stay in the centre of Meru move. At first in his Brahma-granṭhi, there is produced soon a hole (or passage). Then having pierced Brahma-granṭhi, he pierces Vishṇu-granṭhi then he pierces Ruḍra-granṭhi. Then to the yogin comes veḍha 2 (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of gurus and ḍevaṭās and through the practice of yoga.

"In the maṇdala (sphere or region) of Sushumnā (situated between Idā and Piṅgalā, vāyu should be made to rise up through the feature known as Muḍrā-banḍha. The short pronunciation (of Praṇava) frees (one) from sins: its long pronunciation confers (on one) moksha. So also its pronunciation in āpyāyana or pluṭa svara (tone). He is a knower of Veḍa, who through the above-mentioned three ways of pronunciation knows the end of Praṇava which is beyond the power of speech, like the never-ceasing flow of oil or the long-drawn bell-sound. The short svara goes to binḍu. The long svara goes to brahmaranḍhra: the pluṭa to ḍvāḍaśānṭa (twelfth centre). The manṭras should be uttered on account of getting manṭra siḍḍhis. This Praṇava (OM) will remove all obstacles. It will remove all sins. Of this, are four bhūmikās (states) predicated, viz., ārambha, ghata, parichaya, and nishpaṭṭi. Ārambha is that state in which one having abandoned external karmas performed by the three organs (mind, speech and body), is always engaged in mental karma only. It is said by the wise that the ghata state is that in which vāyu having forced an opening on the western side and being full, is firmly fixed there. Parichaya state is that in which vayu is firmly fixed to ākāś, neither associated with jīva nor not, while the body is immovable. It is said that nishpaṭṭi state is that in which there take place creation and dissolution through Āṭmā or that state in which a yogin having become a jīvanmukṭa performs yoga without effort.

"Whoever recites this Upanishaḍ becomes immaculate like agni. Like vāyu, he becomes pure. He becomes freed from the sin of drinking alcohol. He becomes freed from the sins of the theft of gold. He becomes a jīvanmukṭa. This is what is said by the Ṛgveḍa. Like the eye pervading the ākāś (seeing without effort everything above), a wise man sees (always) the supreme seat of Vishṇu. The brāhmaṇas who have always their spiritual eyes wide open praise and illuminate in diverse ways the spiritual seat of Vishṇu.

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