The Seventh Book. Chapter 35
The Seventh Book
Chapter Xxxv
On The Yoga And Mantra Siddhi
P. 718
1. Himlay said :-- "O Mahes'var! Now tell me the Yoga with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions.
2-10. S'r Dev said :-- "The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Ptla). Those who are skilled in the Yogas say that the realisation of the identity between the Jivtma and the Paramtm 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 practising the accompaniments to Yoga. Yama, Niyama, sana, Prnyma, Pratyhra, Dhran, Dhyna, and Samdhi, these are the eight limbs of Yoga. Yama includes Ahims (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed); Brahmacharya (continence); Day (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) Tapasy (austerities and penances); (2) contentment; (3) stikya (faith in the God and the Vedas, Devas, Dharma and Adharma); (4) Charity (in good causes); worship of God; hearing the Siddhntas (established sayings) of the Vedas; Hr or modesty (not to do any irreligious or blameable acts); S'raddh (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gyatrs or sayings of Purnas) and (10) Homam (offering oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures) that are commendable: Padmsan, Svastiksan, Bhadrsan, Vajrsan and Vrsan. Padmsan 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
p. 719
the body straight, and sit at ease. This is called the Svastiksan. Bhadrsan 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. Vajrsan (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. Vrasan 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 Id (the left nostril) so long as we count "Om" sixteen, retaining it in the Susumn so long as we count "Om" sixty-four times and then exhaling it slowly by the Pingal ndi (the right nostril) as long as we count "Om" thirty-two times. (The first process is called Praka, the second is called Kumbhaka, and the third is called Rechaka). This is called "one" Prnyma by those versed in the Yogas. Thus one should go on again and again with his Prnyma. 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. Prnyma is of two kinds :-- Sagarbha and Vigarbha. It is called Sagarbha when Prnyma is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Prnyma when "Om" is simply counted and no other Mantram. When this Prnyma 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 Prnyma. (Therefore one who practises Prnyma ought to continue it till he becomes able to rise in the air).
21-30. Now comes Pratyhra. 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 "Pratyhra," To hold the Prna Vyu 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 "Dhran." Concentrate the mind on the consciousness inside and then meditate the Ista Devat within the Jvtm. This is the Dhyna. Samdhi is identifying always the Jvtm and Paramtm. Thus the sages say. (Samdhi is of two kinds (1) Samprajta, or Savikalpak and (2) Nirvikalpak. When the ideas
p. 720
the Knower, Knowledge and the Thing Known, rernain separate in the consciousness and yet the mind feels the one Akhanda Sachchidnanda Brahma and his heart remains, there, that is called Samprajta Samdhi; and when those three vanish away and the one Brahma remains, it is called Asamprajta Samdhi). Thus I have described to you the Yoga with its eight limbs. O Mountain! This body composed of the five elements, and with Jva 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 ndis 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 Susumn, 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 Dhustra flower). On the left of this Susumn is the Id Nd, white and looking like Moon; this Nd is of the nature of Force, nectar-like. On the right side of the Susumn is the Pingal Nd of the nature of a male; it represents the Sun. The Susumn comprises the nature of the all the Tejas (fires) and it represents Fire.
31-41. The inmost of Susumn is Vichtr or Chitrin Bhlingam nd (of the form of a cobweb) in the middle of which resides the Ichch (will), Jna (knowledge) and Kriy (action) S'akts, and resplendent like the Millions of Suns. Above Him is situated Hrm, the My Vja Hartm with "Ha" and Chandravindu repesenting the Sound (Nda). Above this is the Flame, Kula Kundalin (the Serpent Fire) of a red colour, and as it were, intoxicated. Outside Her is the dhra 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 (Ptham). This is called the Mldhra for it is the base and it supports all the six lotuses. Above it is the Svdhisthna 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 "Svdhisthn 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 "Anhata" Padma with the twelve petals representing, the twelve letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) ya, ta, and tha. In the middle is Bnalingam, resplendent like
p. 721
the Sun. This lotus emits the sound S'abda Brabma, without being struck; therefore it is called the Anhata 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, , i, , u, , 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 Jvtm sees the Paramtm (the Highest Self) here and it is purified; hence it is called Vis'uddha. This wonderful lotus is termed ks'a.
44-45. Above that is situated betwixt the eyebrows the exceedingly beautiful Aj 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 Aj Chakra.
46-47. Above that is the Kails'a Chakra; over it is the Rodhin Chikra. O One of good vows! Thus I have described to you all about the dhra Chakras. The prominent Yogis say that above that again, is the Vindu Sthn, 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 "Praka", Prnyma, fix the mind on the Muldhra Lotus. Then contract and arouse the Kula Kundalin S'akt there, between the anus and the genital organs, by that Vyu.
49. Pierce, then, the Lingams (the lustrous Svayambhu di Lingam) in the several Chakras above-mentioned and transfer along with it the heart united with the S'akti to the Sahasrra (the Thousand petalled Lotus). Then meditate the S'akt united with S'ambhu there.
50-51. There is produced in the Vindu Chakra, out of the intercourse of S'iva and S'akt, a kind of nectar-juice, resembling a sort of red-dye (lac). With that Nectar of Joy, the wise Yogis make the My S'akt, 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'akt down again on the Mldhra Lotus.
p. 722
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 Samsra, 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 Vyu (Pavana Dhrana Yoga).
55. Now hear from Me the Dhrn 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 Jva 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 Sdhaka 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 practise 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 realise Brahma. As the jar in a dark room is visible by a lamp, so this Jvtm, surrounded by My is visible by means of Mantra to the Paramtm (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'stras will never be able to give you a true realisation 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 Mah Purnam S'ri Mad Dev Bhgavatam of 18,000 verses, by Maharsi Veda Vysa.
Chapter Xxxv
On The Yoga And Mantra Siddhi
P. 718
1. Himlay said :-- "O Mahes'var! Now tell me the Yoga with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions.
2-10. S'r Dev said :-- "The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Ptla). Those who are skilled in the Yogas say that the realisation of the identity between the Jivtma and the Paramtm 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 practising the accompaniments to Yoga. Yama, Niyama, sana, Prnyma, Pratyhra, Dhran, Dhyna, and Samdhi, these are the eight limbs of Yoga. Yama includes Ahims (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed); Brahmacharya (continence); Day (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) Tapasy (austerities and penances); (2) contentment; (3) stikya (faith in the God and the Vedas, Devas, Dharma and Adharma); (4) Charity (in good causes); worship of God; hearing the Siddhntas (established sayings) of the Vedas; Hr or modesty (not to do any irreligious or blameable acts); S'raddh (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gyatrs or sayings of Purnas) and (10) Homam (offering oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures) that are commendable: Padmsan, Svastiksan, Bhadrsan, Vajrsan and Vrsan. Padmsan 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
p. 719
the body straight, and sit at ease. This is called the Svastiksan. Bhadrsan 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. Vajrsan (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. Vrasan 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 Id (the left nostril) so long as we count "Om" sixteen, retaining it in the Susumn so long as we count "Om" sixty-four times and then exhaling it slowly by the Pingal ndi (the right nostril) as long as we count "Om" thirty-two times. (The first process is called Praka, the second is called Kumbhaka, and the third is called Rechaka). This is called "one" Prnyma by those versed in the Yogas. Thus one should go on again and again with his Prnyma. 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. Prnyma is of two kinds :-- Sagarbha and Vigarbha. It is called Sagarbha when Prnyma is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Prnyma when "Om" is simply counted and no other Mantram. When this Prnyma 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 Prnyma. (Therefore one who practises Prnyma ought to continue it till he becomes able to rise in the air).
21-30. Now comes Pratyhra. 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 "Pratyhra," To hold the Prna Vyu 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 "Dhran." Concentrate the mind on the consciousness inside and then meditate the Ista Devat within the Jvtm. This is the Dhyna. Samdhi is identifying always the Jvtm and Paramtm. Thus the sages say. (Samdhi is of two kinds (1) Samprajta, or Savikalpak and (2) Nirvikalpak. When the ideas
p. 720
the Knower, Knowledge and the Thing Known, rernain separate in the consciousness and yet the mind feels the one Akhanda Sachchidnanda Brahma and his heart remains, there, that is called Samprajta Samdhi; and when those three vanish away and the one Brahma remains, it is called Asamprajta Samdhi). Thus I have described to you the Yoga with its eight limbs. O Mountain! This body composed of the five elements, and with Jva 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 ndis 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 Susumn, 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 Dhustra flower). On the left of this Susumn is the Id Nd, white and looking like Moon; this Nd is of the nature of Force, nectar-like. On the right side of the Susumn is the Pingal Nd of the nature of a male; it represents the Sun. The Susumn comprises the nature of the all the Tejas (fires) and it represents Fire.
31-41. The inmost of Susumn is Vichtr or Chitrin Bhlingam nd (of the form of a cobweb) in the middle of which resides the Ichch (will), Jna (knowledge) and Kriy (action) S'akts, and resplendent like the Millions of Suns. Above Him is situated Hrm, the My Vja Hartm with "Ha" and Chandravindu repesenting the Sound (Nda). Above this is the Flame, Kula Kundalin (the Serpent Fire) of a red colour, and as it were, intoxicated. Outside Her is the dhra 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 (Ptham). This is called the Mldhra for it is the base and it supports all the six lotuses. Above it is the Svdhisthna 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 "Svdhisthn 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 "Anhata" Padma with the twelve petals representing, the twelve letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) ya, ta, and tha. In the middle is Bnalingam, resplendent like
p. 721
the Sun. This lotus emits the sound S'abda Brabma, without being struck; therefore it is called the Anhata 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, , i, , u, , 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 Jvtm sees the Paramtm (the Highest Self) here and it is purified; hence it is called Vis'uddha. This wonderful lotus is termed ks'a.
44-45. Above that is situated betwixt the eyebrows the exceedingly beautiful Aj 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 Aj Chakra.
46-47. Above that is the Kails'a Chakra; over it is the Rodhin Chikra. O One of good vows! Thus I have described to you all about the dhra Chakras. The prominent Yogis say that above that again, is the Vindu Sthn, 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 "Praka", Prnyma, fix the mind on the Muldhra Lotus. Then contract and arouse the Kula Kundalin S'akt there, between the anus and the genital organs, by that Vyu.
49. Pierce, then, the Lingams (the lustrous Svayambhu di Lingam) in the several Chakras above-mentioned and transfer along with it the heart united with the S'akti to the Sahasrra (the Thousand petalled Lotus). Then meditate the S'akt united with S'ambhu there.
50-51. There is produced in the Vindu Chakra, out of the intercourse of S'iva and S'akt, a kind of nectar-juice, resembling a sort of red-dye (lac). With that Nectar of Joy, the wise Yogis make the My S'akt, 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'akt down again on the Mldhra Lotus.
p. 722
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 Samsra, 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 Vyu (Pavana Dhrana Yoga).
55. Now hear from Me the Dhrn 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 Jva 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 Sdhaka 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 practise 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 realise Brahma. As the jar in a dark room is visible by a lamp, so this Jvtm, surrounded by My is visible by means of Mantra to the Paramtm (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'stras will never be able to give you a true realisation 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 Mah Purnam S'ri Mad Dev Bhgavatam of 18,000 verses, by Maharsi Veda Vysa.
