.........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.
Parts 1 to 24 are posted on the
yog section of the
veD page of this PVAF website.
Parts 1 to 24 explains the basics meaning of
yog process and practice.
The Parts 21 to 24 are repeated
hereunder to have a continuity from Parts 1 to 24. Parts 21 to 24
explains maayaa-shk`ti and that
explanation leads to the understanding and practice of the
1st ang called
yam
of 8-ang yog
practice.
This presentation contains
Parts 25 to 25-7
which explains
yam
which is the 1st ang of
8-ang yog.
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. "
PART 24
"ashta-ang
( eight limbs or auxiliary means or
expedient).
of yog are:
yam
(in the practice of yog,
the practice of restraining, controlling, curbing
karma
through self control of indriyo
(senses) and manas (mind), buddhi,
and ahankaar
and with application the rules of dharma
so as to live only by dharma)
niyam
(in the practice of yog,
the practice of voluntary and self-imposed or imposed by ved
through vedik shastra
and vidhio (rites) in daily
life
as per dharma of one's varNa
and aashram)
aasan
(in the practice of yog,
the practice of body postures assumed in performing
niyam, praaNaayaam, dhaarNaa and
samaadhi
as outlined by ved through
vedik shastra and vidhio
(rites)
as physical bodily aid to the attainment of respective activity)
praaNaayaam
(in the practice of yog,
the practice of breath control and flow of
praan (vital energy systems which empowers all bodily
functions)
through idaa and pingalaa channels
which
lie on the left and right of sushumaN
(central nervous system)
during performing
niyam, aasan, dhaarNaa and samaadhi
to create focused bhakti
(worship) of
a dev or brhmah
with whom one is trying to achieve yog
with)
pratyaahaar
(in the practice of yog,
the practice of subduing
the powers and functions of ten indriyo
(senses) to
minimum necessary for attaining yog
and withdrawing the ten indriyo
(senses) from
their field of operation so as to
control manas (mind)
to enable the manas to focus
on
niyam, aasan, praaNaayaam, dhaarNaa
and
samaadhi
being performed and thus aid attainment of yog)
dhaaraNaa
(in the practice of yog, retention
of and staying
in the mode of pratyaahaar )
dhyaan
(in the practice of yog,
after achieving pratyaahaar,
reflecting, thinking, contemplating
with focus and concentration
what is perceived by indriyo (senses)
and manas (mind)
for relating all perceptions to brhmah
and for
obtaining divine intuition or discernment of the gnaan
of
the satya (Truth) that
brhmah is everything)
samaadhi
(in the practice of yog,
deep mode of dhyaan with
focus on
integrating and merging all perceptions,
including one's own aatmaa
(soul)
into one object only, that is, brhmah).
I shall briefly tell
the natural constituents of these
ashta-ang
( eight limbs or auxiliary means or
expedient)
of yog
in the order given above."
PART 25
"yam
(in the practice of yog,
the practice of restraining, controlling, curbing
karma
through self control of indriyo
(senses) and manas (mind), buddhi,
and ahankaar
and with application the rules of dharma
so as to live only by dharma)
are :
ahinsaa (non-injurious behaviour
towards others);
satya
(speaking
truth only);
astey (not
misappropriating wealth of others);
aprigrah (not accepting monetary
gifts from others);
akrodh (not
getting angry towards anybody);
anusuuyaa
(not getting jealous towards
anybody)
and explained in brief as follows:
PART 25-1
ahinsaa
is
refraining from
inflicting pain
on all living beings.
ahinsaa is
the granter of
yogik achievements.
PART 25-2
satya
is
statement of actual truth
after discriminating between
dharma
(natural laws on which
entire co-existence and the sustenance to grow, preserve and prosper of
living beings and all creations depend.)
and
adharma
(opposite of
dharma meaning all activities which do not conform to dharma and hence
are destructive to entire
co-existence and the sustenance to grow, preserve and prosper of living
beings and all creations).
PART 25-3
astey
is
opposite of
stey
which means
taking away
wealth of others
through force or cheating or stealing.
Not taking away
wealth of others
through force or cheating or stealing
is
astey
Part 25-4
brhamacharya
is
forsaking of
sexual intercourse1
(see explanation at the end of this part 25-4)
in regard to everyone.
Due to abandonment of
brhamacharya1
(see explanation at the end of this part 25-4),
even a person endowed with
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)
becomes paapi
(sinner).
One
who claims to be
refraining
from
intimate contact with all,
but
continues to indulge in
sexual intercourse**,
(*see explanation at the end of this part 25-4)
should be known as
one on par with
chaandaal.2
Such a
person
is excommunicated
from all
varna
(four divisions of humans in a society
based on one's knowledge base and profession
to service humanity and society).
If
a person engaged in practice of
yog
harbours a craving for
sensuous objects,
then
any body
who even talks to this person
gets
paap
(sin)
of
brahmahatyaa
(killing a braahman).
If
a person who has given up
all intimate
contacts
resumes
the contacts once again,
then
those who touch such a person
gets
dosh
(be contaminated or
corrupted or stained
as if the paap (sin)
was committed by themselves)
of
mahaa-paap
(great sin)."
EXPLANATION OF 1: brhamacharya
-
The practice
of brhamacharya is in
reference to not having sex applies to during one's brhamacharya aashram
of life or if one takes a brhamacharya
vrat. brhamacharya aashram
is the first 25 years or so of life of a person after being born till the
person completes learning as a student from parents and teachers.
-
After
completion of learning a person enters gruhastha
ashram in which the person gets married, sets up own
household and produces children to continue the gotra
or family lineage.
-
brhamacharya can also be
practiced in any aashram of life if one takes a special
vrat or vow to
continue with brhamacharya aashram throughout life.
If brhamacharya
vrat is not taken then
it is
one's dharma to perfrom all
karma prescribed by dharma
of a married
person to one's spouse which includes having sex as prescribed in
shaastra.
EXPLANATION OF 2: chaaNdaal
-
a person outcast from all varna
because
of non-compliance to
sva-dharma
and varna-dharma
by himself and by his
parents.
-
chaandaal persons
are of 3 types as defined in
naarad puraan:
a) a person born of a unmarried virgin girl;
b) a person born of sagotra
meaning from a marriage between
a man and a woman of same gotra or
lineage. sagotra
rule is applied to any person on father's ancestry for six previous
generations and five generations of ancestry on mother's side. Marriage
within this spectrum of father's and mother's gotra
is not recommended by ved and
shaastra.
c) a person born of a sudra
father and a braahman
mother.
PART 25-5
aprigrah1
is
the non-acceptance of monies
even in emergencies.
aparigrah1
leads to the achievement of
yogic shakti
(yogic power).
EXPLANATION OF1: aparigrah
in Apte's Sanskrit-English dictionary is
defined as: "without possession or belonging; non-acceptance;
rejection; renunciation." In pataanjali's yog-sutra
and commentary therein by vyaas-muni aparigrah
is defined thus: "non-covetousness". With the practice of
non-covetousness one gets through shruti (intuition) the gnaan
(knowledge) of kathaa (historical story) of one's
births. This gnaan lets one know "Who was I?"
"What was I? "How is this?" "How shall I be"?
With these answers one comes to know the story of one's past, present
and future. This is the yogik shakti talked
about in the above slok.
PART 25-6
akrodh2
according to knowers of dharma
is
practice of harsh speech.
akrodh
is the opposite.
EXPLANATION OF 2: krodh
in Apte's Sanskrit-English dictionary is
defined as: "anger, wrath; anger considered as the feeling which
gives rise to raudra or tamasik-gun
sentiments. In bhagvat gitaa slok 2.62-63 shree krishna
teaches us that krodh
is created from unfulfilled desires or when desires are obstructed and
such krodh intensifying
uncontrolled leads to total destruction one's buddhi
(intellect). Destruction of one's buddhi results in
loosing memory of everything one has learned about living as per one's dharma
and also living as per the vedik lifestyle
prescribed in ved shaastra. This state finally creates
total destruction of oneself.
PART 25-7
anusuuyaa
is abandonment of
ansuuyataa
which is
severe heart-burn and mental agony
that
one suffers on seeing
others superior to him
in wealth and other worldly possessions.
arey naarad,
para-gnaani
(most excellent among enlightened one),
yam (practice) have thus been
briefly recited.
Now I shall also recite
niyam.
Listen.
The above
GNaan of
yog which is True Knowledge which
reveals creator bRH`m is
supplemented by additional GNaan
by the smRUti shared by
naarD-muni in
s`kND puraaAN.
Please
perform your yaaTRaa to
visit the additional
Parts 26 to 40
of yog practice
on this 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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