Aparoksanubhuti

Aparoksanubhuti

SIDDHI

APAROKSHAANUBHUTI

Shankara begins the text of Tattve Bodha with an Invocation:

वासुदेवेन्द्रयोगीन्द्रं 

नत्वा ज्ञानप्रदं गुरुम् ।

मुमुक्षूणां हितार्थाय

तत्त्वबोधोभिधीयते ॥

Vāsudēvēndrayōgīndraṁ

natvā jñānapradaṁ guruṁ

Mumukṣūṇāṁ hitārthāya

tattvabōdhō’bhidhīyatē 1.       

Offering my Salutations to the Supreme Lord

Vaasudevendra, Who is the most celebrated Yogi,

And Who, as the Guru, bestows Knowledge;

Tattava Bodha, the Knowledge of Truth or Reality.

 is expounded for those who intensely desire Liberation.

Then we learn that the Seeker desirous of attaining Liberation should possess the Qualifications as specified in the expression: Sadhana Chatushtayam.

Then he should engage in a discriminative enquiry into the Nature of Truth or Reality.

This discriminative enquiry includes the three fundamental aspects of Existence:

1.         Aham: the individual Self or Aatman as Jiva;

2.         Idam:  the Universe and its Evolution; and the role of Maaya ; and

3.         Tat:  Brahman as Ishvara.

Then the Enquiry proceeds to discuss and assert the essential Identity of Jeeva and Ishvara.

 According to Advaita Vedanta :

            Brahma Satyam

            Jagat Mitthya  and

            Jeevo Brahmaiva naa paraH

 It means:

Brahma is TRUTH

The Jagat, the World, is an illusion, and

 Jeeva, the individual Self, is none other than Brahman.

This identity is asserted in the Maha Vakya: 

TAT  TVAM  ASI :   That Thou Art

The Seeker should realize this Maha Vakya in terms of:

AHAM  BRAHMAASMI.

Along with it, he should realise the associate Advaitic  postulate,

Sarvam khalu idam Brahma,

The Oneness of Existence.

By Realising both these identities

Of   AHAM  BRAHMA  ASMI

And   Sarvam khalu idam Brahma,

the Seeker gets Liberated.

He becomes Jeevan Mukta

66. SIDDHAANTA

Tattva Bodha has postulated the Theory or Siddhaaanta in terms of the Knowledge contained in the  statements: 

Tat Tvam Asi,

Aham Brahmaasmi

Sarvam khalu idam Brahma,

METHODOLOGY

Tattva Bodha has specified the methodology required to arrive at the Truth.

 It asserts that knowledge is not brought about by any other means than Vichaara,

Just as an object is nowhere seen without the help of light.

Truth or Knowledge is kept hidden behind a Veil of Avidya or Ignorance.

The Seeker should uncover and dispel ignorance with the help of

the light coming from  Viveka and Vichaara

and recognize the Truth.

67.

Drg – Drsya  Viveka:  The Seer -Seen Distinction

Before we go to discuss the spiritual practices, let us look at

a very important skill that is found introduced in the Text of

Drg – Drsya  Viveka,  probably authored by Shankara.

रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् ।

दृश्या धीवृत्तयः साक्षी दृगेव न तु दृश्यते ॥ १॥

rūpaṃ dṛśyaṃ locanaṃ dṛk taddṛśyaṃ dṛktu mānasam ।

dṛśyā dhīvṛttayaḥ sākṣī dṛgeva na tu dṛśyate ॥ 1॥

रूपं दृश्यं लोचनं दृक् : 

rūpaṃ dṛśyaṃ locanaṃ dṛk

the Form is perceived and the Eye is its perceiver;

तद्दृश्यं दृक्तु मानसम् ।

taddṛśyaṃ dṛktu mānasam ।

That Eye is perceived and the Mind is its perceiver;

दृश्या धीवृत्तयः 

dṛśyā dhīvṛttayaḥ

the Mind with its modifications is perceived and

the Witness (Self) is truly the perceiver;

साक्षी दृगेव न तु दृश्यते  

sākṣī dṛgeva na tu dṛśyate

but the Witness is not perceived by anyone else.

Here, Form implies all objects of perception: like a flower, a book. etc.

Eye stands for all the other organs of perception: ear, skin, nose and tongue.

The eye is a perceiver only in a relative sense because it is itself perceived by the mind.

The mind must be attached to the sense organs otherwise it cannot perceive their objects.

The mind here includes Buddhi, Chittam and Ahankaaram.

Aatman or the innermost Self is the ultimate Seer.

No other seer is there to perceive the Self.

This line of argument greatly helps to sharpen the Intellect to be able to clearly distinguish the Atman from the Anaatman.

68.

SELF– ENQUIRY

The Knowledge that is the result of Discriminative Enquiry  — a set of thoughts — should mature into a Subjective State of Experience.

The Thought ‘Aham Brahmaasmi’ should transform into a Subjective State of Realisation by means of Self-Enquiry.

The Experience of this transformation is known as Aparokshaanubhuti.

It happens in Two Ways:

 By negating what it is not. 

This is the well-known  Neti-Neti,  

Not this—Not this –method and

By Ascertaining and Affirming what it is.

69.

SOME EXAMPLES

NEGATION

Let us recall Shankara’s Pratah  Smarana Stotram, wherein he throws light on both the aspects of this concept, in beautifully poetic language.

Yam neti neti vachanaih Nigamaa AvochuH

Tam Deva Devam Ajam Achyutam aahuragryam

It is He whom the scriptures refer to by using the expressions like 

‘Not this, Not this’. 

I pray to Him that is the God of all gods, 

who is  Unborn, Imperishable and Foremost.

 Also

Tat Brahma NishkalamahaM na cha bhutasanghaH 

It is Eternal and Everlasting. 

I tell myself that I am that Brahman, 

but not a mere bundle of Elements

We have two more Stotras in this category, with very powerful negations:

a.     Nirvaana Shatkam

मनोबुद्ध्यहङ्कार चित्तानि नाहं 

न कर्णं न जिह्वा न च घ्राणनेत्रे ।

न च व्योम भूमिर्न तेजो न वायुः

चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥

Mano buddhi ahankara chittani naham
Na cha shrotravjihve na cha ghraana netre
Na cha vyoma bhumir na tejo na vayuhu
Chidananda rupah shivo’ham shivo’ham I1I

Manas, Buddhi, Chittam and Ahankaram –  

none of them am I; 

nor am I any of the organs of Perception 

used for hearing, tasting,  smelling and seeing; 

nor am I the Elements 

like the Sky, the Earth, Fire and Air; 

but I am Shiva in the Form 

of Consciousness and Bliss. 

Shiva alone am I. 

Dasa Sloki is another example:

न भूमिर्न तोयं न तेजो न वायुः

न खं नेन्द्रियं वा न तेषां समूहः ।

अनेकान्तिकत्वात् सुषुप्त्येकसिद्धः

तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ १॥

na bhümir-na toyam na váyur-
na kham nendriyam vá na teshám samühah,
anaikántikatvát sushuptyekasiddhas-
tadeko’vashishtah shivah kevalo’ham.(1)

 I am not the Earth, nor the Water,

Nor am I the Fire, nor the Air and Space;

I am not the senses nor even the Total

of all the Elements and senses.

 I negate them

because they are all

transient and variable,

whereas the Self’s Existence

is well-established in the State

of deep sleep. 

So, I am the ONE, which remains;

I am that only One;

I am Shiva, the Consciousness,

Pure and Auspicious.

70.

AFFIRMATION

Affirmation of the Truth can be done, for example, like this:

First, as a Spark of Divinity lodged in the heart of hearts, in the Hrudaya Kamala

as described in the  Narayana Suktam:

तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः ।

स ब्रह्म स शिवः स हरिः सेन्द्रः सोऽक्षरः परमः स्वराट् ॥

tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ,
sa brahma sa śivaḥ sa hariḥ sendraḥ so’kṣaraḥ paramaḥ svarāṭ.

In the middle of that subtle Tongue of Fire, 

the JEEVA,

Is to be found PARAMAATMAA, 

well-settled and well- established. 

He is verily Brahma, Shiva, Vishnu and Indra. 

He is Imperishable and Supremely Self-Luminous 

Pure CONSCIOUSNESS. 

I meditate on HIM. 

Also  as in Purusha Suktam and Sree Suktam  which affirm the Glory and Splendour of the

      Manifest Form of the Truth or Brahman.

The opening slokas of Sri Vishnu Sahasra Naama, for instance, positively affirm and glorify the Creator like this:

            विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः ।

            भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः ॥ १॥

Vishvam Vishnur Vashatkaro Bhootha Bhavya Bhavath Prabhuhu
Bhoothakruth Bhoothabruth Bhavo Bhoothatma Bhootha Bhavanaha

He is Vizvam, the entire Universe.

 He is VisSnu, the Creator, who has become the Creation by pervading it.

 He brings everything under His control.                

 He is the Eternal Lord: the Master of Time: Past, Present and Future.

He is the Creator of all Existences and Elements. And He sustains them.

He is Pure Existence: Supreme in Splendour.

 He is the Antaryamin, the In-Dweller. In Him everything originates.

 I praise Him: I worship Him: I salute Him: I meditate on Him.

पूतात्मा परमात्मा च मुक्तानां परमा गतिः ।

अव्ययः पुरुषः साक्षी क्षेत्रज्ञोऽक्षर एव च ॥ २॥

 Poothatma Paramathma Cha Mukthanam Parama Gathihi
Avya Yapurusha Sakshi Kshetrgno Ksharo evacha

He is Paramatma, the Supreme Self, pure in Essence.

He is the Supreme Goal for the souls that seek Liberation.

They find Permanent Refuge in his Abode.

He gives them the direct experience of his Divine Presence.

Impressed by their devotion, he gives them the Delight of his Presence.

He knows the Kshetra, the Exclusive Field, where he can grace his Devotees.

And His Immense Magnificence remains undiminished forever.

71.

INTERNALISATION

Setting apart all the Negations, we can try to internalize the Positive and Affirmative approaches to the Truth, with the help of a Stotram like Shiva Maanasa Puja.

Let us shift the field of practice to the space in our Hrudaya, at the central region in the chest. It is a sacred space preferred by the Yogis for contemplation and meditation.

    योगिहृद्ध्यानगम्यं

    “yogi hruddhyaana gamyam”

          ‘By meditating on Him, the Yogis aim at realizing Him in their hearts.’

 It is also known as Hrudaya Aakasa.

 There is a reference to it in the Taittariya Upanishat:

       “In the space that there is in the heart, is this Purusha who is realizable through knowledge, and who is immortal and effulgent.” 

Also, we  declare  “Aatmaa tvam Girijaa MatiH sahacharaaH praanaaH sariram gruham…..”

 “Shambho, You are my very Aatman.”

72.

Spiritual Practices

Now we move from Precept to Practice   — that is towards Sravanam, Mananam and Nididhyaasanam. :  

1.     Sravanam

The Seeker of Liberation, the Mumukshu, should carefully understand by way of reading, or listening to, the Instruction imparted by the Teacher.

2.      Mananam

After carefully listening to or studying the Instruction, the Seeker should undertake contemplation on the Truth or Reality until he acquires clarity and feels convinced about theTruth.

3.     Finally the Seeker takes up Nididhyaasanam.

The term Nididhyaasanam can be roughly translated as Deep or Profound Meditation.

 Shankara lays out a detailed road map, as it were, in his work Aparokshaanubhuti.

The Seeker is helped to discover his own True Self.

Shankara prescribes 15 steps that lead the Seeker to the State of Samaadhi.

73.

SAMAADHI  STATE

Shankara makes a mere mention of the term Samaaadhi in the Text of Tattva Bodha, while describing a Jeevanmukta.

He calls him ‘samaadhi dasaa sampannam’, ‘having reached the State of Samaadhi.’

He does not go deeper into the meaning of, and the means to attain, Samaadhi.

This he does in his Aparokshaanubhuti.        

The term Samaadhi  reminds  us of Patanjali who, in his Ashtanga Yoga, describes it as the final step in the set of Eight Practices.

They are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samaadhi.

According to Patanjali, Yoga is ‘the control of thought waves in the mind’.

When the mind is cleared of all its thought-waves and becomes calm like a lake, it achieves sameness or identity with the object of its concentration. This sameness is called Samaadhi in Ashtanga Yoga.

Advaita Yoga, or Raja Yoga or the Yoga of Gnana, on the other hand, requires us  to bring the mind to a state of absorption with a single thought of Brahman, by replacing all other thoughts.

We now approach Shankara for the Practice of Self-Enquiry that leads to the State of Samaadhi, by following the 15 Steps he specifies in his Aparokshaanubhuti.

74.

SIDDHI

RAJA YOGA MEDITATION

Aparokshaanubhuti.

श्रीहरिं परमानन्दं

उपदेष्टारमीश्वरम् ।

व्यापकं सर्वलोकानां 

कारणं तं नमाम्यहम् ॥ १॥

Sri Harim paramanandam

upadeshtameeswaram,

Vyapakam sarva lokaanam

karanam tham namamyaham ॥ 1॥

I bow down to Sri Hari,

Destroyer of Ignorance;

He is the Supreme Bliss, the First Teacher;

Iswara too, the All Pervasive One,

The Cause of the entire Universe.

75.

अपरोक्षानुभूतिर्वै 

प्रोच्यते मोक्षसिद्धये ।

सद्भिरेषा प्रयत्नेन 

वीक्षणीया मुहुर्मुहुः ॥ २॥

Aaparokshanu bhoothirvai

prochyathe moksha sidhaye I  

Sadbhireva prayathnena

veekshaneeya muhur muhu II 2 II

Here is presented Aparoksaanubuti:

Meaning Self-Realization;

A Text in which is shown the means to attain Liberation.

This Text is intended for those

who are intensely desirous of  obtaining Liberation;

who are Pure in Heart and

who constantly engage in Meditating

upon the Truth expounded herein.

76.

Before specifying the 15 steps that lead the Seeker to the State of Samaadhi, Shankara sets forth, in detail, the nature of Knowledge, which is the Goal to be realized, in the following way:

“Aham Brahmaasmi: I am Brahman.”

ब्रह्मैवाहं समः शान्तः 

सच्चिदानन्दलक्षणः ।

नाहं देहो ह्यसद्रूपो 

ज्ञानमित्युच्यते बुधैः ॥ २४॥

Brahmaivaham sama santhiH

sachidananda lakshanam I

Naham deho hyasadroopo

jnana mithyuchyuthe budhai II 24 II

I am verily Brahman;

Composed, Calm and Peaceful;

By Nature Absolute Existence-Knowledge-Bliss.

No, I am not the body that is Asat,

that is  Non-Existence itself –

As said by the Wise,

this is True Knowkedge

77. निर्विकारो निराकारो 

निरवद्योऽहमव्ययः ।

नाहं देहो ह्यसद्रूपो 

ज्ञानमित्युच्यते बुधैः ॥ २५॥

Nirvikaro nirakaro

niravadhyo aham avyaya

Naham deho hyasadroopo

jnana mithyuchyuthe budhai II 25 II

I am without change,

without any form,

I am free from all blemishes,

I am undecaying;

No, I am not the body that is Asat,

that is  Non-Existence itself –

As said by the Wise,

this is True Knowledge

78. निरामयो निराभासो 

निर्विकल्पोऽहमाततः ।

नाहं देहो ह्यसद्रूपो

ज्ञानमित्युच्यते बुधैः ॥ २६॥

Niramayo nirabhaso

nirvikalpo ahamathathaH,

Naham deho hyasadroopo

jnana mithyuchyuthe budhai II 26 II

I am free from all diseases;

I am beyond all comprehension;

I am free from any kind of change;

I am All-Pervading.

No, I am not the body that is Asat,

that is  Non-Existence itself –

As said by the Wise,

this is True Knowkedge

79. निर्गुणो निष्क्रियो नित्यो 

नित्यमुक्तोऽहमच्युतः ।

नाहं देहो ह्यसद्रूपो 

ज्ञानमित्युच्यते बुधैः ॥ २७॥

Nirguno nishkriyo nithyo

nithya muktho aham achyutha,

Naham deho hyasadroopo

jnana mithyuchyuthe budhai II 27 II

 I am without any attributes (gunas);

I am without any activity;

I am everlasting, ever free

and imperishable.

No, I am not the body that is Asat,

that is  Non-Existence itself –

As said by the Wise,

this is True Knowkedge

80.निर्मलो निश्चलोऽनन्तः 

शुद्धोऽहमजरोऽमरः ।

नाहं देहो ह्यसद्रूपो 

ज्ञानमित्युच्यते बुधैः ॥ २८॥

Nirmalo nischalo anantha

sudhohamajaro amara,

Naham deho hyasadroopo

jnana mithyuchyuthe budhai II 28 II

I am free from all impurity;

I am immovable, unlimited and pure,

I am undecaying and immortal.

No, I am not the body that is Asat,

that is  Non-Existence itself –

As said by the Wise,

this is True Knowledge

81. NIDIDHYAASANAM

The above five slokas have set forth, in detail, the Nature of Knowledge that is the Goal of Life. It is not enough to know only the Goal. The Saadhaka should acquaint himself with the Means to attain the Goal.

The Saadhaka should first acquire the eligibility as stated under “Saadhana Chatushtayam.”

Four-fold Eligibility:

a)      Viveka,

b)     Vairagya,

c)      Six-fold Sampatti and

d)     Mumukshutvam – strong desire for Liberation

Having done that, he should clearly understand the Nature of Knowledge as indicated in the above five slokas..

After Sravanam and Mananam, he should take up Nididhyaasanam

Shankara has specified fifteen steps or practices which will gradually lead the Seeker to the direct intuitive Realisation or Aparokshaanubhuti:

“ Aham Brahmaasmi: I am Brahman and

Sarvam Khalu idam Brahma: All This is verily Brahman.”

82. NIDIDHYAASANAM

RAJA YOGA MEDITATION

त्रिपञ्चाङ्गानि अथो वक्ष्ये 

पूर्वोक्तस्यैव सिद्धये ।

तैश्च सर्वैः सदा कार्यं 

निदिध्यासनमेव तु ॥ १००॥

Tri panchanga anyadho vakshye

poorvokthasya hi labdhaye,

Thaischa sarve sada karya

nidha dhyasana meva thu II 100 II

For the attainment of the Knowledge mentioned above,

I shall expound fifteen steps with the help of which Nididhyaasanam

or Deep Meditation shall be practiced at all times.

नित्याभ्यासादृते प्राप्तिः

न भवेत्सच्चिदात्मनः ।

तस्माद्ब्रह्म निदिध्यासेत्

जिज्ञासुः श्रेयसे चिरम् ॥ १०१॥

Nithyabhyasadruthe prapthir

na bhaveth sachid athmanaH I

Thasamad brahma nidhidhyase

jijnasu sreyase chiram. II 101 II

The Non-dual Aatman that is Absolute Existence and the Knowledge

cannot be realized without constant practice. So the Seeker after

Knowledge should long meditate upon Brahman for the attainment

of the desired Goal.

83. The Fifteen Steps of Raja Yoga

यमो हि नियमस्त्यागो 

मौनं देशश्च कालतः ।

आसनं मूलबन्धश्च 

देहसाम्यं च दृक्स्थितिः ॥ १०२॥

प्राणसंयमनं चैव 

प्रत्याहारश्च धारणा ।

आत्मध्यानं समाधिश्च 

प्रोक्तान्यङ्गानि वै क्रमात् ॥ १०३॥

Yamo hi niyamasthyago

mounam desascha kalatha

Aasanam moolabandascha

deha samyam cha druk sthithi II 102 II

Prana samyamanam chaiva

prathyaharscha dharana I

Athmadhyanam samadhischa

prakthaa anyangani vai kramath II 103 II

The Fifteen Steps required to stabilize the Knowledge and reach Siddhi or

Realization are as follows:

1.      Yama or control of the senses; 

2.      Niyama or control of the mind;

3.      Thyaaga or Renunciation;

4.      Maunam or Silence;

5.      Desha or Space

6.      Kaala or Time;

7.      Aasanam or Posture;

8.      Moolabandha or an Aasana called Restraining Root

9.      Deha Saamayam or Equipoise of the body;

10.    Drk-sthitihi or  Firmness of Vision;

11.    Praana Samyamana or Control of Vital Force;

12.    Pratyaahaara or Withdrawal of the Mind;

13.    Dhaarana or Concentration;

14.    Aatma Dhyaanam or Self-Contemplation; and

15.    Samaadhi or Complete Absorption.

Eight of these Fifteen Practices have names that are common with the

names in Patanjali’s Ashtaanga Yoga  and the remaining Seven Practices

have names common with some other Yogic  Practices under Hatha Yoga.

But Shankara uses every one of them in an entirely new sense from the point of view of

Advaita Vedaanta.

84. . Practice No. 1  Yama

सर्वं ब्रह्मेति 

विज्ञानात्

इन्द्रियग्रामसंयमः ।

यमोऽयमिति सम्प्रोक्तः

अभ्यसनीयो मुहुर्मुहुः ॥ १०४॥

Sarva brahmethi

vijnanAt

indriya grama samyama I

Yamo ayamithi saprakthaH

abhyasaneeyo muhur muhu II 104 II

The bringing of all the Senses under control with the help of

the Insight that “All this is Brahman” – this is called Yama

and it should be practiced again and again.

According to Patanjali,Yama refers to five kinds of restraints:

1.      Ahimsa: abstention from harming others;

2.      Sathya: abstention from falsehood;

3.      Aasteya: abstention from theft;

4.      Brahmacharya: remaining chaste in thought, word and deed; and

5.      Aparigraha: abstention from receiving gifts.

When one knows everything to be Brahman, the controlling of the senses

happens as a matter of course.

REFLECT                CONTEMPLATE         AND     MEDITATE

85. Practice No. 2  Niyama

सजातीयप्रवाहश्च 

विजातीयतिरस्कृतिः ।

नियमो हि परानन्दो 

नियमात्क्रियते बुधैः ॥ १०५॥

Sajatheeya pravahascha

vijatheeya thiraskrithi I

Niyamo hi paramanando

niyamath kriyathe budhai II 105 II

The continuous flow of only one kind of thought,

to the exclusion of all other thoughts, —

the thought relating to the Unity of the Individual Self

with the Universal Self – this is called Niyama.

This indeed is the Supreme Bliss

and this is regularly practiced by the Wise.

 According to Patanjali, Niyamas include

1.      Saucha: Purity, internal and external;

2.      Santosha: contentment;

3.      Tapas: austerity;

4.      Swaadhyaaya: study of Scriptures; and

5.      Iswara.pranidhaana: devotion to God.

These are easily accessible to one

who constantly dwells on Brahman.

REFLECT                CONTEMPLATE         AND     MEDITATE

86. Practice No. 3  Thyaaga

त्यागः प्रपञ्चरूपस्य

चिदात्मत्वावलोकनात् ।

त्यागो हि महतां पूज्यः 

सद्यो मोक्षमयो यतः ॥ १०६॥

Thyaga prapancha roopaya

chid athmath avalokanath I

Thyago hi mahatham poojya 

sadhyo mokshamayo yatha II 106 II

Abandoning of the Illusory Universe by realizing it

to be the All-Conscious Aatman

is real Thyaaga or Renunciation.

This  Practice is honoured by the great people  

as it is of the nature of immediate Liberation.

REFLECT   CONTEMPLATE  AND     MEDITATE

87. Practice No. 4  Maunam

यतो वाचो निवर्तन्ते 

अप्राप्य मनसा सह ।

यन्मौनं योगिभिर्गम्यं 

तद्भजेत्सर्वदा बुधः ॥ १०७॥

Yato vacho nivarthanthe

aprapya manasa saha I

Yan mounam yogibhir gamyam

thad bhaveth sarvadha budha II 107 II

Maunam or Silence is that from which

Words along with the Mind turn back

Without reaching It.

This Silence is attained by the Yogis..

The Wise should always try to reach

that State of Silence. .

88. Practice No. 4   Maunam (contd.)

वाचो यस्मान्निवर्तन्ते 

तद्वक्तुं केन शक्यते ।

प्रपञ्चो यदि वक्तव्यः 

सोऽपि शब्दविवर्जितः ॥ १०८॥

इति वा तद्भवेन्मौनं 

सतां सहजसंज्ञितम् ।

गिरां मौनं तु बालानां 

प्रयुक्तं ब्रह्मवादिभिः ॥ १०९॥

Vacho yasman nivarthanthe

thaduktham kena sakyathe I

Prapancho yadi vakthavyaH

sopi shabdha vivarjitha II 108 II

Ithi vaa thad bhaveth mounaH

sadam sahaja samjnitham I

Gira mounam thu balanam

prayuktham brahma vadhibhi II 109 II

Who can describe that Brahman from whom

words turn back without reaching Him?

Or if the Phenomenal World were to be described,

even that is beyond the power of words.

This World is found to be inexpressible

because it cannot be called either Sat (Existence)

or Asat (Non-Existence).

If it were Sat, it would not disappear in deep sleep.

If it were Asat, it would not at all appear now.

So Silence is inseparable from Brahman or Atman,

though teachers of Brahman insist on the practice of

observing Silence by restraining speech

only in respect of children and ignorant people.

REFLECT   CONTEMPLATE  AND     MEDITATE

89. Practice No. 5  Desha or Space

आदावन्ते च मध्ये च 

जनो यस्मिन् न विद्यते ।

येनेदं सततं व्याप्तं 

स देशो विजनः स्मृतः ॥ ११०॥

Adhavanthe cha madhye cha

jano yasmin na vidhyathe I

Yenedham sathatham

vyaptham sa deso vijana smruth II 110 II

Though the Universe, with all the people,

is pervaded by Brahman,

the Universe does not exist in Him at any time,

in the Past, Present or Future.

The Aloneness of Brahman has no space

for the second, at any time.

So Brahman is to be meditated upon as Desha or Space.

REFLECT   CONTEMPLATE  AND     MEDITATE

90. Practice No. 6  Kaala or Time

कलनात् सर्वभूतानां

ब्रह्मादीनां निमेषतः ।

कालशब्देन निर्दिष्टो 

ह्यखण्डानन्दकोऽद्वयः ॥ १११॥

Kalanath sarva bhoothanaam

brahmadheenam nimeshathaH I

Kala sabdhena nirdhishto

hyakanda anandhako advaya II 111 II

The Non-Dual Brahman characterized by undivided Bliss

is denoted by the word Time.

It is because He brings into Existence,

in the twinkling of an eye,

all beings from Four-headed Brahmaa downwards

REFLECT   CONTEMPLATE   AND     MEDITATE

91. Practice No. 7  Aasanam

सुखेनैव भवेद्यस्मिन्

अजस्रं ब्रह्मचिन्तनम् ।

आसनं तद्विजानीयात्

नॆतरत्सुखनाशनम् ॥ ११२॥

 Sukhenaiva bhavedhyasmin

ajasram Brahma chinthanam I

Asanam thath vijaneeyath

netharath sukhasanam II 112 II

A calm and serene state in which the meditation of Brahman

flows spontaneously and continuously –

one should know that to be the real Posture.

It is not any other posture that causes

physical pain and distraction of mind

from the Meditation of Brahman.

REFLECT    CONTEMPLATE  AND     MEDITATE

92. Practice  No. 7  Aasanam  (contd.)

सिद्धं यत्सर्वभूतादि 

विश्वाधिष्ठानमव्ययम् ।

यस्मिन्सिद्धाः समाविष्टाः

तद्वै सिद्धासनं विदुः ॥ ११३॥

Sidham yath sarva bhoothadhi

viswadishtanam avyayam I

Yasmin sidha samavishtas

thadhwai sidhasanam vidhu II 113 II

Siddhaasana is the name of a particular Yogic posture.

Here it refers to the eternal Brahman 

Who is well-known as the Origin of all things,

Who is the Support of the whole Universe,

and Who is immutable –

it is the State  in which the Siddhas,

the Enlightened Ones, are completely Merged in Brahman.

This alone is known as Siddhaasana.

REFLECT    CONTEMPLATE         AND     MEDITATE

93. Practice No. 8  Moola Bandha  or Restraining Root 

यन्मूलं सर्वभूतानां ॥

यन्मूलं चित्तबन्धनम् ।

मूलबन्धः सदा सेव्यो 

योग्योऽसौ राजयोगिनाम् ॥ ११४॥

Yan moolam sarva bhoothanam I

yan moolam chitha bandhanam I

Moola Bhandha sada sevyo

yogyo asou raja yoginam II 114 II

Moolabandha is also the name of another Yogic posture.

Moolabandha is to be known in terms of the Restraint of the Mind.

The mind is truly restrained when it is completely merged in

Brahman that is the Root of all Existence.

This is a practice fit for those practicing Raja Yoga.

The Truth underlying this is that

while seated for Meditation, one should not bother

much about the Posture but one should always try to engage

one’s whole attention in the Meditation of Brahman –

which alone is the Goal. 

REFLECT     CONTEMPLATE   AND     MEDITATE

94. Practice  No. 9    Deha Saamyam

अङ्गानां समतां विद्यात्

समे ब्रह्मणि लीनताम् ।

नो चेन्नैव समानत्वं

रुजुत्वं शुष्कवृक्षवत् ॥ ११५॥

Anganam samatham vidhyath

same brahmani leenathamI

No cheth naiva samanathwam

rujuthwam sushkavath II 115 II

Total  Absorption in the uniform Brahman

should be known as Deha Saamyam

or Equipoise of the limbs.

Mere straightening of the body

like that of a dried-up tree is no Equipoise. 

REFLECT   CONTEMPLATE   AND     MEDITATE

95. Practice No. 10   Drg – Sthiti      Firmness of Vision

दष्टिं ज्ञानमयीं कृत्वा 

पश्येत् ब्रह्ममयं जगत् ।

सा दृष्टिः परमोदारा 

न नासाग्रावलोकिनी ॥ ११६॥

Drushtim jnanamayim kruthwa

pasyed brahma mayam jagat I

Sa drushti parmodara

na nasagravalokinee II 116 II

One should convert ordinary vision into

Vision of Knowledge and should view the world

as Brahman.

This is the Drg-Sthiti, Noblest Vision,

 and not that vision which is merely directed towards

the tip of the nose.

REFLECT  CONTEMPLATE AND  MEDITATE

96. Practice No. 10   Drg – Sthiti  Firmness of Vision (contd.)

द्रष्टृदर्शनदृश्यानां 

विरामो यत्र वा भवेत् ।

दृष्टिस्तत्रैव कर्तव्या 

न नासाग्रावलोकिनी ॥ ११७॥

Drushtru darshanam

drushyanam viramo yathra va bhaved I

Drushti sthathraiva karthavyaa

na nasagravalokini II 117 II

OR  one should  direct one’s vision

towards that Brahman, who is Pure Consciousness,

in whom all the distinctions of

the Seer, Sight and the Seen come to an end,

but not merely direct one’s vision

to the tip of the nose.

REFLECT   CONTEMPLATE   AND     MEDITATE

97. Practice  11  Praana Samyamana 

चित्तादिसर्वभावेषु 

ब्रह्मत्वेनैव भावनात् ।

निरोधः सर्ववृत्तीनां 

प्राणायामः स उच्यते ॥ ११८॥

Chiuthadhi sarva bhaveshu

brahmathwe naiva bhavanath I

Nirodha sarva vrutheenam

pranayama sa uchyathe II 118 II

The restraint of all modifications of the mind

by regarding all mental states to be Brahman alone –

this is called Praanayaama or Control of the Vital Force.

REFLECT    CONTEMPLATE  AND     MEDITATE

98. Practice  11  Praana Samyamana  (contd.)

निषेधनं प्रपञ्चस्य 

रेचकाख्यः समीरणः ।

ब्रह्मैवास्मीति या वृत्तिः 

पूरको वायुरीरितः ॥ ११९॥

ततस्त् 

वृत्तिनैश्चल्यं 

वृत्तिनैश्चल्यं

कुंभकः प्राणसंयमः ।

अयं चापि प्रबुद्धानाम्

अज्ञानां घ्राणपीडनम् ॥ १२०॥

Nishedhanam prapanchasya

rechakakhya sameeranaH I

Brahmaivasmeethi ya vruthiH

poorako vayureeritha II 119 II

Ththasthat

vruthi naischalyam

kumbhaka prana samyama I

Ayam chapi prabudhaanaam

ajnanam graana peedanam II 120 II

The negation of the phenomenal world is known as Rechaka i.e Breathing out.

The thought “I am Verily Brahman” – is called Puraka. (Breathing in )

The steadiness of that Thought thereafter is called –Kumbhaka. (Restraining the breath)

This is the real course of Praanayaama for the enlightened ones.

The ignorant ones only torture the nose!

REFLECT   CONTEMPLATE  AND     MEDITATE

99. Practice  No. 12  Pratyaahaara  (Withdrawal of the mind)

विषयेष्वात्मतां दृष्ट्वा 

मनसश्चिति मज्जनम् ।

प्रत्याहारः स विज्ञेयोऽ

अभ्यसनीयो मुमुक्षुभिः ॥ १२१॥

Vishayethwa athmatha drushtwa

manasa schithi majjanam I

Prathyahara sa vigneya

abhyasaneeyo mumukkshubhi II 121 II

The absorption of the mind in the Supreme Consciousness

by realizing Aatman in all objects –

this is known as Pratyaahaara, Withdrawal of the mind.

This should be practiced by all the Seekers of Liberation.

REFLECT    CONTEMPLATE   AND   MEDITATE

100. Practice  No. 13   Dhaarana  Concentration

यत्र यत्र मनो याति 

ब्रह्मणस्तत्र दर्शनं।

मनसो धारणं चैव 

धारणा सा परा मता ॥ १२२॥

Yathra yathra mano yathi

brahmana sthathra darshanam I

Manaso dharanm chaiva

dharana sa paraa mathaa II 122 II

Dhaarana is Concentration.

According to Patanjali, “it is holding the mind

on to a particular object.”

But here it means: holding the mind on to any object

it comes across, with the realization

that every object is Brahman alone.

This steadiness of mind with the realization

That every object is Brahman alone

 is known as Supreme Dhaarana.

REFLECT    CONTEMPLATE   AND     MEDITATE

101. Practice No. 14   Dhyana     Meditation

ब्रह्मैवास्मीति सद्वृत्त्या

 निरालम्बतया स्थितिः ।

ध्यानशब्देन विख्याता

परमानन्ददायिनी ॥ १२३॥

Brahmai va asmithi sad vruthya

niralambathaya sthithi I

Dhyana shabdhena vikhyatha

paramananda dhayinee II 123 II

According to Patanjali,  Dhyaana is keeping an unbroken thought

in some particular object.

But here, the unbroken thought is perfected

when one merges all thought in Brahman,

realizing “I am Brahman.”

This is what is meant by Dhyaana

and it is productive of Supreme Bliss.

REFLECT  CONTEMPLATE  AND  MEDITATE

102. Practice No. 15     Samaadhi   Complete Absorption

निर्विकारतया वृत्त्या 

ब्रह्माकारतया पुनः ।

वृत्तिविस्मरणं सम्यक्

समाधिर्ज्ञानसंज्ञकः ॥ १२४॥

Nirvikarathaya vruthya

brahma karathaya puna I

Vrutha vismaranam samyak

samadhir jnana samjnak II 124 II

Thought should first be made changeless.

Then the changeless thought should be

identified with Brahman.                             

This should lead to the forgetfulness

of all mental activity, resulting in

a state of complete absorption,

which is called Samaadhi.

It is also known as Gnana or Knowledge.

REFLECT   CONTEMPLATE  AND     MEDITATE

103. SHLOKA 125. 

एवञ्चाकृत्रिमानन्दं 

तावत्साधु समभ्यसेत् ।

वश्यो यावत्क्षणात्पुंसः

प्रयुक्तः सन् भवेत्स्वयम् ॥ १२५॥

evam chakruthri manandam

thvath sadhu samabyaseth I

Vasyo yavath kshanath pumsaH

prayuktha sa bhaveth swayam II 125 II

The Saadhaka or Aspirant should carefully practice

this Meditation, which reveals his natural Bliss.

When the practice comes fully under his control,

Meditation happens spontaneously, in an instant,

when called into action.

104. SHLOKA 126.

 ततः साधननिर्मुक्तः 

सिद्धो भवति योगिराट् ।

तत्स्वरूपं न चैकस्य 

विषयो मनसो गिराम् ॥ १२६॥

Thatha sadhana nirmukthaH

sidho bhavathi yogirat I

Thath swaroopam na chaithasya  

vishayo manaso girm II 126 II

Then he, as the best among the Yogis,

having attained perfection, or Siddhi,

becomes free from all practices.

The real nature of such a man,

who has realized the Supreme Brahman,

never becomes an object of the mind or speech.

That is, he remains beyond mind and speech

105. SHLOKA 127. 

समाधौ क्रियमाणे तु

विघ्नान्यायान्ति वै बलात् ।

अनुसन्धानराहित्यम्

आलस्यं भोगलालसम् ॥ १२७॥

लयस्तमश्च विक्षेपो 

रसास्वादश्च शून्यता ।

एवं यद्विघ्नबाहुल्यं 

त्याज्यं ब्रह्मविदा शनैः ॥ १२८॥

Samadhou kriyamano thu

vignani ayanthi vai bhalath I

Anusandhana rahithyam

aalasyam bhoga lalasam II 127 II

Layasthamscha vikshepo rasasvadascha soonyatha, Yevam yad vigna bahulyam thyajyam brahavida sanai.

While practicing Samaadhi,

there appear unavoidably many obstacles,

such as 

1.      Lack of enquiry,

2.      Idleness,

3.      Desire for some pleasure,

4.      Sleep,

5.      Dullness,

6.      Distraction,

7.      Tasting of joy, (there arises in the mind a kind of pleasurable feeling as a result of concentration) and

8.       A sense of blankness. 

One desiring the Knowledge of Brahman should slowly

get rid of such innumerable obstacles .

106. SHLOKA 129.

भाववृत्त्या हि भावत्वं 

शून्यवृत्त्या हि शून्यता ।

ब्रह्मवृत्त्या हि पूर्णत्वं 

तथा पूर्णत्वमभ्यसेत् ॥ १२९॥

Bhava vruthya hi bhavathwam

soonya vruthyahi soonyatha I

Brahma vruthya hi poornathwamI

thadha poornathwam abhyaseth II 129 II

While thinking of an object,

the mind truly identifies itself with that object.

While thinking of void,

it really becomes blank.

Whereas by the thought of Brahman,

the mind attains Perfection.

So one should constantly think of Brahman

to attain Perfection.

107. SHLOKA 134. 

निमेषार्धं न तिष्ठन्ति 

वृत्तिं ब्रह्ममयीं विना ।

यथा तिष्ठन्ति ब्रह्माद्याः 

सनकाद्याः शुकादयः ॥ १३४॥

Nimeshardha na thishtanthi

vruthim brahma mayim vinaa I

Yada thishtanthi brahmadhya

sanakadhya shukadhaya II 134 II

The Saadhaka aspiring to attain Brahma Gnaana

should not remain, even for a single moment,

without the thought of Brahman,

just like Brahmaa, Sanaka, Suka and others.

He should always be immersed in

Brahma Consciousness

and thus identify himself with Brahman.

This is the final aim of Raja Yoga

As expounded here.

We may wish to know how this exposition of Raja Yoga

differs from the practices in Patanjali’s Ashtaanga Yoga.

Patanjali prescribes the control of the body and the Praana

prior to  practice of Meditation.

Whereas, Shankara emphasizes the meditation of Brahman

from the very beginning and thus leads the Saadhaka

straight to the Goal of Siddhi.

108. SHLOKA 141:- 

अदृश्यं भावरूपञ्च 

सर्वमेतत् चिदात्मकम् ।

सावधानतया नित्यं 

स्वात्मानं भावयेद्बुधः ॥ १४१॥

Adrusyam bhava roopancha

sarvameva chidathmakam I

Savadhana thaya nithyam

swathmanam bhavayed budha II 141 II

The wise should always think,

attentively and with great care,

of the invisible, the visible and everything else

as his own self, which is of the nature of Consciousness itself.

109. SHLOKA 142. 

दृश्यं हि अदृश्यतां नीत्वा 

ब्रह्माकारेण चिन्तयेत् ।

विद्वान् नित्यसुखे तिष्ठेत्    

धिया चिद्रसपूर्णया ॥ १४२॥

Drusyam hyadrusyatham nItvA

brahmakarena chinthayeth I

Vidwan nithya sukhe thishte

dvidhya chidhra sapoornaya II 142 II

A person may at first take some external thing

as an object of his meditation.

But he should afterwards think of it

as existing only in the form of the mind.

Lastly, the mind should also be reduced

to Brahman which is Pure Consciousness and Bliss.

Thus alone will he abide in eternal felicity,

with the mind full of Consciousness and Bliss.

Thus alone one is said to have achieved

The highest Goal that is Aparakhonubhuti.

110. SHLOKA 143. 

एभिरङ्गैः समायुक्तो 

राजयोग उदाहृतः ।

किञ्चित्पक्वकषायाणां 

हठयोगेन संयुतः ॥ १४३॥

Yebhir aangai samayuktho

raja yoga udhahrutha I

Kinchid pakwa kashayaanaam

hata yogena samyutha II 143 II

All the Fifteen Practices described above

come under Raja Yoga.

These Practices should be combined with those of

Hatha Yoga for the benefit of those Saadhakas

who have not gained complete control

over their worldly desires.

111. SHLOKA 144;- 

परिपक्वं मनो येषां 

केवलोऽयं च सिद्धिदः ।

गुरुदैवतभक्तानां 

सर्वेषां सुलभो जवात् ॥ १४४॥

Paripakwam mano yesham

kevaloyam cha sidhidhaH

Guru daiwatha bhakthanam

sarvesham sulabho bhavet II 144 II

But for those with a completely purified mind,

this Raja Yoga alone is sufficient

to achieve Perfection or Siddhi,

in terms of the Realisation of the Highest Truth.

Purity of mind is speedily accessible to those

who are devoted to the Guru and the Deity of their preference,

their Ishta Devata.

Thus ends Shankara’s Treatise on Aparokshaanubhuti  or Self-Realisation.

112.  After describing the Fifteen Steps of Raja Yoga that lead the Saadhaka

to a state of Advaita Samaadhi, Shankara concludes the text of Aparoksaanubhuti

by making two important statements:

1.    Full control over the Mind

The Saadhaka should make sure that he has gained complete control over

his internal and external nature and all his worldly desires are well-contained.

If not, he should include Hatha Yoga in his practice of Raja Yoga Meditation.

2.    Purity of Mind

The Raja Yoga meditator can reach a state of perfection only when his mind is

completely purified.

Purity of mind is easily accessible to those who have faith and unflinching devotion

to one’s Guru and Ishtadevata.

Purity of mind also needs to be acquired through self-less actions, by giving up the fruits of all actions and dedicating them to God. 

This is what is known as Nishkama Karma or Saattvik Thyaga.

The Saadhaka then becomes an Uttama Adhikaari and

then the mind easily comes under full control in order 

To make the thought changeless,

To get that thought identified with Brahman,

And, finally, to get the mind reduced to Brahman that is

Pure Consciousness and Bliss.

“As you think so will you be.”

This is the state of Samaadhi or Total Absorption,–

Direct Self-Realisation, Aparokshaanubhuti.

(113)    SAADHANA  MAARGA:  CONCLUSION

In retrospect, it was after completing the study and recitation of Srimad Bhagavadgita

and after video-streaming it under the caption “A Sloka A Day” that we opened up

the SAADHANA MAARGA for the benefit of the Spiritual Seekers.

It ran on Four Tracks

of Gnaana Yoga, Karma Yoga, Dhyaana Yoga and Bhakti Yoga.

Any Saadhana should start with a Siddhanta or Doctrine and end up in Siddhi or

Realisation.

Working within the ambit of Advaita Vedanta, we have helped the Spiritual Seekers gain

both  Knowledge and Experience through various Spiritual Practices.

Shankara’s Tattva Bodha gives us clear instruction on the Knowledge of Truth or Reality and

specifies the person for whose benefit it is given.

 He is known as the Adhkari, a person competent to receive the Instruction and put it into practice.

Adhikaris are categorized under three heads:

Uttama, Madhyama and Manda, depending on their spiritual competence

Starting as Manda Adhikari, the Seeker after Liberation should improve his level of competence to become Madhyama Adhikari  with the help of Shravanam and Mananam.        .

Then with intense Spiritual Practice called Nididhyasanam, he should reach the level of Uttama Adhikari.

No sooner does he do so than he gets Enlightenment or Self-Realisation or Advaita Anubhuti.

While expressing our profound gratitude to all those spiritually-oriented viewers of all our video-streamings, we wish to list out a set of References prepared on the basis of all the Video-streamings done so far:

114. Lanka Krishna Murti Foundation

Saadhana Maarga: Towards Self-Realisation

References:

Srimadbhagavadgita (Already streamed)

Section One: Vande Guru Paramparaam

a.    Guru-Sishya Parampara

b.    Gurvashtakam

Section Two: Karma Yoga

a.    Sanatana Dharma: Principles and Practices

b.    Swadharma: Nityakarma Anushthaana

c.     Prasnotthara Ratna Maalikaa

d.     Ethical Notes (Select Subhashitas) (Streamed earlier)

Section Three:  Dhyaana Yoga

a.    Hatha Yoga: Guide to Meditation

b.    Guided Chakra Meditation with Visualisations and Affirmations (Audio)

Section  Four: Smaranam (Bhakti and Jnana Yoga)

a.   Introduction   

b   Narayana Suktam

 c. Dvaa Suparna: Two Birds.

 d.  Pratah Smarana Stotram

 e.  Nirvana Shatkam                                                                           

 f.   Shiva Maanasa Pooja

 g.  Self-Awakening (Audio)

  h.    Dakshinamurthy Stotram

  i.    Dasasloki

  j.    Sri Vishnusahasranama Stotram (Streamed earlier)

  k.      Purusha Suktam

  l.    Sree Suktam and

  m.      Moha Mudgaram  or Bhajagovindam

Section  Five: Siddhi

a.         Tattva Bodha

b.         Aparoksanubhuti

We propose to get photo-copies of all the items mentioned in the above References and make them available to those that are desirous of possessing them for their regular practice and guidance.

Having shown the Way to Self-Realisation, Saadhana Maarga reaches its end, the Goal;

So also, the video-streaming, with the happy feeling that  Lanka Krishna Murti Foundation has completed this particular engagement given in the References above with all its well-wishers.

OM  TAT  SAT

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु 

मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥

OM saha nAvavatu I

Saha nau bhunaktu

Saha vIryam karavaavai  I

Tejasvi nAvadhitamastu

mAvidvishAvahai I

OM   Shantih. Shantih. Shantih.

Sri Krishnaarpanamastu

74.

SIDDHI

RAJA YOGA MEDITATION

Aparokshaanubhuti.

श्रीहरिं परमानन्दं

ಶ್ರೀಹರಿಂ ಪರಮಾನಂದಂ

उपदेष्टारमीश्वरम् ।

ಉಪದೇಷ್ಟಾರಮೀಶ್ವರಂ ।

व्यापकं सर्वलोकानां 

ವ್ಯಾಪಕಂ ಸರ್ವಲೋಕಾನಾಂ 

कारणं तं नमाम्यहम् ॥ १॥

ಕಾರಣಂ ತಂ ನಮಾಮ್ಯಹಂ ।। 1।।

ಸಿದ್ಧಿ 

ರಾಜಯೋಗ ಧ್ಯಾನ

ಅಪರೋಕ್ಷಾನುಭೂತಿ

ಅಜ್ಞಾನವನ್ನು ನಾಶಗೊಳಿಸುವ ಶ್ರೀ ಹರಿಗೆ ನಾನು ವಂದಿಸುತ್ತೇನೆ,

ಈತನು ಪರಮಾನಂದ ಸ್ವರೂಪನು, ಸಕಲರಿಗೂ ಪ್ರಪ್ರಥಮ ಗುರುವು ಈತ, ಎಲ್ಲೆಡೆಯೂ ವ್ಯಾಪಿಸಿರುವ ಈತ ಈಶ್ವರನೂ ಸಹ ಆಗಿದ್ದಾನೆ.

ಈತ ಸರ್ವ ಲೋಕಗಳಿಗೆ ಕಾರಣೀಭೂತನಾಗಿದ್ದಾನೆ.

75.

अपरोक्षानुभूतिर्वै 

ಅಪರೋಕ್ಷಾನುಭೂತಿರ್ವೈ 

प्रोच्यते मोक्षसिद्धये ।

ಪ್ರೋಚ್ಯತೇ ಮೋಕ್ಷಸಿದ್ಧಯೇ ।

सद्भिरेषा प्रयत्नेन 

ಸದ್ಭಿರೇಷಾ ಪ್ರಯತ್ನೇನ 

वीक्षणीया मुहुर्मुहुः ॥ २॥

ವೀಕ್ಷಣೀಯಾ ಮುಹುರ್ಮುಹುಃ ।। 2।।

ಮೇಲಿನ 2ನೇ ಶ್ಲೋಕದಲ್ಲಿ ಅಪರೋಕ್ಷಾನುಭೂತಿಯನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಲಾಗಿದೆ. ಅಪರೋಕ್ಷಾನುಭೂತಿ ಎಂದರೆ ಆತ್ಮಸಾಕ್ಷಾತ್ಕಾರ ಎಂದು ಅರ್ಥ:

ಈ ಗ್ರಂಥದಲ್ಲಿ ಮುಕ್ತಿಯನ್ನು ಹೊಂದಲು ಬೇಕಾದ ಸಾಧನಗಳನ್ನು ತೋರಿಸಿಕೊಡಲಾಗಿದೆ.

ಯಾರು ಮೋಕ್ಷವನ್ನು ಹೊಂದಬೇಕೆಂಬ ತೀವ್ರವಾದ ಅಭಿಲಾಷೆಯನ್ನು ಹೊಂದಿರುತ್ತಾರೆಯೋ, ಯಾರು ನಿಷ್ಕಲ್ಮಶ ಹೃದಯವನ್ನು ಉಳ್ಳವರಾಗಿರುತ್ತಾರೆಯೋ ಮತ್ತು ಯಾರು ಇಲ್ಲಿರುವ ಸತ್ಯತತ್ವದ ವ್ಯಾಖ್ಯಾನವನ್ನು ಕುರಿತು ಸತತವಾಗಿ ಧ್ಯಾನದಲ್ಲಿ ನಿರತರಾಗಿರುತ್ತಾರೆಯೋ ಅಂತಹವರಿಗಾಗಿ ಈ ಗ್ರಂಥವನ್ನು ಉದ್ದೇಶಿಸಿ ರಚಿಸಲಾಗಿದೆ.

76.

Before specifying the 15 steps that lead the Seeker to the State of Samaadhi, Shankara sets forth, in detail, the nature of Knowledge, which is the Goal to be realized, in the following way:

“Aham Brahmaasmi: I am Brahman.”

ब्रह्मैवाहं समः शान्तः 

ಬ್ರಹ್ಮೈವಾಹಂ ಸಮಃ ಶಾಂತಃ

सच्चिदानन्दलक्षणः ।

ಸಚ್ಚಿದಾನಂದಲಕ್ಷಣಃ ।

नाहं देहो ह्यसद्रूपो 

ನಾಹಂ ದೇಹೋ ಹ್ಯಸದ್ರೂಪೋ 

ज्ञानमित्युच्यते बुधैः ॥ २४॥

 ಜ್ಞಾನಮಿತ್ಯುಚ್ಯತೇ ಬುಧೈಃ ।।24।।

ಸಾಧಕನನ್ನು ಸಮಾಧಿಸ್ಥಿತಿಗೆ ಕೊಂಡೊಯ್ಯುವ ೧೫ ಹಂತಗಳನ್ನು ವಿವರಿಸುವ ಮೊದಲು, ಗುರಿಯನ್ನು ಸಾಕ್ಷಾತ್ಕರಿಸಿಕೊಳ್ಳಲು ಬೇಕಾದ ಜ್ಞಾನದ ಸ್ವರೂಪದ ಬಗೆಗೆ ವಿಶದವಾಗಿ ಕೆಳಕಂಡಂತೆ ಶಂಕರಾಚಾರ್ಯರು ಪ್ರಕಟಪಡಿಸಿರುತ್ತಾರೆ.

“ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ: ನಾನು ಬ್ರಹ್ಮನು”.

ಮೇಲಿನ ೨೪ನೇ ಶ್ಲೋಕದ ಅರ್ಥ:-

    ಪೂರ್ಣವಾದ ಸತ್ – ಚಿತ್ –ಆನಂದದ ಲಕ್ಷಣಗಳನ್ನು ಹೊಂದಿರುವ, ನಿಶ್ಚಯವಾಗಿ ಸಮಚಿತ್ತತೆ, ಶಾಂತತೆ ಮತ್ತು ನೆಮ್ಮದಿಯ ಲಕ್ಷಣಗಳಿಂದ ಕೂಡಿದ ಬ್ರಹ್ಮನು ನಾನು. ಅಲ್ಲ, ಸ್ವಯಂ ಅಸ್ತಿತ್ವವಿಲ್ಲದ, ಅಸತ್ತಿನ ರೂಪದ ಶರೀರವು ನಾನಲ್ಲ. ವಿವೇಕಿಗಳು ಹೇಳಿದ ಪ್ರಕಾರ “ಇದು ನಿಜವಾದ ಜ್ಞಾನವಾಗಿದೆ”.

77. निर्विकारो निराकारो 

ನಿರ್ವಿಕಾರೋ ನಿರಾಕಾರೋ 

निरवद्योऽहमव्ययः ।

ನಿರವದ್ಯೋಽಹಮವ್ಯಯಃ ।

नाहं देहो ह्यसद्रूपो 

ನಾಹಂ ದೇಹೋ ಹ್ಯಸದ್ರೂಪೋ 

ज्ञानमित्युच्यते बुधैः ॥ २५॥

ಜ್ಞಾನಮಿತ್ಯುಚ್ಯತೇ ಬುಧೈಃ ।।25।।

ನಿರ್ವಿಕಾರನು ನಾನು; ನಿರಾಕಾರನು ನಾನು. 

ನಿಷ್ಕಳಂಕನು ನಾನು, ಅವ್ಯಯನು ನಾನು. 

ಅಲ್ಲ, ಸ್ವಯಂ ಅಸ್ತಿತ್ವವಿಲ್ಲದ ಅಸತ್ತಿನ ರೂಪದ ಶರೀರವು ನಾನಲ್ಲ, ವಿವೇಕಿಗಳು ಹೇಳಿದ ಪ್ರಕಾರ “ಇದು” ನಿಜವಾದ ಜ್ಞಾನವಾಗಿದೆ. 

78. निरामयो निराभासो 

ನಿರಾಮಯೋ ನಿರಾಭಾಸೋ 

निर्विकल्पोऽहमाततः ।

ನಿರ್ವಿಕಲ್ಪೋಽಹಮಾತತಃ ।

नाहं देहो ह्यसद्रूपो

ನಾಹಂ ದೇಹೋ ಹ್ಯಸದ್ರೂಪೋ 

ज्ञानमित्युच्यते बुधैः ॥ २६॥

ಜ್ಞಾನಮಿತ್ಯುಚ್ಯತೇ ಬುಧೈಃ ।।26।।

 ಎಲ್ಲ ವ್ಯಾಧಿಗಳಿಂದಲೂ ಮುಕ್ತನಾದ ನಿರೋಗಿಯು ನಾನು. ಸಕಲ ಗ್ರಹಿಕೆಗಳಿಗೆ ಅತೀತನಾದ ನಿರಾಭಾಸನು ನಾನು;

ಎಲ್ಲ ವಿಧದ ಬದಲಾವಣೆಗಳಿಂದಲೂ ಸ್ವತಂತ್ರನಾದ ನಿರ್ವಿಕಲ್ಪನು ನಾನು.

ಎಲ್ಲೆಲ್ಲಿಯೂ ವ್ಯಾಪಿಸಿರುವವನಾದ ನಿರಾಮಯನು ನಾನು.

ಅಲ್ಲ, ಸ್ವಯಂ ಅಸ್ತಿತ್ವವಿಲ್ಲದ ಅಸತ್ತಿನ ರೂಪದ ಶರೀರವು ನಾನಲ್ಲ, ವಿವೇಕಿಗಳು ಹೇಳಿದ ಪ್ರಕಾರ “ಇದು” ನಿಜವಾದ ಜ್ಞಾನವಾಗಿದೆ. 

79. निर्गुणो निष्क्रियो नित्यो 

ನಿರ್ಗುಣೋ ನಿಷ್ಕ್ರಿಯೋ ನಿತ್ಯೋ 

नित्यमुक्तोऽहमच्युतः ।

ನಿತ್ಯಮುಕ್ತೋಽಹಮಚ್ಯುತಃ ।

नाहं देहो ह्यसद्रूपो 

ನಾಹಂ ದೇಹೋ ಹ್ಯಸದ್ರೂಪೋ 

ज्ञानमित्युच्यते बुधैः ॥ २७॥

ಜ್ಞಾನಮಿತ್ಯುಚ್ಯತೇ ಬುಧೈಃ ।।27।।

 ನಿರ್ಗುಣನು ನಾನು,

ನಿಷ್ಕ್ರಿಯನು ನಾನು,

ನಿತ್ಯನು ನಾನು, ಅಚ್ಯುತನು ನಾನು.

ಅಲ್ಲ, ಸ್ವಯಂ ಅಸ್ತಿತ್ವವಿಲ್ಲದ ಅಸತ್ತಿನ ರೂಪದ ಶರೀರವು ನಾನಲ್ಲ, ವಿವೇಕಿಗಳು ಹೇಳಿದ ಪ್ರಕಾರ “ಇದು” ನಿಜವಾದ ಜ್ಞಾನವಾಗಿದೆ. 

80. निर्मलो निश्चलोऽनन्तः 

ನಿರ್ಮಲೋ ನಿಶ್ಚಲೋಽನಂತಃ 

शुद्धोऽहमजरोऽमरः ।

ಶುದ್ಧೋಽಹಮಜರೋಽಮರಃ ।

नाहं देहो ह्यसद्रूपो 

ನಾಹಂ ದೇಹೋ ಹ್ಯಸದ್ರೂಪೋ 

ज्ञानमित्युच्यते बुधैः ॥ २८॥

ಜ್ಞಾನಮಿತ್ಯುಚ್ಯತೇ ಬುಧೈ॥ 128 ॥

ನಿರ್ಮಲನು ನಾನು, ನಿಶ್ಚಲನು ನಾನು,

ಅನಂತನು ನಾನು, ಶುದ್ಧನು ನಾನು,

ಅಮರನು ನಾನು, ಅಜರ ಅಂದರೆ ಧೃಢ ಮನಸ್ಸಿನವನು ನಾನು.

ಅಲ್ಲ, ಸ್ವಯಂ ಅಸ್ತಿತ್ವವಿಲ್ಲದ ಅಸತ್ತಿನ ರೂಪದ ಶರೀರವು ನಾನಲ್ಲ, ವಿವೇಕಿಗಳು ಹೇಳಿದ ಪ್ರಕಾರ “ಇದು” ನಿಜವಾದ ಜ್ಞಾನವಾಗಿದೆ. 

ನಿದಿಧ್ಯಾಸನಂ

ಮೇಲಿನ ಈ ಐದು ಶ್ಲೋಕಗಳು ಜೀವನದ ಗುರಿಯಾದ ಜ್ಞಾನದ ಸ್ವರೂಪವನ್ನು ಸವಿಸ್ತಾರವಾಗಿ ಪ್ರಕಟಪಡಿಸುತ್ತವೆ. ಆದರೆ ಗುರಿಯನ್ನು ಅರಿಯುವುದಷ್ಟೇ ಸಾಲದು. ಸಾಧಕನು ಗುರಿಯನ್ನು ತಲುಪಲು ಬೇಕಾದ ಸಾಧನಗಳ ಬಗ್ಗೆ ಸ್ವತಃ ತಿಳುವಳಿಕೆಯನ್ನು ಹೊಂದಿರಬೇಕಾಗುತ್ತದೆ.

“ಸಾಧನ ಚತುಷ್ಟಯಂ”ನಲ್ಲಿ ತಿಳಿಸಿರುವಂತಹ ಅರ್ಹತೆಗಳನ್ನು ಮೊದಲಿಗೆ ಸಾಧಕನು ಗಳಿಸಿಕೊಳ್ಳಬೇಕಾಗುತ್ತದೆ.

ನಾಲ್ಕು ವಿಧದ ಅರ್ಹತೆಗಳು

1. ವಿವೇಕ

2. ವೈರಾಗ್ಯ

3. ಆರು ಬಗೆಯ ಸಂಪತ್ತಿ

4. ಮುಮುಕ್ಷುತ್ವ – ಮುಕ್ತಿಯೆಡಗಿನ ತೀವ್ರವಾದ ಅಪೇಕ್ಷೆ.

ಈ ಅರ್ಹತೆಗಳನ್ನು ಗಳಿಸಿಕೊಂಡ ನಂತರ ಆತನು ಮೇಲಿನ ಐದು ಶ್ಲೋಕಗಳಲ್ಲಿ ಉಲ್ಲೇಖಿಸಿರುವ ಜ್ಞಾನದ ಸ್ವರೂಪವನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳಬೇಕು.

ಶ್ರವಣ ಮತ್ತು ಮನನದ ನಂತರವೇ ಆತನು ನಿದಿಧ್ಯಾಸನವನ್ನು

ಕೈಗೊಳ್ಳಬೇಕು.

ಸಾಧಕನನ್ನು ಕ್ರಮೇಣವಾಗಿ “ಅಪರೋಕ್ಷಾನುಭೂತಿ” ಯೆಡೆಗೆ ಕೊಂಡೊಯ್ಯಲು ಶಂಕರಾಚಾರ್ಯರು ಹದಿನೈದು ಹಂತಗಳನ್ನು ಅಥವಾ ಆಚರಣೆಗಳನ್ನು ವಿವರವಾಗಿ ತಿಳಿಸಿದ್ದಾರೆ.

“ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ: ನಾನು ಬ್ರಹ್ಮನು ಮತ್ತು ಸರ್ವಂ ಖಲು ಇದಂ ಬ್ರಹ್ಮ: ನಿಶ್ಚಯವಾಗಿಯೂ ಇವೆಲ್ಲವೂ ಬ್ರಹ್ಮನೇ!”

82. NIDIDHYAASANAM

RAJA YOGA MEDITATION

त्रिपञ्चाङ्गानि अथो वक्ष्ये 

ತ್ರಿಪಂಚಾಂಗಾನಿ ಅಥೋ ವಕ್ಷ್ಯೇ 

पूर्वोक्तस्यैव सिद्धये ।

ಪೂರ್ವೋಕ್ತಸ್ಯೈವ ಸಿದ್ಧಯೇ । 

तैश्च सर्वैः सदा कार्यं 

ತೈಶ್ಚ ಸರ್ವೈಃ ಸದಾ ಕಾರ್ಯಂ 

निदिध्यासनमेव तु ॥ १००॥

ನಿದಿಧ್ಯಾಸನಮೇವ ತು ॥100॥

नित्याभ्यासादृते प्राप्तिः

ನಿತ್ಯಾಭ್ಯಾಸಾದೃತೇ ಪ್ರಾಪ್ತಿಃ

न भवेत्सच्चिदात्मनः ।

ನ ಭವೇತ್ಸಚ್ಚಿದಾತ್ಮನಃ ।

तस्माद्ब्रह्म निदिध्यासेत्

ತಸ್ಮಾದ್ಬ್ರಹ್ಮ ನಿದಿಧ್ಯಾಸೇತ್

जिज्ञासुः श्रेयसे चिरम् ॥ १०१॥

ಜಿಜ್ಞಾಸುಃ ಶ್ರೇಯಸೇ ಚಿರಂ ॥101॥

ನಿದಿಧ್ಯಾಸನಂ

ರಾಜಯೋಗ ಧ್ಯಾನ

ಹದಿನೈದು ಹಂತಗಳ ಸಹಾಯದಿಂದ, ನಿದಿಧ್ಯಾಸನ ಅಥವಾ ಆಳವಾದ ಧ್ಯಾನವನ್ನು, ಎಲ್ಲ ಕಾಲದಲ್ಲೂ ಅಭ್ಯಾಸ ಮಾಡುವುದಕ್ಕಾಗಿ ಮತ್ತು ಮೇಲೆ ತಿಳಿಸಿದ ಜ್ಞಾನವನ್ನು ಹೊಂದುವುದಕ್ಕಾಗಿ, ಆ ಹಂತಗಳನ್ನು ನಾನು ಇಲ್ಲಿ ವ್ಯಾಖ್ಯಾನಿಸುತ್ತಿದ್ದೇನೆ. 

ಸಚ್ಚಿದಾತ್ಮ ಅಂದರೆ ಸಂಪೂರ್ಣ ಅಸ್ತಿತ್ವ ಮತ್ತು ಪರಿಪೂರ್ಣ ಜ್ಞಾನವುಳ್ಳ ಏಕಾತ್ಮನನ್ನು, ಸತತವಾದ ಅಭ್ಯಾಸವಿಲ್ಲದೆ ಸಾಕ್ಷಾತ್ಕರಿಸಿಕೊಳ್ಳಲು ಆಗುವುದಿಲ್ಲ. ಹಾಗಾಗಿ ಜ್ಞಾನವನ್ನು ಹೊಂದಿದ ನಂತರ ಜಿಜ್ಞಾಸುವಾದ ಅನ್ವೇಷಕನು, ತನ್ನ ಇಚ್ಷಿತ ಗುರಿಯನ್ನು ತಲುಪುವುದಕ್ಕಾಗಿ, ಬ್ರಹ್ಮನನ್ನು ಕುರಿತು ದೀರ್ಘವಾಗಿ ಧ್ಯಾನವನ್ನು ಮಾಡಬೇಕು.

83. The Fifteen Steps of Raja Yoga

यमो हि नियमस्त्यागो 

ಯಮೋ ಹಿ ನಿಯಮಸ್ತ್ಯಾಗೋ 

मौनं देशश्च कालतः ।

ಮೌನಂ ದೇಶಶ್ಚ ಕಾಲತಃ ।

आसनं मूलबन्धश्च 

ಆಸನಂ ಮೂಲಬಂಧಶ್ಚ 

देहसाम्यं च दृक्स्थितिः ॥ १०२॥

ದೇಹಸಾಮ್ಯಂ ಚ ದೃಕ್ಸ್ಥಿತಿಃ ।। 102।।

प्राणसंयमनं चैव 

ಪ್ರಾಣಸಂಯಮನಂ ಚೈವ

प्रत्याहारश्च धारणा ।

ಪ್ರತ್ಯಾಹಾರಶ್ಚ ಧಾರಣಾ ।

आत्मध्यानं समाधिश्च 

ಆತ್ಮಧ್ಯಾನಂ ಸಮಾಧಿಶ್ಚ 

प्रोक्तान्यङ्गानि वै क्रमात् ॥ १०३॥

ಪ್ರೋಕ್ತಾನ್ಯಂಗಾನಿ ವೈ ಕ್ರಮಾತ್ ।। 103 ।।

ರಾಜಯೋಗದ ಹದಿನೈದು ಹಂತಗಳು

ಜ್ಞಾನವನ್ನು ಸ್ಥಿರಗೊಳಿಸಿಕೊಳ್ಳಲು ಮತ್ತು ಸಿದ್ಧಿಯನ್ನು ಹೊಂದಲು ಬೇಕಾದ ಹದಿನೈದು ಹಂತಗಳು ಈ ಕೆಳಗಿನಂತಿವೆ.

1. ಯಮ ಅಥವಾ ಇಂದ್ರಿಯ ನಿಗ್ರಹ.

2. ನಿಯಮ ಅಥವಾ ಮನೋನಿಗ್ರಹ.

3. ತ್ಯಾಗ ಅಂದರೆ ವೈರಾಗ್ಯ.

4. ಮೌನ ಅಂದರೆ ನಿಶ್ಯಬ್ದ.

5. ದೇಶ ಅಂದರೆ ಸ್ಥಳ.

6. ಕಾಲ ಅಂದರೆ ಸಮಯ.

7. ಆಸನ ಅಂದರೆ ಕುಳಿತುಕೊಳ್ಳುವ ಭಂಗಿ.

8. ಮೂಲಬಂಧ ಅಂದರೆ ಮೂಲ ನಿಗ್ರಹ ಎಂಬ ಆಸನ.

9. ದೇಹ ಸಾಮ್ಯ ಅಂದರೆ ದೇಹದ ಸಮತೋಲನ.

10. ದೃಕ್ – ಸ್ಥಿತಿ ಅಂದರೆ ಸ್ಥಿರ ಸಂಕಲ್ಪದ ದೃಷ್ಟಿ.

11. ಪ್ರಾಣ ಸಂಯಮನ ಅಂದರೆ ಪ್ರಮುಖ ಅಂಗಗಳ ಮೇಲಿನ ನಿಯಂತ್ರಣ.

12. ಪ್ರತ್ಯಾಹಾರ ಅಂದರೆ ಮನಸ್ಸನ್ನು ಹಿಂತೆಗೆದುಕೊಳ್ಳುವಿಕೆ.

13. ಧಾರಣ ಅಂದರೆ ಏಕಾಗ್ರತೆ.

14. ಆತ್ಮಧ್ಯಾನ ಅಂದರೆ ಆತ್ಮಾವಲೋಕನ.

15. ಸಮಾಧಿ ಅಂದರೆ ಮನಸ್ಸಿನ ಸಂಪೂರ್ಣ ಏಕಾಗ್ರತೆ.

ಇವುಗಳಲ್ಲಿನ ಎಂಟು ಅಭ್ಯಾಸಗಳು, ಪತಂಜಲಿಯ ಅಷ್ಟಾಂಗ ಯೋಗದ ಹೆಸರುಗೊಳೊಡನೆ ಸಾಮ್ಯತೆ ಹೊಂದಿವೆ ಮತ್ತು ಉಳಿದ ಏಳು ಅಭ್ಯಾಸಗಳು, ಹಠಯೋಗದಲ್ಲಿನ ಕೆಲವು ಯೋಗಾಚರಣೆಗಳೊಂದಿಗೆ ಸಾಮ್ಯತೆ ಹೊಂದಿವೆ. ಆದರೆ ಶಂಕರಾಚಾರ್ಯರು ಪ್ರತಿಯೊಂದನ್ನೂ ಅದ್ವೈತ ವೇದಾಂತದ ದೃಷ್ಟಿಕೋನದಿಂದ ಸಮಗ್ರವಾದ ಹೊಸ ಅರ್ಥದೊಂದಿಗೆ ಇಲ್ಲಿ ಬಳಸಿದ್ದಾರೆ.

84. . Practice No. 1  Yama

सर्वं ब्रह्मेति 

ಸರ್ವಂ ಬ್ರಹ್ಮೇತಿ

विज्ञानात्

ವಿಜ್ಞಾನಾತ್

इन्द्रियग्रामसंयमः ।

ಇಂದ್ರಿಯಗ್ರಾಮಸಂಯಮಃ ।

यमोऽयमिति सम्प्रोक्तः

ಯಮೋಽಯಮಿತಿ ಸಂಪ್ರೋಕ್ತಃ

अभ्यसनीयो मुहुर्मुहुः ॥ १०४॥

ಅಭ್ಯಸನೀಯೋ ಮುಹುರ್ಮುಹುಃ ।। 104 ।।

ಅಭ್ಯಾಸ – ೧ :- ಯಮ

“ಇದೆಲ್ಲವೂ ಬ್ರಹ್ಮ” ಎಂಬ ಒಳನೋಟದ ವಿವೇಕದ ಸಹಾಯದಿಂದ ಸಕಲ ಇಂದ್ರಿಯಗಳನ್ನೂ ನಿಯಂತ್ರಣಕ್ಕೆ ಒಳಪಡಿಸುವುದನ್ನು “ಯಮ” ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ. ಇದನ್ನು ಪುನಃ ಪುನಃ ಅಭ್ಯಾಸ ಮಾಡುತ್ತಿರಬೇಕು.

ಪತಂಜಲಿಯ ಪ್ರಕಾರ ಯಮ ಎಂಬುದು ಐದು ವಿಧದ ಸಂಯಮಗಳನ್ನು ಸೂಚಿಸುತ್ತದೆ.

1. ಅಹಿಂಸೆ:- ಇತರರಿಗೆ ಹಿಂಸೆ ಮಾಡುವುದರಿಂದ ದೂರವಿರುವುದು.

2. ಸತ್ಯ:- ಸುಳ್ಳು, ಕಪಟಗಳಿಂದ ದೂರವಿರುವುದು.

3. ಆಸ್ತೇಯ:- ಕಳ್ಳತನ ಮಾಡುವುದರಿಂದ ದೂರವಿರುವುದು.

4. ಬ್ರಹ್ಮಚರ್ಯ:- ಆಲೋಚನೆ, ಮಾತು ಮತ್ತು ಕೃತಿಯಲ್ಲಿ ಪರಿಶುದ್ಧವಾಗಿರುವುದು. ಮತ್ತು 

5. ಅಪರಿಗ್ರಹ:- ಉಡುಗೊರೆ, ಬಹುಮಾನಗಳನ್ನು ಸ್ವೀಕರಿಸುವುದರಿಂದ ದೂರ ಉಳಿಯುವುದು.

ಯಾರೇ ಆಗಲೀ, ಸಕಲವೂ ಬ್ರಹ್ಮ ಎಂಬುದನ್ನು ಯಾವಾಗ ಅರಿತುಕೊಳ್ಳುತ್ತಾರೆಯೋ, ಆಗ ಕಾಲಕ್ರಮೇಣ ಇಂದ್ರಿಯ ನಿಗ್ರಹವು ತನ್ನಂತಾನೇ ಉಂಟಾಗುತ್ತದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

85. Practice No. 2  Niyama

सजातीयप्रवाहश्च 

ಸಜಾತೀಯಪ್ರವಾಹಶ್ಚ 

विजातीयतिरस्कृतिः ।

ವಿಜಾತೀಯತಿರಸ್ಕೃತಿಃ ।

नियमो हि परानन्दो 

ನಿಯಮೋ ಹಿ ಪರಾನಂದೋ 

नियमात्क्रियते बुधैः ॥ १०५॥

ನಿಯಮಾತ್ಕ್ರಿಯತೇ ಬುಧೈಃ ।। 105 ।।

ಅಭ್ಯಾಸ -2:- ನಿಯಮ

ಇತರೆ ಎಲ್ಲಾ ವಿಚಾರಗಳನ್ನು ತಿರಸ್ಕರಿಸಿ, ಪರಮಾತ್ಮನೊಂದಿಗೆ ಜೀವಾತ್ಮನು ಒಂದಾಗುವ ಬಗೆಗಿನ ಒಂದೇ ವಿಧದ ವಿಚಾರಧಾರೆಯನ್ನು, ಸತತವಾಗಿ ಮನನ ಮಾಡುವುದನ್ನು “ನಿಯಮ” ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ. ಇದು ನಿಶ್ಚಯವಾಗಿಯೂ ಪರಮಾನಂದವನ್ನು ಉಂಟುಮಾಡುತ್ತದೆ. ಜ್ಞಾನಿಗಳು ವ್ಯವಸ್ಥಿತವಾಗಿ “ನಿಯಮ”ವನ್ನು ಪಾಲಿಸುತ್ತಿರುತ್ತಾರೆ.

ಪತಂಜಲಿಯ ಪ್ರಕಾರ, ನಿಯಮಗಳು ಈ ಕೆಳಗಿನವುಗಳನ್ನು ಒಳಗೊಂಡಿರುತ್ತವೆ.

1. ಶೌಚ ಅಂದರೆ ಆಂತರಿಕ ಮತ್ತು ಬಾಹ್ಯ ಶುಚಿತ್ವ

2. ಸಂತೋಷ ಅಂದರೆ– ತೃಪ್ತಿ, ಸಮಾಧಾನ

3. ತಪಸ್ಸು ಅಂದರೆ ಉಗ್ರ ಸಂಯಮ

4. ಸ್ವಾಧ್ಯಾಯ  ಅಂದರೆ ಧರ್ಮಗ್ರಂಥಗಳ ಪಠಣ. ಮತ್ತು

5.  ಈಶ್ವರ ಪ್ರನಿಧಾನ  ದೇವರೆಡೆಗಿನ ನಿಷ್ಠೆ

ಯಾವಾಗಲೂ ಬ್ರಹ್ಮನನ್ನು ಕುರಿತು ಚಿಂತನೆ ಮಾಡುವವರಿಗೆ ಇವುಗಳು ಸುಲಭಸಾಧ್ಯವಾಗುತ್ತವೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

86. Practice No. 3  Thyaaga

त्यागः प्रपञ्चरूपस्य

ತ್ಯಾಗಃ ಪ್ರಪಂಚರೂಪಸ್ಯ

चिदात्मत्वावलोकनात् ।

ಚಿದಾತ್ಮತ್ವಾವಲೋಕನಾತ್ ।

त्यागो हि महतां पूज्यः 

ತ್ಯಾಗೋ ಹಿ ಮಹತಾಂ ಪೂಜ

सद्यो मोक्षमयो यतः ॥ १०६॥

ಸದ್ಯೋ ಮೋಕ್ಷಮಯೋ ಯತಃ ।। 106 ।।

ಅಭ್ಯಾಸ 3:- ತ್ಯಾಗ

ಭ್ರಮೆಯಿಂದ ಕೂಡಿದ ಈ ಪ್ರಪಂಚವನ್ನು ಪರಿತ್ಯಜಿಸಿ, ಪೂರ್ಣವಾದ ಪ್ರಜ್ಞೆಯುಳ್ಳ ಆತ್ಮನಾಗುವುದರತ್ತ ಅರಿವನ್ನು ಹೊಂದುವುದೇ ನಿಜವಾದ ತ್ಯಾಗ, ತ್ವರಿತವಾಗಿ ಮುಕ್ತಿಯನ್ನು ಪಡೆಯುವ ಸ್ವರೂಪವುಳ್ಳ ಈ ಅಭ್ಯಾಸವು, ಮಹಾತ್ಮರಿಂದ ಮುನ್ನಣೆ ಪಡೆದಿದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

87. Practice No. 4  Maunam

यतो वाचो निवर्तन्ते 

ಯತೋ ವಾಚೋ ನಿವರ್ತಂತೇ

अप्राप्य मनसा सह ।

ಅಪ್ರಾಪ್ಯ ಮನಸಾ ಸಹ ।

यन्मौनं योगिभिर्गम्यं 

ಯನ್ಮೌನಂ ಯೋಗಿಭಿರ್ಗಮ್ಯಂ 

तद्भजेत्सर्वदा बुधः ॥ १०७॥

ತದ್ಭಜೇತ್ಸರ್ವದಾ ಬುಧಃ ।। 107 ।।

ಅಭ್ಯಾಸ -4:- ಮೌನ

ಯಾವುದರಿಂದಾಗಿ ಮನಸ್ಸಿನೊಂದಿಗಿನ  ಮಾತುಗಳು  ಮನಸ್ಸನ್ನು ತಲುಪದಯೇ ಹಿಂತಿರುಗುತ್ತವೆಯೋ ಅಥವಾ ಹಾಗೇ ಉಳಿದುಬಿಡುತ್ತವೆಯೋ ಅದನ್ನು ಮೌನ ಎನ್ನಲಾಗುತ್ತದೆ. ಈ ಮೌನವನ್ನು ಯೋಗಿಗಳು ಸಾಧಿಸಿರುತ್ತಾರೆ. ಜ್ಞಾನಿಗಳು ಮೌನದ ಈ ಸ್ಥಿತಿಯನ್ನು ಹೊಂದುವತ್ತ ಸದಾ ಪ್ರಯತ್ನಿಸುತ್ತಿರಬೇಕು.

88. Practice No. 4   Maunam (contd.)

वाचो यस्मान्निवर्तन्ते 

ವಾಚೋ ಯಸ್ಮಾನ್ನಿವರ್ತಂತೇ 

तद्वक्तुं केन शक्यते ।

ತದ್ವಕ್ತುಂ ಕೇನ ಶಕ್ಯತೇ ।

प्रपञ्चो यदि वक्तव्यः 

ಪ್ರಪಂಚೋ ಯದಿ ವಕ್ತವ್ಯಃ 

सोऽपि शब्दविवर्जितः ॥ १०८॥

ಸೋಽಪಿ ಶಬ್ದವಿವರ್ಜಿತಃ ।। 108 ।।

इति वा तद्भवेन्मौनं 

ಇತಿ ವಾ ತದ್ಭವೇನ್ಮೌನಂ 

सतां सहजसंज्ञितम् ।

ಸತಾಂ ಸಹಜಸಂಜ್ಞಿತಂ ।

गिरां मौनं तु बालानां 

ಗಿರಾಂ ಮೌನಂ ತು ಬಾಲಾನಾಂ 

प्रयुक्तं ब्रह्मवादिभिः ॥ १०९॥

ಪ್ರಯುಕ್ತಂ ಬ್ರಹ್ಮವಾದಿಭಿಃ ।। 109 ।।

ಅಭ್ಯಾಸ – 4:- ಮೌನ(ಮುಂದುವರಿದಿದೆ)

ಯಾವ ಬ್ರಹ್ಮನಿಂದ ವಾಕ್ಕುಗಳು  ಆತನನ್ನು ತಲುಪದಯೇ ಹಿಂದಿರುಗುವವೋ ಅಂತಹಾ ಬ್ರಹ್ಮನನ್ನು ಯಾರು ತಾನೇ ವಿವರಿಸಬಲ್ಲರು? ಅಥವಾ ಲೋಕೋತ್ತರವಾದ ಈ  ಜಗತ್ತನ್ನು ಬಣ್ಣಿಸಬೇಕೆಂದಿದ್ದರೆ, ಅದೂ ಸಹ ನಮ್ಮ ವಾಕ್ ಶಕ್ತಿಗೆ ಅತೀತವಾಗಿ ಉಳಿದಿದೆ. ಈ ಜಗತ್ತು ವ್ಯಕ್ತಪಡಿಸಲು ಆಗದೆ ಇರುವಂತಹುದಾಗಿದೆ, ಏಕೆಂದರೆ ಖಚಿತವಾಗಿ ಇದನ್ನು ಸತ್ ಅಂದರೆ ಅಸ್ತಿತ್ವ ಅಥವಾ ಅಸತ್ ಅಂದರೆ ಅಸ್ತಿತ್ವವಿಲ್ಲದಿರುವುದು ಎಂದು ಕರೆಯಲು ಆಗದೇ ಇರುವಂತಹ ಸ್ಥಿತಿ ಇದೆ. 

ಒಂದು ವೇಳೆ ಈ ಜಗತ್ತು  ಸತ್ ಆಗಿದ್ದಲ್ಲಿ, ಸುಷುಪ್ತಾವಸ್ಥೆಯಲ್ಲಿ ಅದು ಅದೃಶ್ಯವಾಗುತ್ತಿರಲಿಲ್ಲ. ಹಾಗೆಯೇ ಈ ಜಗತ್ತು ಅಸತ್ ಆಗಿದ್ದಲ್ಲಿ, ಈಗ ನಮ್ಮ ಕಣ್ಣಿಗೆ ಕಾಣಿಸುತ್ತಲೇ ಇರಲಿಲ್ಲ. 

ಮಾತನ್ನು ನಿಗ್ರಹಿಸಿ ಮೌನವನ್ನು ಆಚರಿಸುವ ಅಭ್ಯಾಸದ ಬಗ್ಗೆ ಬೋಧಿಸುವುದನ್ನು ಬ್ರಹ್ಮನ ಬೋಧಕರು ಮಕ್ಕಳು ಮತ್ತು ಅಜ್ಞಾನಿಗಳಿಗೆ ಮಾತ್ರ ಸೀಮಿತಗೊಳಿಸಿದ್ದರೂ ಸಹಾ, ಮೌನವು ಬ್ರಹ್ಮ ಅಥವಾ ಆತ್ಮನಿಂದ ಬೇರ್ಪಡಿಸಲಾಗದಂತಹುದು ಆಗಿದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

89. Practice No. 5  Desha or Space

आदावन्ते च मध्ये च 

ಆದಾವಂತೇ ಚ ಮಧ್ಯೇ ಚ 

जनो यस्मिन् न विद्यते ।

ಜನೋ ಯಸ್ಮಿನ್ ನ ವಿದ್ಯತೇ ।

येनेदं सततं व्याप्तं 

ಯೇನೇದಂ ಸತತಂ ವ್ಯಾಪ್ತಂ

स देशो विजनः स्मृतः ॥ ११०॥

ಸ ದೇಶೋ ವಿಜನಃ ಸ್ಮೃತಃ  ।। 110 ।।

ಅಭ್ಯಾಸ -5 :- ದೇಶ ಅಥವಾ ಸ್ಥಳ

ಎಲ್ಲ ಜನಾಂಗಗಳನ್ನೂ ಒಳಗೊಂಡ ಈ ಜಗತ್ತು ಬ್ರಹ್ಮನಿಂದ ಆವರಿಸಲ್ಪಟ್ಟಿದ್ದರೂ ಸಹ, ಭೂತಕಾಲ, ವರ್ತಮಾನ ಕಾಲ ಅಥವಾ ಭವಿಷ್ಯತ್ ಕಾಲ ಹೀಗೆ ಯಾವುದೇ ಕಾಲದಲ್ಲಿ ಈ ಜಗತ್ತು ಆತನೊಳಗಡೆ ಇರುವುದಿಲ್ಲ. ಯಾವುದೇ ಕಾಲದಲ್ಲೇ ಆಗಲಿ ಬ್ರಹ್ಮನ ಏಕಾಂಗಿತನಕ್ಕೆ ಎರಡನೆಯ ಸ್ಥಳಾವಕಾಶ ಇರುವುದಿಲ್ಲ. ಹಾಗಾಗಿ ದೇಶ ಅಥವಾ ಸ್ಥಳ ಎಂಬುದರ ಮೇಲೆ ಬ್ರಹ್ಮನನ್ನು ಕುರಿತು ಧ್ಯಾನಿಸಬೇಕಾಗುತ್ತದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

90. Practice No. 6  Kaala or Time

कलनात् सर्वभूतानां

ಕಲನಾತ್ ಸರ್ವಭೂತಾನಾಂ 

ब्रह्मादीनां निमेषतः ।

ಬ್ರಹ್ಮಾದೀನಾಂ ನಿಮೇಷತಃ ।

कालशब्देन निर्दिष्टो 

ಕಾಲಶಬ್ದೇನ ನಿರ್ದಿಷ್ಟೋ 

ह्यखण्डानन्दकोऽद्वयः ॥ १११॥

ಹ್ಯಖಂಡಾನಂದಕೋಽದ್ವಯಃ  ।। 111।।

ಅಭ್ಯಾಸ -6 :- ಕಾಲ ಅಥವಾ ಸಮಯ

ವಿಭಜಿಲಾಗದ ಪರಮಾನಂದ ಸ್ವರೂಪನಾದ, ಅದ್ವೈತ ಬ್ರಹ್ಮನನ್ನು ಕಾಲ ಎಂಬ ಶಬ್ದದ ಮೂಲಕ ಪರಿಗಣಿಸಲಾಗಿದೆ. ಏಕೆಂದರೆ ಆತನು ಚತುರ್ಮುಖ ಬ್ರಹ್ಮನಿಂದ ಹಿಡಿದು ಕೆಳಸ್ತರದವರೆಗಿನ ಎಲ್ಲ ಜೀವಿಗಳನ್ನು, ಕಣ್ಣು ಮಿಟುಕಿಸುವುದರಳೊಗೆ ಅಸ್ತಿತ್ವಕ್ಕೆ ತರುತ್ತಾನೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

91. Practice No. 7  Aasanam

सुखेनैव भवेद्यस्मिन्

ಸುಖೇನೈವ ಭವೇದ್ಯಸ್ಮಿನ್

अजस्रं ब्रह्मचिन्तनम् ।

ಅಜಸ್ರಂ ಬ್ರಹ್ಮಚಿಂತನಂ ।

आसनं तद्विजानीयात्

ಆಸನಂ ತದ್ವಿಜಾನೀಯಾತ್

नॆतरत्सुखनाशनम् ॥ ११२॥

ನೇತರತ್ಸುಖನಾಶನಂ ।। 112 ।।

ಅಭ್ಯಾಸ -7:- ಆಸನ

ಯಾರೇ ಆಗಲಿ ಬ್ರಹ್ಮನನ್ನು ಕುರಿತು ಪ್ರಶಾಂತವಾಗಿ ಮತ್ತು ನಿಶ್ಚಲವಾಗಿ ಧ್ಯಾನ ಮಾಡುವಾಗ, ಸ್ವಯಂ ಪ್ರೇರಿತವಾಗಿ, ನಿರಂತರವಾಗಿ ಯಾವ ಸ್ಥಿತಿಯಲ್ಲಿ ಧ್ಯಾನ ಲಹರಿಯು ಹರಿಯಲು ಸಾಧ್ಯವಾಗುತ್ತದೆಯೋ, ಅಂತಹ ಆಸನವು ಸರಿಯಾದ ಭಂಗಿ ಅಥವಾ ಆಸನ ಎಂಬುದಾಗಿ  ತಿಳಿದುಕೊಳ್ಳಬೇಕು.

ಬ್ರಹ್ಮನನ್ನು ಕುರಿತು ಧ್ಯಾನ ಮಾಡುವಾಗ ದೈಹಿಕ ನೋವನ್ನು ಮತ್ತು ಮನಸ್ಸಿನ ಚಂಚಲತೆಯನ್ನು ಉಂಟುಮಾಡುವ ಯಾವುದೇ ಇತರ ಭಂಗಿಯು ಆಸನ ಎನ್ನಿಸಿಕೊಳ್ಳುವುದಿಲ್ಲ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

92. Practice  No. 7  Aasanam  (contd.)

सिद्धं यत्सर्वभूतादि 

ಸಿದ್ಧಂ ಯತ್ಸರ್ವಭೂತಾದಿ

विश्वाधिष्ठानमव्ययम् ।

ವಿಶ್ವಾಧಿಷ್ಠಾನಮವ್ಯಯಂ ।

यस्मिन्सिद्धाः समाविष्टाः

ಯಸ್ಮಿನ್ಸಿದ್ಧಾಃ ಸಮಾವಿಷ್ಟಾಃ

तद्वै सिद्धासनं विदुः ॥ ११३॥

ತದ್ವೈ ಸಿದ್ಧಾಸನಂ ವಿದುಃ  ।। 113 ।।

ಅಭ್ಯಾಸ – 7:- ಆಸನ (ಮುಂದುವರಿದುದು)

ಸಿದ್ಧಾಸನ ಎಂಬುದು ಒಂದು ನಿರ್ದಿಷ್ಟ ಯೋಗ ಭಂಗಿಯ ಹೆಸರು. ಇಲ್ಲಿ ಇದು ಸರ್ವ ಭೂತಗಳ ಮೂಲ ಎಂಬುದಾಗಿ ಹೆಸರುವಾಸಿಯಾದ , ಸಮಸ್ತ ಜಗತ್ತಿನ ಆಧಾರಸ್ತಂಭವಾದ ಮತ್ತು ನಿರ್ವಿಕಾರವಾದ ಸನಾತನ ಬ್ರಹ್ಮನನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಸಿದ್ಧರೂ, ಜ್ಞಾನಿಗಳೂ ಬ್ರಹ್ಮನಲ್ಲಿ ಸಂಪೂರ್ಣವಾಗಿ ಐಕ್ಯವಾಗುವ ಸ್ಥಿತಿ ಇದು. ಸಿದ್ಧಾಸನ ಎಂಬುದು ಇದೊಂದೇ ಎಂದು ತಿಳಿಯಲಾಗಿದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

 93. Practice No. 8  Moola Bandha  or Restraining Root 

यन्मूलं सर्वभूतानां ॥

ಯನ್ಮೂಲಂ ಸರ್ವಭೂತಾನಾಂ 

यन्मूलं चित्तबन्धनम् ।

ಯನ್ಮೂಲಂ ಚಿತ್ತಬಂಧನಂ ।

मूलबन्धः सदा सेव्यो 

ಮೂಲಬಂಧಃ ಸದಾ ಸೇವ್ಯೋ

योग्योऽसौ राजयोगिनाम् ॥ ११४॥

ಯೋಗ್ಯೋಽಸೌ ರಾಜಯೋಗಿನಾಮ್ ॥ 114 ॥

ಅಭ್ಯಾಸ – 8:- ಮೂಲಬಂಧ

ಮೂಲಬಂಧ ಎಂಬುದು ಸಹ ಮತ್ತೊಂದು ನಿರ್ದಿಷ್ಟ ಯೋಗ ಭಂಗಿಯ ಹೆಸರು. ಮನಸ್ಸಿನ ಸಂಯಮವನ್ನೂ ಸಹ ಮೂಲಬಂಧ ಎಂಬುದಾಗಿ ತಿಳಿಯಬಹುದಾಗಿದೆ.

ಸಕಲ ಭೂತಗಳ ಮೂಲಬೇರಾದ ಬ್ರಹ್ಮನಲ್ಲಿ, ಮನಸ್ಸು ಸಂಪೂರ್ಣವಾಗಿ ಐಕ್ಯವಾದಾಗ, ಆ ಮನಸ್ಸು ನಿಜವಾಗಿ ನಿಗ್ರಹಿಸಲ್ಪಡುತ್ತದೆ. ರಾಜಯೋಗವನ್ನು ಯಾರು ಆಚರಿಸುವರೋ, ಅವರಿಗೆ ಈ ಅಭ್ಯಾಸವು ಯುಕ್ತವಾದುದಾಗಿದೆ.

ಒಂದೇ ಮೂಲಗುರಿಯಾದ ಬ್ರಹ್ಮನನ್ನು ಕುರಿತ ಧ್ಯಾನದಲ್ಲಿ ತಮ್ಮ ಪೂರ್ತಿ ಗಮನವನ್ನು ತೊಡಗಿಸಿಕೊಳ್ಳಲು ಪ್ರತಿಯೊಬ್ಬರೂ ಸದಾ ಪ್ರಯತ್ನಿಸಬೇಕೇ ಹೊರತು, ಧ್ಯಾನಕ್ಕೆ ಕುಳಿತಾಗ ತಮ್ಮ ಭಂಗಿಯ ಬಗ್ಗೆ ತಲೆಕೊಡಿಸಿಕೊಳ್ಳಬಾರದು ಎಂಬುದು ಇಲ್ಲಿ ಕಂಡುಬರುವ ಸತ್ಯವಾಗಿದೆ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

94. Practice  No. 9    Deha Saamyam

अङ्गानां समतां विद्यात्

ಅಂಗಾನಾಂ ಸಮತಾಂ ವಿದ್ಯಾತ್

समे ब्रह्मणि लीनताम् ।

ಸಮೇ ಬ್ರಹ್ಮಣಿ ಲೀನತಾಂ ।

नो चेन्नैव समानत्वं

ನೋ ಚೇನ್ನೈವ ಸಮಾನತ್ವಂ

रुजुत्वं शुष्कवृक्षवत् ॥ ११५॥

ರುಜುತ್ವಂ ಶುಷ್ಕವೃಕ್ಷವತ್ ॥ 115 ॥

ಅಭ್ಯಾಸ – 9:-  ದೇಹ ಸಾಮ್ಯ(ದೇಹದ ಸಮತೋಲನ)

ಏಕರೂಪತೆಯ ಸಾಕಾರರೂಪನಾದ ಬ್ರಹ್ಮನಲ್ಲಿ ಸಂಪೂರ್ಣ ಲೀನವಾಗುವುದನ್ನು ದೇಹ ಸಾಮ್ಯ ಅಥವಾ ಅವಯವಗಳ ಸಮತೋಲನ ಎಂಬುದಾಗಿ ತಿಳಿಯಬಹುದಾಗಿದೆ. ಒಣಗಿದ ಮರದಂತೆ ದೇಹವನ್ನು ಕೇವಲ ಉದ್ದವನ್ನಾಗಿಸುವುದು ಸಮತೋಲನ ಎಂದೆನಿಸಿಕೊಳ್ಳುವುದಿಲ್ಲ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

95. Practice No. 10   Drg – Sthiti      Firmness of Vision

दष्टिं ज्ञानमयीं कृत्वा 

ದೃಷ್ಟಿಂ ಜ್ಞಾನಮಯೀಂ ಕೃತ್ವಾ

पश्येत् ब्रह्ममयं जगत् ।

ಪಶ್ಯೇತ್ ಬ್ರಹ್ಮಮಯಂ ಜಗತ್ ।

सा दृष्टिः परमोदारा 

ಸಾ ದೃಷ್ಟಿಃ ಪರಮೋದಾರಾ 

न नासाग्रावलोकिनी ॥ ११६॥

ನ ನಾಸಾಗ್ರಾವಲೋಕಿನೀ ॥ 116 ॥

ಅಭ್ಯಾಸ –  10:- “ದೃಗ್ – ಸ್ಥಿತಿ “ (ಸ್ಥಿರ ಸಂಕಲ್ಪದ ದೃಷ್ಟಿ)

ಯಾರೇ ಆಗಲಿ, ತಮ್ಮ ಸಾಮಾನ್ಯ ದೃಷ್ಟಿಯನ್ನು,ಜ್ಞಾನ ದೃಷ್ಟಿಯನ್ನಾಗಿ ಪರಿವರ್ತಿಸಿಕೊಂಡು, ಜಗತ್ತನ್ನು ಬ್ರಹ್ಮನ ರೂಪದಲ್ಲಿ ಕಾಣಬೇಕು. ಇದೇ ಉದಾತ್ತವಾದ ದೃಷ್ಟಿಯಾದ ಧೃಗ್ – ಸ್ಥಿತಿ. ಹಾಗಲ್ಲದೆ ಇದು ಮೂಗಿನ ತುದಿಯ ಮೇಲೆ ಕೇಂದ್ರೀಕರಿಸಿದ ಬರಿಯ ದೃಷ್ಟಿ ಖಂಡಿತವಾಗಿಯೂ ಅಲ್ಲ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

96. Practice No. 10   Drg – Sthiti  Firmness of Vision (contd.)

द्रष्टृदर्शनदृश्यानां 

ದ್ರಷ್ಟೃದರ್ಶನದೃಶ್ಯಾನಾಂ 

विरामो यत्र वा भवेत् ।

ವಿರಾಮೋ ಯತ್ರ ವಾ ಭವೇತ್ ।

दृष्टिस्तत्रैव कर्तव्या 

ದೃಷ್ಟಿಸ್ತತ್ರೈವ ಕರ್ತವ್ಯಾ

न नासाग्रावलोकिनी ॥ ११७॥

ನ ನಾಸಾಗ್ರಾವಲೋಕಿನೀ ॥ 117 ॥

ಅಭ್ಯಾಸ – 10:- ಧೃಗ್ –ಸ್ಥಿತಿ (ಸ್ಥಿರ ಸಂಕಲ್ಪದ ದೃಷ್ಟಿ)(ಮುಂದುವರಿದುದು)

ನೋಡುಗ, ನೋಟ ಮತ್ತು ನೋಡಿದ ದೃಶ್ಯ ಇವೆಲ್ಲವುಗಳ ನಡುವೆ ಭಿನ್ನತೆಗಳು ಯಾರಲ್ಲಿ ಒಂದು ಮುಕ್ತಾಯ ಹಂತಕ್ಕೆ  ಬರುತ್ತವೆಯೋ, ಅಂತಹ ಪರಿಶುದ್ಧ ಪ್ರಜ್ಞೆಯಾಗಿರುವ ಬ್ರಹ್ಮನೆಡೆಗೆ ಯಾರೇ ಆಗಲಿ ತಮ್ಮ ದೃಷ್ಟಿಯನ್ನು ಕೇಂದ್ರೀಕರಿಸಬೇಕೇ ಹೊರತು, ತಮ್ಮ ಮೂಗಿನ ತುದಿಯಡೆಗೆ ದೃಷ್ಟಿಯನ್ನು ಹರಿಸುವುದು ಅಲ್ಲವೇ ಅಲ್ಲ.

ಚಿಂತಿಸು, ಆಲೋಚಿಸು ಮತ್ತು ಧ್ಯಾನಿಸು.

97. Practice  11  Praana Samyamana 

चित्तादिसर्वभावेषु 

ಚಿತ್ತಾದಿಸರ್ವಭಾವೇಷು 

ब्रह्मत्वेनैव भावनात् ।

ಬ್ರಹ್ಮತ್ವೇನೈವ ಭಾವನಾತ್ ।

निरोधः सर्ववृत्तीनां