SAMADHI YOGA
"Salutation to
the Siva, who is in the form of power of all science, the Nada and Bindu. Any
one devoted to these will obtain the state which is above the Maya,"
Samadhi is many stages, but any Samadhi can destroy the enemy death, and bring one to the Divine State of Supreme Bliss.
When the Prana (Vital or Life Force) and mind are controlled, a state of harmony arises—that is Samadhi. As salt thrown in water becomes one with the water, so the controlled mind becomes one with Atma—that is Samadhi.
"Those who really understand the greatness of Yoga, and obtain it thru practice, and by the help of a kind Guru, are emancipated.
"Understanding of Wisdom, and directly realizing the one Atma as Parabrahma (Universal Soul) is emancipation, and it gives power over all of Nature's forces—known as Sidhis and Anima."
"Without the
help of a Spiritual teacher, and without sincere effort of the student, the
real realization of Truth, and the state of
Samadhi cannot be attained by the student."
"When a Yogi has awakened the Kundalini (Mother God) by practicing the Mudras, then Prana moves thru the Sushumna, and having aroused all the Chakras, the Yogi arises above all Karma, and is then freed from cause and effect;—that state is Samadhi.
"The mind is the cause of Karma; when the mind and Prana (its moving power) is controlled by daily practice of Mudras. then the lower mental activity ceases. The higher self then manifests. Yogi attains the unchanging state. He is master over time, matter and space;—that state is Samadhi. When the mind is poised, the Prana moves in the Sushumna, and real realization is obtained. Why should one fear death, as they are above decay and death? No one can attain wisdom as long as the Prana and mind are not controlled. He who controls the Prana and mind attain liberation.
"Many say liberation can be only attained by Wisdom; then what is the use of Yoga?" The Siva answered: "A battle is won by a sword; but what is the use of a sword without a warrior and valor? So both are needed." "Those great men and women have attained pure wisdom and liberation have not practiced Yoga, have they?" "They have practiced Yoga in their past lives."
I will drop this matter here as I do not want to prove or spend any time on the past. My object is to show how to awaken the Kundalini and reach the blessed state of Samadhi.
The human body has a
great number of Nadis, the three main ones,—Ida and Pin-gala on each side of
the spine, the Sushumna in the middle. The Prana moves thru the Ida and Pingala
only; the Sushumna being closed. When Yogi learns the secret of controlling the
Prana and Apana, then he can awaken the Kundalini, and force the Prana to go
thru the Sushumna. When this has been accomplished—Samadhi follows. All other
means are waste of time. Thus Yogi should not follow other means if he desires
to awaken the Kundalini and reach Samadhi.
The mind is made to
move by two things, the Prana and desire. If Prana is controlled, desire is
also controlled. Therefore, the Prana and mind are as one. As long as the mind
is not mastered, so long the senses are not mastered. When the three are
controlled, then the Yoga can hold them on any Chakra, and awaken or move the
Kundalini. By control of the Prana and mind the Yogi gains strength; by this
strength he arises above all diseases. So Yogi should practice Pranayama and
the Mudras to master Prana.
The mind is the
master of the organs of sense, the Prana is the master of the mind. When the
Prana and the mind are under control the Yogi attains blessed peace, which can
only be known by experience.
The lower mind is
ignorance itself. When the mind is controlled, ignorance, which is the Mother
of Maya (illusion), dies. The Yogi attains Samadhi or the state of Brahma.
Every one wishes to
attain the Laya Yoga, but it is difficult to attain. To do so the Shambhavi
Mudra is the best to practice. This Mudra cannot be attained until the Prana
and the mind are controlled; then Shambhavi Mudra should be practiced as it
raises the Yogi above time, matter, space and ether. He controls the power of
nature's forces, as levitation and walking on water, and he can live as long as
he desires. but this is not the object of the Hindu Yogis. Their object is not
to attain wonderful powers. but Seedless Samadhi—the Brahmic state—which is above
all other states; it is divine peace and common to all.
When the Yogi
succeeds in controlling Prana, from the Ida and Pingala Nadis, and makes it go
thru the Sushumna, he has reached the state wherein he experiences TRUTH, which
is the Light of Lights, and is the Source of All. This is the goal of all.
Yogis practice
different Mudras to control Prana. When Prana is controlled and made to move
thru the Sushumna, the state of Samadhi follows. This is the correct method
When Yogi desires to cheat death and time, he raises the Prana up to the Ajna
Chakra, placing the Prana and the mind in the Kundalini, then by steady
meditation Yogi moves the Kundalini. He then places the Atma in the Brahma and
Brahma in the Atma. He is then in Samadhi—ALL in ALL.
The external worlds
are created by the lower mind. By controlling the lower mind, the external
world is finished. Then meditating on the One Reality, the Yogi becomes that
Reality or Brahma. He is not affected by matter, space or time. He is above
all.
All things in the
world are perceived by mind. When the mind is controlled there remains no
duality. When the mind is merged in the Atma, that state is the Absolute, and
is Satchitanada (truth, wisdom, bliss).
"Salutation to
Sushumna, to the Kundalini, to the Stream of Nectar flowing from the
Moon".
The Nada Practice:
The Great Yogin
Garakhnath has given out the practice of Nada to help those who are unable to
realize the pure truth.
The Yogi should sit
in the Sidhasan and practice the Shambhavi Mudra, and should listen with fixed
mind to the sound of the self, which will be heard in the right side of the
head. The sounds will be ten—from the ocean roar to a very subtle sound—but
Yogi should keep the mind fixed on Nada which is the goal. When the Yogi is
sitting in Sidhasan practicing Shambhavi with Yoni Mudra, he should force the
Prana to the heart center, as the sound begins there. When Prana becomes one
with the Nada, then the Yogi should move it to the Vishudha Chakra. As soon as
Yogi succeeds in taking the Nada with Prana to the Vishudha Chakra, he will
become like Devas, and the Brahmanada (Divine Bliss) will surely follow.
From the Vishudha
Chakra Yogi should forcibly take the Prana and the Nada to the Ajna Chakra.
This is the source of all Sidhis. Reaching here the Yogi controls all the finer
forces of nature and mental knowledge. He arises above nature's elements and
mind, and is one with Atma, above the world's miseries. His mind is listening
to the inner sound of the Nada.—it is the blessed joy that can be known by one
who has attained that state.
One state more
remains for the Yogi; that is going up from the Ajna Chakra to the Sir Chakra
or the Thousand Petal Lotus. In Yogi will hear the sound of flutes. He has this
Lotus, Yogi will hear the sound of flutes. He has then reached the highest
state of Bliss. He is equal to God, as he can create and destroy any material
thing, if he so wishes. But creation and destruction are not the object of the
Yogi; he wants to be liberated, and in this State he is liberation itself.
"Practice of
Nada is most easy, even a feeble minded person can succeed by daily practice.
The practitioner will soon start to feel the joy that arises by the Nada in the
heart. That joy cannot be explained by words as it is Divine Joy, above the reach
of mental knowledge.
Sick and suffering
humanity should practice Shambhavi, that they could hear the Nada sound, or the
Inner Voice.
"Benefits to
the students that practice Nada—as soon as their mind forms the habits of
listening to the inner sound of the Nada, it will never be disturbed by
external sounds. By daily practice of Nada, the mind becomes firm and attracted
by Nada,—it surely becomes one with Nada. As the sharp goad is best to control
the mad elephant, so the Nada is best to control the mind. The Nada holds the
mind fixed, as a bird cannot fly without wings. Those Yogis who have mastered
the Nada practice are never disturbed by any other sound; they are liberated
and emancipated."—H. Y. Pradipika.
Yogi in Samadhi does
not feel pain, thirst, hunger, heat or cold, nothing can harm him, his body
does not decay, death never comes, near him. He is equal to God.
The Following is
taken from The Yoga Aphorisms.—Chapter III—IV.
Translation and
Commentary by
SWAMI VIVEKANANDA
1. Dharana is
holding the mind on to some particular object.
2—An unbroken flow
of knowledge in that object is Dhyana.
3—When that, giving
up all forms, reflects only the meaning, it is Samadhi.
4—(These) three
(when practiced) in regard to one object is Samyama.
5—By the conquest of
that comes light of knowledge.
When one has
succeeded in making this Samyama, all powers come under his control. This is
the great instrument of the Yogi. The objects of knowledge are infinite, and
they are divided into the gross, grosser, grossest, and the fine, finer,
finest, and so on. This Samyama should be first applied to gross things, and
when you begin to get knowledge of this gross, slowly, by stages. it should be
brought to finer things.
6—That should be
employed in stages.
This is a note of
warning not to attempt to go too fast.
15—The succession of
changes is the cause of manifold evolution.
16—By making Samyama
on the three sorts of changes comes the knowledge of past and future.
We must not lose
sight of the first definition of Samyama. When the mind has attained to that
state when it identifies itself with the internal impression of the object,
leaving the external, and when, by long practice, that is retained by the mind,
and the mind can get into that state in a moment, that is Samyama. If a man in
that state wants to know the past and future he has to make a Samyama on the
changes in the Samskaras (111. 13). Some are working now at present, some have
worked out, and some are waiting to work; so by marking a Samyama on these he
knows the past and future.
21—By making Samyama
on the form of the body, the perceptibility of the form being obstructed, and
the power of manifestation in the eye being separated, the Yogi's body becomes
unseen.
A Yogi standing in
the midst of this room can apparently vanish. He does not really vanish, but he
will not be seen by any one. The form and the body are, as it were, separated.
You must remember that this can only be done when the Yogi has attained to that
power of concentration when form and the thing formed have been separated. Then
he makes a Samyama on that, and the power to perceive forms is obstructed,
because the power of perceiving forms comes from the junction of form and the
thing formed.
25—By making Samyama
on the strength of the elephant, and others, their respective strength comes to
the Yogi.
When a Yogi has
attained to this Samyama and wants strength, he makes a Samyama on the strength
of the elephant, and gets it. Infinite energy is at the disposal of every one,
if he only knows how to get it. The Yogi has discovered the science of getting
it.
26—By making Samyama
on the effulgent light, (1.36) comes the knowledge of the fine, the obstructed
and the remote.
When the Yogi makes
Samyama on that effulgent light in the heart he sees things, which are very
remote, things for instance, that are happening in a distant place, and which
are obstructed by mountain barriers, and also things which are very fine.
39—When the cause of
bondage of the Chitta has become loosened, the Yogi, by his knowledge of its
channels of activity (the nerves), enters another's body.
The Yogi can enter a
dead body, and make it get up and move, even while he himself is working in
another body. Or he can enter a living body, and hold that man's mind and
organs in check, and for the time being act thru the body of that man. That is
done by the Yogi coming to this discrimination of Purusha and nature. If he
wants to enter another's body he makes a Samyama on that body and enters it,
because, not only is-his Soul omnipresent, but his mind also, as the Yogi
teaches. It is one bit of the universal mind. Now, however, it can only work
thru the nerve currents in this body, but when the Yogi has loosened himself
from these nerve currents. he can work thru other things.
41—By the conquest
of the current Samana he is surrounded by a blaze of light. Whenever he likes
light flashes from his body.
42—By making Samyama
on the relation between the ear and the Akasa comes divine hearing.
There is the Akasa,
the ether, and the instrument, the ear. By making Samyama on them the Yogi gets
supernormal hearing; he hears everything. Anything spoken or sounded miles away
he can hear.
43—By making Samyama
on the relation between the Akasa and the body and becoming light as
cotton-wool, etc., through meditation on them, the Yogi goes through the skies.
This Akasa is the
material of this body; it is only Akasa in a certain form that has become the
body. If the Yogi makes a Samyama on this Akasa material of his body, it
acquires the lightness of Akasa, and he can go anywhere through the air. So in
the other case also.
44—By making Samyama
on the 'real modification' of the mind, outside of body, called great this
disembodiedness, comes disappearance of the covering to light.
The mind in its
foolishness thinks that it is working in this body. Why should I be bound by
one system of nerves, and put the Ego only in one body, if the mind is
omnipresent? There is no reason why I should. The YOGI wants to feel the Ego
wherever he likes. The mental waves which arise in the absence of egoism in the
body are called 'real modifications' or 'great disembodiedness.' When he has
succeeded in making SAMYAMA on these modifications, all covering to light goes
away, and all darkness and ignorance vanish. Everything appears to him to be
full of knowledge.
45. By making
Samyama on the gross and fine forms of the elements, their essential traits,
the inherence of the Gunas in them and on their contributing to the experience
of the soul, comes mastery of the elements.
46—From that comes
minuteness, and the rest of the powers, 'glorification of the body' and
indestructibleness of the bodily qualities.
This means that the
Yogi has attained the eight powers. He can make himself as minute as a
particle, or as huge as a mountain, as heavy as the earth, or as light as the
air; he can reach anything he likes, he can rule everything he wants, he can
conquer everything he wants, and so on. A lion will sit at his feet like a
lamb, and all his desires be fulfilled at will.
47—The
'glorification of the body' is beauty, complexion, strength, adamantine
hardness.
The body becomes
indestructible. Nothing can injure it. Nothing can destroy it until the Yogi
wishes. "Breaking the rod of time he lives in this universe with his
body". In the Vedas it is written that for that man there is no more
disease, death or pain.
52—The Yogi should
not feel allured or flattered by the overtures of celestial beings, for fear of
evil again.
There are other
dangers too; gods and other beings come to tempt the Yogi. They do not want anyone
to be perfectly free. They are jealous, just as we are, and worse than us
sometimes. They are very much afraid of losing their places. Those Yogis who do
not reach perfection die and become gods; leaving the direct road they go into
one of the side streets, and get these powers. Then again they have to be born;
but he who is strong enough to withstand these temptations, and go straight to
the goal, becomes free.
1—The Siddhis
(powers) are attained by birth, chemical means, power of words, mortification
or concentration.
Sometimes a man is
born with the Siddhis, powers, of course those he had earned in his previous
incarnation. This time he is born, as it were, to enjoy the fruits of them. It
is said of Kapila, the great father of the Sankhya Philosophy, that he was a
born Siddha, which means, literally, a man who has attained to success.
The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rasayanas. Their idea was that ideality, knowledge, spirituality and religion, were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it is possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying thru the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
From the Mayavati Memorial Edition.
For more of this read Raja Yoga, by Swami Vivekananda.
THE
POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE
POWER OF THE PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO
THE KUNDALINI—THE MOTHER OF THE UNIVERSE.
Yoga
Vashist part-1 -or- Heaven Found
by Rishi Singh Gherwal
Shakti
and Shâkta -by Arthur Avalon (Sir John Woodroffe),
Mahanirvana
Tantra- All- Chapter -1 Questions
relating to the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद, GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
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इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
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