THE
GOAL OF THE YOGI AND LEVITATION
"Why
is it that many Jivanmuktas (emancipated persons) do not have higher psychic
powers developed, such as levitating in the air, etc.?", asked Ram.
Rishi
Vashisht replied: "Those whose wisdom is not pure, but desire psychic
powers are slaves of the world. The higher psychic powers are developed through
Mantras, Postures, Mudras, etc., but the true Jnani (truth seeker) does not
seek or need the higher psychic powers. The truth seeker will ever try to
attain the true vision of the Atma. The Jnani always tries to rest in wisdom
but never goes in quest of psychic powers, levitation, etc.. Desire for worldly
things or possessions are mere Maya (illusion).
"These
Jnanis (truth seekers) who have risen above Maya (illusion) will never sink
into it again. Jnanis who desire power
may develop it by Mantras, Postures, Mudras, etc., but psychic powers in their
development will never bring beneficent liberation. That is the goal of the
true Jnani (truth seeker). Desire for psychic powers tends to bondage; for that
reason it will never appeal to the truth seeker.
"To
those who have given up all desires, the Atma Jnana (Wisdom of Self) will arise
without any doubt. But those who are after Sidhas (psychic powers) only, which
is the seed of desire, will never attain Atma (the Self) ."
"Please
explain the secret of the Yogis who live as long as a Kalpa", (4,380,000
years) asked Ram, of Rishi Vashisht.
The
Master answered: "As long as Prana is moving, the Yogi is moving, but When
movement or Prana ceases, the Yogi becomes as immovable as a rock. Those Yogis
who can control Prana (vital force) may live as long as they desire. By
controlling Prana (vital force), the mind also is controlled, externally and
internally. He who controls Prana and mind arrests old age and death. Old age
and death will never come near him. As the body becomes spiritualized, it will
never retrograde.
"Those
Yogis only can be said to have found the , who always follow the path of Atma
Jnani (wisdom of the Self). They, who have given up all their desires and have
been liberated from mental bonds, are free."
"By
giving up all desires, the mind is merged into its Reality; then what becomes
of the four gunas (qualities)?" asked Ram, of the Master.
Rishi
Vashisht answered: "There are two ways in which the mind may be
controlled, as the mind consists of the formless and the formed. By controlling
the Rupa (with form) mind, one will bring about the Jivanmukti state (embodied
emancipation or liberation in this life). By controlling Arupa (formless) mind,
one will bring the Videhmukti state (emancipation of the Soul).
"Uncontrolled
Rupa (with form) mind, generates all kinds of pain. But by control bliss will
come. You must master Rupa (with form) mind, as it identifies itself with
matter. Then it is not able to find its Reality, and therefore it brings pain.
This form mind is the ego. This form mind is ever involved in pleasures and
pain. It is the seed of Maya (illusion). This will give you the idea of the
Rupa (with form) mind.
"Now
I will deal with the controlling of the mind. Please listen. It is said by the
wise that the fruitless mind can be controlled by looking with equal eyes upon
all, and not being affected by pleasure or pain. As the mountain is not
affected by the storm, also one is able to retain his poise in the presence of
riches or poverty, joy or sorrow. Of such a person it may be said; he has
control over his mind; he has overcome ignorance, which is the lower mind
itself. Through control it brings out high
intelligence. Such a mind does not subject itself to rebirth. By the
desires of the four gunas (qualities), one will come to the state which belongs
to the Jivanmukta (embodied emancipation) or (liberation) in this life.
"This
Rupa (with form) mind, is the destroyer of the peace of mind. In this mind the
four gunas (qualities) will grow as the lotus in the lake. By controlling the
Arupa (formless mind), one may gain the state of Videhmukti (emancipation of
the soul.) This state will be attained by overcoming the four gunas (qualities)
known as: Sattva (truthfulness), Raja (ambition for name and fame), Tamas
(evildoing), etc..
"There
is no other way of controlling the Arupa (formless) mind, than doing away with
differences. The Brahmic state is that in which one does not see differences.
What has or has not been, that which has or has not qualities, which has or has
not wealth, contentment or discontentment, light or darkness, day or night.
"This
state is the home of those who have conquered all desires toward this universe.
One becomes like Akasa (ether) or air, which is not affected, but takes odors.
These great Yogis, living as if their bodies were Akasa (ether) are in the
Brahmic state, that is all bliss. Pain, pleasure, name or fame does not affect
them in any way. These great ones have controlled their minds."
"What
is its seed? "What is the seed of this seed? And what is the seed of the
last one?", asked Ram. "Please explain to me."
Rishi
Vashisht answered: "The body is the first seed, it generates all pleasure
and pain. It gives rise to the ever-revolving Samsara (universe). The seed of
this seed is the mind, which always pursues the track of desires and is the
cause of pleasure and of pain, birth and death. By the mind, hosts of bodies
are generated, which seem to exist though they do not exist. It enjoys these
bodily objects as in a dream.
"To
this mind, which is always surrounded or encircled by the worldly action, there
are two seeds. One is desire, the other is Prana (life force). These are the
four seeds. O Ram, the all-pervading one wisdom becomes the visible wisdom, by
the motion of Prana (life force). If this Prana (life force) stopped expanding
in every direction, then it would attend one's welfare and progress.
"The
intelligence becomes attached to the visible world by desire. The visible world
is the root of all misery. If the intelligence could always remain in the
dreamless state, without lapsing into the dreaming state, that would be the
real Nirvana or the Atma. It would result in liberation, or freedom from
rebirth.
"If
the desire for sensual objects, which arise through the Prana movement are
gradually controlled, the accumulation of these thoughts will constitute mind.
With such a mind alone, people live in this world. For controlling this kind of
mind, the wise and the Yogi practice or perform Pranayama. Pranayama is the
practice of controlling Prana (life force) and concentration. The wise say,
that the benefit of control of the Prana (vital force) brings the equality of
mind--the ability to look upon all as one. This generates blessed joy and not
pain.
"The
seed of the mind seed is the ego, which with its partner, desire, enjoys the
external objects. The desires make people slaves the sensual objects. The power of true
discrimination is developed through firm determination. If this power is lost,
the ego or false self binds itself to the mercy of desires, which make it see,
that which is real as unreal and regards that which is unreal, as the real. The
power of desire makes everything appear in an illusory light. This mind is most
disgraceful, as it identifies the "I" with that which is not
"I". Through this mind, old age, death and birth are brought about.
"As
the oscillating of the mind arises through its confusion with objects, birth
and death, also arise. It is only when this mind is subdued and has no more
attraction or repulsion toward objects, that it will cease oscillating.
"If
thoughts are controlled by giving up desires, the result will surely be peace
of mind. If there is no desire for worldly things, then how can this mind go
roaming in the sky? O Ram!
"I
think so long as sensual thought exists in the mind, so long will desires
remain. The idea of their reality, and the enjoyment of pleasure therein, can
be said to be the thought of the mind. All thought or desire makes karma.
"How
can mind oscillate in the wise, who are purer than ether, and have risen above
desires? It is said, that the realization of Reality by one who understands
true discrimination, is that he is not in this material world, and the world is
all Maya (illusion), made by the mind.
"The
wise say that the mind denudes itself of its form, even though engaged in
actions. When mind has dissolved all things into itself, then it becomes as
cool and refreshing as ambrosia. Those Jivanmuktas (liberated in this life) who
have freed themselves from desires, will live to wear out their past karma.
Those Jivanmuktas are in of pure
desires, without any pain or rebirth. It is these emancipated ones, whose minds
have found the Reality of Being, and have reached the highest wisdom. It is
these Jivanmuktas (bodily emancipated) who, when they give up the body, attain
the highest state, as they are the lofty ones.
"The
two seeds of mind as has been stated before, are the desires, and the movement
of Prana, and if one of them is controlled, both are controlled. By desire,
Prana is moved, and by Prana desire is moved. Therefore, we may say that these
seed motions of Prana and desire are the dried fruits of the mind, and their
roots are in the external world. Hence, if they are released from the external
world, then the movement of Prana and desires are also controlled. The mental
actions are the seeds of the eternal world. If the intelligence does not play
its part in the external world, then the external world will cease to exist. As
the sesame oil cannot exist without the sesame seed, so the existence of the
external and the internal are not different.
"The
awakening of pure wisdom will produce a kind of creation, through which pure
wisdom will see in itself the external objects. As in a dream, though one
forgets himself, still he sees things in himself by some inherent power: so the
external is known by mental knowledge. Those who by their knowledge of
discrimination control this reflected mind, whether they have analyzed it or
not, will also control disease and death. It is the non-control of the
reflected of the external, that puts us into the great universe, but through
its control the goal is attained. Who can say that the external does not bring
great pain upon us, O Ram?
"Through
the absence, of the external and the nonrelation of objects, arises divine
bliss. You may stop your mind from oscillating, give up all love for worldly
enjoyment, forget the objective world, and still not be in a dull state. Thou
art above the (universal soul). In the
wisdom state, the external is not seen. This is true, without doubt."
Ram
asked: "How can non-intelligence arise, where there is no visible or
external? How can the external or visible vanish, from where there is no
wisdom?"
'Master
Vashisht answered: "Atma (the self) is the All-pervading One, without any
attraction. It has no power of knowing nor not-knowing. Any inert object is without
the visible or intelligence. If Atma attains, then that wisdom will not be
mixed with the visible or objective. It will stand alone. Though engaged in all
actions, it will not be affected by the visible or objective. He, alone, is the
Jnani (True wise); he alone, is the Jivanmukta (emancipated). Such a person by
controlling all desires is as a child in intelligence. At this stage when all
external subjects are given up, he attains full Atmic Wisdom, without any mental
knowledge. Then he will not be attached to any object, but liberated front pain
through Divine Bliss, or Samadhi. He will have all bliss. A truth seeker should
always cling to such meditation, without longing for the unreal, and he will
always enjoy himself in his own Blessed Atma, whether walking, talking or
working. He will be above all of those conditions, as they have no attraction
for him. He is not attracted by the external with its enjoyment, but lives in
consciousness of perfect bliss.
"Understand
thoroughly this wisdom, and you become conscious of the truth that you are the
All-pervading Wisdom itself, after rising above the sea of pain, although
engaged in worldly activities.
"To
this wisdom the Eternal Absolute is the seed. Out of this One-ness, wisdom
arises as the light from a flame. The One-ness has two appearances. Now, I
shall explain them; jars, vases and other objects appear to be different, but
still they are all one, as they are all made of earth. The seat of the Truth is
in One-ness alone, non-dual, without any attributes. Therefore, you should be
free from the three elements--time, space, and causation, and sink thyself into
the Eternal Absolute. Time, space and causation seem to be three different
elements in their action, but they belong to One-ness. These three elements are
the cause of creating diversified action, in this world.
"Meditate
alone upon the Non-dual or One-ness which is common to all. You may pervade
everywhere with the Self-bliss, that which is the goal of One-ness. That state
is the seed of this pure One-ness. From this One-ness the universal
consciousness arises. From this point all thought of doubt vanishes, and one
gains a blessed consciousness, of ever-present joy. This is the primal seed,
but there is no seed to the state of Pure Wisdom. He, who is capable of holding
the Pure Wisdom without wavering, will never sink himself into illusion. This
is the cause of al, but it is a causeless cause, it is the essence of all, but
there is no essence to it.
'In
this great glass (the Self), all things will appear as images, as do the trees
in the bank of a lake, where they are reflected in the water. This is the Pure
One. It alone is the ageless; it alone is the Atmic Reality. By attaining this
state, the mind will become peaceful. May you, after realizing it firmly,
become that Atma. May you attain that Nirvanic state."
Ram
said to the Master: "Thou hast been kind enough to explain about the
nature of four seeds. With what effort, can one attain that state of bliss and
wisdom?"
Master
Vashisht replied: "By proper efforts in the direction of overcoming those
seeds, and the cause of the pains, which I have explained, the state of bliss
and wisdom may be attained. To reach that state is the highest of all other
states, and is the common goal of all. You will have to give up the entire host
of desires, for if any are left lingering with you, it may be a hindrance to
your progress. Realize your Higher Self, and at that very moment, you will have
attained that highest state. Should that One-ness, just referred to, be first
attained by you, then, with a little more effort you will attain the highest
state. Therefore, direct your meditation toward attainment of this state of
One-ness, and the rest will follow.
"O
Ram, it is difficult indeed, to reach this blissful state, as long as one
clings to the external world. With all your might you should endeavor to give
up the idea of duality and desires, then, all mental discord, disease and pain
will vanish. One will find it as difficult to control the desires, as to remove
the mountain. As long as the desires are not controlled, the mind will be
uncontrolled. As long as the mind is not mastered, so long desires will not be
mastered, as they are one. As long as Pure Wisdom has not arisen, so long the
desires will be uncontrolled. Pure Wisdom, the controlling power of mind and
mastery of desires, is naturally dependent upon no other cause than it-self,
for its control or mastery. It is by effort of his will, that the Yogi walks in
the right path."
SURAGHO-THE
LONG-LIVED YOGI THE SECRET OF HIS LONGEVITY
QUEEN CHUNDALAI, THE
GREAT YOGIN
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
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
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