Yoga Kundalini Upanishad � Part 3
Because of passion a person craves for sense objects. One
should give up passion and sense objects and look for stainless. All favorable
things should be abandoned.
A practitioner should keep mind in shakti and shakti in
mind. When he sees mind through mind he goes beyond the highest stage.
Mind is Bindu � the cause of creation and preservation.
The way curd is made from milk, from mind Bindu is
produced. Having known Sushumna and piercing of chakras the Vayu should be taken
in the middle. He should then enter Sahasrara or Sukha� Mandala.
There are six chakras. Muladhara is in anus, Swadhisthana
in genital organs, Manipura in navel, Anahata in heart, Vishuddhi in the root of
neck and Ajna is between two eyebrows. After knowing these six chakras one
should enter Sahasrara by drawing Vayu upwards.
He who practices control of Vayu becomes Brahmanda or
Macrocosm. Bindu, Chitta and Chakra should be mastered by him.
Through Samadhi Yogi attains the equilibrium.
The way fire in the sacrificial wood is not produced
without churning them, wisdom doesn�t dawns without the practice of Yoga.
Fire in a vessel does not shed light outside. But when the
vessel is broken the light appears everywhere.
One�s body is vessel. The seat of "That" is light. When the
body is broken because of Guru�s grace the light of Brahmajana becomes apparent.
Because of the guidance of Guru and practice one crosses
the subtle body and sea
of Samsara.
The speech born in Para,
goes in Pasyanti then in Madhyama and then in Vaikhari. The speech is absorbed
in sound in the reverse order.
Para, Pasyanti, Madhyama
and Vaikhari are the four types of speech. Para is the highest of sounds,
whereas Vaikhari is the lowest.
Speech evolves from highest to lowest. During absorption it
reverses the order and merges in Para.
One who thinks that the Lord of speech is the self, remains
unaffected by good or bad words.
These all are absorbed in Pratyagatma i.e. Visva, Taijasa
and Prajna, Virat, Hiranyagarbha and Ishwara, the egg of the universe, the egg
of man and seven worlds. The egg is heated by the fire of knowledge and is
absorbed along with its cause in Paramatman.
It is then free from light or darkness, it is neither
describable nor distinguishable. Only Sat remains.
Atman in the body is like in vessel. Atman is of the size
of thumb. It is light without smoke. It is formless and ever shining within the
body. It is un-differentiable and immortal.
The first three facets of consciousness refer to gross,
subtle and karana bodies. The later three facets of consciousness refer to three
bodies of the universe.
During waking state, dreams and deep sleep Atman that
dwells in the body is covered by Maya.
However, because of good karma of several births it wishes
to go back to its original state.
Then man asks � Who am I? How this worldly experience come
to me? In deep sleep what becomes of me? Who remains active during waking and
dreaming states?
The chidabhasa is due to ignorance. It is burnt by wisdom
as cotton is burnt by fire.
The burning of the gross body is not burning at all.
Pratyagatma is in the space of heart. It diffuses itself
all over and destroys Vijanamaya Kosha and Manomaya Kosha. When this happens He
himself shines within.
One who contemplates as above is Jivanamukta.
He has completed his actions. He is lucky one. He attains
Videhamukti and gives up event Jivanamukti. As soon as his body decays he
attains Videhamukti. He as if moves in air.
Then That alone remains. One that is soundless, touchless,
formless and deathless.
That is the essence. It is eternal. It has neither
beginning nor end. It is permanent, stainless and free from decay.
-- End of Chapter 3 --
At the holy feet of Lord Shiva,
Bipin Joshi
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