T antra yoga, nad a yoga and kriya yoga



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tantra yoga.
  • symposium on sakti
  • 9r>
          • Devotion to the Virgin Mary has produced some of the most beautiful kind of religious literature in the Christian Middle Ages. Let us study some of its aspects :—
          • (1) The following Mantram is used by the Roman Catholic Christians when reciting the rosary, or the Christian Mala,
        • " Hail Mary, full of Grace, blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now at the hour of Death, Amen."
      • The word ' rosary ' refers to a legend. It is said that once a young monk was reciting the rosary. In a vision, the Virgin Mary was seen by his side, and as the words of the rosary came out of his Mouth, they turned into roses, and the Blessed Virgin was seen weaving garlands out of them, and putting them on his head.
      • (2) It is the common practice with Roman Catholic Christians to begin a Novena to the Virgin Mary to get divine help when in distress. The Virgin Mary is invoked for nine days—hence it is called the Novena.
      • Says Swami Sivananda, " Do special Pooja on Navaratri days. These nine days are very sacred to Devi. Plunge yourself in Her worship."
    • (3) Saint Therese ofthe Child Jesus was^a great devotee of the Virgin Mary. In her Autobiography she writes how she once fell seriously ill in her girlhood, so that her life was despaired of, but she was miraculously cured by the Holy Virgin. We shall give the story in the words of the saint herself.
    • " Then looking towards the statue, she implored our Lady's assistance with all the fervour of a mother who begs the life of her child and will not be refused—and that cry of faith forced the gates of heaven.
    • " Utterly exhausted, and finding no hope on earth, I too sought my Heavenly Mother's aid, and entreated her with all my heart to have pity on me.
  • " Suddenly the statue became animated and radiantly beautiful—with a divine beauty that no words of mine can ever convey. The look upon our Lady's face was unspeakably
  • kind and sweet and compassionate, but what penetrated to the very depths of my soul was her gracious smile. Instantly all my pain vanished, my eves filled, and big tears fell silently, tears of purest heavenly joy ......
    • " When my sister saw me gaze fixedly on the statue, she said to herself : ' Therese is cured.' It was true."
    • This story, which tells of the first ecstasy experienced by this great Christian Saint may well serve as an example, ofthe religious emotions felt by Christian devotees towards the Virgin Mary.
      • Various Christian mystics have expressed the feminine aspect of God. In ' Three Famous Occultists ' W. P. Swain-son gives a good summary.
    • " Our One-Twain Father-Mother God of which Harris speaks is essentially identical with the Will and Wisdom of Jacob Boehme, the Father and Mother of Anna Kingsford. Abha and Aima ofthe Kabalah, and Osiris and Isis ofthe old Egyptian Theosophy. In the most ancient times, the Supreme was symbolised by the letters I.O. signifying Father-Mother. All ancient religions taught the duality ofthe Divine nature, the feminine finding expression throughout the ages, under various names such as Isis, Sophia, Madonna etc. Judaism has always esoterically taught the dual nature of the supreme, while in the Roman Catholic Church we find this truth veiled under the worship of Virgin Mary." (pp. 183-184).
          • So let us offer our Prayer to the Divine Mother :
        • 1. Hail Mary. Full of Grace, Blessed art Thou amongst women, and blessed is the fruit of Thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of death. Amen—(The Christian Rosary).
        • 2. Our prostrations to Thee, О Devi, All Auspicious One, giver of success and prosperity, the abode ofthe helpless, the One with three eyes and of white colour, consort of Lord Narayana.
        • Adorations to the World-Mother who creates, preserves or sustains this universe through Her Sakti and bestows perennial joy and Supreme Peace to Her devotees—(Ancient-Hindu Prayer).
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  • TANTRA YOGA
    • 3. О Tripura Sundari ! О Adorable Mother ! I bow to Thee. Without Thy grace no one can get success in spiritual Sadhana and salvation in the end.
  • О Compassionate Mother ! Thou art an ocean of mercy. Bless me. If I get a drop from that ocean will it dry up ?
  • О my sweet Mother ! Guide me. Protect me. Save me. I am Thy child.
      • Jeye Tripu'ra Sundari ! Salutations.—(Swami Sivananda).
      • 4. Let all my idle talks be Japa sound divine
        • All gesture be Mudra, all steps around Thy seat All lying down Pranam, all Нота what I eat All joy for the Supreme, for Thee all acts of mine.
  • —(Ananda Lahari)
  • 5. Jeya Sri Durga, Jeya Sri Durge, Jeya Sri Durge
        • Saranam От Jeya Sri Durge, Jeya Sri Durge, Jeya Sri Durge Saranam От
          • Jeya Sri Durga, Jeya Sri Durga, Jeya Sri Durga Pahimam,
          • Jeya Sri Durga, Jeya Sri Durga, Jeya Sri Durga Rakshamam. —(Swami Sivananda)
  • BOOK TWO
  • NADA YOGA
  • INFLUENCE OF SOUND ON MIND
  • The deer is entrapped by sweet sound. The cobra is enchanted by sweet music. Raga Punnagavarali charms the cobra. Nada entraps the mind. The mind gets Laya in sweet Nada. The mind is attracted by sweet Nada. Therefore, you can easily control the mind Through the practice of Nada Yoga.
    • Sadasivoktaani Sapaadaiaksha-Layavadhaanaani Vasanli
  • Lokey,
    • Naadhaanusandhaanasamaadhimekam Manyaamahe
  • Maanyatamam Layaanaam.
  • In this world there exist a lakh and a quarter types of Laya Sadhana, all told by Sada Siva. We consider the Nadhaanusandhana Samadhi as the best one among the various types of Layas.
    • Naadaanusandhaana Namoslu Tubhyam Twaam Manmahe
      • Taltwapadam Layaanaam, Bhavatprasadaat Pavanena Saakam Vileeyatey Vishnupadey
  • Mano Mey.
  • Nadanusandhaana ! May this Salutation be unto thee. "We hold you as the transcendent state in all Layas. By your grace, my mind attains Laya in the abode of Vishnu, along with Prana.
    • Sarva Chintaam Parityajya Saavadhaanena Chetasaa, JVaada Eva Annsandheyo Toga Saamrajyam Icchataa.
  • By one who is desirous of attaining perfection in Yoga, Nada alone has got to be closely heard (meditated upon), having abandoned all thoughts and with a calm mind.
  • —Sankaracharya, ' Toga- Taaraavali.'
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  • NADA YOGA
  • Naasanam Siddha Sadrsam Na Kumbhakasamam Balam Л a Kecharee Sanaa Mudraa Na Xaada Sadrso Layah. There is no Asana like Siddhasana, no strength like that
  • —Sivasamhita*
  • CHAPTER II
  • NADA YOGA
        • Mokshapriya said :
        • О Swamiji ! Please instruct me on Nada Yoga. Swami Sivananda replied :
    • Nada is sound. Brahman willed. There was a Sat-Sankalpa. A vibration or Spandan arose. There was vibration of От. This is Nada.
    • The mind is fixed on Nada or Anahat sounds are heard in the ear. It gets Laya or dissolution. The Yogi enters into Samadhi and attains Knowledge of the Self. This is Nada Yoga.
          • Nada Yoga is also called Laya Yoga.
          • Kundalini Yoga is also called Laya Yoga.
    • Mind is naturally attracted by sweet sounds. It is entrapped by the sweet sounds, just as a deer is entrapped by sweet music.
      • When the mind gets absorbed in the Anahat sounds you will attain knowledge of hidden things. You will heat-Para-Vak. You will develop the eye of intuition. Eventually the mind is absorbed in Brahman or the Absolute.
    • Sit in Padmasan or Siddhasan or Sukhasan. Close the ears with the thumbs. This is Shanmukhi Mudra or Vaishnavi Mudra. Hear the Music of Anahat sounds. Now you will have wonderful concentration.
    • Do Japa (Ajapa Japa) of Soham with breath or any Mantra. Practise Pranayama for one or two months. You will hear the ten sounds clearly and enjoy the music of the soul.
  • Abandon all worldly thoughts. Control your passion. Become indifferent to all objects. Practise Yama (self-restraint) or Sadachara (right conduct). Concentrate your attention on the Anahata sound which annihilates the mind.
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  • goal of life
  • CHAPTER III
  • objects and fix it on the Self. Secondly, we can try to annihilate the mind through effecting Mano-Laya by finding such a higher powerful principle towards which mind will naturally run and into which it will merge itself thus entering into a state of Lava. The sages found that Mano-Laya followed by Mano-Nasa was a safer means to attain Self-realisation than the arduous process of controlling the mind and culturing it which is always attended by the danger ofthe mind jumping into the old grooves of Vasanas at any moment.
    • In the course of further practical investigations the Sages and Seers found that Sound had the power to attract the mind and absorb it, so to say.
      • Thus Mano-Laya and Mano-Nasa through Nada Yoga (union or merger into Sound) was found to be an effective and safe means to Self-realization.
  • GOAL OF LIFE
  • Life in the individual, in its ontological aspect is but a ceaseless striving after non-ending unalloyed bliss, eternal, immortal, perennial Bliss. Scriptures have proved it beyond doubt, Sages and Saints are voicing it forth ever since the dawn of creation that that Supreme Bliss can and should be had in one's own Self. Thus Self-realization, Self-awareness or Self-Experience-Whole, Aparokshaanubhooti is the summum bonum of human existence. That alone will bring to an end all our pains and miseries. But, how best are we to attain that ?
    • Atmachaitanya Samadhi or Aparoksha Jnana is possible only when the mind becomes pure and Sattwic. Purity of mind is had only when the little ' I,' egoism or Ahamkar, is curbed, annihilated which means that I-ness and Mine-ness have got to be abandoned. In turn, that involves purity and control of the Indriyas. Unless the mind is cultured and controlled, the Indriyas cannot be controlled. Thus, in a circular way, we come again to the mind. Rightly did the Sages exclaim : Mana Eva Manushyaanaam Kaaranam Bandha Mokshayoh—Mind alone is the cause for men's release and bondage.
      • Practical investigation in that direction has led the Sages to conclude that Prana and Mind are interdependent in their functional abilities. As long as one remains uncontrolled, the other cannot be controlled. If one is under control, the other, too, comes under control of its own accord. It is not enough if they are simply controlled. As long as they are not annihilated, Vasanas will not leave us. Unless Vasanas are destroyed Chitta cannot be destroyed. The destruction of Chitta alone can lead us to Jnana.
        • Thus we are left with two courses. Firstly to bring the Prana under control through various arduous Yogic processes, and then to control the mind and withdraw it from external
  • CHAPTER IV
  • POWER OF SOUND
  • Supercharged with transcendent soul-force, Sound is, in all creation, the one, powerful principle that widely influences and effectively brings under control all other manifestations. Many examples can be quoted to bear testimony to this claim of sound with reference to both the individual and the cosmos.
    • We have heard how Tansen was able to make it rain through the Megha Rag, how he lighted the lamp through singing in Deepak Rag. There are, again, certain accounts relating to the Tibetan Lamas, which tell us how the Lamas drove away and dispersed rain-bearing clouds, or gathered the clouds and made them to rain by blowing the horns and the trumpets and beating the drums.
      • We have also seen how the deer or the cobra gets lured through sweet music. That act of theirs at the pre-rational level clearly shows that there exists a certain relationship between sound and mind and that the mind naturally runs towards sound and in doing so, forgets the external world altogether. There thus being a natural tendency in all creation to find solace and peace in sound, at the rational level we can only do the same with better efficiency and result, and we do.
    • How many persons in the work-a-day world drown their worldly miseries and pain in sweet rhythmic music ?■ Even an ignorant man who knows not the А, В, С of music stands spell-bound, as though through some magic, when he hears some sweet melodious music. That goes only to prove that in the presence of rhythmic sound mind refuses to think about anything other than that sound.
        • The ignorant man exclaims after hearing some nice music ' I enjoyed it well. I knew nothing ' and that exclamation is almost identical with that ofthe man who exclaims, ' I slept well, I knew nothing.' That clearly proves that mind was enjoying a state of oneness with sound, just like its attain? ing Laya in causal ignorance during deep sleep.
          • All these things only show us the superiority of Sound over our minds, and the unshakeable basis of Nada Yoga and the usefulness of Sound in effecting Mano-Laya.
  • CHAPTER V
  • SOUND AND BRAHMAN
        • Sound is the first manifestation of the Absolute.
  • We know not anything about the nature ofthe Absolute as it exists except that It is. With all their kindness, the Scriptures have tried to tell us all about the creation, how it proceeded from the Absolute. They say :
  • Brahman was one and non-dual. It thought, ' Eko(a)ham, Bahusyam.' That caused a vibration eventually bringing in sound and that Sound was От, whence are all other manifestations.
          • From that we can say, as an inference :
    • As long as the force of the Brahma-Sankalpa lasts, there exists the cosmic vibration and the Sound. When the vibration ceases the Sound also disappears into the transcendental Being. During the vibrant stage creation proceeds, the elements and the Tanmatras are successively born from the previous ones, and finally quintuplication takes place and we have the world as we see it. During the cessation of the vibration, the reverse takes place and there is involution, all this world disappearing into sound and sound disappearing into Brahman.
      • Thus, Sound is virtually the comprehensible basis for all creation. Naturally, therefore, it has the power to absorb the other manifestations.
      • Brahman is incomprehensible in its transcendent aspect. The nearest approach to it is only Sound, or we can call Sound as Aparam Brahma.
  • anahat sound
  • ill
  • CHAPTER VI
  • Vayu Tattva predominates the Anahat Chakra. So we are able to hear clearly and distinctly various sounds at the Anahat Chakra, the nature of the sound differing according to the disturbance caused by the motion of Vayu Tattva. At this Chakra, we can hear both the Sthula and Sukshma sounds, and it depends upon the intensity of our concentration and the quietude in the Tattva.
  • Mano-Laya to be Sought only in the Anahat Sound
    • It is not impossible for us to effect Mano Laya in external music. But it will not lead us to our goal. Mano Laya is only a means whereas our goal is our own Self. Merging the mind in external sounds can only be compared to deep sleep. It cannot help us with Mano Nasa.
      • Seeking Mano Laya in the Anahat Sound is doubly effective. Just like the child running automatically towards its mother, the mind will quickly run towards the Anahat Sound since the latter is the basis for the mind. Like the child getting into a state of oneness with the mother very quickly, the mind too will enter into a state of Laya in the Anahat Sound. Secondly, by doing so, by effecting the union of mind with the Anahat Sound, we will be actually causing the effect to disappear into the cause or, in other words, there will be Mano Nasa.
        • Getting ourselves established first in the Anahat Sound and then going to our own Self is but a form of Krama Mukti.
        • Anahata sounds or the melody, are the mystic sounds heard by the Yogi at the beginning of his cycle of meditation. This subject is termed Nada-Anusandhana or an enquiry into the mystic sounds. This is a sign of purification ofthe Nadis or astral currents, due to Pranayama. The sounds can also be heard after the uttering of the Ajapa Gayatri mantra, " Hamsa Soham," a lakh of times. The sounds are heard through the right ear with or without closing the ears. The sounds are distinct when heard through closed ears. The ears can be closed by introducing the two thumbs into the ears through the process of Yoni Mudra. Sit on'Padma or Siddha Asan, close the ears with right and left thumb, and
  • ANAHAT SOUND
          • As in the macrocosm, so too, in the microcosm.
      • All that is told ofthe Universe and cosmic creation, can be applied in toto to the individual.
      • Our physical and astral bodies, our Indriyas and the mind, all should have sound as their basis. As we penetrate deep into them they should only lead us to sound. As we analyse our individual existence, it should take us to Sound before we reach the transcendent Self.
        • Idaikkattu Chittar, a South Indian Mystic, says in effect
      • " Before the sound in you gets involved, know the substratum of OMkar."
      • It clearly indicates that there exists a certain sound within us supporting all our activities and that when once that sound gets involved into its cause, our present earthly life comes to an end.
      • What can it be other than the Sound that is the first manifestation of our Self before it appears as the mind and the Indriyas ?
    • Normally, when we plug our both ears and try to listen within us, we shall hear this wonderful sound which goes by the name Anahat Sound.
  • Anahat literally means unbeaten, unstruck. Anahat Sound is so called because it is not the result of striking or beating certain things like the raising of a note on the violin or the veena. It comes from the Anahat Chakra. Because the Anahat Sound comes from that Chakra, the chakra is so named.
  • Sound, as it ought to, forms the basis in all the six chakras inside our body. In the lower three Chakras, it is not heard clearly since they are controlled by the Tattvas earth, fire and-•oectively from Muladhara.
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  • NADA YOGA
  • ANAHAT SOUND
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        • hear the sounds very attentively. Occasionally, you can hear the sounds, through the left ear also. Practise to hear from the right ear only. Why do you hear through the right ear only or hear distinctly through the right ear? Because of the influence of the solar nadi, Pingala, on the right side of the nose. The Anahata sound is also called Omkara Dhwani. It is due to the vibration of Prana in the heart.
  • Ten kinds of Sounds
      • Nada that is heard is of 10 kinds. The first is chini (like the sound of that word chini) ; the second is chini-chini ; the third is the sound of bell ; the fourth is that of conch ; the fifth is that of tantri (lute) ; the sixth is that sound of tala (cymbals) ; the seventh is that of flute ; the eighth is that of bheri (drum) ; the ninth is that of Mridanga (double drum) and the tenth is that of clouds, viz-, thunder.
  • Voice of the Silence
    • " Before thou sett'st thy foot upon the ladder's upper rung, the ladder of the mystic sounds, thou hast to hear the voice of thy inner God (Higher Self) in seven manners. The first is like the nightingale's sweet voice chanting a song of parting to its mate. The second comes as the sound of a silver cymbal of the Dhyanis, awakening the twinkling stars. The next is as the plaint melodious of the ocean spirit imprisoned in its shell. And this is followed by the chant of Vina. The fifth like sound of bamboo-flute shrills in thine ear. It changes next into a trumpet-blast. The last vibrates like the dull rumbling of a thunder-cloud. The seventh swallows all the other sounds. They die, and then are heard no more."
  • Laya Yoga
  • (Concentration of Anahata Sounds) Dharana is the intense and perfect concentration of the mind upon some one interior or exterior object or sounds like Anahata sounds or any abstract idea, accompanied by complete abstraction (Pratyahara) from every thing pertaining to the external universe, nr the world of senses.
  • Sit on Padma or Siddha Asana. Practise Yoni Mudra by closing the ears with the thumbs. Hear the internal sound through the right ear. The sound which you hear will make you deaf to all external sounds. Having overcome all obstacles, you will enter the Turiya State within 15 days. In the beginning of your practice, you will hear many loud sounds. They gradually increase in pitch and are heard more and more subtly. You should try to distinguish sounds more and more subtle. You may change your concentration from the gross sound to the subtle, or from the subtle to the gross, but you should not allow your mind to be diverted from them towards other objects.
    • The mind having at first concentrated itself on any one sound fixes itself firmly to that and is absorbed in it. The mind becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in chidakasha (the akasa where chit prevails). Being indifferent towards all objects, you, having controlled the passions, should by continual practice concentrate your attention upon the sound which destroys the mind. Having abandoned all thoughts and being freed from all actions, you should always concentrate your attention on the sound, and then your chitta becomes absorbed in it. Just as the bee drinking the honey alone does not care for the odour, so, the chitta, which is always absorbed in sound does not long for sensual objects, as it is bound by the sweet smell of the nada and has abandoned its flitting nature. The serpent chitta through listening to the Nada, is entirely absorbed in it, and becoming unconscious of everything, concentrates itself on the sound. The sound serves the purpose of a sharp goad to control the maddened elephant— chitta which roves in the pleasure garden ofthe sensual objects. It serves the purpose of a snare for binding the deer—chitta. It also serves the purpose of a shore to the ocean-waves of chitta. The sound proceeding from Pranava, which is Brahman, is of the nature of effulgence ; the mind becomes absorbed in it ; that is the supreme seat of Vishnu. The mind exists so long as there is sound, but with its cessation, there is that state termed Turiya. This sound is absorbed in Brahman and the soundless state is the supreme seat.
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  • 114
  • nada yoga
    • The mind which along with Prana has h< Karmic affinities destroyed by the constant concentration upon nada is absorbed in the unstained One. There is no doubt of it. Being freed from all states and all thoughts whatever, you will remain like one dead. You will become a Mukta. There is no doubt about this. The body is certainly like a log and does not feel heat or cold, joy or sorrow. When the spiritual sight becomes fixed without any object to be seen, when the Prana becomes still without any effort, and when the chitta becomes firm without any support, you become Brahman, (Brahmavit Brahman).
  • You may experience the tenth sound without the first nine sounds through the initiation of a Guru. In the first stage, the body becomes chin-chini : in the second, there is the (bhanjana) breaking or affecting in the body ; in the third, there is the (bhedana) piercing ; in the fourth, the head shakes ; in the fifth, the palate produces saliva ; in the sixth, nectar is attained ; in the seventh, the knowledge of the hidden things in the world arises ; in the eighth, Paravaka is heard : in the ninth, the body becomes invisible and the pure divine eye is developed ; in the tenth, you attain the state of Para Brahman. When manas is destroyed when virtues and sins are burnt away, you shine as the effulgent, immaculate, eternal, stainless, Shuddha Brahman. Om-
  • CHAPTER VII
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