(PART 3)
JNANASINDHU
PART 3 (FROM CHAPTER 17 TO 33):
CHAPTER (PRAKARANA) 17:BHAKTHI YOGA PRAKARANA(DEVOTION YOGA
CHAPTER):
1-3) Karmatas does not need thathvas. They turn their face
away. This is needed by those who have done good works in past.(karmatas-those
who are interested only in karma parts).
4-6) A practitioner(sadhaka)
should dedicate all to god. Should meditate upon his statue. Should
forget body in that Meditation joy. Should be in company of devotees.we that
means practitioners(sadhaks) call it as devotion.
7) Those who do Bhakthi yoga(devotion yoga) should indulge in
Astanga yoga(eight parts yoga).
8-11) In above poems base of devotion yoga is told.These
three jnana(knowledge)- ksrma (actions,deeds)-devotion are inter related to
each other. Practitioner putting siddha
padmasana(lotus position), in heart when five faces are remembered gets
excited. This experience is expressed here.
12-16) Shiva burnt kama(maara) and applied ash to body.
17-22) In above leven poems
devotEE or practitioner(achiever,sadhaka). FEATURES OF STATUES TO BE
REMEMBERED ARE TOLD. Parashiva’s mangala
statue should be remembered in heart lotus.
23) Meditation(dhyana)
and Dharana are essential for devotion yoga. A practitioner should hold these
two tightly and it’s fruits are better
it is told.
24-30) Parashiva’s
statue should always be remembered. It has no bindings of time and place for
ever.
31) Shiva’s mangalamaya statue be remembered.
32-33) In above poems Shiva’s statue should be made
Dharana and should be meditating always.
Then achiever knos secret of Bhakthi
yoga(devotion yoga).
34-38) Shiva is everywhere. Eshopanishatthu, ‘Eshavasyamidam
sarvam’ tells like this. Devotion in Agama-nigama-purana(epics), and parashiva
both’s advaya(NON DUAL) base ids known.
Gods,pannagas,kinnaras, Yakshas,gods, sun and moon,,LAKHMI,PARVATHIs, Vagdevi
(speech godess), hariband brahma in all
these shiva is residing.
39) Shava’s darshan(vision) means equal darshana only. This
is possible by devotion yoga. This matter is told in next poems.
40-45)Practitioner should
dedicate all to Shiva. Then there will be his vasanakshaya. Then mangala statue of parashiva will reside in achiever(sadhaka).
46-56) In above ten poems devotees ultimate condition is
told. To shiva shiva’s devotees are true relatives..kindness which he has on
devotees is not there on parvathi also. Parashiva is maintainer ofdevotees.This
fact is told here.
57) Devotees are those who have undergone grace of shiva.
People should praise them and not blame them..This is told in next poems.
58-61) I above poems
without getting fascination towards
non spiritual things should serve
spiritual things(chethana). He who is in all bodies shiva should be served with devotion uoga(bhakthi
yoga).
62-65) In all animals shiva is worshipable. He only is
complete Athma(self). So he should
served by serving others by
work(kayaka) . By devotees through devotees
shiva always gets satisfied.
66-69)According to order of Shiva creation takes place. After
knowing this now nine kinds of base of
devotion is told here.
70-73) In above poems
thamasa sadhaka is divided into,thamas
middle,thamasa better,.In the same way Rajasa sadhaka as rajasa
middle,thamasa better, and sathvika into sathvila adhama,sathviks
medium,sathviks better are told.
74) form of Nirguna(atributeless) devotion
is told in next poems. Nirguna means Atributeless.
75-78) bimba paroksha indirect) should known as devotion
yoga. In aparoksha two kinds. Bimba paroksha, pure paroksha.
79-81) In nirguna practitioner’s lakshya(attention) will not stand. Therefore those who has got
svarupa jnana(form knowledge) will become away from this bhava(family,yhis
world,iha,mundane life). Then they will reside in shiva feet(shiva pada,Shiva’s
post) .This is told in above poems.
82-83)
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CHAPTER 18:
1)
In
previous chapters Hataraja yoga-Laya yoga—hatayoga matter is
told. These three belong to pipilika path(ant path). The raja yoga which is
told now belongs to vihangama(bird) path.
2-5) Raja yoga is
mirror seing onself by oneself. As people respect king, like that
remaining yogis honour Raja yogis.
Therefore it is called raja yoga.
6-7) If other yogas are pradhanies (prime) Raja yoga is king.
Words of king how a minister will not break,,in the same way, Raja yoga
features.
8-10)Following openion of shruthi vihangama path is told. What is told in
shruthi he is telling in a simple way. Here word’shithila’has come. It
means simple.
11-13) In above poems greatness of Rajayoga is told. This
belongs to vihangama path. BVihanangama means-vast, birds movements this is
vachyartha here. According to Lakshyartha like birds moving in sky.Like
eagle belongs vast and
serious,profound,deep seated class.
14-15)It has fifteen parts.1.yama,2.niyama,3
.Renunciation(thyaga) 4.silence 5.place 6.time 7. Aashana 8.mulanandha 9.body-resemblence 10. Drik
(viewer)Condition 11.pranayama12.prathyahara 13.Dharana 14. Bhyana(meditation)
15.samadhi(trance)
16) From here in next
39 poem description of each part is told in detail. Practitioners should
know features of each part . Pathanjali
muni has told eight parts only.
17-22)Veda has told “Aprapya manasa saha”. Here silence is
important. Vedas only depended upon silence. To keep quiet is silence.
Chidambarananda knows Vedas excetras.For
this above poem only is witness.
23-38) In above poems
Raja yoga’s 15 parts features are
told along with lakshna-lakshya. Yama
means senses control.not to leave niyama niste is is Niyama. To leave desires of sense objects
itself is renunciation. To keep quiet is silence. To be meditation on self
form(svasvarupa) is is desha(p;lace). To
think world as view (drishya)only is
time. Hold strongly and meditate on athma(self) is asana (position). Knowing maye
to know that that is myself is mulabandha. Like dried up stick to see body id deha sanya(body resemblance).
Drik(viewer)- Darshana(bision)—view keeping these three in front to think I am athma vasthu only to think like this is Drik (viewer) condition. To know outer things
as false is pranayama. Dedicating
physical enjoyment (bhoga) to athma
and to become field is prathyahara. To know all matters as light is Dharane. To meditate
continuously Hansa soham is Athma dhyana. To forget body in nirvikalpa knowledge to be always is Samadhi(trance).
39-50)In above poems
consciousness and forgetfulness are religion of Intellect only. Not of
athma. En one knows oneself vidya will
get destroyed. Then nonly he becomes liberated.
By an example this fact is escribed. In land grass and plant takes birth. Grass obstructs growth of
plant as it grows. Farmer removes grass and makes plant to grow. In the same way,
intellect which is present in one organ(part,senses) mind destroys. When
dirt in mind is removed by sathsanga
athmaSelf) becomes athma faced and
enjoys!
51) In next poems
features of chnmathra and chidvasthu is told.When there
isavidya(ignorance) jiva, when in vidya Eshwara. This is secret of spiritualism.(afhyathma).
52-56) Here by
interesting examples features of
chinmathra is tols in a simple way. A
rathna is tied in cloth. When cloth’s layers are opened one by one Rathna appears to eye. Invthe same way in body many views(drishyas) cover mind, yogi
concentrating separate matters (sense objects)form shining chithkanthi(conscious
brightness) in his heart peculear to
views(drishya vilakshaba) chinmsathra brightness
recognizes and observes.
57) here with example
of pearl, to know chinmathra prabhe is told.
58) Here a goldsmith
by putting gold to fire keeping
to puta(purification) again getting pure gold is told. To hold chittha is
viveka.
59-62) In above poems
through mundane examples features of
Chidvasthu Secrets of Antherlakshya is told. Eye lid will not be there
without eye. Eye can’t exist without eye lids. Like that is relation of Anthrlakshya(inner attention).(attention
–lakshya).
67-70) This Raja yoga practice should not be told to in old
age(mritha praya). Only bold(valiant) can practice this and can become liberated. This should not be
told to crying people and
dambachara(show off) people(yogies).This is openion here.
71)When a relative comes to house, his memory will come. Like
remembering again.
72) when a doctor
searches medicinal plants in forest, as his leg is caught by that
medicinal plant(gidamulike)
Rajayogi seeing shiva’s chithkale present in
his heart with joy meditates upon that only. This itself is Antharlakshya(inner
attention).
73-76) In above poems few inner vision(anthardristi) situations
are told. In that king’s example. Anjana’s circumstance. There instances where groom
will get angry.
77) Innext poems how
should be Lakshya(attention) of yogi shoud be there is told through examples.
Here examples are daily routines only. These are simple and easily graspable
examples.
78-80) Whe a man holding kavane(chaterpillar?) bird sitting
in tree branch when shooted with small
eye it fell in front of his eye only.
81-83) In above poems through many examples how should be
vision of yogi it told.
84) How should yogis hold chidvasthu (condcious thing) is told in next poems.
85-88) In above poems
knowing chidvasthu,through that
wearing(dharana), kind chidanandaru is
telling through examples. Examples are told in easy way to be knoewn by practitioners and yogis.
89)sthothra is equal to crores of worships, japa (chanting)
is equal to crores of sthothras. Meditation is equal crores of sthothra, mind merging(mind
destruction,vasanakshaya,reduction of desires) in parabrahma is is equal to crores of meditations. Nothing is equal to this.
91) there are two kinds of Lakshyas(ttentions). One is outer
lakshya,another is inner lakshya. Among thes two inner lakshya is better. This itself is raja
yoga. Going from outer lakshya, who
achieves hata yoga excetras through
,they are saguna yogies.
92-95)
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CHAPTER 20: BAHU SAMADHI LAKSHANA PRAKARANA:
MULTI TRANCE FEATURES CHAPTER:
1-5) Here multi Samadhi features are told. To this
Samadhi(trance) there is veda evidence
and rushies acceptance.
6) Before telling Samadhi features only chidviveka is
(conscious wisdom) is told. Therefore it is easy to know for practitioners(achievers) it’s base and
value.
7)In yogas Samadhi has got first place like that of
upanishath meanings. If achieved brahma.
8-21) In above poems very high condition which a practitioner
or yogi is told with experienceful. Due to brahma form Samadhi whole world
appears as brahma only. In and out brahma only appears. Experience of each as
brahma experience is high nidhidhyasana
only. Meditating as ‘soham’,forgetting body
to be bodyless(nirdehi) is Samadhi. From brahma to ant depending upon
which dependence (support) which is
present as myself is Samadhi. Appearing
frequently in between in and out of
brahmanda(universal self) and pindanda
(individual self) ,which chinmaya purusha (consciousful purusha) is enlighting
to know him as myself is Samadhi(trance).
22) As accepted by shruthi two kinds first is savikalps Samadhi and second is nirvikalpa Samadhi.
23) In Samadhi there are two kinds. Those should be known
properly. Savikalpa (attribute Samadhi) Samadhi
is saguna. Nirvikalpa Samadhi is nirguna( atributeless).
24) If there is consciousness of I,it is savikalpa If known
consciousness disappears it is nirvikalpa.
25) In next poems
saguna or savikalpa samahi’s features are told vastly and firmly.
26-33) There is practice called drik(viewer) and the
view(drishya). In that without undergoing under control of S
views(drishyas) in heart mirror if one
oneself is seen, like house which has covered brahma’s whole(akhanda) brightness which shows woinder joy(vismayananda) itself
is saguna Samadhi. Here there is no subordination of place(desha)-time(kala)-things. There is no
vikara(change of) birth and death. To such yogi in and out bliss(joy) rasa Experience is filled up. This is liberated condition
of one who ias in Samadhi.
34-38) In above poems
Rajayoga’s savikalpa(atributed )
Samadhi is described.
If there is
consciousness it is savikalps.If there is no consciousness it is
nirvikalpa
(atributeless). If this saguna yoga is practiced he gts post which he desires.
39) forgetting iha (this world and para(other world)
,,forgetting da- and thithi, forgetting mother and father when one is within oneself it is called ‘nirvikalpa’ Samadhi(atributeless trance). This fact is told with many examples in next ten poems.
40-44) This world
appears like dream. Here there is vikara(change). Therefore outside should be
forgotten. When mind resides in resides
in brahma that is
nirvikalpa(atributeless) Samadhi.
49) Yoga siddha (yoga
accomplished) sounding om named
bow,,making god himself as arrow, making
sense objects as brahma, slowly shoots(hits) with soham arrow.Like this if continuous nidhidhyasana is done sadhaka (practitioner)
will rise to nirvilkalpa
Samadhi(atributeless Samadhi).
50) Yogi should win over kama (lust,desires). Yogi will be
brahmananda only. But karma sincere
kama,to break yoga vritthi makes kamini(lass,apsara) to stand in front of him. Yogi should not get
defeated by Manmatha.
51-54) Yogi should be in loneliness and should achieve Samadhi. He with jnana sincerity(jnananiste)
should win over kama(lust). Then he gets
nijananda(true bliss) and becomes
jivanmuktha(liberated while living)..
55) Yogi should be
away from fickleness of mind.This
is told in next poems. It is difficult
to win mind. But through
Iccha(will),kriya(action), jnana(knowledge) through these three powers practitioner should
not be caught by kama(lust,desires).
56-60) By teaching intellect to inert mind, should be brought
to good path. Thay sinful mind brings
sorrow to pracrtitioner.
61) How ten senses
will disturb direction of yogis.this
fact is told in following poems.
62-70) By sarva sanga parithyaga (by renunciation of company
of all), practitioners(achievers) may win.
Unless dispassion matures yoga
practice is difficult. Ahambhava(ego) which is
source of mind should go.Then janananda will be got.
71-73) In above and in this poems, way of yoga practice is
told. Yogi should be in limited food. This is very much needed for yoga
practice.
74) On this body religion
practitioner should not have
affection.’body is troublesome’say yogis. Practitioners should always be doing
body punishment.
75) He bufello(kona)
eats well and pierces it’s owner only. By giving this
example , intensity of body
religion(deha dharma) chidananda
avadhutha is giving caution.
78-92) In above poems
many examples are told. House’s servent, to pour milk to snake,to mix
neem seed to sugar and honey,crocodile
–brahmin story, thief leaving house wall,going
to help and getting into trouble,
excetra by giving effective
examples making fruitful spoiling
body,plans yogi chadananda has told logically.
93) There are four obstacles to yogi. They are 1.Laya
2.vikshepa 3. Kashaya 4. Rasaswada,Details of these and their solutions are
here.
94-99) In above poems solutions of antharayas are told. When sleep comes if thought I am brahma laya called Antharaya will be solved. While remembering dirty intellect matters,all those are
avirla(common) parabrahma if decided
like this, vikshepa will be solved. When nothing flashes in dull intellect ,to not to know
anything is solution to kashaya. Lost
joy experience is not different from
remaining brahmananda experience.To
think like this is solution to rasasvada.
103-103) For yoga done
by practitioners different
obstacles will come. Among them
worry,disease,laziness, doubt,illusion, interest in reading many
scriptures,,pramada(mistakes) these are
named importantly. A sadhaka should see that he will not get difference
intellect. For that dispassion(birakthi), viveka (wisdom), devotion if guru’s
feet, excetra doing practices (achievements)
obstacles should be solved.This
is told in above poems.
104) Four conditions of nirvikalpa Samadhi is told here with
descriptions in next poems. Sense objects which are
obstacles to yoga.
105) Four
conditions of yogi in Samadhi.They
are 1.animal condition,2. Kid condition
3. Drowsyness 4. Sleep.
106)If others give thgey will take meals. Otherwise no. Such
practitioners without pride –jealousy to
not to talk with anybody is animal
condition.
107) practitioner in
this condition vidhi-nishedha(dos and
don’ts) ,sin –punya, without pride of these
within himself in himself to rush
forward like a kid-(shishu) condition.
108) Practitioner who
is in kid condition will be having half
closed eye.He will be in athma(self) thought only. This itself is drowsyness
condition.
109) when above three conditions solidify
bin yogi por practitioner he to be
in athma thoughts is sleep condition .
110-115) In above poems
avadhutha is informing
following forms and processes
of four
conditions.
116-120) when practitioners and yogies settle in
Samadhi(trance) they will be nirguna
(atributeless) form only.
121) Method of achievement of
jnanayoga is told in next poems.
122-123) When in plant condition water should be given. When it becomes no
need. In beginning to practitioner scriptures listening is needed. Later not
needed. Avadhutharu by giving few mundane(loukika) examples simplies matter.
124-125) Mind and intellect excetras vritthies(attitudes,mental make ups) will become non existant to practitioner(sadhaka) nirvana siddhi(liberation attainment or
nirvana accomplishment) happens.
126) treading seven
stages(bhumekes) , till six types Samadhi(trance) adopted in practitioners scriptures listening should be done.
127-131)
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CHAPTER 21: SAGUNA -NIRGUNA BRAHMA UPASANA
PRAKARANA:ATRIBUTED AND ATRIBUTELESS UPASANA PRAKARANA:
1)
In
four parts which are parts of rajayoga Chidviveka( CONSCIOUS WISDOM), and
features od Samadhi are told in precious chapters. Now third part Saguna
–nirguna brahma upasana(worship) is told here in next poems.
2-4) this is feature of daharakasha (heart sky). Returning
back vision ,making to stand in himself only(Avrittha eye) by half closed eyes, chidathma (conscious
self) present in heart to observe with concentration is Daharakasha( heart sky) feature.
5-11) Residing (based)
in heart sky practitioners bases are told here bymany examples. To reside in Brahma
bhaava what practitioners should take
up pre preparations chidanandaru has told so as to be understood.
This condition should be considered as Samadhi only.
12-16)
Practitioners awakening from
Samadhi condition without leaving good behavior, good vision(saddarshana),
should inform Samadhi matters. They are brahma svarupa(form) only in their behavior and talk. This is
self joy empire of (svananda
samrajya ) jivanmuktha .(one who is liberated while living only).
17) In nmext poems among two methods of brahmopasanas first one saguna upadsane(worship) is told.
18-36) practitioners
or yogis should request
innerself(antharathma) to leave all
kinds of worldly behaviors. Doing
sathsanga to remember god itself is
Saguna(attributed) saguna upasane. This is empire liberation . Only such
practitioners will be able (eligible)
to attain god(parmathma,supreme
self,universal self).
37) In next few poems nirguna(atributeless) brahma upasana is
told. This upasana should not be told to kamuka(lustful) people. Should not
taught to those who do difference also. For those who have done nirgunopasane there
is no need of other worlds only (hell or heaven).
38)one who talks with onelf(sels talk), who behaves by
himself, who sits simply by hi,self ,,who stands by himself who eats by himself-if like this it is nirguna upasana.(upasana- worship).
39-42) In above poems nirguna
(atributeless) upasana is told. This itself is complete bliss( bliss-joy). This
itself is called athma jot great sea. This is true knowing (nija bodhe).
Nirguna brahma upasana is high.
43)
Till now two path guiding upasana methods are told to practitioners. If
one among two paths is followd complete yoga
is got(accomplished). But instead of sagunopasane it is better to old
nirgunopasane. Because saguna has upadhies(obstructions, adjuncts, addies).
44)
Saguna upasane is dvaitha. But nirgunopasane is advaitha. One which
has no nirguna is upadhiless
( upadhi-adjunct,obstruction) and
true.
45-46) Ptactitioners should always be doing
upasana(worship).
47-49)In above poems chidananda
avadhutharu is telling nirgunopasana is higher than sagunopasana. If
practitioners mind is indulged in
nirguna upasane they are aparoksha (direct ) brahma only.(note prathyalksha
means direct.paroksha means indirect. Aparoksha mens direct only non-inmdirect only))
50)
After Eshara has told two paths of upasanas again rises one thathvika
(philosophical) question . mind is
fickle. If it is controlled and yoga practice is done, how such person will
die?
51-52) To one who has become yoga
bhrasta( yoga corrupt) nothing bad to him. He will get rebirth no bad
condition.
53) yoga bhrasta gets heaven and will
be happy there.
54-55) yoga corrupt will have no low birth. He gets birth in house of better people only.
56-61) To one who has no scriptures
knowledge in past life how ever much
tried will not get knowledge. Such scriptures knowledge will not be ptoduced in
next one or two births. After
passing hundreds of births due to samskara (predisposition)
strength this knowledge arises.
62-67)
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CHAPTER 22: SAHAJANANDA RAJAYOGA
PRAKARANA:
(NATURAL BLISS RAJAYOGA CHAPTER:
1-6) If drowned is sea called yoga,
in and out cpmplete bliss(joy) only
is filled . Joy rasa flood only flows there. This is called
sahajananda rajayoga.
7-8) If yogi is in supreme knowlrdge joy ocean, to body no kind
of troubles are known.This is summary
here. This sahajananda rajayoga(natural bliss eaja yoga)! In next poems few
examples are given.
9-17)
method of yoga is like this. Finishing meditation and dharanas
,forgetting jnana(knowledge),-jneya(to be known),- jnathri(knower) daily if
knowledge named flood is flowing ,this world not knowing, is called
‘sahajananda yoga’.
18-23) Sahajabanda (natural bliss) will not
come with trial. Yogi should lwavw all
joys. Should become unattached(interestless). Under taking five stages iin hand
if yoga practice is done, that itself is sahajananda. A practitioner
should know this.
24-27) In above four poems stges all features and it’s forms is told.
29)
Bharatha,shuka, Durvasa, Markandeya, Vamadeva, sanathsujatha,
sanaka-sanandana, all these are dullards only.
30-32) Avove five stages(bhumikes) sahajananda is produced. Elow five stages all
are sugunanandas only. Achieving
sahajananmda which is above five stages, telling jaya jaya liberation
lass should be joined.
33-36) Thuryathitha is also called
Shmshumara. Here Arudhas will be there.
37-41) there are anima excetra eight siddhies ( eight
accomplishments) . Apart from these there are innumerable siddhies
(accomplishments ) are there. In front
of sahajananda yogi , those join hands and stand. Therefore practitioners
should not give attention towards Asta
siddhies.
42) there are three kinds of siddhies.
Better=medium-low siddhies.Form of each siddhies told in next poems.
43) Better siddhies sare eight. Upto
next 52 poems form od each Anima
excetras siddhies forms and fruits is told in next poems.
44- 53) Rajasa siddhies are of ten
kinds. In house of Saguna yogi, called mind
these will be present. In next poems rajasa siddhies name and and
descriptions are told.
54)
In above two poems urmi(wave),
distant hearing, distant vision,,mind speed, Kamarupa, and parakaya entry these siddhies are told.
55) Sveccha death, son’s play, kale
and ignorance –these are rajasa siddhas. Their feayures are told are told one by one here.
56-66) Five kinds of low siddhies are
there. These are low(adhama) siddhies
having thamasa charecters.
67) kalajnana(time knowledge),
Chitthabhijya, balari, sthambana and
vijaya
Rhese are five low(adhama) siddhies. In next
poems features are told in each poem.
68-93) In above all poems , to one
who chases behind astasiddhies, again re
birth is there. Leaving better and middle siddhies, othere adhama –adhamadhama siddhies one should not run behind. When
there is pure form is present in pure advaitha, forgetting one self
if mind is kept in above said siddhies, what is use? To one who has
stood in himself in himself why desire
of other siddhies? This openion is told here.
94-96)what is siddhi? Where it’s ‘yathartha svarupa’ (as it is form ) is told.
Yoga getting accomplished, oneself as Mahavishnu only, peethambara(yllow
cloth), four arms,in them
shankha(cone),wheel(chakra),clud(gadha) ,padma (lotus flower) wearinmg all
these becoming oneself in oneself to get
all siddhies itself is true
siddhi(accomplishment).
97-98) In above two poems features of
supreme siddhi and form is told. Here
rajayoga sahajananda siddhi’s
kilaka(key……?) is told.
99-103) Yogi should not go and chase
back of siddhies.
104-109) Non dual(advaya) can’t be
known by difference (bheda) .It is
impossible. If difference disappears non difference is seen. Brahma thathva can
be known by advaitha thathva only.
110) To advaitha siddha body appears
like burnt cloth. He will be sky form. In case if due to prarabdha karmas if
diseases are got, experiences. After body falls he will become achala (firm)
brahma only. We at this situation can
note end days of Sri Ramakrishna
paramahamsa and ramana maharshi.Prarabdha
will not leave anybody.
111-115)
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CHAPTER(PRAKARANA)23: SATHKARMA YOGA
PRAKARANA:GOOD WORK YOGA PRAKARANA:
1-4) there are two kinds of karmas.
One is kamya karma .another is sathkarma. Kamya karma has intention. Sathkarma
has no intention. Kamya karma is called low karma. This chapter tells
about fruits of sathkarmas. Kamyakarma
has biths and deaths stages are there.
But by karma solving sathkarmas(good karmas) , liberation will be got easily.
5-6)
In kamya karmas three kinds. Sanchitha(accumulated),prarabdha, kriyamana
7-9) Veda has three bases(parts).
Karma kanda-jnanakanda- upasana kanda. Among these three karmakanda belongs to kamya karma. Those who follow it are kamyakarmies. There is a saying
‘puthrarnasthi gathihi’.If fathere is to go to heaven one should be father of male child.
10-27) ‘make to build pond,
make to dig wells’ this is woldly talk. If this is done sukritha will
not be got. All above said poems tell about karma kandawhich comes in kamya karma.’weak
path’ is a saying. These are weak shruthies .
28-36)In above 19 poems wastage of
kamyakarma is told through examples.
Mind of people goes towards this kamyakarma. But those who are indulged in
jnanakanda should discuss among themselves whether it is good or not. This is
openion of Avadhutharu.
37-39) pure samvith base of sath karma is told in next poems.
40) Thinking kamya karmas as their’s
only practitioners move.
41-42) Telling descriptions of donations which come
in sathkarmas even donation also
‘brahmarpane’ it is told here.
43-46) One who is in sathkarma
without coming to bad path will be as
chiddipa(conscious lamp) only.
47-52) Though tongue takes ghee, ghee
will not attach to tongue. In the same way
a sathkarma yogi will be in family
but he won’t attach to it.
53-58) In above poems through examples proof is given.
59-63) Guha up to this sathkarma (good works) yogas good
fruits are told. One who follows it will attain liberation.
64) for sadhakas there are two paths. One is Arudha path ans another is
Aruksha path. Sathkarma yoga belongs to
Aruksha path.
65) this matter of Sathkarma path
should not be told low people, to those who have no belief in sujnana,for
vyabhicharies(womanizers,debatured),to show off people, to those who have taken
birth from bad person,to wickeds, to low people,to those who have no
devotion,to inerts (jadas),to those who are egoful,To characterless this should not be told.
66-67)
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CHAPTER(PRAKARANA)24: SATHKARMA
THYAGA PRAKARANA: RENUNCIATION OF SATHKARMA CHAPTER:
1-2) In previous chapter sathkarma is
told. Along with this virathi(virakthi,dispassion) path is told. Which is
better among these two? Guru puts forth his desire of knowing this. This is
this prakarana’s chief philosophical
base.
3)To yogis better one is
dispassion path only. It belongs to Arudha path. But sathkarma yoga
is medium (madhyama) only. This is
called Aruksha path. Rruksha means vichara(enquiry) is the meaning. Aa-means
famous,better is the meaning. That means ‘better enquiry’.
4)
Chadananda
avadhutharu is telling about secret Arudha path.
5-6) All are bound to family
rope. It is very difficult to get relieved from it. Ghalige- means a
period of twenty four minutes. If these
are not present vighalige.
7-8) What ever we do
uniting with wife is kamya karma only.But when feel fills
that this is totally dedicated to
brahma, sathkarma.
9-10) From this poem
up to next seventeenth poem ,
avadhutharu has told about defects in
sathkarmas very delicately. He as usual
through examples of surrounding plants, animals, and nature
excetras propound matter as to
understand.
11-13)Fruits of karmas are
uthpadya,prapya, vaikarya, and samskarya. Among these four not even one
is true liberation. If truly seen Athma is neither born nor he wii die. He is not caught by karanas(organs,parts) also. Athma has no
change.d athma profit named liberation is
I not produced by samskara(predisposition). Therefore karma is not cause
of liberation..Likje this thathva vichara has come.’Brahmasathya
jaganmithya jivi brahmaiva na paraha’is life sentence of advaitha thathva(principle)
14-17) Honey is
sweet to lick(to eat). But when it is
applied to edge of sword is it possible
to lick? Sathkarma is like honey only. But when under goes family bondage is it good or bad intellect this should be examined. In above seven
poems defects present in sathkarmas are
told.
18) In these next
poems meaninglessness(anarthas) of sath karmas are told. Even if brahmajnani if
caught in family desires to become like
monkey is self evident(sure).
19-20) There is
bindings(sankole) to leg. But can it be put to neck? Such thought
meaningless for ever. On this if woman factor comes and sits is it suitable for sathkarmas?
21-25) Due to fickleness of tongue fish is caught in bait. Bee yields to smell.
Elephant undergoes guhya fickleness. Snake is caught by fickleness of ear.Like
this in each matter becomes opposite and
gets destroyed. What is wrong in human who has five senses in getting destroyed?
26) In all above poems meaninglessness(anartha)
heritage(parampare) is told for doing sathkarmas.
27) Assiciation with
family is not good. It should be
detached..This is told in next poems.
28-30) From here in next poems there is conversation pof Janaka king and shies. Conversation between
these two is told by Eshwara to guha. Janaka king was telling karma is not
needed. To such pure selves mahathmas(great
souls) path of karma was not known (did not hold). Those who come used to ask
janaka”King in your mind how family dharma appears? Where will br your
attention(lakshya)? It should be told” asked like this.
31-33) He made a thief in jail to come. Removing all hairs on
his head, kept one water filled pot on his head. Later to royal servents told to hold sword and go,If one drop of
water spills cur his head”like this
ordered. As per that wandered in fort street. Water did not spill
from pot. When janaka king questioned about this,”as my attention(lakshya) was
on pot, water did not spill” told like this.
34) dispassion (bvirakthi) path is only good. Practitioners should walk in that path only.
35-39) Sathkarma is better few say. But what is in dispassion( virakthi) that is Ghana (solid,high joy. Nissanga(no
attachment) and nirguna(atributeless)
is dispassion (virathi). This
practitioners should know. This is
desire nof Manishe of vadhutharu.
40-42)Dispasssion (virathi)
path is better. But sathkarma(good works) pathis troublesome to it. Good
people hold patha of dispassion.
43-47)this is brightful. This itself is Raja toga. This is
beautiful mountain peak. It is mangala
making. Let this yoga be got(xccomplished) by you also”like this Eshwara
told to guha and blessed.
47)
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CHAPTER (PRAKARANA)25:
SADHUGALA LAKSHANA PRAKARANA☹CHAPTER SADHU”S FEATURES:
1-3)To describe sadhu’s is very difficult. It is impossible
also.s can we count number of sand particles in sea? Is it possible
tocount number of
stars in moon’s group. It is difficult to describe greatnesses(mahimas)
of sadhus is very difficult.
4-5) Word sadhu
includes both Arukshas and Arudhas. They have incarnated to
relieve jivas who are under bondage. Sadhu and yogis are one and same.No
difference in them.
6-7) In next leven poems
description of sadhu’s charecters is done.Sadhus will not scold anybody.
Even is anybody scolds they will keep
quiet.If anybody comes they will honour them. Thgey talk lovably with them.
Opening closing eye by brahma thoughts forget bodies.
3-11) sadhus will not worry for any thing.
12-17) Sadhus speak Amrutha like words. Having divine knowledge will be telling harohara harohara will be
away from body desires.
18) In next six poems ‘sadhu’s conditions ‘ are told. If anybdy comes ans
requests they will cut body and give..There is no talk with them that it is to
be given and not to be given.
19) Sadhus will be of one kind at all times.
20-21) they show kindness in each animals. Muni and sadhus
are one and same.
23-24) In next three poems it is told that sadhus are
truthful(truth sincere). Many examples are given here. In 24th poem
Bali sacrificed head to curse of
Vishnu. To follow words of Dasharatha Rama went to forest living. Jamadagni followd words of
father. Here like Bali,Rama,Parashuramas Sadhus atre truth sincere.
25-26) Meru
mountains,planets-stars,sun-moon, are in their residence only.In the same way Sadhus without crossing truth have resided.
27) In next ten poems sadhus
inner brahma yajnas bases (residences) are told. Sadhus will not do
yajna outside. They do brahma yajna in
jataragni(stomach fire)
28) Sadhus will be in the path shown by guru in brahma
deeksha (brahma initiation,brahma consecration).
29-30) Meaning of above thirty poems is like this. To athmayajna done by sadhus kama(lust,desires) –angers are samiths and
ajya(ghee). Ego(ahamkara) is darbhe. Pride is rope, Illusion is thil, sorrow s
are rice,thamasa -rajasas are charus.
Sathvika charecters are decoration.
Donating character ir
money(dravya,materials), Ten senses ,five airs, four causes, svahakara,
vyahrithi as dravya is gibinf
ahuthi(offer) to brahma. It closes at
body end(death) Then purnahuthi happens!
31-32) In nextfour poems ‘sadhus sangathi phala’ is told.
They do namaskarams before others do.
33-34) One should be always in company of Sadhus. If there is
no contact (communication) with them
birth is useless(waste).
35-36) if in company of sadhus high fruits are got.
37)in next twenty poems
stories of fruits of darshana of
sadhus which Srikrishna told to
Narada is there. One day Narada came to
Dwaraka city. Then he asks what is the fruit
of darshan of sadhus. Then
Krishna sends him to near kumbara(potter) insect. On listening question of
Narada potter insect dies. In the same way,swan bird,,child delivered by full pregnant-stories of all these have come here in detail. By darshan of Narada
only kumbara insect, swan bird,,newly born child-all these will get
vishnu’s presence(sannidhya)!
38-54) the details
which have come here tell about facts of
rebirths. This indirectly telling karma
siddhantha( karma doctrine) .indicates human birth is step for divine birth.
55-58) Next five poems
world recreation is false, and paranjyothi(supreme light) is true.
59-62) Sadhus appear
like paranjyothi (supreme light ) form. Threy know form of jyothi(light). They
mix in whole light only.
63-6) getting jyothi,they enoj in jyoth (light) only. Tp
sadhus there is nothing other than jyothi(light,parabrahma). They drown and
rise in jyothi only.
65-66) To sadhus no
blame or praise. They have no dos and donts(vidhi and nishedha). They
are always light form(parabrahma form).
67-70)
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CHAPTER(PRAKARANA) 26: RAJA YOGA PRAKARANA:
1-3) Chidananda avadhutharu had told hata raja yoga in
fifteenth chapter. That is one type.this is one type. But these two are
different by difference in talk.
4-6) In world there are kalli milk,-yakke milk,- cow
milk are there. But cow’s milk is
amritha. In the same way in all yogas
Raja yoga ie equal to amritha.
7) others tell their own openion is high. Rgue with fference in intellect among themselves only.
As veda praises Raja yoga ihigh. Next five poems tell about illusions of
Yogabhyasa(yoga practice).
8) Except raja yoga all other yogas are illusion produced.
9-10) yoga is not two.
That is false knowlrdge. Who performs yoga?
Who makes it to be done?
11-12) living in
body,,producing spirit(chaithanya,chethana) ,himself as chaithanya full through senses, experiencing all sorrows,,if
he is not known ,to such person where is joy except sorrow.
13) Astanga yoga(eiught parts yoga), seven stages smell
removing it, who am I? Who am I?if thought like this, that is maha
rajayoga. Tgose who are drowned in raja yoga are drowned in happiness only
always.
14-15) Raja yogi will
not do ashramas. Onme who thinka I am
the one who is enlighting this whole brahmanda(universe), is raja yogi. The
practices which he does is Raja yoga.
16-18) To raja yogi, position(asana), bhajans, country
journey all these bondages are not
there. The place where he lives is svayam prabhe(self brightness). If attention
is given for a yogi to give up that illusion itself is is Rajayoga..This is
sure.
19-21) Yogi will remove(refute) al kinds of illusions. In
mind he will be doing brahma thoughts. He will see that illusions will not come
near him. To be worryless in onself is
is practice of Rajayoga.
22-25) announced by
upanishatha “sarvam khalviam brahma” this sentence’s description is here in next poems.
26-32) Above rajayoga thathva is told. Getting relieved
by all kinds of bondages rajayoga practice should be done by sadhus
and sadhakas(practitioners). It can be achieved only by blessings
of guru. When guru’s words are heard
and followd rajayoga will be
attained(accomplished).
33) Rajayoga is mangalakara(good doing) kalpavriksha. It is
sea of Amritha joy. It is full moon
to flood of athma jnana. This is
worshipable.
34-35)
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CHAPTER(PRAKARANA) 27:
DASHA SATHVIKA LAKSHANA PRAKARANA:
TEN SATHVIKA FEATURES
CHAPTER:
1-6) Ten sathvika features are like this.Intellect,
adventure, truth,knowledge,penance(thapassu), happiness(blis),nischaya( decissiuon),
silence,forgiveness, and boldness. Description of these is told in next upto 23 poem.
7) saara-asaara(
themeful-themelss) enquiry is intellect.
Here brahma is thought about.
8) What ever difficulty comes I will do(face). I will achieve it. This itself is
adventure.
9) Anu(particle), mahath, jiva,
sthavara(stagnant,stationary)- jangama (mobile.moving),pur-impure,
high-low,.Here all direct(sakshath) shiva is
present there. To know like this is truth.
10) Thathva(principles),body, senses transactions,
karana(parts or organs), avayava(parts), hairs, cartilage,bone in all these and
in myself niranjana is present. To know
like this is truth.
11) To know above facts is knowledge(jnana). To remember or worship these firmly is
penance(thapassu).
12) Believing by self experience the presence of jyothi which has occupied ten
directions,removing doubts, to know all is myself only is is joy(bliss).
13) except me there is no other brahma.To know like this
is decision.
14)By maya pravritthi (instinct) upadhies(adjuncts,obstacles) are produced.knowing like this to leave
talking is silence. Doer(karthri) to all
is one only. Knowing not to talk anything with anybody to
remain simply is silence.
15) All kinds of nisturahe(kindlessness), difficulties,
ghathaka (injurious),shyness, honour loss to tolerate by natural chrecter id
forgiveness(kshame).
16) What ever difficulties come,without fear, to be with
natural behavior is is boldness feature.
17) Ten sathvika(good) features are told here. In previous
chapter it’s descriptions are there.
18) If these ten charecters are present all thirthas(all holy
piligrimages). Here liberation lass(mukthi kanthe ) is residing. One who is having all these are pnyavanthas(punya holders) onlyright!
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19-23) If above told ten sathvika features
are there they are called maha purushas. If those charecters are not
there, how can they become great purushas? If these ten charecters are present
that itself is yoga. If these features are not there, yogis will not get
jivanmukthi.
24) In all next poems
dispassuion faced athma(self) and to
mind facing body conversation is told.
25-31) you see me by eyes. You hear me with your ears. You
talk about me with tongue,you smell with my nose only,”like thing two
about in which one has eaten food” like
this proverb you are present . like this
body told to athma.
32-45) God on hearing words of body became happy. There is no
difference between you and me . like this welding to both ,myself who is
paranjyothi(supreme light) form , shining in body, getting called ‘dehi’ was living like burnt cloth.
46)Along with body
with indulgence enlighting, joining worryless post(padavi), yogis who
are witnesses, with ten sathvika features
,getting god’s form, will unite in Athma only.
47-51)
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Chapter 28:PRAKRITHI PURUSHA FEATURES PRAKARANA:
(NATURE AND PURUSHA FEATURES
CHAPTER:
1-4) There is one atthi tree. There nuts full of it. As those
nuts are attached and filled to tree. In the same way in mula prakrithi
(source prakrithi) Crores of
brahmandas(universes) are are
occupied every where seen. These have no
beginning and end. In this poem Chidananda avadhutharu has told features of
mula prakrithi.
5)
In
such mula prakrithi(source nature)
divine prakrithi and demon
prakrithies are there. Their charecters features are told in next poems. Coming in Bhagavadgitha compare with ‘deva-asuri yoga’
6)
In
next two poems features of divine(godly,daivi) nature features are told.
Yajna(sacrifice), penance, sathva,silence,knowledge, veda studies,
meditation excetras are features of
daivi(divine) prakrithi(nature).
7-9) In next poems charecters of asuri(demonish) nature features are told in detail. If yogi’s
mind is thinking about lkiberation,it is called divine nature. Whose mind
swings towards family that is asuri
nature. Feeling of Asurathva itself is
Asuri(demonish). In bbbhagavadgitha
there is a chapter called ‘daivasura sampadvibhaga yoga’.
10-18) creation of this world has happened from
kama(lust,desires) few say. But those who know nigama(Vedas) say creation is due to Eshwara. All is
Eshwari suthra(formula,thread) only. But kama is not independent. From here in
next seven poems purusha prakritha samputa is told.
19) starting from brahma
up to ant present jiva crores in
many forms are taking birth and dieing . That is prakrithi(
nature).
20-23) there is magnet.It makes needle to move. By thejas pf
purusha prakrithi(nature) moves. In all worlds
completely, as particle(anu)s and as great(mahath) thejas of purusha is shining.
23-25) From here in next eight poems,s purusha’s
svarupa9form) descrption is told. In atom as atom, as mahath in mahath,.much
more in evidence(pramana) as omnipresent,in all forms purusha only is playing.
26-29) In thil there is oil. In milk there ghee, in wood
there is fire.s.like that in nature paramathma (god) is there.
30-33) You decide yourself as purusha. Leaving doubt have
fixed(decided) knowledge. This is accepted by all. If you decide this, to me
and you there is no difference of anykind. You only become shiva and
witness(sakshi).
34-35)
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29) PURUSHA FEATURE(LAKSHANA)
PRAKARANA:
1) Bodha lahari- knowledge flood, deva asura purusha feature,
to descrine this guha requested to Eshwara. In
previous chapter there is
avadharana of is present. This jijnasus should note.
2-4) Purusha feature experience is visible. But Vedas have
done ordinary comparison.’pura’means body. As he resides in body he is purusha. Though purusha
is living inside body , like lotus
leaf water will be unattached.
5-7) next leven poems
tell abot pura’s descriptions. To this puri called body, two shoulders,
two buttocks, two forearms, two
kees(legs), two feet like this ten
dooms(kotthalas).Ida and pingala are two forts. Twenty two thousand nadies (plexuses,vessels) are there. This
is outer metaphor(rupaka) of purusha.
7)
Through
description of pura description of
purusha is continued. Fort,thief path,agalthe, names,pots- these applied
to each part of body.
9-19) In next five poems imagined person’s illusory transactions are told.s God listens
by ears. He enjoys from mind. From tongue he eats meals. Like this Athma has
made body as house. But without knowing this truth (facts) sadhakas are
illusing.
20-22) Having body as pura
to purusha is there name strength? Bith father and mother to keep their
ancesters names desire.
23-28) In next three poems purusha is self light(svayam
prakasha) . Chidananda avadhutharu is telling through experience and scriptures.
29) In yoiur body Eshwara himself is there.’puri shethe Ithi
purushaha’ as per this sayings, athma has slept in body. This is openion of all
shruthies. Vedantha describes this delicately.
30-31) Purusha or dehi
who is present in body Rushies see. But
those of vishama nature does not see athma.
32) next seven poems tell purusha’s advaitha(non dual)
festures. I have become jiva. I by maya wear many births.will get tired. I will
have joys and sorrows. Not only this much. I have births and deaths. I am all.
Other than me nobody is there.
33-35) they call holeya. There are two holeyas. One who has forgotten guru’s sentence. And
another who scold in retun to those who blame.
36-38) What is in body is jiva. That jiva is you only. Due to
avarana(enclosure) athma’s presence is
not known. Sadhaka(practitioner) should
remove enclosure(avarana). Then advaitha
charecters features will be known.
39) The jiva who is in
body is purusha. If this is understood
no other matter is needed. Jiva in body is athma(purusha). This should not be
forgotten.this is told three times.
40-41)
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CHAPTER 30: PEACE
FEATURE PRAKARANA:
1-3) Thama itself is paravathu(supreme thing) like this
it is told in some shruthies.
Vedanthies depending on shama(control of
mind) are experiencing nija(true) athma.
Listen such peace with concentation.
4-5) Peace keeps away all kinds od bad things. Removes
all illusions. It is purnananda
.(complete joy).
6-7) In next twelve poems, though sorrowful and joyful
companiws come, should be with supreme peace.
8-12) Though wife is debatured(vyabhichari), though wandering
here and there, to help her keep quiet is peace.
13-15) Giving money bag to a believed person, he tells to
keep money with you. When that money bag
was asked, he tells you have not given me money bag..Without delaying even a
little , without sorrow “it has gone to god”telling like this, to be in
hard(firm) mind is peace.
16-20) If told peace it is right. bThis only is called
penance(thapassu). To be peaceful is important.
16-21) In next four poems, have logically described peace itself is siddha’s(one who is
accomplished) feature. Where there is peace there is penance. There jnani is
present. Not only this much there is devotion and dispassion(virathi) where
there is peace. Boldness will be there. There will be silence.this is
jivankuthi(liberation while living).
22) peace will not
come simply. A siddha yogi,sadhu to get
it should do yoga practice . They should earn peace. This feature of Siddha.
23-24) To ardha and avadhutha is needed. It is a must. Should
be free from all kinds of worldly smells.
25-27)
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CHAPTER (PRAKARANA
31):GUNATHRAYA PRAKARANA: THRIGUNA’S CHAPTER:
1-3) In omkara sound gunathrayas were produced.s three three
mixed becoming nine gunas. Those nine kinds of charecters mixed and became infinet charecters.
4-5) Charecters are three.
Common charecters of three gunas is told here.s
6-8) In sathvika pure(shuddha) is told here. Pure sathvika is
in Aparoksha (non indirect)experience.
There daily intellect without
moving will be present in the same way.
9)Here sathvika rajasa is told.
10) here sathvika
thamasa is told.
11) pure rajasa is told here.
12-13) here rajasa-thamasa are told together.
14) Here pure thamasa is told.
15)here thamasa sathvika is told.
16)In next poems from here have told features of sathva excetra three jnanas. In this poem sathvika jnana is told.
17-18) here rajasa knowledge
features are told.Including this poem in next poems sathvika-rajasa-thamasa-
dhrithies (boldness) features are told.
19-22) From here next three poems tell
features of three kinds of
donations. First is sathvika, second is rajasa, third is Thamasa donation.
24-25) Including this poem, next three poems renunciation(thyaga) charecters and their features are told. Sathvika
thyaga,rajasa thyaga,thamasa thyaga are told.
26-30) In above poems, three kinds of penance are told.
Physical, speech penance, and mind thapas..Fro here in next three poems description of penances and features are
told.
31-35) In three poems including next three poems
sathvika,rajasa,thamasa karmas are told.
36-38)In next three poems sathvika intellect,rajasa
intellect,thamasa intellects features
are told.
39-41) Including this poem
sathvika,rajasa,thamasa yajnas
features are told.
42-44) In poems below
sathvika mind,rajasa,thamasa minds
features are told.
45-47) Including these poems sathvika,rajasa,thamasa joys are
told.
48-50)Imcluding this poem in three poems below three kinds of
foods are told. Soft rice,soft edible(bhakshya),thovve,ghee,
honey,milk,paramanna,not much hot,,not very cooled, food only is sathvika food!
It is favourable to yogis,sadhus,and sadhakas(practitioners,achievers)
51-54) Those who worship gods are sathvikas. Those who
worship demons are rajasa, who worship
devils-ghosts –pishachies are
thamasas.Among these those who have sathvika dharma for those only paramartha(spiritualism).
55) Iluding above poem these nex four poems tell about four
kinds of Dharma. Brahmana,kshathriya,vaishya,shudra dharmas. There are religions of ancient time.
Cuuerent(present) harmas(religions) also.
Dharma means to include(involve) all is the meaning. Dharma scriptur says
‘Athatho brahma jijnasa’.
56-59)brahma is only one. But it is told by many names. Here
also three gunas(charecters) are there. Brahma has three names. Sathvika rajasa
thamasa. Each’s description is given in
next poems.
60-66) Summary of above poem is this much. Few tell this
world as mere drishya(view). Few tell
field like sky. Still few tell as only appearance(thorike). Few tell all is
brahma only. Who ever tells in which ever way liberation is one only.
67-68)
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CHAPTER (PRAKARANA)32: DETERMINATION OF BIRTHS TO JIVA:
1-4) To one who is in many transactions, when death
approaches at that moment only yamadhuthas (yama’s messengers,servents) come.
They are not only wickeds but butchers also. They hold and stand with sword in their hands.
5-7)gross body fall on earth. Micro body will be in air form.
8)
Including
this poem next eight poems tells about
death of punyashali (punya holder). Punya holder drowns in meditation only.
Death pain will never touch him.Near him punya servents(duthas )will come.
9-14) Those who have punya when die go to elder world ,sathya
world, shiva’s world, Ganapathidevi excetra words. When their punya closes
agggain will come to earth world.
15) Including this poem ten poems below tell about
differences in liberations. To those who have eshwara permanently no rebirth.s
They will be with Eshwara only. If Eshwara comes they will come. As they are
with Eshwara to there is no subordination of liberation!
16-17) To be in world of Eshwara itself is salokya. To be
near (around) him is samipya. To be in svarupa of Eshwara is sarupya. To unite with body of eshwara sayujya. To be witness to Eshwara is Thruryathitha.
18-21) Yogi breaking
brahma randra(hole) gets brahma
post(padavi). He is not purna brahma( complete brahma). For him to become
brahma,going near brahma to brahma jnani it is common.
22-25) Jivathmas even if they are in anyworld they will send
him to human world. If punya closes there, coming in air path, within a year
roll to earth with upside down. Then man gets another birth.
26-29) To coming to earh is first birth , in purusha form
gets shukla form.This is second birth.
30) Shukla in purusha when jons in ruthumukha(?) of female third birth.
31) Including this
poem, next seven poems, happening in woman
sixteen ruthus stages are told. Including first night of becoming rasajwale
as beginning counting if sixteen nights are completed there it is called
shodasha ruthu.
32-38)Including this poem, next many poems tell about
production of pindothpatthi in female’s
uterus(womb).
39-41) These inform monthly development of child’s growth.
42-53)s after child comes to eart from mother’s stomach this
getting called shishu(kid), childhood,youth, old age stages are told in next
five poems.
54-58) Man enjoys various joys in youth. Experiences. Later
old age(senility) comes. His head shakes. Teeth will fall. Sneeze,cough,
breathlessness(asthma), half memory
forgetfulness excetra mental and physical diseases chase back(attack).
59) Including this poem next eight poems tell ‘old ma’s cry’.
In next poems old man’s lokagathi(world movement) is reflected well.
60-67) Including next
eight poems tell about next five births-deaths.
68-71)After man dies few tell five births are there.few tell
three births.
72-75) Next fur poems inform
causes of jiva’s birth.
76-77) Difference of nale and female is only to body. This
will not appley to Shiva.s Male female is mere illusion. It is accomplished
according to one’s own will.
78-80) There is no need of thinking as female is low and male
is high. Without female no male. Without male no female. In this creation both are equal. These two are fundamental to
creation.
81) Including this poem
next six poems four faced brahma’s creation-maintainance- destructions
are told.
82-86) These next poems inform about ‘Niskama punya’ and
‘bhavaharana’ facts are told.
87-93) when is liberation (sadgathi)jiva? From whom it is
got..this is told in next six poems.
94-100) Amritha hand of Guru if kept on head from that
moment jiva’s jivathva will get
destroyed. He has no death you have told? Is it true? To one who is witness how
will death come? This is question of
shanmukha in above poem..
101) sadguru hs no death. To guru birth itself is false. When
birth itself is false,from where body will come? When there is no body how can death happen? To jnani there is no uch problem. Amily will
not disturb him.This is summary of above poem.
102) when death is in front,seeing indication of death myself having consolation, to become mean(sadhan)
to jiva how to tell?Like this shanmukha questions Shiva.For that shiva answers.
103-104) Including above poem in next sixteen poems Shiva told kala
jnana(time knowledge), related
descriptions are there. There are many books. There is no relation
between kala jnana told there and kala
jnana told here.
105-120) This kala jnana is not told for jnanies. God to get down to bad condition ,if future indications are
known, suitable means(sadhanas) practitioners
can search. If kala jnana is not known by practitioners many kinds of illusions may occur. Then break
comes to joy(bliss).-this is intention of kala jnana and result(fruit).
121) In next two poems
kinds of japa and fruits are told.
Fruits of japa are like this. If chanted
from mouth ,if chanred joining
teeth and lips, produced result is Hundred times more. If chanted with tongue
source, thousand births fruit. If
chanted one time with mind this fruit
will be got.
123) While doing japa there should be no company
(sanga,association) of others
Chanting should be
carried out day and night. Then brahma ois known and self experience happens. Then what ever
sankalpa(determination) is done, it will be accomplished. Fruit of mind
chanting extraordinarily means to
jivanmukthi(liberation while living). Chidananda avadhutharu has told japa and fruits with classical and
mystic(anubhavika) base.
24-25)
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CHAPTER(PRAKARANA) 33:
1-2) How will be form
of ego(ahamkara)? How is form of jiva? Why did jivathva come? How those jivas
will be in body? How is their transactions. To athma if to remove ego(ahamkara) and to get joy(bliss) how should we behave? Now theseAre important
questions of this chapter.
3)Shiva answers these. ‘Aham’ belongs
to avidya. These getting matured well, boy and senses are myself only,this
aviya increases. Money,cow,house, wife, children regarding these over pride(ahamkara) and mamakara(me and mine feeling) should be
left. It is produced merely due to illusion.This is to be known.
4) unnecessary groups, unwanted stories, weak scriptures, not
needed words, bad keerthanas, unwanted behaviors,bad fascination- these can’t be told. These won’t bring good
to us. These are born from ego source(ahamkara mula).
5) Ahamkara is of three types. These are vishwa,thaijasa,prajna. Next poems
tell features of ahamkara(ego). If appears in awakenness vishwa, if seen in
dream thaijasa,if appears in deep
sleep(sushupthi) praajna.
6-8) If Ego is athma related,like moon and moon light there
should be no difference in athma(self). Rushies forgetting body have indulged in complete Samadhi and have removed their ahankara(ego).
9-14) gross(sthuls-micro(sukshma) –karana(cause) these are three bodies. Awakenness -to gross,dream-to sukshma,
cause(causative) for sushupthi is
applicable.
15-16) Here transactions of three jivas are told. By
ignorance form which is covering mind
is avsarana(enclosure) power.
17-18) By enclosure(avarana)
three stages undergoing illusion is told in next poems. Avarana
power sleep if covers , any thing, any
day will not appear. Then does transaction in name of difference intellect.
19-21) Transaction differences of three jivas are told here.
Aham due to charecters difference , appears as three stages. In awakenness vyavaharika(practical),in dream stage
paramarthika(transcendebtal ,spiritual) is called by different by names.
22) here telling
form of transactional jiva,,in next poems lakshana-and transactions
differences is told.
23-25) Here telling
form of prathibhasika
jivas innext poem it is described.
26-27) here jiva’s
paramarthika (transcendental,spiritual)
form .It is described in next poem.
28-31) Jiva detaching avarana condition, when comes
niravarana ( enclosureless) condition, getting jivaikya form is told in next poems.
32-35) From three poems describe three stages descriptions.
Awakenness,dream,sleep(shshupthi) descriptions have come here.
36-38) In next poemd
descriptions of gross,micro,-cause bodies has come.
39-41) cause body’s
purusha, chaithnya, and joy(bliss) he himself is god. It is told here.and in
supthavasthe cause body.present in front
of his face, prajna purusha, paramarthika purusha is witbess.He will get
jivanmukthiS .This chidananda avadhutharu has told. In next chapter coming maha
kaarana(great cause) body enlighting athma grandeur jijnasus cane note.,
42) Brahma will present in all three stages. Yhis is told in
next poems. In dream there will be
brahma knowledge is present. But in
sleep(dsushupthi) that knowledge will not be there. The cause of this is then there will be no manovritthi(mental
sattitude,mental make up). There will be no knowlrdge also. Only one thing will
be present.
44) To decide brahma, awakenness named house is helpful. In
dream there will be knowledge of brahma. In sushupthi there will be only
aham(ego). Now mind and intellects will keep quiet.
45-48)
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