Created by Jijith Nadumuri at 25 Jul 2011 12:57 and updated at 25 Jul 2011 12:57


vp.1.22 Parasara. That, Maitreya, which is the cause of a thing is called the means of effecting it; and that which it is the desire of the soul to accomplish is the thing to be effected. The operations of the Yogi who is desirous of liberation, as suppression of breath and the like, are his means: the end is the supreme Brahma, whence he returns to the world no more. Essentially connected with, and dependant upon, the means employed for emancipation by the Yogi, is discriminative knowledge; and this is the first variety of the condition of Brahma 5. The second
vp.1.22 sort is the knowledge that is to be acquired by the Yogi whose end is escape from suffering, or eternal felicity. The third kind is the ascertainment of the identity of the end and the means, the rejection of the notion of duality. The last kind is the removal of whatever differences may have been conceived by the three first varieties of knowledge, and the consequent contemplation of the true essence of soul. The supreme condition of Vishnu, who is one with wisdom, is the knowledge of truth; which requires no exercise; which is not to be taught; which is internally diffused; which is unequalled; the object of which is self illumination; which is simply existent, and is not to be defined; which is tranquil, fearless, pure; which is not the theme of reasoning; which stands in need of no support 6. Those Yogis who, by the annihilation of ignorance, are resolved into this fourfold Brahma, lose the seminal property, and can no longer germinate in the ploughed field of worldly existence. This is the supreme condition, that is called Vishnu, perfect,
vp.1.22 perpetual, universal, undecaying, entire, and uniform: and the Yogi who attains this supreme spirit Brahma() returns not to life again; for there he is freed from the distinction of virtue and vice, from suffering, and from soil.
vp.3.15 "The class of Pitris derives support from the moon, and the moon is sustained by acts of austere devotion. Hence the appointment of one who practises austerities is most desirable. A Yogi set before a thousand Brahmans enables the institutor of obsequial rites to enjoy all his desires 17."
vp.4.4 The son of Kusa was Atithi; his son was Nishadha; his son was Nala 18; his son was Nabhas; his son was Pundarika; his son was Kshemadhanwan; his son was Devanika; his son was Ahinagu 19; his son was Paripatra; his son was Dala 20; his son was Chhala 21; his son was Uktha 22; his son was Vajranabha; his son was sankhanabha 23; his son was Abhyutthitaswa 24; his son was Viswasaha 25; his son was Hiranyanabha, who was a pupil of the mighty Yogi Jaimini, and communicated the knowledge of spiritual exercises to Yajnawalkya 26. The son of this
vp.5.17 name. Glory to that being, whose deceptive adoption of father, son, brother, friend, mother, and relative, the world is unable to penetrate. Glory to him, who is one with true knowledge, who is inscrutable, and through whom, seated in his heart, the Yogi crosses the wide expanse of worldly ignorance and illusion. I bow to him, who, by the performers of holy rites, is called the male of sacrifice Yajnapurusha(); by pious worshippers is termed Vasudeva; and by the cultivators of philosophy, Vishnu. May he in whom cause and effect, and the world itself, is comprehended, be propitious to me, through his truth; for always do I put my trust in that unborn, eternal Hari; by meditation on whom, man becomes the repository of all good things."
vp.6.7 "The sage, or Yogi, when first applying himself to contemplative devotion is called the novice or practitioner Yoga( yuj); when he has attained spiritual union he is termed the adept, or he whose meditations are accomplished 6. Should the thoughts of the former be unvitiated by any obstructing imperfection, he will obtain freedom, after practising devotion through several lives 7. The latter speedily obtains liberation in that existence (in which he reaches perfection), all his acts being consumed by the fire of contemplative devotion. The sage who would bring his mind into a fit state for the performance of devout contemplation
vp.6.7 must be devoid of desire, and observe invariably continence, compassion, truth, honesty, and disinterestedness: he must fix his mind intently on the supreme Brahma, practising holy study, purification, contentment, penance, and self control. These virtues, respectively termed the five acts of restraint Yana(), and five of obligation Niyama(), bestow excellent rewards when practised for the sake of reward, and eternal liberation when they are not prompted by desire (of transient benefits). Endowed with these merits, the sage self restrained should sit in one of the modes termed Bhadrasana, &c., and engage in contemplation 8. Bringing his vital airs, called Prana, under subjection, by frequent repetition, is thence called Pranayama, which is as it were a seed with a seed 9. In this the breath of expiration and that of inspiration are alternately obstructed, constituting the act twofold; and the suppression of both modes of breathing produces a third 10. The exercise of the Yogi, whilst endeavouring to bring before his thoughts the gross form of the eternal, is denominated alambana 11. He is then to perform the Pratyahara, which consists in restraining his organs of sense from susceptibility to outward impressions, and directing them entirely to mental perceptions. By these means the entire subjugation of the unsteady senses is effected; and if they are not controlled, the sage will not accomplish his devotions. When by the Pranayama the vital airs
vp.6.7 "(When the Yogi has accomplished this stage, he acquires) discriminative knowledge, which is the means of enabling living soul, when all the three kinds of apprehension are destroyed, to attain the attainable supreme Brahma 22. Embodied spirit is the user of the instrument, which instrument is true knowledge; and by it that (identification) of the former (with Brahma) is attained 23. Liberation, which is the object to be effected, being accomplished, discriminative knowledge ceases. When endowed with the apprehension of the nature of the object of inquiry, then, there is no difference between it (individual and) supreme spirit: difference is the consequence of the absence of (true) knowledge. When that ignorance which is the cause of the difference between individual and universal spirit is destroyed finally and for ever, who shall ever make that distinction between them which does not exist? Thus have I, Khandikya, in reply to your question, explained to you what is meant by contemplative devotion, both fully and summarily. What else do you wish to hear?"

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