|Glory of Bharath » Sama Vedic Upanishads -XII
|The Upanishad is a jewel in the crown of yoga for the benefit of yogis. It is a secret doctrine, able to confer the power of liberation, which can be followed only by advanced practitioners.
Postures, breath control, sense withdrawal, concentration, contemplation and deep meditation: these are the six members of Yoga.The first posture is reputed to be the follower of asana, sidhasana, followed by the lotus asana, kamalasana or padmasana. Know the six subtle centers (chakras), the sixteen points of support, Adhara, the three goals, trilakshya, and five spaces ethereal vyoma Panchak.|
Sidhasana "perfect posture" sitting position, legs crossed at ankle height, body at rest, back straight and mind awake and alert. It is recommended for asana pranayama and meditation.
- Adhara : 16 supports, or support points in the body, allow it to balance in movement, interacting with its environment, thus increasing his experience: toes, ankles, knees, thighs, perineum, genitalia, navel, heart, base of the neck, throat, tongue, nose, center between the eyebrows, forehead, back and top of the skull.
- Trilakshya "three goals" of yogic asceticism ( sadhana ): 1) bahya Lakshya, the goal or purpose outside of physical wellness, which is the primary motivation of beginner, 2) Madhyama Lakshya, the goal mental, which becomes the goal in the intermediate stage, 3) antarika Lakshya, the goal inside or spiritual purpose of the advanced stage.
- Vyoma : Akasha, ether, space.
The Vedic tradition describes five ethers, or spaces ( Vyoma Panchak ): 1) Para Akasha, absolute space and formless, where individual consciousness ( jivatman ) merges with the Universal Consciousness, 2) Apara Akasha, the space is invaded by darkness, indoor and outdoor, 3) Akasha Mahat, space Intelligence Cosmic Consciousness which deploys its attributes and qualities, 4) Tattva Akasha, the space where deploying the five primordial substances, moving them various categories of being; 5) Surya Akasha, the space light of Consciousness, which unfold cognition.
|As to the yogic tradition, she describes three etheric planes: 1) Chidakash, Universal Consciousness, which is located in humans in the Ajna and Sahasrara chakra. It is the center of consciousness of the meditator experiences the gradual effects of its practices (pratyahara, Dharana and Dhyana ) and refined as and measure its progress, 2) Hridayakasha, Consciousness of the heart, located in the corresponding chakra. It is the center where the personality of the meditator becomes a function of the awakening of the sacred energy, where the coarse and subtle aspects of personality are illuminated simultaneously, 3) Daharakasha, the germ of Consciousness in the Anahata chakra, the etheric plane deep where the sacred energy was asleep in the matter and the universe displayed. Consciousness is latent, numb, like chakras and tattvas in the body before the asceticism of Yoga. |
How could attain perfection one who does not? There first base ( Muladhara ) chakra with four petals and the center of his own self ( Svadhisthana ), with six petals. Navel ( Manipura ) chakra there is the ten petals and the heart ( Hridaya ), the twelve-petalled chakra. Then the center of purification ( Vishuddha ), sixteen petals, and in the space between the eyebrows ( Bhrumadhya ), chakra two petals.
The thousand-petalled lotus ( Sahasrara ) is held on the fontanel (Brahmarandra ), where the trail opens sublime. Comes first, the root chakra, Muladhara, and the second chakra of his own self, Svadhisthana. Between the two lies the headquarters of the Yoni, known as the center of sexual desire, Kamarupa. Chakra four petals of the anal region is also known by the name of Kama, desire.
Rising from the center of the lotus ( Muladhara ), is the source of desire ( Kama Yoni ) worship as followers, Siddha. At the center of the source, is the MahaLinga, facing west. At the root chakra, Muladhara, and related chakras, it symbolizes sexual desire or creator, but also powerfully transformative spiritual energy to the subtle planes of consciousness.This is the west side of the Yoni the Pingala nadi begins its journey.
At the navel, the jewel of the city ( Manipura ) is launching its reflections. Anyone who knows this is a true connoisseur of yoga. This gem has the sheen of molten gold, iridescent drawing lines with lightning.Inside, a triangle of fire, beneath which is the origin of nadis. Meditating in samadhi, the yogi can see, throwing its languages in all directions, the supreme and eternal flame.
Nadis : Channels through which prana flows in the subtle body. They are at it what are the nerves and blood vessels to the physical body. They convey the cosmic energy, vital, seminal and others, as well as feeling, consciousness and spiritual aura.Medhra : pranic agglomerate material located under the Manipura chakra (navel), which branch off the main nadis. When it comes to this realization through the upper stage of yoga, the yogi sees erased the whereabouts of rebirth. The vital energy, prana resonates in the Svadhisthana chakra the original sound that never was begotten, sva-shabda.
Karmashaya : latent print derived from an action performed, then passed, which will eventually bear fruit, the karmic reserves.Prana : The vital energy behind all cosmic manifestation, individual and collective energy that fills five functions: - Prana : ownership, the rise (inspiration) - apana : expulsion, the descent (expiration); - Vyana : distribution and circulation (breath retention) - udana : the utterance, the cohesion of material and energy throughout the subtle body and the decay process to physical death - Samana : assimilation subtle energies transformed udana (digestion and metabolism of food). Shabda Sva "sound that was never produced" and has thus manifested spontaneously. Because of its location, Svadhisthana chakra is also called the medhra.
As he did not realize the real essence and authentic ( tattva ), the individual embodied, the jiva, is caught in the wheel of good and evil, turning from medhra below the navel and up 'at the base of the Yoni, which is shaped like an egg.From this egg emerged seventy-two thousand nadis, of which seventy-two are considered major.From among these, ten are known as the most important, through which flows the flow of prana. Ida, Pingala and Sushumna are the top three.
The Yogi must always keep in mind this important nadis complex: at left is Ida, right, Pingala. In the middle stands Sushumna. Gandhari ascends to the left eye, Hastijiva to the right eye, and Pusha goes to the right ear.Yashasvini ascends to the left ear. Alambusha moves towards the face area, Kuhu to the genital area, and Shakhin to the perineum.Thus, these nadis are interrelated but are systematically irrigate various parts of the body. Ida, Pingala and Sushumna open to the passage of prana. The deities of the three luminaries, Soma, Moon, Surya, the Sun, and Agni, Fire, are continually prana moving.
In terms of the physical body, prana is not only inspiration, but also throughout the respiratory process, acting within the region that extends from the larynx to the diaphragm. It is associated with heart, esophagus, muscles and nerves that govern them. It is a force up and down rhythmically, inhaling and exhaling governing, but the ingestion of food and drink.
Apana flows within the abdomen, the navel to the perineum. It's a downward force, which governs the excretion of urine, feces, gas, sexual secretions, menstrual blood, but also the fetus during childbirth. It provides the energy that activates the large intestine, kidney, bladder, anus, genitals and the uterus.
Samana flows in the region from the diaphragm to the navel. It controls the digestive system including the stomach, intestines, liver, pancreas, and their secretions. It is a force to lateral movement, which governs the assimilation of nutrients and temperature regulation throughout the body. It provides the energy that activates the heart and circulatory system.
Udana is an energy that moves in a spiral and maintains the peripheral parts of the body, including the head (above the larynx, therefore the region of prana) and the upper and lower limbs. It therefore governs the brain and the sensory receptors (eyes, ears, nose, tongue and skin), and the three organs of action (center of the floor, arms and hands, legs and feet). It governs the ability to think and act in the outside world.
Vyana is the force that fills the whole body, diffusing in all directions. It serves as a reservoir of energy for other pranas. If another impoverished prana, Vyana comes and fills the gap. It sets the physical movement and ensures coordination and liaison with other vital energies. It activates members, associated muscles, ligaments, nerves and joints. It is he who keeps his body in erect posture.
They are also naga, kurma, krikara, Devadatta and Dhananjaya. Prana is deployed in the region of the heart and apana in the lower abdomen. There are five vital breaths secondary ( upaprana vayus ), namely Naga, which relieves gas in the stomach by belching, kurma, which controls the movement of the eyelids to prevent a foreign body or a bright light entering the eye; krikara which, by sneezing or coughing, preventing substances in the nose up or down in the throat; Devadatta, which provides extra oxygen to a tired body causing a sigh or a yawn, and Dhananjaya, who remains in the body after death and sometimes swollen corpses.
The pranic energy is a vibration and constant ultra-fast, comparable to electricity. This is the origin of the fundamental duality experimenting jiva with the constant up and down movement of breathing. Next apana, consciousness is pulled down toward the Muladhara, at the hardware level of the event, the Earth. There she sees the desires, which will make interaction with the outside world. Next prana, consciousness is pulled up towards the Sahasrara, to the more subtle levels, that of non-event, the ether. There she had the experience of his higher nature. The antagonism inherent in consciousness is likely to be reduced to the unit through the work on the breath, to bring the perfect stasis.As crossing from right and left are sinuous nadis ida and Pingala crisscrossing six times, at the junction of the main chakras.
Gunas : The three attributes of Prakriti, the universal matter, are the basic ingredients used to form the elements of the phenomenal universe: illuminating ( Sattva ), activator ( Rajas ) and hindering ( Tamas ). These 3 qualities or modes of being are inherent in the phenomenal universe, and determine the characteristics of each creature (whether animate or inanimate): Sattva, or quality of goodness, light, purity and tranquility; Rajas, or quality activity, lust, passion and excitement; Tamas, or quality of darkness, inertia, ignorance and illusion.
The three gunas interact with pranas on three levels, physical, subtle and causal. It is these interactions that generate polarity in consciousness dissipation / concentration, peace / anxiety, lightness / heaviness, and all other physical states, mental, emotional and psychological. Consciousness is therefore limited and controlled by the gunas, and fluctuates constantly between extraversion and extraversion, dynamism and inertia. The Jiva thus turns the wheel of births and deaths ( samsara ) until it reaches break free from the fetters of Prakriti and the Gunas.
Under the influence of prana and apana, the soul of the incarnate individual ( Jivatma ) rises and then falls as Prana pulls apana upwards and vice versa, apana draws prana down.One who knows where are located these two movements, climb and descent, is a true connoisseur of yoga. It is by making the sound "ha" that the breath is expelled, and the sound "sa" it is inhaled.
The breath is therefore sound "ham-sa ham-sa", so the individual soul, "she repeated this mantra continuously, totaling 21,600 mantras a day and night.The Hamsa mantra refers to the slight hissing during inhalation and exhalation. Hamsa (H) ("I am He, the universal spirit, Brahman) is unconscious prayer that accompanies every living being, even unknowingly, throughout his life: Sah = So = Him [the Spirit universal Brahman] with each breath, and with each exhalation Ham ( aham = I, Me). Syn.: So'Ham, Ajapa mantra. An equal amount of mantras repeated continuously and voluntarily by the jiva, this is called the Ajapa Gayatri. Begin from Kundalini Shakti, the Gayatri is the foundation that supports the Prana.
The science of Prana is a superior knowledge, who possesses is a connoisseur of the Vedas. Above the root ( Muladhara ), stands Kundali Shakti, the serpent eight rings. Kundalini shakti is the overwhelming power that will "unravel" the nexus that are seen above the eight chakras: Muladhara - Svadhisthana - Manipura - Anahata - vishudha - Ajna - Bindu - Sahasrara, simultaneously with its rise, so the outcome of its own rings, virtual replicas of the chakras attached to the Chitra Nadi along the spine, in so doing, it actualizes the potentialities of the chakras and regenerated by his power, and what are the eight siddhis, supernatural powers, yogic powers: anima (or microscopic vision) - mahima (macrocosmic vision or size) - Garima (extreme heaviness, invisibility) - laghima (extreme lightness, levitation) - prapti (completion of all wish) - prakamya (satisfaction of all desire) - vashitva (total subjugation of others) - ishitva (absolute supremacy).
This snake is sleeping like an eternity, his mouth blocking the passage to the door of Brahman. It is through this passage he reaches the door of Brahman, which opens on the release of all suffering. Brahmadvara "door of Brahman" - as Varaha Upanishad, it is the entrance to the Sushumna nadi, in the medulla ( Nadis Kanda ) near the Muladhara Chakra. Kundalini is curled up on the opening, sealing it up his awakening, and that is where it rises. The Maha Nirvana Tantra calls this opening Brahma-dvar, door of Brahman.
At the time of creation, Shakti descends into the body created ( sristhi krama, the creative process), between the opening of Brahman (the Brahmarandhra the Sahasrara ), descends through the channel of Sushumna and comes sealed the door of Brahman (the Brahmadvara the Muladhara ), thus preventing the rise of energy, resulting in the activation of krama laya, the dissolution process. Sushumna is the transition between the upper and lower doors of Brahman, and Kundalini is nestled on the latter until someone came to wake him to begin the return to the plane of transcendental Brahman.This door is sealed by the mouth of Parameshvari asleep. It can be awakened by the fire of yoga, using the mind and Prana.
Vishva, the master of consciousness, still has the physical dimension; Taijasa, the master of the subconscious, enjoys the subtle dimension, and Prajna, the master of the unconscious, has the dimension of happiness. SarvaSakshi is Witness all of them simultaneously, and is beyond them.According to Vedanta, consciousness has four dimensions, which correspond to the four states described by yoga, and are governed by four different entities: 1) jagrat, the waking state, is governed by Vishva The master of Totality, 2) svapna the dream state, is governed by Taijasa, the master of the subconscious, and 3) or sushupti nidra, the state of deep sleep, Prajna is governed by the master of unconscious; 4) turiya, "fourth" or transcendental state, is governed by SarvaSakshi, Global Witness all these states.
In all living things, the letter A (the Akara ) symbolizes the waking state and is localized in the eye and the letter U (the Ukara ) symbolizes the dream state and is located in the throat and the letter M ( Makara ) symbolizes the deep sleep state and is located in the heart.The Pranava emanated Rudra. The Pranava is derived from the Supreme ( Para ). Brahma merges with the letter A, Vishnu the letter U [at the time of universal dissolution, pralaya ] and Rudra melts into the letter M. Then the Pranava is the only source of light beings made.
The Pranava remains as a point of light, transition from ShabdaBrahman (Brahman manifested) and Brahman (the unmanifested), in the darkness of pralaya. The Pranava ceased to manifest itself as a letter, sound or vibration, there is no relation with consciousness, the subconsciousness or unconsciousness. Nevertheless, he continues to illuminate the pure consciousness in the transcendental dimension, Turiya or Para.
The Three Worlds of Bhuh (the earthly plane), Bhuvah (intermediate level) and Svah (the celestial plane), and three lights, Agni (Fire), Soma (Moon) and Surya (Sun) reside in three letters, respectively, in the light of Supreme AUM. The powers of will ( Iccha shakti ), action ( Kriya Shakti ) and knowledge ( Jnana Shakti ), and the powers of creation (Brahma), Protection (Vishnu) and destruction (Rudra), resident in the three letters, respectively, in the light of Supreme AUM. We must repeat it verbally at any time, we must practice it regularly with his body, one should meditate constantly with his mind: the supreme light is AUM.Pure or impure, one who recites it at any time Pranava remains free from negative thoughts and acts, like the lotus leaf is waterproof.
When the vital breath ( prana ) comes and goes, the bindu follows its movement. As the vital breath stops, the bindu also stops. As the life force ( vayu ) is retained inside the body, the individual soul does not start. The departure of this force is death. It is therefore advisable to control the breath.
As the life force is firmly anchored to the body, the individual soul does not start. As the inner eye remains fixed on the center between the eyebrows, which could come the fear of death? The bhruhmadhya at the junction of the two eyebrows, is the point that triggers the awakening of the Ajna chakra. Yogis focus on its brightness to enter spontaneous samadhi: consciousness is absorbed in this light and merges with the prana, immobilizing in its wake. As long as samadhi, prana remains in stasis, as well as vayus. It may even be a slowing of the heart, which shows every sign of stopping. This state, almost cataleptic, very close to death, has two consequences: a) fear of death is usually tamed b) who have mastered the prana, the yogi can control the exact timing of his physical death and enter fully foot in immortality.
Full concentration on the breath activates the fireand its interior ( nada ) becomes audible. A strong health results from the purification of the nadis. As a vital energy upward occupies the body, vital energy down must be prevented, and the amount of [ prana ] introduced into the body through an inspiration must be preserved and mobilized in the akasha of the heart.
Inhalation, retention and exhalation are themselves the Pranava. The pranayama should be practiced in this spirit for twelve full cycles. This exercise is called the ' Omkara pranayama : breath of the three movements are linked to three sounds A, U, M, on the symbolism which we meditate: Inhalation - his A - ida nadi - consciousness Vishva - gunas Rajas / / retention - a U - sushumna nadi - in subconsciousness Taijasa - gunas Sattva / / exhalation - his M - Pingala Nadi - unconsciousness in Prajna - guna Tamas.
A number of twelve complete cycles, starting in turn by ida then pingala, opens the nadis concretions of their impurities. The yogi must never lose sight of this practice.Inhalation should last twelve units, retention sixteen units, ten units and exhalation. Thus unfolds the pranayama called Omkara.Seated in the lotus posture or one of its variants, the yogi must pay tribute to his spiritual teacher ( guru ), which is [the representative] Shiva, then fix his gaze on the tip of his nose in it an isolated place that it can properly perform the pranayama.
Postures ( asanas ), ceases to disease, and control of breathing ( pranayama ) destroys the negative imprints; about the impurities of the mind, the yogi purifies them through the withdrawal of the senses ( pratahyara ). Mental impurities, or Vikar, rise in association with the objects of the world, rather than in relation to self and spiritual identity. They reflect the mental subliminal karma going. They remain stubborn, although extremely subtle, as the mind has not entered and recognized for what they are. This awareness requires a deep meditation vigilant because these Vikar are prolific and constantly recreate themselves with every experience, supporting all the subtle associations that accompany them in the background.
In favor of the internalization of pratyahara (sense withdrawal), the flood of mental impurities.Clearly, freeing himself in the deep layers of the unconscious mind and can be observed objectively and stop identifying with it. This process of detachment that is mental purification, or chitta shuddhi. Gradually, the mind and senses alert reject all schemes constituted and their associations, and simplified, leaving the place empty ( shunyata ) and genuine peace.
By concentrating exclusively ( Dharana ), mental activity stabilizes. In deep absorption ( samadhi ), consciousness develops a supernatural state. With the abandonment of any action [and any distinction between] favorable or unfavorable action, the release is accomplished.The introversion of the senses ( pratyahara ) is installed after twelve rounds of pranayama, they say. Twelve cycles pratyahara are conducive to the deployment of exclusive concentration ( Dharana ).
Twelve cycles dharana enough, they say, to yogis to enter into contemplation ( dhyana ). And twelve cycles in dhyana the lead in deep meditation ( samadhi ).
In samadhi, the supreme enlightenment unfolds infinitely and in all directions. Who is a witness [to the final step] of Samadhi, it remains more or karma or whereabouts [in samsara, the wheel of rebirth].
If we remain harnessed to the yoke of pranayama, all our health problems are solved. If instead, we neglect any health problem resurfaces. Diseases likely to worsen in those who do not practice pranayama are hiccups, bronchitis, asthma, and those located in the head, including eyes and ears. The breath must be exhaled slowly at first and vigilance. Then it must be inhaled as well, and retained the same. Thus it reaches perfection.