Yogshastra

SR No.: 002418
Original Sutra Author: N/A
Author: Jayanandvijay
Publisher: Lehar Kundan Group
Total Pages: 494
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 24 MB

Page 451

पदस्थ ध्यान का स्वरूप
योगशास्त्र अष्टम प्रकाश श्लोक १० से २२ | १७८१। ग्रन्थीन् विदारयन्, नाभि-कण्ठ-हृद-घण्टिकादिकान् । सुसूक्ष्मध्वनिना मध्य-मार्गयायि स्मरेत् ततः ॥१०॥ १७८२। अथ तस्यान्तरात्मानं, प्लाव्यमानं विचिन्तयेत् । बिन्दुतप्तकलानिर्यत्क्षीर-गौरामतोर्मिभिः ॥११।। ।७८३। ततः सुधारसः-सूत-षोडशाब्जदलोदरे । आत्मानं न्यस्य पत्रेषु, विद्यादेवींश्च षोडश ॥१२॥ ।७८४। स्फुरत्स्फटिकभृङ्गार-क्षरत्-क्षीरसितामृतैः । आभिराप्लाव्यमानं स्वं चिरं चित्ते विचिन्तयेत् ॥१३॥ | १७८५। अथास्य मन्त्रराजस्याभिधेयं परमेष्ठिनम् । अर्हन्तं मूर्धनि ध्यायेत्, शुद्धस्फटिकनिर्मलम् ॥१४॥ ।७८६। तद्ध्यानावेशतः 'सोऽहं', 'सोऽहम्' इत्यालपन् मुहुः । निःशङ्कमेकतां विद्याद्, आत्मनः परमात्मना ॥१५॥ | १७८७। ततो नीरागमद्वेषम्, अमोहं सर्वदर्शिनम् । सुराज़ समवसृतौ, कुर्वाणं धर्मदेशनाम् ॥१६॥ १७८८। ध्यायन्नात्मानमेवेत्थम्, अभिन्नं परमात्मना । लभते परमात्मत्वं, ध्यानी निर्धूत-कल्मषः ॥१७॥ अर्थ :- अथवा नाभिकंद के नीचे आठ पंखुड़ी वाले एक कमल का चिंतन करना। इस कमल की आठ पंखुड़ियों
में से प्रथम पंखुड़ी पर मनोहर केसराओं रूप सोलह स्वरावली का चिंतन करना, शेष सात पंखुड़ियों में क्रमशः सात वर्गों की स्थापना करना। यह इस प्रकार-१. क, ख, ग, घ, ङ, २. च, छ, ज, झ, ञ, ३. ट, ठ, ड, ढ, ण, ४. त, थ, द, ध, न, ५. प, फ, ब, भ, म, ६. य, र, ल, व, ७. श, ष, स, ह। इन आठों पंखुड़ियों की संधियों में ह्रीं-कार-रूप सिद्धस्तुति की स्थापना करना और सभी पंखुड़ियों के अग्रभाग में 'ॐ ह्रीं स्थापित करना। उस कमल के मध्यभाग में प्रथम वर्ण 'अ' और अंतिम वर्ण 'ह' रेफ कला और बिन्दु सहित हिम के समान उज्ज्वल अहं की स्थापना करनी चाहिए। इस 'अहं' का मन में स्मरण आत्मा को पवित्र करता है। अहं शब्द का उच्चारण प्रथम मन में हस्वनाद से करना चाहिए। बाद में दीर्घ, फिर प्लुत, फिर सूक्ष्म और अतिसूक्ष्मनाद से उच्चारण करना चाहिए। तदनंतर वह नाद नाभि, हृदय और कंठ की घंटिकादि गांठों को भेदता हुआ उन सब के बीच में से होकर आगे चला जा रहा है। ऐसा चिंतन करे। उसके बाद यह चिंतन करे कि उस नादबिन्दु से तपी हुई कला में से निकलने वाले दूध के समान उज्ज्वल अमृत की तरंगों से अंतरात्मा प्लावित हो रही है। फिर अमृत के एक सरोवर की कल्पना करे और उस सरोवर से उत्पन्न हुए सोलह पंखुड़ी वाले कमल का चिंतन करे। उसके अंदर अपने आप को स्थापित करके उन पंखुड़ियों पर क्रमशः सोलह विद्यादेवियों का चिंतन करे। बाद में देदीप्यमान स्फटिकरत्न की झारी में से झरते हुए दूध के सदृश उज्ज्वल अमृत से अपने को दीर्घकाल तक सिंचित होते हुए मन में चिंतन करे। उसके बाद शुद्ध स्फटिकरत्न के समान निर्मल, मंत्रराज के प्रथम अभिधेय पद 'अर्हत्' परमेष्ठी का मस्तक में ध्यान करे। यह ध्यान इतना प्रबल और प्रगाढ़ होना चाहिए कि इसके चिंतन के कारण बार-बार सोऽहं सोऽहं (अर्थात् जो वीतराग है, वही मैं हूं) इस प्रकार की अन्तर्ध्वनि करता हुआ ध्याता निःशंकभाव से आत्मा और परमात्मा की एकरूपता का अनुभव करे। तदनंतर वह वीतराग, वीतद्वेष, निर्मोह, सर्वज्ञ-सर्वदर्शी, देवों से पूज्य, समवसरण में स्थित होकर धर्मदेशना करते हुए परमात्मा के साथ अपना अभिन्न रूप मानकर ध्यान करे। इस तरह
का ध्यान करने वाला ध्याता समस्त पापकर्मों का नाश करके परमात्मत्व को प्राप्त कर लेता है ॥६-१७|| और भी दूसरे प्रकार से पदमयी देवता की ध्यानविधि पांच श्लोकों द्वारा बताते हैं।७८९। यद्वा मन्त्राधिपं धीमान्, ऊर्ध्वाधो-रेफसंयुतम् । कलाबिन्दुसमाक्रान्तम्, अनाहतयुत तथा ॥१८॥ १७९०। कनकाम्भोजगर्भस्थं, सान्द्रचन्द्रांशुनिर्मलम् । गगने सञ्चरन्तं च, व्याप्नुवन्तं दिशः स्मरेत् ।।१९।। १७९१। ततो विशन्तं वक्त्राब्जे, भ्रमन्तं धूलतान्तरे । स्फुरन्तं नेत्रपत्रेषु, तिष्ठन्तं भालमण्डले ॥२०॥ ।७९२। निर्यान्तं तालुरन्ध्रेण, स्रवन्तं च सुधारसम् । स्पर्धमानं शशाङ्केन, स्फुरन्तं ज्योतिरन्तरे ॥२१॥ ।७९३। सञ्चरन्तं नभोभागे, योजयन्तं शिवश्रिया । सर्वावयवसम्पूर्णं, कुम्भकेन विचिन्तयेत् ॥२२॥ अर्थ :- अथवा बुद्धिमान ध्याता स्वर्णकमल के गर्भ में स्थित, चंद्रमा की सघन किरणों के समान निर्मल
आकाश में संचरण करते हए और समस्त दिशाओं में फैलते हए रेफ से युक्त, कला और बिन्द से घिरे
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Translation AI Generated

## The Nature of Padmasth Dhyana

**Yoga Shastra, Eighth Prakash, Verses 10-22**

1781. **Verse 10:** One should remember the *naad* (sound) as it travels through the middle path, breaking through the knots of the *naabhi* (navel), *kanth* (throat), *hrid* (heart), and *ghantika* (bell) etc., with a very subtle sound.

1782. **Verse 11:** Then one should contemplate the *antaratma* (inner self) being bathed in the waves of nectar, white like milk, emanating from the *kala* (time) heated by the *bindu* (point).

1783. **Verse 12:** Then one should place the self within the sixteen-petaled lotus of the *sudharasa* (sweet nectar) *suta* (son) and contemplate the sixteen *vidya devi* (goddesses of knowledge) on its petals.

1784. **Verse 13:** One should contemplate for a long time in the mind, the self being bathed in the nectar, white like milk, flowing from the brilliant crystal *bhṛngāra* (bee).

1785. **Verse 14:** Then one should meditate on the *Arhat* (the worthy one), the first *abhidheya* (name) of the *mantra raja* (king of mantras), the supreme being, in the head, pure and clear like a crystal.

1786. **Verse 15:** Due to the intensity of this meditation, one should repeatedly utter "So'ham, So'ham" (I am that, I am that) and without any doubt, know the oneness of the self with the supreme self.

1787. **Verse 16:** Then one should meditate on the supreme self, free from attachment and aversion, free from delusion, all-knowing, all-seeing, worshipped by the gods, residing in the *samavasarana* (assembly hall), delivering the teachings of Dharma.

1788. **Verse 17:** By meditating on the self in this way, as inseparable from the supreme self, the meditator, cleansed of all impurities, attains the supreme selfhood.

**Meaning:** Alternatively, one should contemplate a lotus with eight petals below the navel. On the first petal of this lotus, one should contemplate the sixteen *swaravali* (musical notes) in the form of beautiful *kesara* (stamens). On the remaining seven petals, one should establish the seven *varga* (classes) in order. This is as follows: 1. *ka*, *kha*, *ga*, *gha*, *nga*, 2. *cha*, *chha*, *ja*, *jha*, *nya*, 3. *ta*, *tha*, *da*, *dha*, *na*, 4. *ta*, *tha*, *da*, *dha*, *na*, 5. *pa*, *pha*, *ba*, *bha*, *ma*, 6. *ya*, *ra*, *la*, *va*, 7. *sha*, *sha*, *sa*, *ha*. At the junctions of these eight petals, one should establish the *siddha* (perfected being) *stuti* (praise) in the form of *hrim* sound. And at the front of all the petals, one should establish "Om Hrim". In the middle of that lotus, one should establish the first letter "a" and the last letter "ha" along with the *ref* (sound) and *bindu* (dot), bright like snow, as the "Aham" (I). Remembering this "Aham" in the mind purifies the soul. The pronunciation of the word "Aham" should be done first in the mind with a *hasvanad* (short sound). Later, it should be pronounced with a *dirgha* (long sound), then *plut* (very long sound), then *sukshma* (subtle sound), and then *atisukshma* (very subtle sound). After that, that *naad* (sound) breaks through the knots of the *naabhi* (navel), *hrid* (heart), and *kanth* (throat) etc., and moves forward through the middle of them all. One should contemplate this. Then one should contemplate that the *antaratma* (inner self) is being bathed in the waves of nectar, white like milk, emanating from the *kala* (time) heated by the *bindu* (point). Then one should imagine a lake of nectar and contemplate a lotus with sixteen petals arising from that lake. One should establish oneself within it and contemplate the sixteen *vidya devi* (goddesses of knowledge) on those petals in order. Later, one should contemplate in the mind, for a long time, the self being irrigated by the nectar, white like milk, flowing from the brilliant crystal *bhṛngāra* (bee). Then one should meditate on the *Arhat* (the worthy one), the first *abhidheya* (name) of the *mantra raja* (king of mantras), the supreme being, in the head, pure and clear like a crystal. This meditation should be so powerful and profound that due to its contemplation, the meditator, repeatedly uttering "So'ham, So'ham" (I am that, I am that) in the inner voice, should experience the oneness of the self with the supreme self without any doubt. Then one should meditate on the supreme self, free from attachment and aversion, free from delusion, all-knowing, all-seeing, worshipped by the gods, residing in the *samavasarana* (assembly hall), delivering the teachings of Dharma. By meditating on the self in this way, as inseparable from the supreme self, the meditator, cleansed of all impurities, attains the supreme selfhood.

**Verses 6-17**

There are also other methods of meditating on the *padmasth* (lotus-seated) deity, described in five verses.

1789. **Verse 18:** Alternatively, the wise meditator should contemplate the *mantra adhip* (master of mantras), combined with the upward and downward *ref* (sound), encompassed by the *kala* (time) and *bindu* (point), and also with the *anahata* (unstruck sound).

1790. **Verse 19:** One should contemplate it residing in the heart of a golden lotus, pure like the dense rays of the moon, moving in the sky, and pervading all directions.

1791. **Verse 20:** Then one should contemplate it entering the lotus of the mouth, moving in the dust particles, shining in the eyes, and residing in the forehead.

1792. **Verse 21:** One should contemplate it exiting through the hole in the ear, flowing as sweet nectar, competing with the moon, and shining in the light.

1793. **Verse 22:** One should contemplate it moving in the sky, uniting with the auspiciousness of Shiva, complete in all its parts, with *kumbhaka* (breath retention).

**Meaning:** Alternatively, the wise meditator should contemplate the *mantra adhip* (master of mantras), combined with the upward and downward *ref* (sound), encompassed by the *kala* (time) and *bindu* (point), and also with the *anahata* (unstruck sound), residing in the heart of a golden lotus, pure like the dense rays of the moon, moving in the sky, and pervading all directions. Then one should contemplate it entering the lotus of the mouth, moving in the dust particles, shining in the eyes, and residing in the forehead. One should contemplate it exiting through the hole in the ear, flowing as sweet nectar, competing with the moon, and shining in the light. One should contemplate it moving in the sky, uniting with the auspiciousness of Shiva, complete in all its parts, with *kumbhaka* (breath retention).