Summary
This is a phenomenal chapter where not only the secrets of death are unveiled but also an indications given as to how influence life effectively. Usually we try to influence life by acting on the external factors but when you realise that the external is just a reflection of the internal, it becomes more easy. if you are not comfortable with the movie, you don’t try to fix the movie screen, but you focus on the projector which is projecting the movie. when you learn how the projector works, you can automatically influence the movie that is screened on the mind.
The external world or Prakriti is only a reflection of the inner or unseen Purusha. By connecting to the unseen reality you influence the seen external reality. This path or science is Spirituality (Adhyatma). The tool to connect to the unseen reality is Meditation.
The external world or Prakriti is only a reflection of the inner or unseen Purusha. By connecting to the unseen reality you influence the seen external reality. This path or science is Spirituality (Adhyatma). The tool to connect to the unseen reality is Meditation.
Ignorance is identification with name and form, and this identity leads to suffering, by taking you away form the reality of the self. At deep sleep and death, naturally your identity is lost and you rest, but in meditation you consciously die to the world of name and form. Your disengagement from the world is a prerequisite for meditation, that is if you need to experience the self. Where your world ends, truth begins. Through mediation you connect to the inner world and through the knowledge of intuition that comes up with that, you resolve the conflicts in the outer world.
Knowledge of sleep and knowledge of death are similar in many aspects, in fact death can be equated to a long sleep. Sleep is unconscious rest, death is inevitable rest, meditation is conscious and voluntary rest. When the knowledge of the Nadis are understood, the type of life and death can be influenced and thereby the return to suffering can be avoided.
Yatharth
That which is eternal and indestructible is Brahman
That which is transient is the world or Prakriti or Adibhuta
The part of Brahman that is expressing itself as diversity is the unseen Purusha or Adidhaiva
Withdrawing from the seen but unreal world and resting in our true nature which is the Brahman is Adhyatama (spirituality)
The I that experiences and contemplates all the above, resting in this body, is Adi Yagna.
As long as there is desire about name & form, the mind & intellect runs behind it and stays away from the self. When the transient nature of the prakriti is relaised, contentment dawns, enabling to go beyond thought and resting in the Self. Where world ends, divinity begins.
What you contemplate on, just before you leave the body (either at death or deep sleep), that type of life you attain. So the wise always keep me in their awareness in all states, hence they never return to this Samsara. This is the purpose of Satsang - where you share yourself with the Divine along with everyone. Through Practice if you can keep you focus on the Self all the time (intense presence), undoubtedly you will attain to the radiant Brahman.
Usually you always remember that which you are attached to. If by practice you attach yourself to the Bliss of the Self, then at the time of death (sleep), keeping the attention in between the eyebrows, remembering the Divine, you attain the Divine.
That which the scholars call as Eternal and indestructible, that into which the dispassionate renunciation walks into, desiring which Brahmacharya is followed, I will describe the method (meditation) to attain that, to you.
Withdrawing all the senses and having a say over the mind & intellect, sitting steady and still, follow the Prana from the breath into the heart; then establish your awareness in between the eyebrows, then chanting Aum contemplate on the infinite Self. If you leave the body in this state, you attain to the radiant Me. If you through practice develop the ability to keep your focus on the Self during the day to day activities, it becomes easier for you to do so at the time of sleep and death. Otherwise you stay stuck with your worldly attachments and come again to this world of suffering bound by desire. Anything that is not Brahman is worldly and it binds you and compels you to return again, but once you have established your awareness in Me, there is no return into this world of suffering.
One day of Brahma is equal to the span of the four Yugas: and so is one night. During the day of Brahman the creation rises and dissolves during the night. Just like your world only exists during your period of awakening and dissolves in your sleep. However that which neither rises nor dissolves and is beyond time is Me (Self). My abode is called Akshara ( place of no end or lack or destruction - the space element) attaining which you don’t have to return. My abode can be easily reached through one pointed devotion.
All Nadis feed into two main ones - the surya nadi (right nostril) & Chandra nadi (left nostril). The surya nadi represents light, heat, divinity and the six months of light - the Uttarayana. If one dies with the surya nadi open & dominant, he will meet up with the Devatas and reach my abode of no return. this is the path of grace where miracles happen - the path of knowledge or dispassion.
Knowledge of sleep and knowledge of death are similar in many aspects, in fact death can be equated to a long sleep. Sleep is unconscious rest, death is inevitable rest, meditation is conscious and voluntary rest. When the knowledge of the Nadis are understood, the type of life and death can be influenced and thereby the return to suffering can be avoided.
Yatharth
That which is eternal and indestructible is Brahman
That which is transient is the world or Prakriti or Adibhuta
The part of Brahman that is expressing itself as diversity is the unseen Purusha or Adidhaiva
Withdrawing from the seen but unreal world and resting in our true nature which is the Brahman is Adhyatama (spirituality)
The I that experiences and contemplates all the above, resting in this body, is Adi Yagna.
As long as there is desire about name & form, the mind & intellect runs behind it and stays away from the self. When the transient nature of the prakriti is relaised, contentment dawns, enabling to go beyond thought and resting in the Self. Where world ends, divinity begins.
What you contemplate on, just before you leave the body (either at death or deep sleep), that type of life you attain. So the wise always keep me in their awareness in all states, hence they never return to this Samsara. This is the purpose of Satsang - where you share yourself with the Divine along with everyone. Through Practice if you can keep you focus on the Self all the time (intense presence), undoubtedly you will attain to the radiant Brahman.
Usually you always remember that which you are attached to. If by practice you attach yourself to the Bliss of the Self, then at the time of death (sleep), keeping the attention in between the eyebrows, remembering the Divine, you attain the Divine.
That which the scholars call as Eternal and indestructible, that into which the dispassionate renunciation walks into, desiring which Brahmacharya is followed, I will describe the method (meditation) to attain that, to you.
Withdrawing all the senses and having a say over the mind & intellect, sitting steady and still, follow the Prana from the breath into the heart; then establish your awareness in between the eyebrows, then chanting Aum contemplate on the infinite Self. If you leave the body in this state, you attain to the radiant Me. If you through practice develop the ability to keep your focus on the Self during the day to day activities, it becomes easier for you to do so at the time of sleep and death. Otherwise you stay stuck with your worldly attachments and come again to this world of suffering bound by desire. Anything that is not Brahman is worldly and it binds you and compels you to return again, but once you have established your awareness in Me, there is no return into this world of suffering.
One day of Brahma is equal to the span of the four Yugas: and so is one night. During the day of Brahman the creation rises and dissolves during the night. Just like your world only exists during your period of awakening and dissolves in your sleep. However that which neither rises nor dissolves and is beyond time is Me (Self). My abode is called Akshara ( place of no end or lack or destruction - the space element) attaining which you don’t have to return. My abode can be easily reached through one pointed devotion.
All Nadis feed into two main ones - the surya nadi (right nostril) & Chandra nadi (left nostril). The surya nadi represents light, heat, divinity and the six months of light - the Uttarayana. If one dies with the surya nadi open & dominant, he will meet up with the Devatas and reach my abode of no return. this is the path of grace where miracles happen - the path of knowledge or dispassion.
If one leaves the body through the Chandra nadi, the Nadi of cold, darkness, attachment and the dark six months - the Daksinayana, he goes to the worlds of ancestors, spends time with them, enjoys the merits of his actions and comes back to fulfil his desires, attachments & Karma - the path of action.
The only difference between the two is that one returns by choice to serve and the other returns by choice to fulfil his desires & attachments. Only through Yoga (meditation), can one master the Nadis and choose the type of death. So stay established in Yoga.
Study of scriptures, Yagna, Dana & Tapas all bring merits, but Meditation is the highest. Knowing this secret, the the real Yogi engages in meditation and dwells in the Self (attains Me).
Study of scriptures, Yagna, Dana & Tapas all bring merits, but Meditation is the highest. Knowing this secret, the the real Yogi engages in meditation and dwells in the Self (attains Me).
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