Dawn of knowledge of tattva to Yogis and the learned people

Janamejaya said — О Brahman, what are the obstructions found in the performing of the yogic, exercises. What is the form of yoga? What is adorable in it? In which the yogic excercises can be performed to relieve a person of the rebirth? What is the siddhi (success)? And what are its merits? I would like to know about them in a realistic manner.

Vaishampayana said — Brahma and other Yogis have to face it several times. You desire to know about the obstructions of yoga, you listen to the details there of comprehensively.

O Naresvara, there are the five siddhis including listening to distant talk, their related sounds which dwell in related sense organs, have to be discarded, a Brahmana having visualised Brahman, when starts thinking, with his mind overpowered by yoga, at that point of time because of the decline of the strength detachment in him, several obstruction appear before him.

O son of Bharata, the body or the village in which the five sense-organs are prominent, the same body with nine exits, has obstructions like kama (desire) krodha (anger) and Lobha (greed) are obstructed with intelligence, a yogi concentrates his vision over a point between the two eyebrows and the nose, at that point of time a cloud of smoke rises before him.

At that point of time, the entire sky is covered with the clouds accompanied with rainbow have the colours like the blue, red, yellow, white, having the shades of metals, red, having the complexion of a pigeon, lapiz lazuli, like the colour of ruby, crystal get black like the elephant, red like the fire fly, and white like the water of the moon rays, smokes of various shades, resembling the rainbow, appear at one and the same time in the clouds in the sky. At that point of time, the whole sky appears having been filled with the mountains with wings.

Then the clouds of smoke, carrying the water in them, start pouring water on earth and are absorbed in the body of the yogi.

From his forhead the flames of burning fire start emerging, which could burn everything since it has the force of yoga with it and is surrounded by hundreds of flames.

Hundreds and thousands of sparks emerge out of the fire flames. Then thousand of fire flames emerge out of the body of the yogi, which resemble the fire of the time of dissolution.

The currents of water which is poured at the time of rain, the flames of fire also get equal in number. The said fire gets absorbed in the streams of water poured from the sky.

When the sattva-guna is enhanced with the combination of the white colour of the rains and the red colour of the fire, then there emerges the formless sky from the same. Then the wind starts blowing with several divine merited illumines the subtle prana.

With the combination of the earth and the water, the wind becomes pranagocara or (life giving one). The prana or the sutratma is quite forceful, because it produces even the mind. A terrific sound is produced by the same, because it also produced the sky as well, besides being forceful, having the strength enough to pierce through the globe.

Thereafter Brahma getting inspiration from (yogi) the fire, wind, water and earth creates hundreds and thousands of images.

О lord of earth, О Naresvara, with the force of Brahman, (or with his power of consciousness) the water, earth and metals get merged forming the seeds and become the cause of the future creation.

The Brahman that is lodged at the centre of two eyebrows, happens to be the subtle as well as the Virata Purusa. He alone starts the creation of subtle living being who are separated from virat.

The said Yogi, becoming Brahman, is then established in the form of Visnu. The same Visnu is visible and invisible eternal Purusa. He happens to be the base of all the Vidyas. At the time of dissolution the entire destruction is caused by him alone.

In the space between the two eyebrows, and the nose, he is lodged in the form of sutrakara and with the inspiration of the Paramesvara in the yogi, all the jivas enter therein which observe the pleasure and pain.

Then disowning the gross body, the images, gaining equality from Paramesvara, when get activated they are spread in all the ten directions.

Thus having been born of the gross matter, all the Rishis who were created by the said yogi, they get absorbed in the same and are lodged in same factor, in the same way as with the breaking of the pitcher it gets absorbed in the earth by which it was created.

With the decline of the karmas, jiva is freed from the bondages of karma. With the decline of the karmas having been relieved of bondages, it achieves salvation and is also relieved of the bondage of the sense organs.

Having been freed from the bondages of karma the jivas achieve the same Prakrti, which is beyond the experience of a person who is held in bondage of karmas. Those who are engaged in the karmas performed with desires, they having performed the perishable karmas, reach their goal through the smoky path. One of those who performing the sakama karmas, only the same person smoky follwing the path, and had performed prominent homas and difficult candrayana vratas achievies his goal.

With the performing of a karma through the unblemished and unbroken form of the universe, and those who perform the karmas with desire, achieve the noble and auspicious path. The jivas, who proceed on to the Pitrloka by way of smoke, ultimately achieve the smoky way and are turned into the cloud with the smoke. Then they fall over the earth as the showers of rains from clouds and produced cereals and seeds, regaining the birth again.

With the supply of water, the earth becomes fruitful. Her Vrihi (course wild rice) represents the shape of the earth. The juice emerges from the fruit and the same juice serves as the life saving matter of the living beings.

The juice is the form of same, which appears with consciousness. It is also called the eternal Brahman as well as the consciouness. Getting engaged in the tapas the Brahmanas who face all the pains, remaining truthful, have declared the Brahman as the supreme, due to several other reasons. In other words by means of Brahman alone, the consciousness is infused in the body.

О Bharata, Brahman achieves the visible or invisible (manifest) or unmanifest forms because of its consciousness. The same is present in the bodies of all the living beings as antaryaml or the one who knows the inner feelings of others. It is exposed by means of knowledge. This should be known.

О Rajendra, the visible deeds and the performer, are both are not found in the supreme being. The things inspite of appearing in several forms, like the illusory city cannot be visualised with the outward eyes. Its realistic form is visible to the people well versed in Brahman and whose sins have been washed out. (Such people are well aware of the fact that as the gold is turned into the earnings, similarly Brahman also appears in relation to the deeds and the performer.) As the sun having been freed of the cover of clouds, illuminates the world, similarly, by meditating, concentrating over the point between the eyebrows and the nose, Brahman is visualised emerging there.

О son of Kuru race, such of the people who wander on earth without obstruction, devoid of attachments, freely, they alone, can with the practice of yogadharma achieve the indestractible reward.

The same Purusa well-versed in Brahman, at the time of creation and dissolution, creates the jivas hundreds of times and bestowing all the riches on them, destroys them as well.

The Purusa - well - versed in yogic practices, distributes among the living beings the rewards of the yogic deeds (in the form of comforts) There is no doubt about it. He supporting the dharma, does so for the protection of the universe. (In other words, one performs dharma for the pleasure of the yogi in favour of Brahman, who feeling delighted, protects the universe).

The twelve thousand divine years form a caturyuga. The period of a thousand caturyugas is known as Brahmayuga, which is known as kalpa in the several yugas.

At the end of a thousand yugas, a day of Brahma comes to an end. The end of the kalpa is also witnessed at that time. At the end of the an other thousand yugas his night comes to an end. It is the end of the dissolution and then start of the kalpa. During the time of dissolution, the form of the lokas become subtle, unblemished and unconscious.

The universe, which is caused with suttva-gunas, at the time of dissolution, is squeezed to subtle form which merges in Brahman.

Here ends chapter — 18, of Bhavisya Parva of the Harivamsa Purana, a supplement of the epic of Mahabharata, relating to Dawn of knowledge of tattvas to yogis and the learned people. (Vrs. 1-36, P.T. = 10,458)

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