Puraan | 6-Naarad Puraan | 1-Poorv Bhaag
6-Naarad Puraan, 1-Poorv Bhaag, p 171-175
See also 3-Vishnu, 6-Shashth-4;
This second part of Poorv Bhaag of Naarad Puraan is very big - 153-400=250 pages. It contains a few chapters on grammar astrology, and Chhand. Most of this information is omitted here.
Story of Khaandikya and Keshidhwaj-2
Sanandan Jee said - "Hearing all this, Khaandikya again said - "Please tell me about Yog." Keshidhwaj said - "Listen to about Yog now. When one is established in that Yog, he never falls down from his status. This mind is the root of bondage as well as of Moksh. When it is attached to pleasures, it is bound, and when it detaches itself from them, the same becomes the cause of Moksh. Therefore a learned and knowledgeable person should always meditate upon Paramaatmaa detaching himself from worldly pleasures. As a magnet attracts a piece of iron to itself, in the same way Paramaatmaa attracts the Muni who meditates upon Him and absorbs him in Himself. When the mind joins Brahm through Yam, Niyam etc, the means to obtain Adhyaatm Gyaan, it is called Yog. Whose Yog is with this kind of specific Dharm, he is called Mumukshu. In his earliest stage, when a Yogee just starts practicing Yog, he is called Yunjaan. When he attains Brahm, he is called "Vinishpann Samaadhi". If by any obstacle that Yogee's Yog gets broken, then he attains Mukti in his other lives by practicing Yog. A Vinishpann Samaadhi Yogee burns his all Karm by the fire of his Yog, that is why he attains Mukti in the same life.
A Yogee should follow these five Yam - Brahmcharya (abstinence), Ahinsaa (not to harm anybody by mind, speech and action), Satya (truth), Asteya (no stealing or robbing) and A-Parigraha (not collecting even for emergency). And follow these five Niyam - Shauch (cleanliness), Santosh (contentment), Tap (penance), Swaadhyaaya (self study), and meditation. When they are observed with any wish, they give specific fruits; and when they are observed without any desire they help attain one Moksh. A Yogee should take one Aasan and practice these Yam and Niyam.
By practicing thus, who controls Praan Vaayu, that is called Praanaayaam. Praanaayaam is of two types - Sa-Beej in which Bhagavaan's name and form are used; and Nir-Beej in which they are not used. There are three situations in Praanaayaam. When Praan and Apaan press each other, these two Praanaayaam situations are called Rechak and Poorak respectively. When they are held at their places at the same time, that is the third Praanaayaam called Kumbhak. When a Yogee does Sa-Beej Praanaayaam, he meditates upon Vishnu's Saakaar (Sa-Aakaar or with attributes) form. He must control his Indriyaan, without controlling them no Yogee can do Yog. Then he should stabilize his mind in an auspicious Aashraya (resting place)."
Khaandikya asked - "Please tell me which is that auspicious Aashraya, meditating on which one can destroy his all Paap?" Keshidhwaj said - "Mind's resting place is Brahm. Brahm has two forms - A-Par or Moort (Sa-Gun or with attributes) and Par or A-Moort (Nir-Gun or without attributes). There are three types of Bhaavanaa (feelings) - Karm (action) Bhaavanaa, Brahm (Bhagavaan) Bhaavanaa and Ubhayaatmak (both) Bhaavanaa. Sanak etc Siddh people are with Brahm Bhaavanaa; all beings - from Devtaa to living and non-living, are with Karm Bhaavanaa; Hiranyagarbh (Brahmaa), Prajaapati, knowing Brahm and rights to create the creation are with both Bhaavanaa.
Until all Karm, which are the cause of knowing difference, don't get destroyed, till then only the people see this world and Brahm different. Where all differences disappear, where there is only Sat, which cannot be described, the same is called Brahm Gyaan. Yogee cannot meditate on that form first, that is why he should first meditate on His Sa-Aakaar form. This whole world is Vishnu's form with Shakti (power).
Shakti is of three types - Paraa, A-Paraa and Karm Shakti. Vishnu is said to be "Paraa Shakti". "Kshetragya" (soul) is A-Paraa Shakti, "A-Vidyaa" (ignorance) is said to be Karm Shakti. Kshetragya is in all bodies, but in this world it is covered with Karm Shakti and thus suffers with worldly sorrows. This Kshetragya Shakti is very little in non-living beings, more than them it is in trees and mountains etc; and more than them it is in snakes etc; and more than them it is in birds; and more than them it is in deer etc animals; and more than them it is in human beings. More than human beings it is in Naag, Gandharv, Yaksh etc Devtaa; and more than them it is in Indra; more than Indra it is in Prajaapati; and more than Prajaapati it is in Hiranyagarbh Brahmaa Jee. Still all are the bodies of the same Paramaatmaa. Beyond the three Bhagavana, Vishnu is the only auspicious resting place for Yogee. Besides Bhagavaan, all other Aashraya are impure.
To think about Bhagavaan is called Dhaaranaa and Dhaaranaa is not possible without any base, therefore one should meditate upon His some kind of beautiful form. Thus he should meditate upon His form until his mind settles down, so that every moment His form is in front of His eyes. After this one should meditate upon the form in which He doesn't have anything in His hands, only Yagyopaveet on His body. When this form is stabilized then one should meditate upon the form that is without ornaments; after this one should meditate upon one part of His body (face, feet etc). In whatever one feels the presence of Bhagavaan, meditating upon such a thing continuously, without any desire, is called meditation (Dhyaan). This is completed by Yam, Niyam etc six parts. When that unimaginable form can be meditated upon, that is called Samaadhi. (see Yog and Praanaayaam)
The attainable thing is Paramaatmaa, and the means to attain Him is the Gyaan which can help you to reach the state of Samaadhi, and the able candidate is the Aatmaa without any desire. Kshetragya (Aatmaa or Soul) is the doer, Gyaan is the means and by the means of Gyaan Kshetragya attains Mukti. Although to treat Kshetragya and Paramaatmaa as different is only ignorance, but still when this ignorance is gone then there is no difference between Aatmaa and Brahm. In that situation who will discriminate? I told you what you asked me, now tell me what else should I tell you?"
Keshidhwaj said - "Today my all ignorance is gone. When I used the word "my", it was all my ignorance. Use of "I" and "mine" is the sign of ignorance. Paramaarth is indescribable, because it is not the subject of speech." After this Khaandikya worshipped Keshidhwaj and returned to his kingdom. Khaandikya then went to Vishaalaa Puree (Badarik Aashram). There he meditated upon Bhagavaan and attained Moksh.
Created by Sushma Gupta on 3/15/05
Updated on 05/17/13