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6-Shashth Ansh

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5-Pralaya (4)

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Aatyantik Pralaya-2
3-Vishnu Puraan - 6-Shashth Ansh - p 446-454

Brahm Yog

Keshidhwaj said - "Hey Khaandikya, Kshatriya have never liked anything else more than their kingdom, so why didn't you ask for my kingdom?" Khaandikya said - "O Keshidhwaj, Listen to why I didn't ask for your kingdom. Only fools ask for kingdom. Kshatriya's Dharm is to take care of their people and kill their enemies according to their own Dharm. If I were powerless, and you took my kingdom, then also I would not be at fault (of not taking care of my people because I was not a king, but if somebody is king and he doesn't take care of people then he will surely be at fault]. Because although it is all A-Vidyaa [not asking care of the people], still it is the cause of bondage being abandoned against the rules. Desire of kingdom is to enjoy pleasures and this arises from greed and attachments, not from Dharm. The highest Kshatriya do not ask for kingdom - wise people say like this, that is why I did not ask for your kingdom which comes under A-Vidyaa. Whoever have pride and whoever are too much attached, only those people ask for kingdom, not the people like myself."

Keshidhwaj got very happy to hear this, he said - "I perform Yagya only to win Death by A-Vidyaa. I am destroying my Punya (fruits of auspicious actions) by enjoying pleasures. It is your good luck that the wisdom has dawned on you [and you asked me this question], therefore you listen to the forms of A-Vidyaa. This A-Vidyaa - seed of this world tree, is of two types - (1) to consider other things as Aatmaa (soul), (2) to consider the other things which are not ours as one's own. This foolish Jeev, surrounded by the darkness of Moh, feels that this Panch Bhoot body is "me" and "mine"; while Aatmaa is quite different from Panch Bhoot (Aakaash, Vaayu, Agni, Jal and Prithvi), then who is that wise man who considers this body as soul? And although Aatmaa is different from the body, who can consider the pleasures of the body as his own? Who can consider sons etc as his own who are born form this body which is without Aatmaa? Human being does all Karm for the pleasure of his body, and when this body is separate from "I" then what for all these are? They are for this body only (excluding the Aatmaa). As a house is maintained by smearing soil and water to it, this body also lives on food and water. If this Panchbhoot body is nourished by Panch Bhoot materials, then what was consumed by Purush?

This Jeev is surrounded by Moh for many lives. When Gyaan cleans the Moh dust then everything becomes clean and clear. All sorrows are A-Gyaan and are related to Prakriti, not to this Aatmaa.. As the water in a pot has no contact with fire, still when the pot is put on fire, water gets warm, hot and boiled; in the same way with the contact with Prakriti, this Aatmaa becomes polluted with pride (Ahankaar) etc attributes; but in reality this Aatmaa is quite different from those attributes. Thus I told you about the seed of A-Vidyaa. There is no other way, except Yog, to destroy sorrows born from this A-Vidyaa."

Khaandikya said - "Hey Keshidhwaj, You know the Yog very well, please tell me about that Yog." Keshidhwaj said - "I tell you that Yog by which Muni become absorbed in Brahm, listen to it. The main reason of binding and freedom (Moksh) is only one's own Man (heart). If it enjoys the pleasures, it binds itself to this world; but if it does not enjoy the pleasures itself, it frees oneself from this world and gives Moksh. That is why a Gyaanee (knowledgeable or a wise man) person should divert his mind from pleasures and meditate upon Brahm to get Moksh (freedom). As a magnet attracts iron to itself and iron joins it; in the same way Paramaatmaa attracts the Muni who meditated on Him.

While making efforts to obtain the knowledge of Brahm, a Muni follows Yam, Niyam etc rules to change the nature of his heart, the heart's contact to Brahm is called Yog. Whoever's Yog is with all these rules he is called "Mumuksh Yogee".

When Mumuksh Yogee first starts his Yog practices, he is called "Yog-yukt Yogee", and when he has got Param Brahm then he is called "Vinishpann Samaadhi". If with some reason his heart becomes polluted then also he gets Mukti by practicing the same Yog. There are five Yam (Brahmcharya, Ahinsaa (non-violence), Satya (truth), Asteya (devotion to God), and Aparigrih); and five Niyam (Swaadhyaaya (self-study), Shauch (cleanliness), Santosh (patience), Tap (penance), and meditation). If somebody follows them with desire then their results will be according to the desires; but when they are followed without any desire, they give Moksh.

Muni should practice this Yog with Bhadraasan etc any one Aasan with Yam and Niyam. When Praan Vaayu is being controlled through practice, that is called Praanaayaam. This Praanaayaam is of two types - Sa-Beej (with meditation and Mantra), and Nir-Beej (without meditation and Mantra). When Praan Vaayu and Apaan Vaayu are controlled, they are called Rechak and Poorak respectively. When both are controlled together it is called "Kumbhak". When Yogee starts practicing Sa-Beej Praanaayaam then he meditates on Bhagvaan's Hiranyagarbh form and Sa-Gun (with attributes) form. Gradually he practices controlling his Indriyaan and thus he gets full control on his Indriyaan. Without controlling his Indriyaan, no Yogee can practice Yog. He should control Vaayu by Praanaayaam, and Indriyaan by Pratyaahaar and meditate on auspicious thing."

Three Kinds of Bhaavanaa

Khaandikya asked - "What is the auspicious thing on which one should concentrate?" Keshidhwaj replied - "Heart's auspicious thing to concentrate upon is Brahm who is of two types - Nir-Gun and Sa-Gun and A-Par and Par. There are three kinds of Bhaavanaa (feelings) in this world - Brahm, Karm and Ubhayaatmak (both - Brahm and Karm united). Sanakaadi Muni have Brahm Bhaavanaa and from Devtaa to all creatures have Karm Bhaavanaa. Knowledge regarding the form of Brahm and Swarg (Heaven) etc is both Brahm and Karm - means Ubhayaatmak.

Until you decrease your Karm to obtain the knowledge of that "specific", till then Ahankaar exists and exists the difference between Brahm and Universe. Brahm Gyaan is when all kinds of differences disappear and this Brahm cannot be expressed by speech - one can only experience Him by himself.

Vishnu's non-form Roop (form) is a wonderful form which is quite different from His Vishwa Roop. Yogee, in the beginning, cannot meditate upon that non-form Roop [because His non-form Roop is His Nir-Gun Roop which cannot described, because it doesn't have any attribute]; that is why they should begin with His Sa-Gun Roop (the form that has attributes). Everything - Vaasudev, Prajaapati, Marut, Vasu. Indra, Devtaa, human beings, animals, mountains, rivers, sea, trees - just everything is His Sa-Gun Roop.

Three Types of Power

Vishnu Power is Paraa and Kshetragya Power is A-Paraa, while Karm Power is A-Vidyaa. Because of this A-Vidyaa Power, Kshetragya Power suffers with all kinds of sorrows. Kshetragya Power is  minimum in non-living things; more than them is in trees, then more than them is in mountains and static things; then in snakes; then in birds, then in deer, then in animals, then in human beings, then come Naag, Gandharv, Yaksh etc all; and then come in Dev Gan; then comes in Indra; then comes in Prajaapati and more than Parajaapati it is in Hiranyagarbh. All these forms are His forms only.

Vishnu's another Nir-Gun Roop which Yogee meditate upon is "Sat". All His powers reside in that form. Thus Vishnu is the only auspicious thing on which one should meditate upon, because He is beyond the three Bhaavanaa (feelings). Besides, whoever else - Devtaa etc Karm Yoni are, they are all impure. In fact Bhagavaan's this Sa-Gun Roop makes one able to forget everything else. Concentrating thus one's Chitt on Bhagavaan is called "Dhaaranaa".

Dhaaranaa cannot be without any basis, therefore now you listen to the description of that Sa-Gun form of Bhagavaan which one should meditate upon - He is always smiling; He has large eyes like lotus flower petals; He has long four or eight arms with Shankh (conch), Chakra (Divine disc), Gadaa (mace), and Padm (lotus flower); He has worn yellow Peetaamber (cloth); He has crown on His head; He has worn all kinds of ornaments. One should meditate on such a figure. When His figure never disappears in any case, any time, then it should be understood as "Siddh" (firm).

When this has become Siddh (complete) then one should meditate upon Bhagavaan's figure without any ornaments and Shankh etc - Shaant Roop (peaceful form). And when this Shaant Roop is also become Siddh, then only one should meditate upon one Pradhaan Bhagavaan.

What is meditation? In which situation one sees Bhagavaan's form all the time that is called meditation. This state can be achieved by observing Yam, Niyam etc six rules. When one can meditate upon the formless (Nir-Gun) Bhagavaan (beyond imagination) it is called Samaadhi. To get Moksh, Kshetragya is doer and Gyaan is the means to achieve it. At that time, when Moksh is attained, both become inseparable. To differentiate between the two (Paramaatmaa and Aatmaa) A-Gyaan (ignorance) is needed, but when A-Gyaan is destroyed then there is no discrimination between the two. I told you what you asked, now tell me what else can I do for you?"

Khaandikya said - "You have cleared all my A-Gyaan. When I said "mine", that is also a lie because who know (have obtained the knowledge) wouldn't say like this. Thinking and use of "me" and "mine" is also A-Vidyaa, leaving Paramaarth alone, because that is not the subject of speech. You have done everything for me, now you may return to your kingdom."

Paraashar Jee said - "Keshidhwaj came back to his city, Khaandikya also gave his kingdom to his son and went to forest. He got Moksh meditating on Brahm. But Keshidhwaj continued to enjoy everything. He did many auspicious Karm without the desire for anything and thus he also got Aatyantik Siddhi.



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Created by Sushma Gupta on 3/15/05
Updated on 05/16/13