The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
with attributes should, in the first instance, be practised, for, O ruler of Mithila, if the breath (that is inhaled and suspended) be exhaled without mentally reflecting the while upon a definite image (furnished by a limited mantra), the wind in the neophyte’s system will increase to his great injury.[1658] In the first Yama of the night, twelve ways of holding the breath are recommended.  Alter sleep, in the last Yama of the night, other twelve ways of doing the same have been laid down.  Without doubt, one endued with tranquillity, of subdued senses, living in retirement, rejoicing in one’s own self, and fully conversant with the import of the scriptures, should (regulating one’s breath in these four and twenty ways) fix one’s Soul (on the Supreme Soul).[1659] Dispelling the five faults of the five senses, viz., (withdrawing them from their objects of) sound, form, touch, taste, and scent, and dispelling those conditions called Pratibha and Apavarga, O ruler of the Mithilas, all the senses should be fixed upon the mind.  The mind should then be fixed on Consciousness, O king, Consciousness should next be fixed on intelligence or Buddhi, and Buddhi, should then be fixed on Prakriti.  Thus merging these one after another, Yogins contemplate the Supreme Soul which is One, which is freed from Rajas, which is stainless, which is Immutable and Infinite and Pure and without defect, who is Eternal Purusha, who is unchangeable, who is Indivisible, who is without decay and death, who is everlasting, who transcends diminution, and which is Immutable Brahma.  Listen now, O monarch, to the indications of one that is in Yoga.  All the indications of cheerful contentment that are his who is slumbering in contentment are seen in the person, that is in Samadhi.  The person in Samadhi, the wise say, looks like the fixed and upward flame of a lamp that is full of oil and that burns in a breezeless spot.  He is like a rock which is incapable of being moved in the slightest degree by ever a heavy downpour from the clouds.  He is incapable of being moved by the din of conches and drums, or by songs or the sound of hundreds of musical instruments beat or blown together.  Even this is the indication of one in Samadhi.  As a man of cool courage and determination, while ascending a flight of steps with a vessel full of oil in his hands, does not spill even a drop of the liquid if frightened and threatened by persons armed with weapons even so the Yogin, when his mind has been concentrated and when he beholds the Supreme Soul in Samadhi, does not, in consequence of the entire stoppage of the functions of his senses at such a time, move in the slightest degree.  Even these should be known to be the indication of the Yogin while he is in Samadhi.  While in Samadhi, the Yogin beholds Brahma which is Supreme and Immutable, and which is situated like a blazing Effulgence in the midst of thick Darkness.  It is by this means that he attains, after many years, to Emancipation after casting off this inanimate body.  Even this is what the eternal Sruti declares.  This is called the Yoga of the Yogins.  What else is it?  Knowing it, they that are endued with wisdom regard themselves as crowned with success,—­

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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