Special features and effects of Shoonyaka pranayam.
Special features and effects of Shoonyaka pranayam.
Shri Narayan Muni said:-
The Pranayam named as ‘Shoonyaka’ is considered as the best among the other types, by wise. However, it is not easy to attain. It emanates from the heart of a man who has conquered all his desires. 1.
When this Shoonyaka Pranayama emanates from the heart, all the ten vayus including Prana are calmed down in their own positions as heart, etc. 2.
At this time the yogi goes into the state of wakeful-sleep (Jagrat-sushupti) where his body becomes still, and he hears the inner sound only. 3.
At first, he hears the minute sound of a Tantri (a stringed instrument) which gets subtler and subtler, and then in wakeful (Prabuddha) state he hears the sound of a flute (venu). 4.
Thereafter, he hears the sounds similar to the sounds of a drum (Mridanga), then of a conch, after that, loud sounds of a drum (Dundhubi) and then the sounds of big drums (Bheri) and many other instruments together. 5.
At that moment, he hears various sounds like the sound of stormy clouds and after being awakened he finally sees the light in his heart. 6.
Subsequently, the yogi, in his heart, experiences sound of Pranava, vibrating in the form of inhaling and exhaling, as pervading the gross (subtle and causal) forms of Selves (Jivas) and also of the universal Self, in the form Virat (the presiding deity of the universe). 7.
To attain the experience as above, yogis repeat eight syllabled (Om Namo Narayanay) combined with breath, without laziness, constantly. Then he visualizes profuse lustre, very shining and bright, that pervades the infinite space, which is called the ‘resounding Brahman’ (Nadabrahma). From that (Nadabrahma), superb extreme novel, uncounted bright bodies like orb of suns; are emerging, looking like sparks coming out of blazing fire. 8 - 10.
Then, from that huge white lustre the yogi perceives the resounding Pranava (Aum) i.e. light and sound together in the form of Pranava. 11.
The yogi perceives innumerable sounds of Pranava having lustre rising and vanishing out are seen, like whirling wheels of light (fire brand). 12.
As in the sea innumerable gigantic waves or through the clouds, thunder bolts rise and dye, he hears innumerable Pranava sounds rising and dying out of the huge lustre. 13.
In that great sound of the resounding Pranava, all other sounds heard before, disappear. 14.
The greatness of this Pranava sound is explained frequently in the Vedas. I shall hereby briefly narrate it to you. 15.
Know, that the Pranava, the primeval seed is the original cause of all the literature that is available in this world. 16.
It is considered that the Akar, Ukar, Mkar and the half, together are the four which form the syllabic base, sustaining the whole universe. 17.
The syllable ‘A’ comprises three aspects -Virat pervading the universal form, and its presiding deity Vishnu and the state of preservation of the universe. The syllable ‘U’ comprises three aspects- Sutratma the body of Hiranyagarbha (Brahma) the presiding deity, the first state of creation. 18.
Syllable is ‘M’ is the basis of the Avyakruta form of the universe, its presiding deity Ishwar (Shiva) who is the cause of destruction. The half matra comprises ‘Chidakash’, Aksharabrhma and the Turya i.e.forth is Shri Vasudeva. 19.
Fifty two letters (matruka), bhooradi (Bhuhu ) seven vyahrutis together with Vedas and also the limbs of Vedas, and whatever literature originated from it; and also the whole space, having the vision of the lustre of the Pranava pervading all these in and through the yogi experiences extreme happiness. 20 - 21.
Then upholding the practice of this experience the yogi crosses over the stages of Shunya, Mahashunya and so forth, reaches Lord Narayan in the form of sound. 22.
The yogi perceives in his heart the actual form of the Lord (Narayana the supreme being) from whose body emerges this sound manifested in the form of cause and effect phenomena. 23.
Then the yogi feels that the purpose of life is fulfilled for certain and at the end he attains that all pervading supreme abode by the grace of Him. 24.
Attaining to the stage of Shunyak pranayama and progressing through the above said stages (upto the direct perception of Lord) described here which is said to be ‘Sahaj Samadhi’, by the truth realized ones. 25.
Being in that state of super consciousness (Sahaj Samadhi the yogi staying in the physical body remains like a witness, all the time and attains to the state of complete dissolution of the worldly experience and the state of ever wake-fullness. 26.
This Pranayama named Shoonya is not attainable easily by all men by the merit acquired in one birth; But by one whose mind has become completely freed from all desires as a result of heaps of meritorious deeds performed in many more births. This Shunyak sthiti is attainable without the study of pious scriptures and holy company, by the grace of Lord Vasudeva himself. 27 - 29.
Such a yogi, even in the childhood experiences oneness of Self with the (Akshar) Brahman like the sons of Rushabhadeva, the nine yogeshvaras, in the past. They are - Kavi, Hari, Antariksha, Prabuddh, Pippalayan, Avirhotra, Durmil, Chamas, Karbhajan; 30-31
Having direct perception of Brahman, in child hood, these nine sons of Rushabhadev who became the eminent among the knowers of yoga, and ‘Siddhas’ (accomplished yogis). 32.
Whosoever are like them (Navanarayans), are existing now on this earth also attain that state, by chance, by the will of Narayan. 33.
O intelligent one, there is no other way than to shed off desires (deep rooted) in mind to attain the success in Shunyaka (state). 34.
That Shunyaka Pranayam emerges by chance without practising Pooraka, Rechaka, etc. whose mind is completely free from all kinds of desires. 35.
O Sage, this Pranayam that I have explained . is discussed with its common and special features by masters of yoga science. 36.
O Sage, the individual in this world, who is being courageous and with patience follows the path guided by the Siddha yogis, practises Pranayama, his very fickle mind which is the enemy of those aspire liberation, surely calms down. 37.
Thus ends the fifty-eighth chapter entitled, ‘narration of the characteristics of Shunyaka-pranayama in Yoga topic,’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra. (the rules of the code of conduct). 58