* Different forms of air element -Vayu in Pinda and Brahmanda, with reference to exercises to be followed in Pranopasana.
Different forms of air element -Vayu in Pinda and Brahmanda, with reference to exercises to be followed in Pranopasana.
Shatanand said:-
O Lord! I wish to know precisely the nature of wind (Vayu), that is present in the human body (Pinda) and cosmos (Brahmanada), and Thou art the one, who deserves to explain it. 1.
Shri Narayan Muni said:-
O intelligent one! This omnipresent wind goes everywhere; yet, stays as support of all. It is present in human body (Pinda); and it is also externally present, in the cosmos (Brahmanda). The wind is to be known as of seven kinds. It is separately present in human body and cosmos (Pinda and Brahmanda). Therein, listen to the wind, existing seven fold in human body. 2 - 3.
Prana, Apana, Vyana, Udana, Samana; Utkramana the sixth; and the wind named Aadhara (support), is the seventh. 4.
There, in the cosmos (Brahmanda), there are seven winds: Aavaha, Pravaha, Udhvaha, Samvaha, Vivaha, Parivaha and Paravaha, in due orders. O the innocent one! This wind, present in the cosmos is reputed to be seven fold. I shall now explain to you, the characteristics, of both of them. 5 - 6.
Among them, the characteristics of the five internal winds: Prana etc. have been previously narrated. I shall now tale you the characteristics of the sixth one. 7.
The sixth wind: Utkramana is settled in the basic support. Having resorted to death, it becomes the cause of departure of vital breath. 8.
The seventh Vayu is known as the Aadhara, which stays in and out of the body. This Vayu, is the bearer of all (five) elements in the body, well. So it is called Aadhara. 9.
In the realm of cosmos (Brahmanda), the first wind, named as Aavaha, comes in the rainy season; and induces the clouds generated out of the steam-heat in the sky. 10.
Do understand that, this Aa-vaha Vayu, after reaching the vapour, lustre, water and humidity, in respective order, assumes the role of the great flash, in the form of lightening. 11.
O Sage! The second one is Pra-vaha Vayu, which is the support of the rotating asterisk orbit; it blows all over and is the cause of rise of moon etc. 12.
Third is, the Ud-vaha Vayu, which uplifts the water, from the sea, through the clouds and carries it up to the sky, in a very short time. 13.
The fourth Vaayu: Sam-vaha gathers all the clouds together; it again bursts them, whereby loud noise is produced. 14.
The same Sam-vaha Vaayu is set to makes the aeroplanes fly, in the sky. That one threshes the mountain peaks, due to its speed. 15.
The fifth Vaayu is Vi-vaha, which has tremendous speed and a blasting noise; assumes the form of terrible havocs, it holds the Milky Way in the sky. 16.
Struck by it, the sun, even though possessing one thousand rays, appear like having one ray only and mild lustre, in the sky. 17.
The sixth Vaayu is known as Pari-vaha, to which the God of death and Death resort, effects be the mitigating the moon. It is also the annihilator of the cosmos (Brahmanda). 18.
This Pari-vaha also assumes the role of Death, for those human beings, whose mind is entangled in worldly life. It gives Nectar (immortality), to those Yogins, who are engaged in the practice of meditation. 19.
The seventh Vayu is Para-vaha, which is very dear to Yogins. It blows, pleasantly, inside and outside the cosmos. 20.
O Brahmin! This Vayu offers self desired place, which is free from return (to birth), to the Yogins. So it is regarded as the best of all the states. 21.
Of these seven sky-roaming winds, the specific location is described in the Puranas, which I shall respectively narrate to you. 22.
Place of the first one (Vayu), is said to be earthen globe; and that of the second one, is the firmament (Bhuvar-loka). And that of the third one is the lunar globe (Soma-loka). The location of the forth one (Sam-vaha), is the sphere of constellations (Naksatras); and that of the fifth (Vi-vaha) one, is the planet orbit; that of the sixth one (Pra-vaha), is the sphere of seven stars of the seers; and that of the last (seventh) one is the sphere of the pole star (Dhruva-loka). 23 - 24.
Thus, the inward (anatomical), outward (cosmic) winds (Vayus), have been described by me, to you. Those are considered to be meditated upon (by the Yogis), cumulatively. 25.
The locations: navel, the point of nose, heart and big toe of the foot, are mentioned affirmatively by the Sages, for the purpose of breathing exercise (Pranopasana). 26.
Out of these (four), a Yogi should contemplate upon the Pranabreath, of blue colour, accompanied by Omkar and bearing the body of inner seed of M. 27.
He should then, contemplate its unification with the outer wind; named Aavaha. In this way the conception of unification, with (seven) winds all over, is to be understood. 28.
Thereafter, he should meditate upon, Apana breath of the colour other than white, accompanied by Omkar and the end seed syllable N, in the locus of ankle, neck, back and anus, to be unified with Pra-vaha: outer wind. 29.
A Yogi should meditate upon Vyaana breath, resembling the Indra’s bow (rainbow), in lustre accompanied by Omkar and the seed syllable ending with R, in the location of sense organ: skin, to be unified with Ud-vaha, cosmic-wind. 30.
The Yogi should meditate upon Udaana-breath of saffron colour, along with Samvaha cosmic wind, on the head, heart, throat, and point of palate and on the foot sole, uttering Pranava - rakaara root letter. 31.
He should, meditate upon Samana Breath, of fair complexion, combined with Vi-vaha cosmic wind, at the navel, heart or joints, whilst uttering the Pranava (Omkar) and seed syllable ending in L. 32.
Then, he should meditate upon ejaculation (Ut-kramana) the sixth breath, of white lustre, combined with Pari-vaha cosmic wind, through Idaa vein, along with muttering of OM and the seed ending with S. 33.
Then, he should meditate upon the seventh breath, named Aadhara, of super white colour along with Para-vaha cosmic wind, in Pingala vein, while uttering the first seed syllable of Omkar (A). 34.
Thus, among these seven kinds of meditation, in the six kinds, rebirth is considered to occur. However, in the seventh kind, there would not be the calamity of rebirth for the Yogins. 35.
These six cosmic winds, of immense strength lead the mystic practitioners, to the respective cherished globes. The seventh cosmic wind (Para-vaha-vaayu), leads to the cherished Supreme Abode of the Lord. 36.
Thus, having grasped the location of the cosmic wind, the Yogi should abandon mortal body, after practicing over that kind of breath (unified with respective cosmic wind), as would be his wish. 37.
O Brahmin! Abandoning or non abandoning his mortal body, is self dependant on the Yogins, having conquered selves and practicing devotion in Lord Hari. 38.
Thus far, the duty of those, who have reached the Supreme stability in spiritual equipoise and who have mastered self dependence, in respect of abandonment of their own body, has been told to you, by me. Now I shall tell you, what is to be done by persons other than those (Yogins). 39.
Thus ends the Sixty-fourth chapter entitled, ‘narration of the nature of external and internal air in the topic of Yoga,’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra. (the rules of the code of conduct). 64