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Limbs of Astanga Yoga: Section I - 3.28.1-12 Kapila Describes The

Kapila instructs Devahuti on the practice of bhakti yoga, which includes meditation on the form of Lord Vishnu through his various limbs. He describes the limbs in detail, beginning with the lotus feet marked with symbols. The meditation moves up the body, describing features such as the thighs, arms holding symbolic items, and finally the entire form. The goal is to concentrate single-pointedly on the Lord through proper practice of yoga and meditation on his divine form to attain purity of mind.

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0% found this document useful (0 votes)
64 views4 pages

Limbs of Astanga Yoga: Section I - 3.28.1-12 Kapila Describes The

Kapila instructs Devahuti on the practice of bhakti yoga, which includes meditation on the form of Lord Vishnu through his various limbs. He describes the limbs in detail, beginning with the lotus feet marked with symbols. The meditation moves up the body, describing features such as the thighs, arms holding symbolic items, and finally the entire form. The goal is to concentrate single-pointedly on the Lord through proper practice of yoga and meditation on his divine form to attain purity of mind.

Uploaded by

Leena Purohit
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© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Canto 3 Chapter 28

Kapila’s instructions on the execution of Devotional Service(Kapila describes Astanga Yoga)

Section I - 3.28.1-12 Kapila describes the a. Pranayama: Doshas of body are destroyed
limbs of Astanga Yoga b. Dharana: Sins are destroyed
c. Pratyahara: Association with sense objects is
1 – Kapila to Devahuti: destroyed
Let Me describe to you Bhakti Misra Yoga, following d. Dhyana: Uncontrollable qualities are destroyed
which the mind attains the joyful spiritual path
12 – When the mind becomes steady by the practice
2-4 – Yama and Niyama: of Yama, niyama and other angas, one should
(i) sva-dharmäcaraëaàçaktyä (ii) vidharmäc ca meditate on the Supreme Lord by looking at the tip
nivartanam (iii) daivätlabdhenasantoña (iv) ätmavit- of the nose
caraëaarcanam (v)grämya-dharma-nivåttih
(vi)mokña-dharma-ratih (v)mita-medhyädanaà (vi) Section II - 3.28.13-18 Description of the form
çaçvadvivikta-kñema-sevanam (vii) ahiàsä (viii) of the Lord for performing Dharana
satyam (ix) asteyaà (x) yävad-artha-parigrahaù (xi)
brahmacaryaà (xii)tapaù (xiii) çaucaà (xiv) 13-18 – Description of the form:
svädhyäyaù (xv) puruñaarcanam (xvi) maunam prasanna-vadanämbhojaà
padma-garbhäruëekñaëam
5-6 – Asana, Pranayama, Pratyahara, Dharana, nélotpala-dala-çyämaà
Dhyana and Samadhi: çaìkha-cakra-gadä-dharam
a) Asana: One should attain steadiness by
mastering correct asanas One should meditate on that form with joyful, lotus
b) Pranayama: Control the breath face (prasanna-vadanaambhojaà), red lotus eyes
c) Pratyahara: Withdraw the senses from material (padma-garbhaaruëékñaëam), and complexion like a
objects and turn them towards the heart using blue lotus (néla-utpala-dala-çyämaà), holding
the mind conch, cakra and club (çaìkha-cakra-gadä-dharam).
d) Dharana: Fix the Prana at one spot among the
various cakras by the mind lasat-paìkaja-kiïjalka-
e) Dhyana: One should meditate on the pastimes of péta-kauçeya-väsasam
the spiritual world çrévatsa-vakñasaà bhräjat
f) Samadhi: One should then attain Samadhi of the kaustubhämukta-kandharam
mind
He wears silk cloth the color of glowing lotus pollen
7 – If the mind is contaminated, one should try to (lasat-paìkaja-kiïjalka-péta-kauçeya-väsasam), has
control it by (i) Control of Prana (ii) Intelligence Çrévatsa on his chest (çrévatsa-vakñasaà), and the
brilliant Kaustubha on his neck (bhräjat kaustubha-
8 – Asana requirements: One should practice ämukta-kandharam).
control of breath by:
(i) Mastering the asanas (ii) Establish the seat in a matta-dvirepha-kalayä
clean place (iii) Sit in svastika asana (iv) Keep body parétaà vana-mälayä
straight parärdhya-hära-valaya-
kiréöäìgada-nüpuram
9-10 – Mind control through Pranayama:
a. One should purify the passage for prana by He wears a garland (parétaàvana-mälayä) filled with
practice of Kumbhaka, Puraka and Recaka, so the sweet humming of intoxicated bees (matta-
that the mind becomes steady dvirepha-kalayä).He wears priceless (parärdhya)
b. Very soon the mind of such a yogi becomes pure necklaces, bracelets, crown, arm bands and anklets
(hära-valaya-kiréöäìgada-nüpuram).
11 – What is accomplished by the practice of
Pranayama, Pratyahara and Dharana:
käïcé-guëollasac-chroëià One should meditate on the Lord’s lotus foot
hådayämbhoja-viñöaram (saïcintayed bhagavataç caraëäravindaà) marked
darçanéya tamaà çäntaà with (läïchana äòhyam) a thunderbolt, elephant
mano-nayana-vardhanam goad, flag, and lotus (vajra-aìkuça-dhvaja-saroruha),
which destroys (ähata) the great darkness of the
His hips shine with the cords of his belt (käïcé-guëa- heart (mahad-hådaya andhakäram) with the
ullasat-çroëià). He sits in the lotus heart of the brilliance (jyotsnäbhir) of the array (cakraväla) of
devotees (hådayämbhoja-viñöaram). He is most his gleaming (vilasan), raised (uttuìga), red (rakta)
attractive to see (darçanéya tamaà), peaceful toenails (nakha).
(çäntaà), and increases the joy of the mind and eye
(mano-nayana-vardhanam). yac-chauca-niùsåta-sarit-pravarodakena
térthena mürdhny adhikåtena çivaù çivo 'bhüt
apécya-darçanaà çaçvat dhyätur manaù-çamala-çaila-nisåñöa-vajraà
sarva-loka-namaskåtam dhyäyec ciraà bhagavataç caraëäravindam
santaà vayasi kaiçore
bhåtyänugraha-kätaram One should meditate continually upon the Lord’s
lotus feet (dhyäyet ciraà bhagavataç
He is beautiful (apécya-darçanaà), and worshipped caraëäravindam), the water washing which (yat-
by all people (sarva-loka-namaskåtam). He is çauca-udakena), the Ganga (sarit-pravara), flows
eternally fifteen years old (çaçvat kaiçorev ayasi (niùsåta) and makes (abhüt) the auspicious Lord
santaà) and eager to bless his servants (bhåtya- Siva (çivaù) , who holds this Ganga on his head
anugraha-kätaram). (térthena mürdhny adhikåtena), more auspicious
kértanya-tértha-yaçasaà (çivaù). The Lotus feet acts as thunderbolt (vajraà)
puëya-çloka-yaçaskaram which is released amongst mountain of sins (çamala-
dhyäyed devaà samagräìgaà çailanisåñöa) in the meditator’s mind (dhyätur
yävan na cyavate manaù manaù).

One should meditate on this form of the Lord with 23 – Meditation from Foot to Knees:
all his limbs (dhyäyed devaà samagra-aìgaà), who jänu-dvayaà jalaja-locanayä jananyä
is worthy of glorification (kértanya-tértha-yaçasaà), lakñmyäkhilasya sura-vanditayä vidhätuù
who increases the fame of his devotees (puëya-çloka- ürvor nidhäya kara-pallava-rociñä yat
yaçaskaram) until the mind does not deviate (yävan saàlälitaà hådi vibhor abhavasya kuryät
na cyavate manaù). One should fix in the heart (hådikuryät) the two legs
of the Lord (jänu-dvayaàvibhoh) who destroys
Section III - 3.28.20-33 – Dhyana –
material existence (abhavasya), from his foot to his
Meditation on the individual limbs of the Lord knee (jänu), massaged (saàlälitaà) with the
lustrous, bud-like hands (kara-pallava-rociñä) of
19 – With heart filled with pure emotions, one lotus-eyed Lakñmé (jalaja-locanayä lakñmyä), who is
should meditate on the pastimes of the Lord in the worshipped by all the devatäs (akhilasya sura-
spiritual world (Dhyana) vanditayä)and who is mother of Brahmä (vidhätuù
jananyä). She places those lotus feet upon her thighs
20 – After perfecting Dharana (Meditation on the (yat ürvoh nidhäya).
full form of the Lord), one should start Dhyana
(Meditation on the individual limbs) 24 – Meditation on the Thighs:
ürü suparëa-bhujayor adhi çobhamänäv
21-22 – Meditation on the Lotus feet: ojo-nidhé atasikä-kusumävabhäsau
saïcintayed bhagavataç caraëäravindaà vyälambi-péta-vara-väsasi vartamäna-
vajräìkuça-dhvaja-saroruha-läïchanäòhyam käïcé-kaläpa-parirambhi nitamba-bimbam
uttuìga-rakta-vilasan-nakha-cakraväla- He should place in his mind (implied) on the two
jyotsnäbhir ähata-mahad-dhådayändhakäram beautiful (çobhamänäv), powerful thighs of the
Lord(ojo-nidhé ürü), blue like the atasi flower Mandara Mountain (mandara-gireù parivartanena),
(atasikä-kusuma-avabhäsau), as he sits on the and which bestow powers to the devatäsprotecting
shoulders of Garuòa (suparëa-bhujayor adhi), with the planets (adhiloka-pälän). One should meditate
rounded hips (nitamba bimbam) surrounded by a on the arms of the Lord (saïcintayed tat-kara)
belt (käïcé-kaläpa-parirambhi vartamäna) and holding the cakra (daça-çata aram) with unbearable
draped with the best yellow cloth (vyälambi-péta- power (asahya-tejaù) and the conch (çaìkhaà ca),
vara-väsasi). white like a swan in his lotus hand (saroruha-räja-
haàsam).
25 – Meditation on the Navel and Nipples:
näbhi-hradaà bhuvana-koça-guhodara-sthaà 28 – Meditation on Kaumodaki, Vanamala and
yaträtma-yoni-dhiñaëäkhila-loka-padmam Kaustubha:
vyüòhaà harin-maëi-våña-stanayor amuñya kaumodakéà bhagavato dayitäà smareta
dhyäyed dvayaà viçada-hära-mayükha-gauram digdhäm aräti-bhaöa-çoëita-kardamena
One should meditate on the navel lake of the Lord mäläà madhuvrata-varütha-giropaghuñöäà
(dhyäyed näbhi-hradaà), situated on his abdomen caityasya tattvam amalaà maëim asya kaëöhe
(udara-sthaà), the base of all the worlds (bhuvana-
koça-guha), from which the lotus residence of One should meditate on the Lord’s dear club
Brahmä sprouts (yatra ätma-yoni-dhiñaëa padmam Kaumadaké (kaumodakéà bhagavato dayitäà
vyüòhaà), containing all the planets (akhila-loka). smareta), smeared with the blood (digdhäm-çoëita-
One should meditate upon the two nipples of the kardamena) of the enemy (aräti-bhaöa). One should
Lord (dhyäyed amuñya stanayor dvayaà), like the meditate on His garland (mäläà)surrounded by
best of emeralds (våña-harin-maëi), made white (upaghuñöäà) swarms (varütha) of buzzing (girä)
(gauram) by the light (mayükha) from his shining bees (madhuvrata), and on the pure Kaustubha jewel
pearl necklace (viçada-hära). on his neck (amalaà maëim asya kaëöhe), which
represents jéva-tattva (caityasya tattvam).
26 – Meditation on the Chest and Neck:
vakño 'dhiväsam åñabhasya mahä-vibhüteù 29-30 – Meditation on Lotus face:
puàsäà mano-nayana-nirvåtim ädadhänam bhåtyänukampita-dhiyeha gåhéta-mürteù
kaëöhaà ca kaustubha-maëer adhibhüñaëärthaà saïcintayed bhagavato vadanäravindam
kuryän manasy akhila-loka-namaskåtasya yad visphuran-makara-kuëòala-valgitena
vidyotitämala-kapolam udära-näsam
One should meditate on the Lord’s chest (kuryät
manasy åñabhasya vakñah), the special residence of One should meditate on the lotus face of the Lord
Mahä-lakñmé (adhiväsam mahä-vibhüteù), which (saïcintayed bhagavato vadanäravindam) who
bestows pleasure to the minds and eyes of men accepts forms in this world (iha gåhéta-mürteù) out
(puàsäà mano-nayana-nirvåtim ädadhänam). One of compassion for his servants (bhåtya anukampita-
should meditate on neck of the Lord (kaëöhaà), dhiyä). That face has a raised nose (udära-näsam)
respected by all the worlds (akhila-loka- and clear cheeks (amala-kapolam) glittering
namaskåtasya), which is made beautiful by the (vidyotita) with the movements (valgitena) of his
Kaustubha jewel (kaustubha-maëer adhi-bhüñaëa- sparkling makara earrings (visphuran-makara-
arthaà). kuëòala).
27 – Meditation on Arms:
bähüàç ca mandara-gireù parivartanena yac chré-niketam alibhiù parisevyamänaà
nirëikta-bähu-valayän adhiloka-pälän bhütyä svayä kuöila-kuntala-vånda-juñöam
saïcintayed daça-çatäram asahya-tejaù ména-dvayäçrayam adhikñipad abja-netraà
çaìkhaà ca tat-kara-saroruha-räja-haàsam dhyäyen manomayam atandrita ullasad-bhru

One should meditate on the lotus face of the Lord,


One should meditate on the arms of the Lord (bähün
the abode of beauty (dhyäyet yac chré-niketam),
saïcintayed), whose bracelets (bähu-valayän) with which the mind completely identifies
became polished (nirëikta) by the turning of (manomayam atandrita), which has lotus eyes (abja-
netraà), black locks of hair (kuöila-kuntala-vånda- who is present in one’s heart (sva deha-kuhare
juñöam), and trembling eyebrows (ullasad-bhru), avasitasya) with a mind steeped (arpita-manä) in
and which defeats (adhikñipad) in elegance mature devotion (bhaktyä ärdrayä).
(svayäbhütyä) a lotus served by bees (alibhiù
parisevyamänaà) and two fish (ména-dvayäçrayam).
Section IV - 3.28.34-44 But the unfortunate
31 – Meditation on glance: situation of a yogi is that he gives up that form
tasyävalokam adhikaà kåpayätighora-
to attain liberation
täpa-trayopaçamanäya nisåñöam akñëoù 34–Conduct of the unfortunate Yogi:
snigdha-smitänuguëitaà vipula-prasädaà a. In spite of drowning in the ecstasy of the form
dhyäyec ciraà vipula-bhävanayä guhäyäm of the Lord, the unfortunate yogi tries to remove
that form from his mind
One should meditate for a long time (dhyäyet ciraà)
with deep love in the heart (vipula-bhävanayä 35-36 – Condition of the yogi’s mind which gives
guhäyäm) on the glance of the Lord (tasya up the Lord’s form:
avalokam), cast from his eyes (nisåñöam akñëoù) to b. When the mind of such a yogi becomes
dispel the three terrible miseries (ati ghora-täpa- detached from all material objects, the mind
traya upaçamanäya), and which smiles with suddenly gets destroyed.
affection (snigdha-smita anuguëitaà vipula- c. Having destroyed the misconceptions of his
prasädaà), continually multiplying with great mercy body, the yogi sees his atma without coverings
(adhikaà kåpayä). d. At this stage, the jiva becomes situated in his
own position, beyond happiness and distress.
32 – Meditation on Smile and Brows: e. This is because he clearly sees that the cause of
häsaà harer avanatäkhila-loka-tévra- happiness and distress to be his false ego.
çokäçru-sägara-viçoñaëam aty udäram
sammohanäya racitaà nija-mäyayäsya 37-38 – The state of such a jivanmukta:
bhrü-maëòalaà muni-kåte makara-dhvajasya f. He acts as if he is totally unaware of his body,
One should meditate on the generous smile of the just as a drunken person is totally unaware of
Lord (ati udäram häsaà harer) which completely his body.
dries (viçoñaëam) up the ocean of tears of intense g. The body remains as long as his prarabdha
grief (tévra çoka açru-sägara) in his devotees karma remains
(avanata akhila-loka) caused by separation. One h. He no more enjoys any relationships with that
should meditate on the Lord’s brow (bhrü- body
maëòalaà), manufactured by his own energy (nija- i. That body is like a dream body
mäyayä aracitaà) to bewilder Cupid (makara- 39-44 – A person desiring liberation should
dhvajasya sammohanäya) for the benefit of the sages cultivate thisthought process:
(muni-kåte). j. Just as a father is different from his son and
33 – Meditation on Laughter: wealth, though he identifies with these as his
dhyänäyanaà prahasitaà bahulädharoñöha- own, the jiva is different from his body.
bhäsäruëäyita-tanu-dvija-kunda-paìkti k. The Supersoul is different from the Pradhana,
dhyäyet svadeha-kuhare 'vasitasya viñëor the Jiva and the body, senses etc.
bhaktyärdrayärpita-manä na påthag didåkñet l. Such a yogi should see the Supersoul in all
beings and all beings in the Supersoul.
One should meditate upon the Lord’s laughter m. Just as fire in various types of wood appears to
(dhyäyet prahasitaà), an easy object of meditation be different because of the different qualities of
(dhyäna ayanaà), which shows his teeth like a row the wood, the Supersoul is one but appears to be
of jasmine buds (tanu-dvija-kunda-paìkti) with his many because He is situated in different bodies.
shining (bhäsa), full (bahula), red (aruëäyita) lips n. Such a person, after conquering the difficult to
(adhara-oñöha). One should not desire to see conquer Prakrti, should be situated in his
anything except Viñëu (viñëor påthag na didåkñet) uncovered form of consciousness.

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