meditation on methods on senses-libre-libre

8/10/2019 Meditation on Methods on Senses-libre-libre

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Chapter 14

Gandha Tanmtra (Smell)

Aqa ganQaaidpU vaa-NaaM tnmaa~aNaamanaumaat\.QaarNaa saMP` avaxyaaima t%flaanaaM P` aisawyao..1..pItkM ganQatnmaa~M tuyaa-EaM sava-saMimatma\.naasaarnQnaagàgaMM Qyaayaod\vajàlaaHCnalaaiHCtma\..2..dSamaai_vasaadU Qv-aM yaaoiganaao|nanyacaotsa.kao|ip ganQa samaayaait iWQaaBaUtao|PyanaokQaa..3..ttao|sya ?tumaa~oNa Sauwao ganQa isqaraoBavaot\ .YaiD\ Bamaa-yaO svayaM ganQamayamaova BaivaYyait..4..yaao ya~ raocato ganQastM t~ kuto BaRSama\.~\ yabdat\isaiwmavaaPnaaoit PàoirtaM PaaHcaBaaOitkIma\..5..

Now I will deliberate on the dhras on essences of pure elements beginningwith smell for yogic achievements concerning their fruits. (1)

The unmixed essence of smell, gandha tanmtr, is yellow in colour andrectangular is its shape. It is all-pervading. It needs to be meditated on as locatedat the tip of the nose bearing the mark of Viu. (2)

Just after passing the tenth day of practice of exclusive meditation, some sort ofspecial smell descends on the yogin which, though of two varieties, is inclusive ofmany. (3)

Within a couple of months of practice, the yogin is likely to get the pure smellsettled in him. After six months, he is sure to become filled with such a smellhimself. (4)

Whatever smell is wished to be produced wherever, the same emanates from himin abundance. He attains efficiency of producing the smell relating to all the fiveelements within a period of three years. (5)


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tdUQva-maa%manaao $pM t~ saMicantyaowRid.ganQaavarNaiva&anaM i~iBarbdOrvaaPnauyaat\..6..

After that, he should meditate on his own form in his heart. (Through this

practice) he attains efficiency in the science of creation of an atmosphere of smellwithin three years. (6)

[-Yaa_IiPtyautM t~ tnmaNDlaivavaij-tma\.QyaayanPàpSyato sava-ganQaavarNavaaisana..7..

Apart from that circle of smell, if he meditates on himself as enclosed within acertain glow, he is able to see closely all the living beings indwelling thatenvironment of smell. (7)

QaratibambaaBaM t~Ovamanauicantyana\.t%samaana%vamaByaoit pUva-vaid\ Wtyao isqaro..8..

The image of this earth in itself is the world of smell. Contemplating like this, theyogin becomes kindred to it on the stability of the idea of grounding of the two-foldness in the oneness. (8)

sva$pM t~ saMican%ya BaasayantmaQaisqatma\.tdISa%vamavaaPnaaoit pUvaao ->onaOva va%ma-naa..9..Qaratva%sava-mat }Qva-manausmarna\.tdÙ pM flamaaPnaaoit ganQaavarNasaMisqatma\..10..

He attains rulership of the world of smell by meditating in this way on himself ascasting his glow below him. (9)

The earth is all as mentioned above, that is, as an atmosphere of smell.Contemplating like this, one obtains the same result as accrues out of thecontemplation on the atmosphere of smell. (10)

Rasa Dhra (Taste):

rsa$pamatao vaxyao QaarNaaM yaaoigasaoivatama\.yayaa sava-rsaavaaiPtyaao-igana saMPàjaayato..11.jalabaud\ baudsaMkaSaM ija*vaayaaM caagàtisqatma\ .icantyaod``satnmaa~M ija*vaag` aaQaarmaa%mana..12..


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Hence onward I will talk on the dhra of taste as practised by yogins. Throughpractice on this dhra, the yogin attains all the tastes. (11)

One should meditate on the essence of taste in the form of bubbles gettingformed on the tip of ones own tongue. (12)

sauSaItM YaD` /saM ican%yaM td\gatonaantra%manaa.ttao|sya maasamaa~oNa rsaasvaad P`avat-to..13..

The taste should be meditated on as completely cooling and imbued with sixkinds of taste with complete involvement of ones self. It results in the experienceof extraordinary sense of taste within a month of practice. (13)

lavaNaadInpir%yajya yada maQaurtaM gat.tda tinnaigarnyaaogaI YaNmaasaanmaR%yauijad\Bavaot\ ..14..jaravyaaiQaivainama-u> kRYNakoSaao|cyautVuit.jaIvaodacand`tarak-maByasyaMSca @vaica%@vaicat\ ..15..

Having put in abeyance all other tastes like the saltish, when one begins to havethe taste of sweetness, he should make the same go down the throat again andagain. Thus he may overcome death within six moths. (14)

Getting rid of old age and diseases and continuing to have his hair black and theglow of his body intact, the practitioner of this meditation may sometimes live tillthe end of the moon, the sun and the stars. (15)

pUvaao->baud\ baudakarM sva$pmanauicantyana\.inaravarNaiva&anamaaPnaaotIit ikmad\ Bautma\ ..16..

Contemplating on oneself as the sense of taste like bubbles on the tip of thetongue, as already mentioned, one gets command over that understanding whichis known as nirvaraa vijna. (16)

tmaova VuitsaMyau>M QyaayannaaQaarvaij-atma\.

pSyato va%sar sava-M rsaavarNamaaiEatma\..17..When the same meditation is done along with glow of oneself and without takingrecourse to any basis such as the tip of the tongue, the yogin is able to see within afew years time whatever lies concealed within the sense of taste. (17)

jalatibambaaid tdUQva-manauicantyana\.


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pU vaao->M sava-maaPnaaoit rsaavarNajaM sfuTma\..18..

Sense of taste is the image of water; continuing to meditate beyond this premise,one attains not only whatever is mentioned above but also obviously whatever isproduced from the enclosure of the sense of taste. (18)

Rpa Dhra (Meditation on Form):

Atao $pvatIM vaxyao idvyadRiYTP`adaM SauBaama\ .QaarNaaM sava-isaw\yaqa-M $ptnmaa~maaiEatama\..19..ekantsqaao yada yaaogaI ivainamaIilatlaaocana.Sar%saMQyaaB`asaMkaSaM ya


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t%sav-aM flamaaPnaaoit idvyadRiYTSca jaayato.[tIyaM klpnaaSaU nyaa QaarNaa kRtkaoidta..26..dSapHcaivaQaao Baod svayamaovaa~ jaayato.yatao|syaaM inaScayaM kuyaa-%kmanyaO Saas~DmbarO..27..

Meditating on the same forms for another two years he envisions there certainimages. Within one year next to it, he perceives those images illuminated and insix months thereafter he visualises them taking the form of human beings. (24)

After the next three months, that illumined spot becomes all-comprehending. Incourse of time, it is realised as having its resort in the form. (25)

(The yogin who has passed through these steps) attains all the fruits mentionedabove besides having developed the power of extraordinary insight in him. Thisdhra is completely free of use of the power of imagination. (26)

This dhra relating to form diversifies itself into fifteen kinds. As such, onemay concentrate on it alone without going into deliberation on any other deviceelaborated upon in the scriptures. (27)

Spara Dhra (Meditation on Touch Senses):

At spSa-vatImanyaaM kqayaaima tvaaQaunaa.QaarNaaM tu yayaa yaaogaI vajàdoh Pàjaayato..28.YaT\ kaoNamaNDlaantsqamaa%maanaM pirBaavayaot\ .xamaHjanasaMkaSaM Pà%yaMxaM sfuirtakulama\..29..ttao|sya dSaiBado -iva idvasaOs%vaicasava-t.Bavaoi%ppIilakaspSa-sttstmanauicantyana\..30..vaj` adoh%vamaasaaV pUvaao ->M pUva-vallaBaot\.pU vaao->maNDlaakarM pUva-pM ivaicantyana\..31..spSa-t


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As a result of this dhra, O goddess, practised for ten days, one has theexperience of ants moving all around his body. He should continue his practicewith the experience onwards. (30)

Consequently, after having attained the hardihood of a piece of diamond, as

mentioned above, the yogin should think of himself as seated in the middle of ahexagon with his body looking as a pigment of ointment. (31)

After he has reached this state, he cannot be stopped from his experience of thecontinuity of the knowledge of the essence of touch. For the sake of mastery overthis knowledge, he should practice this dhra without taking resort to thecircle. (32)

Dhvani (Sound) Dhra:

yayaa saMisawyaa sava-spSa-vaodI BaivaYyait.kNaaO- ipQaaya ya%naona inamaIilativalao acana..33.yaM XaRNaaoit mahaGaaoYaM caotst~anausanQayaot\ .dIPyato jaazrao vai*nasttao|sya dSaiBaid-na..34..dUracC`/vaNaiva&anaM YaNmaasaadupjaayato.yastsyaanto Qvainama-nd ikMicai%MkMicaiWBaavyato..35..saklaa%maa sa iva&oyastdByaasaadnanyaQaI.SabdavarNaiva&anamaaPnaaoit isqartaM gatma\..36.

yapuna EaUyato Sabdstdnto SaMKnaadvat\ .Pàlayaakla$pM tdByasyaM t%flaoPsauiBa..37..sa evaaittramanyaSabdP` acCadkao yada.iva&anaakla [%yau>stdasaavapraijato..38..manaao*ladkrao yaao|nyastdnto saMivaBaavyato.sa man~ [it iva&oyaao yaaoigaiBayaao -gakai=\xaiBa..39..ttstu EaU yato yaao|nya SaantGaNTainanaadvat\.sa man~oSa [it P` aao> sava-isaiwflaPàd..40..GaNTanaadivaramaanto ya Sabd saMPàjaayato.man~oSaoSapdM tiw isawInaaM karNaM maht\..41..Ainalaonaahta vaINaa yadR=\naadM ivamauHcait.tadRSaao yaao Qvainast~ tM ivaVacCaMBavaM pdma\..42..pRqagvaa maSaao vaaip savaa-naotansamaByasaot\ .


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P`aaPnaaoit sava-ivai%sawI SabdavarNamaaiEata..43..[%yaota kiqata pHca tnmaa~aNaaM tu QaarNaa..

By taking recourse to this dhra, he would come to understand the secret of all

kinds of touch. Having closed both his ears and eyes, he should meditate on thebig bang he listens to automatically. By virtue of this exercise he gets his digestivefire enhanced in its heat within a span of ten days. (Verses 33-34)

As a result of this practice, he comes to evolve the power of listening any soundfrom a considerable distance well within six months. After that, he comes to heara peculiar sound audible to him slowly and slowly. (35)

Such a person should be taken as in tune with all selves by virtue of his practiceon this point without any lapse. Owing to it, he gets entry into the science of wordas an enclosure around ourselves. (36)

At the end of it, one comes to listen to a sound like the one produced by theblowing of conch shell at the time of dissolution of the world. One should take upthe exercise of listening to that sound if he wishes to have the result of it in hislife. (37)

O invincible Prvat, when the same sound becomes overwhelmingly dominantover all other sounds; that state of siddhi is called vijn kal. (38)

The next stage of extreme joy the aspirant arrives at makes him known by yoginsof higher aspirations as mantra. (39)

After this, he listens to a sound akin to the resound of a bell. This sound isindicator of attainment of the fruits of all sdhans and the yogin concerned isknown as the Lord of mantras, mantrea. (40)

The sound of bell is followed by another peculiar sound which makes the aspirantknown as the Lord of the Lords of mantra and proves bestower of several othergreat siddhis. (41)

The stage at which is heard a sound akin to that emanating automatically from avee due to the touch of air, that is to be understood as the stage of ambhu.

(42)All these sdhans need to be practised separately or in the order as mentioned here. As aresult of the practice, the yogin attains all the siddhis related to the enclosure of sound.(43)

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