Mathematical quantizing in spiritual pursuits !

Mathematics is everywhere !

Madhwacharya has given Mathematical gradation to apply for various limbs of  sadhana

shouch asan pranayama vairagya ahinsa satya asteya bramhacharya tapas tushTi , each is greater than previous one

in this shaouch and asan are NOT SEPARATELY counted as DHARMA [ they only aid dharma ]
so doing Yogasan with twisted arms legs early in the morning sweating and spending hours to do this asan that asan DOES not give any PUNYA .. it is just deha shrama [ physical strain ]

MADHWACHARYA says ” Shouchasane tvangamatram na pruthak DHARMakaaraNam”

who can start practising YOGA ?
one who has completed SHRAVANA mANANA nidhidhyasan.
so initially one who KNOWS nothing he should only indulge in SHRAVAN listening to right and wrong and Vishnu sarvottamtava gyana FROM a good guru .

without knowing anything one who does manana he falls victim to vipareet gyana

after listening if one does not do manan soon he will forget everything .
manan should be under supervision ONLY

after manana when doubts have been set to rest ONE must do DHYAN
not before that .

when one is not able to have complete view of entire concepts in one go it is called KHAND smriti and it is DHarana only

when one can grasp and visualise entire concepts in one go it is called AKHAND smriti this qualifies as DHYAAN

when such prolonged DHYAAN akhand smriti comes effortlessly without prayatna IT is called SAMAADHI

when such SAMAADHi is for exceedingly LONG duration one get APAROXA

Darshan of LOrd without BHAKTI is of no use .

so when one has full BHAKTI in LORD and he is samaadhi then HE gets APAROXA by grace of GOD .
BHAKTI alone is criteria for APAROXA which gives MOXA

without undergoing above steps just doing DHYANA is called halucination

shoucha is given a point of 100 units
Asan is given a point of 200 units

pranayama = 400
vairagya = 800
ahinsa =1600
satya =3200
asteya =6400
bramhacharya =12800
tapas = 25600
tushTi =51200
Gurumukha shastradhyayan =51200 X 10000000
HAripooja [saligrama pooja etc ] = 51200 X 10000000 X infinite

[ infinite is to denote there are infinite ways of TANTRA of doing pooja as much we know that much multiplicative effect we get .. scope is infinite ]

so here depending on YOGYATA and Upadesha one gets “P” = 51200X10000000 X Y[ yogyata ] phala

Dhyan is three times more phala = P X 3

Shastra avalokan = P X 3 X 10

Giving a pravachan = P X 3 X 10 X 10

Giving a Vyakhyana [ writing teeka tippani ] = P X 3 X 10 X 10 X100

Doing Khandan = p X 3 X 10 X 10 X 100 X 10000000

so one can start sadhana for APAROXA when one has amassed

A= 51200 X 10000000 X [ infinite ~ Yogyata ] X 3 X 10 X 10 X 100 X 10000000

A=153600000000000000000000 X [ YOGYATA ]

after this is when sadhana BEGINS .

This is how YAMA evaluates .

Dharana – Results of Yogasiddhi ![Bhairav Tantra]

Bhairava says ,

1. Jeeva resides in moola , prana in heart , Taking jeeva to the heart and prana to dwadashanta [sahasrar] , and dharana of this moment will give completeness and fullness of existence .
2. When apana and prana merge into one another and that instance if it is mediatated upon , one experiences shakti [ bhairavi] in the body .
3. If one holds his focus on the moment where prana does not arise in the heart and apana has merged and this moment is held and expanded in the madhyanadi and no other thoughts flow then one becomes a yogi .
4. When one practises , rechak , bahya kumbhak , purak and antah kumbhak regularly , one gets peace of mind because shant namak shakti manifests .
5. If a small ray which becomes finer and finer as it rises from mooladhar , to dwadashant such a dharana arises kundalini .
6. If lightning is meditated in every chakra one after the other then kundalini arises superiorly .
7. If twelve aksharas are meditated in janmagra , moola , kanda , nabhi , hrut , kanth , talu , bhrumadhya , lalat , bramharandra, shakti and dwadashant , one will have svatma anubhuti , realisation of presence of omnipotent LORD ,. when this meditation is carried out in three folds , sthula sukshma and para , jnyana , bhakti vairagya arises . [ homa , japa dhyan , mudra yantra mantra are all sthula , shatchakra sadhana is sukshma , and paroksha sadhan is para ]
8. Raising prana from janma to murdhni [ aapurya] and then by the grace of guruupadesha raising it from murdhni to dwadashanta , in between cutting across bhrumadhya via a bridge towards the sahasrar again mitigating all the duality of thoughts in the mind , maing it steadfast in the mukhyaprana then all pervading qulaity will be known , one can be at various places without moving .
9. Just like a mayurpiccha [ feather of peacock ] has five zeros in it in different colors , so also one must withdraw all the senses from eyes , nose , two ears and mouth by placing these zeros in these places [ shambhavi mudra ] , mind become completely still and stops reacting to senses .
10. If these chakras are meditated upon in the picture [ body ] of the ishta devta , one attains vara [ boons ]
11. One gets extreme will power if one meditates with closed eyes [ eyes brought together ] and completely focussing on the centre of the head .[ just below bramharandra in the centre of head ] one can purssue larger purpose in life .
12. If one meditates in the centre of heart[ hrudayaakasha ] a lotus[ paramatma and mukhyaprana at the feet ] in the sushumna [ and prana enters chidakaasha ], bimba [ prateekalamba bimba akruti ] can be seen . [ complete vairagya towards siddhi is must in this dasha ]
13. To get paramsthiti ,the granthi in the bhrumadhya must be cut , to cut this one must practise karan mudra with thumb and fingers [ close all the indriya dwaras ] and meditate upon a bindu prakash in the bhru . The prana reaches bhu madhya and relentless meditation cuts the granthi .
14. All the thoughts of the mind calm down and one attains laya if one meditates upon a deepshikha in the heart or tej [ the sparks that are seen when eyes are pressed ] if one mediatates on this tej in the forehead .
15. One attains meanings of all the words if one mediatates upon the sound emanating from the body , this sound is generated without collision of any objects and hence is knwn as ‘anahat ‘One gets the knwoledge of shabdabramha .
16. If one meditates on pranava in various intonations , one understands all the eight aksharas of paranava and knows the Omkara rupi parmatma .
17. One meditates on the individual aksharas of a mantra then mantra rupi Purusha is known .
18. If one meditates on the sounds of various musical instruments in between the swaras , then one gains the knowledge of naadbramha . NAADa in paramaakaasha is known .
19. One should keep meditating on pinda mantras to attain the knowledge of bindu . [ one must be aware of the shodamasha of matra in pinda mantra ]
20. If one meditates on all directions chanting ghosha [syllable in pranav mantra ] everything in this world can be known . [ paroksha gyana ]
21. When one meditates on the pranava [ shanta syllable ] as present in dikpalajs , one becomes foremost among his kinsmen and achhadana breaks down .
22. One who continues his pranava sadhana in the body even for a second meditating on [ atishanta ] attains the state of nirvikalpa .
23. One attains stability in life if one meditates in skin blood , bones etc the presence of Lord .
24. Meditating on skin as the wall encompassing the self , one knows everything inside the body and can enter any body .
25. If one meditates the Lord as present in centre of lotus in heart with eyes like lotus and the same lord is present everywhere , one gets good fortune ,.
26. Meditating on sahasrar will give knowledge of tattvas .
27. If one remains in sahasrar and as the mind focuses on each of the issue , there special aspects of the subjects can be known . [ vibhuti rupa will be known ]
28. One can burn self thru yoga [ yogagni laya ] by meditating fire emananting fom the toe of right leg and chanting the mantra ॐ र क्ष र य ॐ तनुं दाहयामि नमः । the body instantly turns into ashes [ yoga siddhi is required ,]
29. dharana of above concept increases vitatlity .
30. Dharana on tatvas in the body gives knowledge of bramhanda ,
31. \one can become thin or fat as per his wish if one can hold prana in the hrudaya chakra .
32. Bhuvan , tatva ,kala mantra pada ,varna are the shadadhva in tantrashastra . They are manifestation of shabda and artha . Shabda gives rise to varna pada and mantra , artha gives rise , tatva kala and bhuvan . Threefold meditation [ sthula sukshma and para ] gives rise to the knowledge of the world .
33. Anuttar [ a] iccha [ e] and unmesh [ u ] one who knows this will know the shodashkalatmak purusha .

krishnarpanamastu

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CHAKRA SADHANA

There are six chakras in the human body . So says Brihadaranya upanishad . These chakras are sukshma kendras where Lord resides to control various koshas of the body .The various koshas are , annamaykosha , pranamay kosha , manomay kosha etc ….

The first chakra is mooladhara situated at the point called kanda which is 2inches above the rectum[between anus guda and vrushana testicles ] , it is 4 inches by two inches spherical. ABOVE this kanda is situated a four petals of LOTUS encompassing a TRIKONA AGNI mandal . [ Triangular basin of fire ] The beejaakshar LAM activates this chakra .

The second chakra is MANIPURA situated at the navel [ nabhi] . It is LOTUS of eight petals , encompassing a vayu mandal in shatkona [ hexagon ]. yam is the beejakshar

The third chakra is of anahat  [ hruday chakra ] it consists of eight petals of LOTUS encompassing surya mandal of dwadashkona [ 12 side polygon ] . rum is the beejakshar

The fourth chakra is in vishuddha  INDRAYONI [ near the backside of the tongue ] ,This eight petal LOtus with spherical chandra mandal . ham is the beejakshar.

The fifth is brumadhya chakra of agnya [ forehead ] it consists of  two petals of LOTUS with  trikona agni  mandal . varun beeja is the akshar .

The sixth is 12inches above head is sahasrar  chakra , it consists of 1000 petals of LOTUS inside six petals at base moordhni  and spherical budha  mandal . OM is the beejakshar . turiya is the rupa .

The first three chakras are red in colour and rest are white in colour .

Vasudev etc five rupas o the LORD should be meditated in each chakra .

Vasudev is white in color ,sankarshana is pingala in color , pradyumna is harita in color , aniruddha is neela in color , Narayana is lohita in color .

The mooladhara consists of sushumna which rises till the bramharandra in the head , this is made up of five nadis ie vajrika , arya, avabhasini ,vaidhruta , bramhanadi .

Sushumna[ Narayana ] is surrounded by IDA[ Aniruddha ] to the left  PINGALA                  [ sankarshana] to the right DHARINI[ vasudeva ]  in front and VAJRIKA [ Pradyumna ] in back .

Without seeing the LORD there cannot be moksha . To see him one must engage in shravan manan and after getting his complete knowledge then one can engage in DHYANA and not before that .

There are two types of upasana : Adhyayan Adhyapan is one and DHYAN is second .

DHYAN has limbs like yama niyama asana pranayama .

Pratyahaar dharana dhyan samadhi are for aparoksha ,

Yama means satya asteya ahimsa bramhacharya aparigraha .

Shouch tapasya trupti svadhyaya Haripooja all these are Niyamas .

Svastikaasan , Veerasana , padmasan etc are asanasa .

YagnyaValkya says , not troubling anyone by speech mind and body is known as AHIMSA.

satyam bhutahitam proktam na yatartha bhashanam .

TRUTH is what is beneficial to satvikas and not speaking as is .

Not aspiring[ body and mind and speech ] others wealth and belongings is what is ASTEYA .

Completely avoiding thoughts of sex with  women  by body mind and speech is what is known as BRAMHACHARYA .

Aparigraha : totally isolating self from the worldly pursuits of money mongering and gossip .

Shouch – two types , bahya / antar  . CLEANING the body with water soaps and other cosmetics is bahya shouch . restricting mind from anger lust etc is antah shauch .

Tapasya – concentration[ ekagrata ] of mind and chitta and indriyas is known as tapasya .

ASAN – devata smaran can be done in any position , but dhyana should be in the asana only . if body is fragile , so is mind ,so to get steadfast mind , asan is necessary . PADMASAN is best .

Pranayam ; Rechak poorak and kunbhak are three parts of PRANAYAMA . If pranayam is done without mantra then it becomes preparatoryfor dhyana , if done with mantra and devta smarana [ VISNUM VAYUM SMARET ] then it becomes dhyana itself ,

For MUKTI sadhana shravan is important . those who donot know tattva they must listen to shastras only . Those who have learnt shastra they must do manana to consolidate their learnings , Those who have consolidated the shastras must do dhyana .

BUT Shastra vimarsha [ contemplation ] is 10 times more better than dhyana . ANd hundred times better is teaching atleast one student . EVEN aparokshagyanis teach because HARI is pleased by teaching of shastras ,

In dhyan only few gunas of HARI is what meditated , but while shastra vimarsha there is opportunity to contemplate many qualities of LORD .

SHAUCH and ASAN are means to MOKSHA SADHANA but they themselves are not sadhana so much importance and time should not be spent on only making asanas and shuchi .Otherwise people spend hours in sculpting body with yogasanas .These dont even give punya by themselves ,

Pranayam , aparigraha , ahimsa ,satya,  asteya , bramhacharya , tushti among these , each is greater than other by two times . Shastrabhyasa is one crore times greater . HARIPOOJA is infinite times greater than these . DHYANA is three times better . SHATRA vimarsha and pravachana is manyfolds greater than DHYANA .

One must practise PRANAYAMA for more and more times . One must remove the inner air through pingala and take in fresh air through IDA and hold it in sushumna and then remember VISHNU and VAYU .

If there is break while doing such VISHNU samrana  then it is dharana , if there is no breaks and if it is continous than it is DHYANA . if outer world totally elapses for a sadhak then it is samadhi . SUCH prolonged samadhi gives aparoksha , COntinuous shastra parisheelana [ contemplation also gives aparoksha ] . This should be accompanied by devotion only then aparoksha is possible ,. Affection full of DIVINE KNOWLEDGE of shastras is what known as devotion BHAKTI , This BHAKTI alone is important for  MOKSHA .

krishnarpanamastu