HERE IS A CHAPTER WHICH SHOWS THE GROWTH OF spiritual level until one touches nirvana levels in the path of sadhana or even attain the state of jeevanmukti. Jeevanmukti is a concession to the position of nirvana. When a jeevanmukta winds up, whatever is the state of self or soul is nirvana, or liberation, never to get into the cycle of birth and death as sampradaya puts it. Of course I have an extreme view of mukti, being daring and radical. I would say why we should even bother or think about mukti or think of coming out of the cycle of life and death!
Suppose I am always comfortable with this body with its limitations, a position where there is no reason for me to complain, any time of the day with friends, without friends in ekaanta (solitude or seclusion), in ailments and neglect, with bodily difficulties, no burden of time on me, then why should I think of closing myself? Whatever may be the environment in which one is placed, if one is happy, he is a mukta. This is itself mukti. This is what I want to encourage. Think about this seriously. Do you require mukti in the classic definition way! A special condition of death and no birth situation is called for if one is having a slightest complaint here. Suppose one is very comfortable in this world and is possible for him not to have the end in the classical way and then what is the problem? That was Bhushunda, the crow, who was a Brahmajnaani. We will now try to know a little more. Here is the brief story of Bhushunda as narrated by sage Vasishtha.
Sage Vasishtha - I once heard a great sage’s discussion on an ancient story of long-lived beings. On a tree in a far away distant land dwells a crow known as Bhusunda, free from attraction and aversion. He has lived longer than any I know. Inspired at hearing Bhusunda’s story I set out to meet him personally. Bhusunda had lived many world-cycles. It was incredible to be in his presence. He had perfect memory of ages gone by, free from ‘I-Ness’. He was a friend to one and all. He remained silent unless needed to speak
Meeting Bhusunda - I humbly approached this ancient one. He recognized me instantly as sage Vasishtha. Explaining the purpose of my visit I asked for his wisdom to my questions. I wanted to know a little more about him as to how long he had lived and its secret, important things about ages past, and what was ordained about his life.
Bhusunda’s Reply - Listen attentively to the story I narrate. It will destroy the sins of all who listen. Very long ago a female deity existed who had for her vehicle a powerful crow. The crow mated with other crows and had many off springs. I was born as one of the little crows. We approached our wise father one day for his sagacious council and guidance. The female deity had already instructed us on self-knowledge and the way to liberation. We practiced and attained both of them. We wished to know where best to dwell. In accordance with our father’s instructions we came to this tree, making this as our abode. Ages have passed, my brothers have left, all ascending to the heavenly realm. Through ages of time I continue to dwell here. I remain established and immersed in the self, ever content with whatever comes naturally and cheerful under all conditions or calamities having abandoned vain and self-centered activity. Useless activities drain body and mind. Anxiety is a great drain and thus one has to abandon it. You can do this if you avoid seeking anything but accepting things that which comes naturally.
Shastiji - Bhushunda outlives Hiranyagarbha’s (the Creator) life! Every mukta should end the cycle during pralaya (the dooms day), as Hiranyagarbha winds up at pralaya. Then, a new creation happens – (यथा पूर्वमकल्पयत्, yathā pūrvaṁ akalpayat) – just as the world was before pralaya. But here is a crow named Bhushunda which outlives the सृष्टिकर्ता, sr̥_ṣṭikartā _the Creator. The explanation detailing as to the eternal living of Bhushunda is a big chapter of more than thirty pages in Yōgavāsiṣṭha. You have a series of shocks and surprises in this chapter.
The pointed question that sage Vasishtha asks is:
“Why is that you keep on living even after the time has elapsed and what you gain out of it? Why don’t you wind up?”
Bhushunda says – “I don’t know. At that time when even Hiranyagarbha is winding up, I get a special _vaasana or _desire without my knowledge. If it is jala-pralaya, I get the vasana of the opposite force and do dhaarana on that and outdo the effect of jala-pralaya. If there is agni-pralaya, I take an opposite तत्व, tatva. If there is vaayu-pralaya, I become the mountain which cannot be moved by anything. Those forces come to me without my volition and magnifies and I hold on to them. The forces of the pralaya cannot touch me.”
When asked by the sage as to why he does that and why that āsakti (interest) spring up in him, the answer is that he does not know.
ब्रह्मन्नियतिरेषा हि दुर्लंघ्या पारमेश्वरी,
मयेदृशेन वै भाव्यं भावमन्यैश्च तादृशैः
brahmanniyatirēṣā hi durlaṁghyā pāramēśvarī,
mayēdr̥śēna vai bhāvyaṁbhāvamanyaiścatādr̥śaiḥ.
(6-1-142)
‘O’ knower of Brahman, this is due to the Cosmic Will set in motion by the Supreme God and cannot be transgressed. I have to contemplate the way I do. Others contemplate in a different way.
brahmanniyatirēṣā hi durlaṁghyā pāramēśvarī Does that mean that you are bound by a vaasana? No! I am liberated. I don’t know why it happens. It is a cosmic law. But that sankalpa comes from somewhere and enters my system. But, I am not fond of anything. I have no vasanaas whatsoever.
न शक्यते चालयितुं अवश्यं भवितव्यता,
तद्यथा तत् तथैतद्दि स्वभावै:एष निश्चयः.
na śakyatē cālayituṁ avaśyaṁ bhavitavyatā,
tadyathā tat tathaitaddi svabhāvaihiēṣa niścayaḥ.
(Sl.6-1-143)
That which has to happen cannot be made to alter the course. This is the way of nature. svabhāvaihiēṣa niścayaḥ - Whatever has to happen, ultimately happens.
Here, one has to ponder. Are we not talking in terms of a mechanical universe could be anybody’s objection as there is no volition or freedom or consciousness. Both are accommodated here. It is a strange story. Outcome of the story is that even Bhushunda is not liberated as he has a vasana that enters at that time without his knowledge and he does the necessary changes though he is not interested in holding on. He is again on the top of a new tree created for him. Each time he is stationed at the top of a tree by his sankalpa, and he declares that he stays there in ‘Self’.
So one need not die! Look at the subtleties involved and the courage of the Indian thinker. There is a clash in a way, but it is accommodated. There is an objection and there is an answer within the objection.
When you do sadhana sitting on a sofa at home without inviting a problem or thought, then you should not have any difficulty or problem. Two hours of sitting should not be a problem. What is lacking in one in terms of mukti? Mukti is not to be sought after. If chitta could be that much empty, what is the problem even for us! Of course, praana samaadhaana needs to happen. But, a growth to this level could be remarkable. We could also live in ‘Self’ like Bhushunda.
However, I have a very rigorous definition of mukti. Many modern Vedantins have oversimplified by saying that if the truth is known, then there is mukti. They quote a convenient line from Chandogya Upanishad –
तस्य तावदेव चिरं.
tasya tāvadēva ciraṁ.
According to them the only delay is till death. That is all. At the time of death, the body-vasanas and mano-vasanas disappear and that is the end. This is a debatable position according to me. It can trick you into a convenient position not to do वासनाक्षय_, vāsanākṣaya_. Why should one purify the mind? As per a few Vedantins, once you know the truth that you are sat-chit-ananda, the vasanas go without any prop. According to me unless the vasanas are washed away here when you are living or when you are alive, where is the mukti? In that case everybody can be a mukta if along with mind the vasanas also vanish.
The rigorous test of a brahmajnani is stated in the mantra.
तस्य प्राणः न उत्क्रामन्ति अत्रैव अस्मिन्नेव
परेणात्मना अविभागं गच्छन्ति.
tasya prāṇaḥ na utkrāmanti atraiva asminnēva parēṇātmanā avibhāgaṁ gacchanti.
Bru.Upa.SB.3-2-1)
Even here, unless the saadhaka discourages localisation and point formation, then only, diffusion starts till anantata is reached. Until re-mobilisation processes are totally discouraged, there is every possibility of reconnection.
Vasishta was interested in knowing from Bhushunda only two things about ‘Self’. He approaches him and asks him to clarify his doubts. Why does he hold on even after pralaya? What is the mechanism by which he has achieved this chiranjeevitwa. While the Hiryanagarbha himself dies each time what is this chiranjeevitwa of Bhushunda. That was the particular question, for which he wanted an answer.
Bhushunda, the crow, offers pooja to Vasishta, an honourable guest, a Maharishi.
संकल्पमात्र जाताभ्यां कराभ्यां कुसुमांजलिम्.
saṁkalpamātra jātābhyāṁ karābhyāṁ kusumāṁjalim.
(Sl.6-1-82)
Since he is a crow and a crow does not have hands he invites his hands by a mere sankalpa and the hands are there and thus he offers pooja and then discusses prana- vidya with the Maharshi.
आत्मचिंतासमस्तानां दुःखानां अन्तकारिणी,
युष्मदादिषु सुप्रापा दुष्प्रापा च अस्मदादिषु.
ātmaciṁtāsamastānāṁ duḥkhānāṁ antakāriṇī,
yuṣmadādiṣu suprāpā duṣprāpā ca asmadādiṣu.
(Sl.6-1-192)
ātmaciṁtāsamastānāṁ duḥkhānāṁ antakāriṇī - He humbly tells Maharshi that atmachintana and other methods which annihilate duhkha are all for intellectual people like the Rishis.
yuṣmadādiṣu suprāpā duṣprāpā ca asmadādiṣu – He pleads that he was a simple and small fellow and does not have that jnana and as such could not dare to go for atmachintana, etc and thus took an alternate route for his saadhana.
आत्मचिंता समानानां विविधानां मुनीश्वर,
आत्मचिंता वयस्यानां मध्यात् एकतमा मया.
ātmaciṁtā samānānāṁ vivdhānāṁ munīśvara,
ātmaciṁtā vayasyānāṁ madhyāt ēkatamā mayā.
(Sl.6-1-194)
Of the various methods identical in nature to contemplation of Self, I have adhered to the contemplation of प्राण, prāṇa.
ātmaciṁtā samānānāṁ ātmaciṁtā vayasyānāṁ - Equal in productivity to atmachinta, standing at a compeer level to atmachinta, there is what is called _prāṇaciṁtā _and I chose that. Among the list of various practices, adopted by people who engage in atmachintana and those who are following methods equal to atmachinana, I chose prāṇaciṁtā madhyāt ēkatamā mayā.
सर्वदुःखक्ष्यकरी सर्वसौभाग्यवर्धिनी,
कारणं जीवितस्येह प्राणचिंता समाश्रिता.
sarvaduḥkhakṣyakarī sarvasaubhāgyavardhinī,
kāraṇaṁ jīvitasyēha prāṇaciṁtā samāśritā.
(Sl.1-6-195)
The contemplation of the life-force or prana enables one to overcome sorrow and to promote auspiciousness. I have adopted this contemplation
Prāṇavyaapaara is going on in all of us. Pushing the pranavyapara to its moola or the origin is prāṇaciṁtā.
In atmachinta, you can do nidra pariksha and panchakosha - viveka and come to a conclusion. All the achievements of the world are due to विज्ञानकोश, vijñānakōśa and its performance. Therefore man attributes his success to vijñānakōśa. All the scientists and philosophers of the west stopped at vijñānakōśa since they could achieve the best. They glorified this kosha and the discussion ended. But here is a daring Vedantic science which says that you are still at the penultimate level of search. That leads us to further vichara, investigation.
Bhushunda says this self introspection is for people like sage Vaishta. One can go to the origin by examining mind and its pre states. As far as he (Bhusunda) is concerned, he decides to do the study of pranavyapara, activity of the vital breath. He could go to the origin, by softening the pranavyapara. That is, lessening the movement of prana, till one reaches the origin.
Let us see what this means. We are born with a cluster of activities - mind and prana put together. Both are aspects of vyapara. When you soften the mind, you touched the vijnanakosha and softer than that, you reach the महत्तत्व, mahattatwa, and the mind slips to अव्याकृत, avyākr̥ta and even that vanishes afterwards in Self. Where as, in prāṇaciṁtā we start at the level of respiration which is a visible movement in us. It is a movement on which we have some mastery. It is not possible to start with a heartbeat, since it comes under involuntary mechanism of operation. A point comes when you can do manipulation of prana but respiration will be going on. That is to show that prana is ulterior or more fundamental to respiration. Respiration is an after position or manifested version of inner prana. You come to know of this after a few days of practice that you can manipulate the inside prana which has nothing to do with respiration. The necessary inhalation of oxygen and exhalation of carbon dioxide can go on, where as one can hold somewhere else (do kumbhana).
I will give an example. I have seen in my chemical industry, where a load of 50 kgs. has to be unloaded from the lorry. The labourers who do this job are almost thin and rickety. I have observed one such person who is short in height and lean. He is also is able to lift a 50 kg load on his back so easily. If the load was put on him when he lay down on the ground, it would be very heavy on him and his ribs will get crushed. But he does कुम्भन, kumbhana or holding the breath and accepts the load on his back and releases kumbhana when the load is withdrawn. Ribs are not carrying the weight. He holds the back muscle so that pranashakti is carrying the weight. He does that with ease. The posture of slightly bending forward when load is applied on his back makes him do the kumbhana. So he manipulated the prana. But, respiration is going on otherwise. That is, one has to tackle the prana and soften it to touch the origin by softening.
In Bhagavad-Gita also, a mention has been made in the following sloka:
अपाने जुह्वति प्राणं प्राणे अपानं तथा अपरे
प्राण अपान गती रुद्ध्वा प्राणयाम परायणाः.
apānē juhvati prāṇaṁ prāṇē apānaṁ tathā aparē
prāṇa apāna gatī ruddhvā prāṇāyāma parāyaṇāḥ.
(B G 4-29)
Some offer as sacrifice the outgoing breath, apaana, in the incoming breath, prana, while some others offer the incoming breath into the outgoing breath. Some arduously practice _prāṇāyāma _and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy
It is considered as one of the yajnas. One is in upward motion and the other downwards. When you surrender one into the other, by slowing down or leisurely then it becomes a yajna. Yajna is any bhoga done with patience, done with reverence or done with piety, यज्ञदृश्टि, yajñadr̥śṭi itself is a mahaasadhana being one of the practices ordained in karmakanda. It is a trick to conquer the unruly forces inside. Every व्रत, vrata one does is a yajna. One is required to follow restraint to conquer the urges.
How? All temptations are curtailed in the name of pooja or vrata. The principle involved is to conquer the urge which is so strong in all of us and we rush to them, without even thinking. This is almost animal behaviour. The whole conquest is to conquer the unruly forces inside. Our ancestors integrated these in our routine, to practice समाधान, samaaadana.Yogavasishta declares:
ग्राह्य ग्राहक सम्बन्धे सावधानो भव त्वं.
grāhya grāhaka sambandhē sāvadhānōbhava tvaṁ.
In this process, the grāhya, the object and the grāhaka, the indriyas coming into contact try leisureliness. Then you would have conquered the world. That is, one will be conquering the impulses or forces. This will give you mahaa-svasthata, (well being) resulting in peace and ananda. All karmakaanda rituals are for purifying the chitta – चित्तशुध्यर्थं, _cittaśudhyarthaṁ, _as Shankara puts it. The last point of chittashuddhi (अत्यंत शुद्ध चित्तं, _atyaṁta śuddha _cittaṁ) is Brahman. Conquering of forces can also be effectively done through control of pranavyapara by slowing down.
You ask me as to my way of sadhana. Sometimes I adopt the method of diffusion or let go. And sometimes I resort to प्राण विद्या, prāṇa vidyā. By slowing down breathing I hold the flow of prana to आज्ञाचक्र, ājñācakra which was resulting in buildup of boredom forces. Thus, as further feeding of prana is curtailed, expansion at ājñācakra centre takes place.
Why and how?
चित्तोन्मेष निमेषाभ्यां संसार प्रलयोदयौ,
वासना प्राणसंरोधात् अनिमेषं मनः कुरु.
cittōnmēṣa nimēṣābhyāṁ saṁsāra pralayōdayau,
vāsanā prāṇasaṁrōdhāt animēṣaṁ manaḥ kuru.
(Y.V-6-3-7)
With the slightest movement in the mind, when the mind blinks, the saṁsāra, (world appearance) arises and ceases. Make the mind free from movement of thought by the restraint of the prana and also the latent tendencies (vasana).
चित्तं प्राणपरिस्पंदमाहुरागमभूषणाः,
तस्मिन्संरोधिते नूनमुपशान्तं भवेन्मनः.
cittaṁ prāṇaparispaṁdamāhurāgamabhūṣaṇāḥ,
tasminsaṁrōdhitē nūnamupaśāntaṁ bhavēnmanaḥ.
(Y.V.5-9-73)
Movement of thought in the mind arises from the movement of prana. And movement of prana arises because of the movement of thought in consciousness. They thus form a cycle of mutual dependence, like waves and movement of currents in water. The wise ones declare that the mind is caused by the movement of prana; and hence by the restraint of the prana, the mind becomes quiescent.
Movement of mind needs movement of breath. Fast movement of mind needs fast movement in breath. That is why when you are in anger, breathing becomes fast. If you get angry, your breathing will suddenly change. Your breathing will become irritated, chaotic. A trembling will get into your breathing; you will feel suffocated. When you are in a happy mood breathing pattern will be different.
In Chandogya Upanishad (4-10-4) the following declaration is made by the Agni.
प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म.
Prāṇō brahma kaṁ brahma khaṁ brahma.
Prāṇa is the general activity. You can also have prāṇa as the activity of the jagat - like emotions and feelings which are not coming in the śabda format or the dṛṣya (pictorial) format. To soften these, you have to do _prāṇopāsana _(meditation on prāṇa) - by softening the prāṇavyāpara (pulsation/vibration of prāṇa) to such a level as to reach the no mind state. This is Prāṇo hi Brahma. Prāṇopāsana is to quench the śabda version of the jagat. Śankara explains the state of nidra or dreamless sleep thus in Śankarabhāṣya 22 on Kārika 2 of Māṇ.Up.1
दर्शनस्मरण एव हि मनः स्पंदिते। तदभावे
हृद्येव अविशेषेण प्राणात्मना अवस्थानम्.
Darśana-smaraṇa ēva hi manaḥ spanditē, tadabhāvē hr̥di-ēva aviśēṣēṇa prāṇa-ātmanā avasthānam.
When the dream phase is not there, when the jāgrat (wakeful state) phase is also not there, how do you exist? You are merely in the pulsating phase in nidrā. Chāndogya Upaniṣad (4-3-3) declares -
स यदा स्वपिति प्राणमेव वागप्येति, चक्षुःप्राणं, श्रोत्रं प्राणं मनः प्राणं, प्राणोह्येवैतान् सर्वान् संवृङ्क्त इति.
Sa yadā svapiti prāṇaṁ-ēva vāk apyeti, cakṣuḥ prāṇaṁ, śrotraṁ prāṇaṁ, manaḥ prāṇaṁ iti- Prāṇo-hi-ēva-ētān sarvān samvṛṁkta iti.
In nidrā, every activity has gone in to that general activity. Each specialized activity has taken a general version but has not been eliminated. Prāṇa (life force) has absorbed in its womb all the specialized activities like seeing, listening, talking, and thinking. But activity has not gone in nidrā. Therefore it comes back in the jāgṛt phase. It can be clearly seen that, consciously taming the Prāṇa in jāgṛt, results in chittashuddhi. The softening, mellowing or slowing down can be achieved by mere observation of our breathing sitting in a leisurely way. This automatically results in softening of all our other activities ultimately merging in Brahman. Therefore, a person practicing pranavidya cannot become angry again, since anger has been conquered consciously - boredom has been conquered consciously - focusing has become diffused, over a phase of sādhana.
You may ask me as to my way of sadhana. Sometimes I do diffusion or let go. I also practice pranavidya. If you observe breathing, you will notice that the direction of inward and outward breaths shifts its course. The shift from upward movement to downward movement and vice versa happens almost sudden and quick. One can slow down this shifting by volition by sitting leisurely and by just observing the breath. You will be thereby conquering the forces through pranavyapara. This is the trick I employ. Many people talk very high of this practice. The main content of Bhushunda upakhyana is on pranavidya. Let us know a few general things about prana.
Prana is the vital force that sustains not only the body, but also creation at every level. Prana is not exactly breath; it is a subtle life force energy that pervades the breath of varieties of animate and inanimate objects. And that helps regulate various physiological bodily functions. The Sanskrit word prana_ _is a combination of two syllables, _pra _and _na, _and denotes constancy, a force in constant motion. Prana exists in sentient beings as the energy that drives every action, voluntary and involuntary, every thought, every level of the mind and body. Scientific research describes prana as a complex multidimensional energy: a combination of electrical, magnetic, electro-magnetic, photonic, ocular, thermal and mental energies.
Prana also exists in the insentient world, causing motion, growth and decay at this level. Prana is, indeed, the basis of manifested creation. It is the force that emerged out of the ‘original willing’ of the primal consciousness to bring about creation. The Chhandogya Upanishad (1:11:5) says:
“In prana all moveable and immoveable beings merge (during dissolution) and rise out of prana (during creation)”.
The breath being the medium of pranayama, the system is based on the three stages of respiration - inhalation (pooraka_), _retention (kumbhaka) and exhalation _(rechaka). By permuting and directing these three stages, the different practices of pranayama are obtained. Technically speaking, pranayama is actually only retention. Maharshi Patanjali’s Yoga Sutras (_2-49) state:
तस्मिन्सति श्वास प्रश्वासयोः गतिविच्छेदः प्राणायामः.
tasminsati śvāsa praśvāsayōḥ gativicchēdaḥ prāṇāyāmaḥ.
Prāṇāyāma is the pause or cutting off the course of breathing in the movement of inhalation and exhalation. Conscious control to break the involuntary breathing by slowing down the inhalation and exhalation is the key feature of pranayama. Vicchēda is commented by Vachaspati Mishra and Bhoja as reduction in speed. Vasistha has also expressed the same opinion that Prnayama is accomplished through slowing down inhalation and exhalation. Effortless stoppage of breath or Kevala-kumbhaka occurs on elongating the breathing process. Patanjali refers to the kevala kumbhaka as the fourth component of pranayama in Yoga Sutra 2-51.
बाह्याभ्यन्तर विषयक्षेपी चतुर्थः.
bāhyābhyantara viṣayakṣēpī caturthaḥ.
That which has no reference to or transcends inhalation and exhalations is the fourth.
We will take up the following important slokas from Bhuśuṇḍōpākhyānam.
प्राणापानमिति ख्यातौ प्रकटौ तौ वरानिलौ,
तयोरनुसरन्नित्यं मुने गतिरहं स्थितः.
prāṇāpānamiti khyātau prakaṭau tau varānilau,
tayōranusarannityaṁ munē gatirahaṁ sthitaḥ.
(Sl.6-1-200)
The breath going up and down in the body is known by two names, prana and apana. By contemplating always on their courses, I remain alive. In fact, it is only prana that undergoes a modification and appears as apana. The incoming breath is prana and the outgoing breath is apana. You inhale prana and exhale apana.
प्राणभक्षोन्मुखः अपने प्राणे वा अपान भक्ष्के,
उभयोरंतरालस्थं न भूयो जायते नरः.
prāṇabhakṣōnmukhaḥ apanē prāṇē vā apāna bhakṣkē,
ubhayōraṁtarālasthaṁ na bhūyō jāyatē naraḥ.
(Sl.6-1-230)
If one keenly observes the exact spot where prana is consumed by apana and where in turn apana consumes prana, the mind becomes peaceful and free of grief.
प्राणक्षयसमीपस्थ अपानोदयकोटिगः,
अपानप्राणयोर्मध्यं चिदात्मनमुपास्यते.
prāṇakṣayasamīpastha apānōdayakōṭigaḥ,
apānaprāṇayōrmadhyaṁ cidātmanamupāsyatē.
(Sl.6-1-231)
That principle of Chit which is in between apana and prana and between the disappearance of apana and the appearance of prana is the Self which I adore. Watch within yourself directly where inhalation turns to exhalation and where exhalation turns to inhalation
अपानोस्तं गतो यत्र प्राणो नाभ्युदितः क्षणं,
कलाकलंकरहितं तत् चित्तत्वमुपास्यते.
apānōstaṁ gatō yatra prāṇō nābhyuditaḥ kṣaṇaṁ,
kalākalaṁkarahitaṁ tat cittatvamupāsyatē.
(Sl.6-1-232)
That precise moment at which the prana has just ceased to move and the apana has not yet begun to move is the supreme state. That is the Svaroopa or Self which is untainted. I adore and contemplate that infinite consciousness. Similarly;
न अपानो अभ्युदितो यत्र प्राणश्चास्तमुपागतः,
नासाग्रगगनावर्तं तत् चित्तत्वमुपासते.
na apānō abhyuditō yatra prāṇaścāstamupāgataḥ,
nāsāgragaganāvartaṁ tat cittatvamupāsatē.
(Sl.6-1-233)
I adore that principle of Chit manifesting when apana has not risen and prana has subsided.
For that precise moment at which the apana has ceased to move and the prana has not begun to move, there arises a kumbhaka which is effortless. When there is effortless suspension of breath, it is the supreme state. This is the Self, it is pure infinite Consciousness.
Bhushunda is talking about the संधिकाल_, saṁdhikāla_, the transition point between prana and apana. It is the gap between two breaths. The threshold – absorb the forces there.
Lakshman Jha was a very big Kashmiri saadhaka. He was referring to a text called Vijnaana Bhairava Tantra where Parvati was given instructions by Eshvara. It was a very small book containing 112 hints. It is a story where Pavati wanted the tricks to come out of duhkha and Eshvara has accordingly given the techniques. The first four techniques relate to breathing. What we discussed above is reflected there. They are:
ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्,
उत्पत्तिद्वितयस्थाने भरणाद् भरिता स्थितिः.
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret,
utpattidvitayasthāne bharaṇād bharitā sthitiḥ.
Radiant One, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) or vice versa is the Supreme State. At that moment you are in स्वरूप, svarūpa.
मरुतोऽन्तर् बहिर् वापि वियद्युग्मानिवर्तनात्।
भैरव्या भैरवस्येत्थम् भैरवि व्यज्यते वपुः॥
maruto’ntar bahir vāpi viyadyugmānivartanāt,
bhairavyā bhairavasyettham bhairavi vyajyatevapuḥ.
As breath turns from down to up, and again as breath curves up to down – through both these turns, realize.
न व्रजेन् न विशेच् चक्तिर् मरुद्रूपा विकासिते,
निर्विकल्पतया मध्ये तया भैरवरूपत.
na vrajen na viśec caktir marudrūpā vikāsite,
nirvikalpatayā madhye tayā bhairavarūpatā.
Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.
कुम्भिता रेचिता वापि पूरिता वा यदा भवेत्,
तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते.
kumbhitā recitā vāpi pūritā vā yadā bhavet,
tadante śāntanāmāsau śaktyā śāntaḥ prakāśate.
Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped – in such universal pause, one’s small self vanishes. This is difficult only for the impure.
When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing, before it turns up or before it turns outward. One breath comes in; then at a certain point breathing stops. Then the breathing goes out. When, the breath goes out, then again for a single moment or a part of a moment breathing stops. Then breathing comes in. Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment you are in the Supreme State or Svaroopa or Self. When you are not breathing you are not in the world.
प्राणोन्मेष निमेषाभ्यां संसृतेः प्रलयोदयौ,
तमाभ्यासप्रयोगाभ्यां उन्मेषरहितं कुरु.
prāṇōnmēṣa nimēṣābhyāṁ saṁsr̥tēḥ pralayōdayau,
tamābhyāsaprayōgābhyāṁ unmēṣarahitaṁ kuru.
(YV-6-3-8)
By the movement or blinking of prana, the samsara or jagat arises and ceases. By diligent practice make the prana free from such movement.
So, how to do this?
- First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in. When the breath touches your nostrils, feel it there. Then let the breath move in.
- Move with the breath consciously.
- When you are going down, down, down with the breath, do not miss the breath.
- Do not go ahead and do not follow behind, just be with it.
- Do not follow it like a shadow.
- Be simultaneous with it. You are not to train the breath.
- LEAVE IT JUST AS IT IS.
Breath and consciousness should become one. The breath goes in – you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath and then move out with the breath: in-out, in-out. If you go on practicing breath consciousness, breath awareness, you will come to the interval. As your awareness becomes keen and deep and intense, your awareness will become bracketed – the whole world is bracketed out. Your breath coming in or going out will be your world. When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. That is the Supreme State. You are in your Svaroopa or Self. On this path, the small self vanishes and you attain to the higher Self, the Supreme Self. It can be seen that the above sutras refer to the same gap between breaths wherein kevala or sahaja kumbhaka happens effortlessly.
अपानोस्तंगते प्राणो यावन्नभ्युदितो हृदि,
यावत्सा कुम्भकावस्था योगिभिर्यानुभूयते.
apānōstaṁgatē prāṇō yāvannabhyuditō hr̥di,
yāvatsā kumbhakāvasthā yōgibhiryānubhūyatē
(Sl.6-1-211)
When the apana has ceased to move and when the prana does not arise and move out of the heart, and till these begin to happen, it is known as kumbhaka. (retention as of a filled pot). That is, the pause or effortless state of retention happens when exhalation is complete and the inhalation is yet to begin is known as kumbhaka. Shankara, commenting on the sloka of Bhagavad-Gita about prana - prāṇa apāna gatī ruddhvā prāṇāyāma parāyaṇāḥ. - mentions like this -
कुम्भकाख्यं प्राणायामं कुर्वाणः.
kumbhakākhyaṁ prāṇāyāmam kurvāṇaḥ.
Retention of breath is kumbhana. At that moment at which the prana has ceased to move and the apana has not begun to move, there arises a kumbhaka or pause which is effortless. Breathing stops naturally. This is called Sahaja kumbhaka or kevala kumbhaka or a-prayatna kumbhaka. When there is effortless suspension of breath, it is the Supreme State. This is the self. It is pure infinite consciousness. By just watching the breath without any volition you can arrive at the gap and get established. You really go to the origin. Do not do it rashly. Just be with the breath. Then nothing happens. I did that all by myself. Gurus who teach these techniques are so rare. Unfortunately very few are serious sadhakas. Anyway, no harm will happen provided you are careful. You can just melt the forces by natural neutral kumbhaka. In fact this is pranayama. Mukti is in your hands if you can catch the point. All other exercises in breathing are meant to cleanse the channels through pranic energy flows in the body.
एषा हि चिति विश्रांतिर्मया प्राणसमाधिना,
क्रमॆण अनेन संप्राप्ता स्वयमात्मनि निर्मले.
ēṣā hi citi viśrāṁtirmayā prāṇasamādhinā,
krameṇa anēna saṁprāptā svayamātmani nirmalē.
(Sl.6-1-235)
This is the tranquility in Chit that is practiced by me through the means of pranayama. In this way one is led to the abidance in pure Self and gets liberated. The following sloka in Yōgavāsiṣṭha reflects the above.
असंवित्स्पन्दमात्रेण याति चित्तमचित्तताम्,
प्राणानां वा निरोधेन तदेव परमं पदम्.
asaṁvitspandamātrēṇa yāti cittamacittatām,
prāṇānāṁ vā nirōdhēna tadēva paramaṁ padam.
(YV.6-3-10)
This world illusion has arisen because of the movement of thought in the mind; When that ceases the illusion will cease, too, and the mind becomes no mind. This can also be achieved by the restraint of prana. That is the supreme state.
LET US ATTAIN THAT STATE.