Yoga Uttana Shishosana Pose

It appears on a grain of rice in such a way that it does not separate from it even after the rice is pounded by a skilled person. On the other hand, the kaficukas sheaths such as may a, etc., existing in and covering the spiritual monad in the same intimate way as the husk on the grain of rice, are inseparably mixed with supreme consciousness, despite their being also different from it, Yoga Uttana Shishosana Pose like the husk covering the rice. This explanation is to be appended to the above verse. A question arises: how is this covering, which is extremely difficult to remove, to be separated? It may be stated here in reply that the word but in the above verse has been used to show that a special way exists of separating the kaficukas veils covering the true nature of the Self, but no ordinary way exists for accomplishing this.

The path of Siva, who is non-different from the Self, lies in the self-experience as the divine Being, which takes the form I am the supreme non-dual massive consciousness and bliss; the entire universe around me is only a display of my own divine power. When the limited individual being becomes firmly devoted to following this path which is given the name Yoga. The practice of which, on becoming fully developed, enables him to establish contact with his divine essence. At that time the kaficukas are fully dissolved. 19 The spiritual monad in the form of an enjoyer presupposes the existence of an enjoyed object; hence the emergence of the tattvas from the prakrti is described in the following verse: Prakrti is of the nature of happiness, sorrow, and delusion and from it emerge the internal sense organs, the intellect buddhi, the mind mams, and the ego alwmkfira, which are the instruments for determinate cognition ni&aya, volition satpkalpa, and false conception of one’s Self abhimBna, respectively.

Yogaraja’s commentary on verse 19 Sattva, rajas, and tamas, which are happiness, sorrow, and delusion, when in a state of perfect equilibrium are called the primordial cause, prakrti. After describing prakrti, the internal sense organs are decribed in the verse as the products of prakrti. Determinate cognition niicaya which is the function of the intellect buddhi is the experience of this is like this; samkalpa volition which is the function of the mind manas is thinking; and the false conception of one’s Self abhimSna which is the function of the ego ahamkSra is the experience of mineness. All these are called the intellect, the mind, and egoism respectively. These, the triad of the internal senses, are the products of the gunas when held in the relationship of predominance and subordination.

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