Against other Obstacles to Yoga
Thoughts of death, and responsibilities are a hindrance to meditation. Hence:
सोमासो दध्याशिरः || (1.005.5.2)[1]
Bringing to an end thoughts of death and fetters (responsibilities) (सोमासो); bestow meditation on your head (दध्याशिरः), says the sage.
A major obstacle is sexual desire. Hence:
केतुं कृण्वन्नकेतवे पेशो मर्या अपेशसे | समुषद्धिरजायथाः || (1.006.3)[2]
To burn up, to obtain beauty and satisfy passion, is improper (समुषद्धिरजायथाः). The sage stresses the conditional nature of beauty. Form causes desire, but as night approaches and covers it up (केतुं कृण्वन्नकेतवे), the beauty’s boundaries become shapeless (पेशो मर्या अपेशसे).
Unfortunately, sharpening the intellect and reasoning do not help in curbing sexual desire.
आदह स्वधामनु पुनर्गर्भत्वमेरिरे | दधाना नाम यज्ञियम् || (1.006.4)[3]
The sage observes that even those who received knowledge (आदह), procreated again (पुनर्गर्भत्वमेरिरे) of their own volition (स्वधामनु). Wryly, he comments that they donate grain (दधाना)[4] in the name of God (नाम यज्ञियम्).
In another verse he begins with the condemnation: स घा नो योग अ भुवत्स[5] (1.005.3). This is the sole exception, where Yoga is called by its name. The meaning: Being together indeed with the wealth of yoga, Fie on thinking of producing offspring (भुवत्स).
Apparently, among Devi worshippers seeking offspring was not taboo. In three verses, which he addresses to Indra, he first addresses those deficient in offspring:
इन्द्रा याहि चित्रभानो सुता इमे त्वायवः |(1.003.4.1)[6]
Indra, meditation indeed illuminates, O those deficient in offspring (सुता इमे त्वायवः).
In the next verse he adds:
इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः | उप ब्रह्माणि वाघतः || (1.003.5)[7]
Indra, meditation indeed animates understanding. Impelled by the sages (i.e. blessed by them), begetting becomes possible (विप्रजूतः सुतावतः); according to a worshipper of Durga (उप ब्रह्माणि वाघतः). Thus, it seems that among Devi worshippers, procreation was possible even for the meditator, when blessed or guided to do so by a sage.
This reference to Durga known here as ब्रह्माणि, is not random. The third verse, again addressed to Indra says:
इन्द्रा याहि तूतुजान उप ब्रह्माणि हरिवः | सुते दधिष्व नश्चनः || (1.003.6)[8]
Indra, meditation indeed comes easy to Durga Visnu worshippers. Desire to have offspring is not even frustrated.
This sounds like more like a complaint. The sage says that meditation comes easy to Devi and Visnu worshippers (याहि तूतुजान उप ब्रह्माणि हरिवः), and not even their desire for progeny is frustrated (सुते दधिष्व नश्चनः).
This reference to Hari also ties in which a description of Visnu in the Visnu Sooktas by Sage Dirghatama Auchetya who says that Vishnu is the support of meditation on Brahman (ध्यामेको दाधार, [9] 1.154.4). Apparently, Indra’s system of meditation was different and enjoined followers to abstain from procreation and sexual activity.
[1] सो – मा - सो द – ध्या - शिरः ||
Death ((सो) fetters (मा) bring to an end (सो) bestow (द) meditation (ध्या) head (शिरस् = शिरः)
[2] केतुं कृण् – वन् – नक् – एत - वे पेशो मर्या अपेशसे | समुष – अत् – धि – रज - अयथाः ||
Form (केतुं) causes (कृण् = कृ) desire (वन्) night (नक्) come near (एत) cover (वे) beautiful (पेशः = पेशो) boundary (मर्य = मर्या) shapeless (अपेशस् = अपेशसे) | To burn up (समुष्) obtain (अत्) satisfy (धि) passion (रज = रजस्) improper (अयथा)
[3] आद - ह स्वधा - मनु पुनर् – गर्भत्वं - एरिरे | द - धाना नाम यज्ञियम् ||
Receiving (आद) knowledge (हःof his own volition (स्वधा) man (मनु)(स्वधा-मनु) again (पुनर्) impregnation (गर्भत्व = गर्भत्वं) cause to obtain (एरिरे = एर्) (पुनर्-गर्भत्वं-एरिरे = पुनर्गभत्वमेरिरे) | Donating (दः) grain (धाना) name (नाम) god (यज्ञियः = यज्ञियम्).
[4] Donating (दः) grain (धाना)(दः-धाना= दधाना)
[5] Together with (स) indeed (घा) wealth (नः = नो) yoga (योग) Fie (अ) produced offspring (भु-वत्स)
[6] इन्द्रा या - हि चित्रभानो सुता इमे त्व - अयवः |
Indra (इन्द्रा) meditation indeed (या-हि) shining with light (चित्रभानु = चित्रभानो) offspring (सुत = सुता) these (इम = इमे) thou deficient (त्व-अयव = त्वायवः)
[7] इन्द्रा या - हि धिय - इषितो विप्रजूतः सुतावतः | उप ब्रह्माणि वाघतः ||
Indra (इन्द्रा) Meditation indeed (या-हि) understanding animated (धिय-इषित = धियेषितो) Impelled by the wise (विप्रजूतः) begetting proximity (सुत्-आवतः) | According to (उप) Durga (ब्रह्माणि) institutor of sacrifice (वाघत् = वाघतः)
[8] इन्द्रा या - हि तूतुजान उप ब्रह्माणि हरि - वः | सुते दध् - इष्व नश् - चनः ||
Indra (इन्द्रा) meditation indeed (या-हि) quick (तूतुजान) towards (उप) Durga (ब्रह्माणि) Visnu reverence (हरि-वः) | Offspring (सुते) to have desire (दध् - इष्व = दधिष्व) frustrated not even (नश् - चन = नश्चनः).
[9] meditation on the One Brahman (ध्या-म-एको = ध्यामेको) Giver of support (दा-धार)
Continued in : Against Drunkenness
Also see: Sage, Poet and Man , Tapas, Teacher and Disciple, Bragging, Gluttony and Debates, Indra and Siva, Asvins, Visnu, Respect for Visnu and Siva, Saraswati, Indra Vayu, Mitra Varuna, Vishvadeva, Agni
Thoughts of death, and responsibilities are a hindrance to meditation. Hence:
सोमासो दध्याशिरः || (1.005.5.2)[1]
Bringing to an end thoughts of death and fetters (responsibilities) (सोमासो); bestow meditation on your head (दध्याशिरः), says the sage.
A major obstacle is sexual desire. Hence:
केतुं कृण्वन्नकेतवे पेशो मर्या अपेशसे | समुषद्धिरजायथाः || (1.006.3)[2]
To burn up, to obtain beauty and satisfy passion, is improper (समुषद्धिरजायथाः). The sage stresses the conditional nature of beauty. Form causes desire, but as night approaches and covers it up (केतुं कृण्वन्नकेतवे), the beauty’s boundaries become shapeless (पेशो मर्या अपेशसे).
Unfortunately, sharpening the intellect and reasoning do not help in curbing sexual desire.
आदह स्वधामनु पुनर्गर्भत्वमेरिरे | दधाना नाम यज्ञियम् || (1.006.4)[3]
The sage observes that even those who received knowledge (आदह), procreated again (पुनर्गर्भत्वमेरिरे) of their own volition (स्वधामनु). Wryly, he comments that they donate grain (दधाना)[4] in the name of God (नाम यज्ञियम्).
In another verse he begins with the condemnation: स घा नो योग अ भुवत्स[5] (1.005.3). This is the sole exception, where Yoga is called by its name. The meaning: Being together indeed with the wealth of yoga, Fie on thinking of producing offspring (भुवत्स).
Apparently, among Devi worshippers seeking offspring was not taboo. In three verses, which he addresses to Indra, he first addresses those deficient in offspring:
इन्द्रा याहि चित्रभानो सुता इमे त्वायवः |(1.003.4.1)[6]
Indra, meditation indeed illuminates, O those deficient in offspring (सुता इमे त्वायवः).
In the next verse he adds:
इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः | उप ब्रह्माणि वाघतः || (1.003.5)[7]
Indra, meditation indeed animates understanding. Impelled by the sages (i.e. blessed by them), begetting becomes possible (विप्रजूतः सुतावतः); according to a worshipper of Durga (उप ब्रह्माणि वाघतः). Thus, it seems that among Devi worshippers, procreation was possible even for the meditator, when blessed or guided to do so by a sage.
This reference to Durga known here as ब्रह्माणि, is not random. The third verse, again addressed to Indra says:
इन्द्रा याहि तूतुजान उप ब्रह्माणि हरिवः | सुते दधिष्व नश्चनः || (1.003.6)[8]
Indra, meditation indeed comes easy to Durga Visnu worshippers. Desire to have offspring is not even frustrated.
This sounds like more like a complaint. The sage says that meditation comes easy to Devi and Visnu worshippers (याहि तूतुजान उप ब्रह्माणि हरिवः), and not even their desire for progeny is frustrated (सुते दधिष्व नश्चनः).
This reference to Hari also ties in which a description of Visnu in the Visnu Sooktas by Sage Dirghatama Auchetya who says that Vishnu is the support of meditation on Brahman (ध्यामेको दाधार, [9] 1.154.4). Apparently, Indra’s system of meditation was different and enjoined followers to abstain from procreation and sexual activity.
[1] सो – मा - सो द – ध्या - शिरः ||
Death ((सो) fetters (मा) bring to an end (सो) bestow (द) meditation (ध्या) head (शिरस् = शिरः)
[2] केतुं कृण् – वन् – नक् – एत - वे पेशो मर्या अपेशसे | समुष – अत् – धि – रज - अयथाः ||
Form (केतुं) causes (कृण् = कृ) desire (वन्) night (नक्) come near (एत) cover (वे) beautiful (पेशः = पेशो) boundary (मर्य = मर्या) shapeless (अपेशस् = अपेशसे) | To burn up (समुष्) obtain (अत्) satisfy (धि) passion (रज = रजस्) improper (अयथा)
[3] आद - ह स्वधा - मनु पुनर् – गर्भत्वं - एरिरे | द - धाना नाम यज्ञियम् ||
Receiving (आद) knowledge (हःof his own volition (स्वधा) man (मनु)(स्वधा-मनु) again (पुनर्) impregnation (गर्भत्व = गर्भत्वं) cause to obtain (एरिरे = एर्) (पुनर्-गर्भत्वं-एरिरे = पुनर्गभत्वमेरिरे) | Donating (दः) grain (धाना) name (नाम) god (यज्ञियः = यज्ञियम्).
[4] Donating (दः) grain (धाना)(दः-धाना= दधाना)
[5] Together with (स) indeed (घा) wealth (नः = नो) yoga (योग) Fie (अ) produced offspring (भु-वत्स)
[6] इन्द्रा या - हि चित्रभानो सुता इमे त्व - अयवः |
Indra (इन्द्रा) meditation indeed (या-हि) shining with light (चित्रभानु = चित्रभानो) offspring (सुत = सुता) these (इम = इमे) thou deficient (त्व-अयव = त्वायवः)
[7] इन्द्रा या - हि धिय - इषितो विप्रजूतः सुतावतः | उप ब्रह्माणि वाघतः ||
Indra (इन्द्रा) Meditation indeed (या-हि) understanding animated (धिय-इषित = धियेषितो) Impelled by the wise (विप्रजूतः) begetting proximity (सुत्-आवतः) | According to (उप) Durga (ब्रह्माणि) institutor of sacrifice (वाघत् = वाघतः)
[8] इन्द्रा या - हि तूतुजान उप ब्रह्माणि हरि - वः | सुते दध् - इष्व नश् - चनः ||
Indra (इन्द्रा) meditation indeed (या-हि) quick (तूतुजान) towards (उप) Durga (ब्रह्माणि) Visnu reverence (हरि-वः) | Offspring (सुते) to have desire (दध् - इष्व = दधिष्व) frustrated not even (नश् - चन = नश्चनः).
[9] meditation on the One Brahman (ध्या-म-एको = ध्यामेको) Giver of support (दा-धार)
Continued in : Against Drunkenness
Also see: Sage, Poet and Man , Tapas, Teacher and Disciple, Bragging, Gluttony and Debates, Indra and Siva, Asvins, Visnu, Respect for Visnu and Siva, Saraswati, Indra Vayu, Mitra Varuna, Vishvadeva, Agni