Tri-panchanga-Yoga in Tejobindu Upanishad and Aparokshanubhuti

[Guest guest]

Namaste,

 

Tejobindu Upanishad mantras, I:14-50, and Aparokshanubhuti

shlokas 100-144, contain an identical practice (sAdhanA) comprising 15

steps.

 

Readers may take these up for discussion at a suitable pace.

 

Regards,

 

Sunder

=======================================================================

 

http://www.celextel.org/ebooks/adi_sankara/aparokshanubhuti.htm

 

100. Now, for the attainment of the aforesaid (knowledge), I shall

expound the fifteen steps by the help of which one should practice

profound meditation at all times.

 

101. The Atman that is absolute existence and knowledge cannot be

realized without constant practice. So one seeking after knowledge

should long meditate upon Brahman for the attainment of the desired goal.

 

102-103. The steps, in order, are described as follows: the control of

the senses, the control of the mind, renunciation, silence, space,

time, posture, the restraining root (Mulabandha), the equipoise of the

body, the firmness of vision, the control of the vital forces, the

withdrawal of the mind, concentration, self-contemplation and complete

absorption.

 

104. The restraint of all the senses by means of such knowledge as

"All this is Brahman" is rightly called Yama, which should be

practiced again and again.

 

105. The continuous flow of only one kind of thought to the exclusion

of all other thoughts, is called Niyama, which is verily the supreme

bliss and is regularly practiced by the wise.

 

106. The abandonment of the illusory universe by realizing it as the

all-conscious Atman is the real renunciation honored by the great,

since it is of the nature of immediate liberation.

 

107. The wise should always be one with that silence wherefrom words

together with the mind turn back without reaching it, but which is

attainable by the Yogins.

 

108-109. Who can describe That (i.e., Brahman) whence words turn away

? (So silence is inevitable while describing Brahman). Or if the

phenomenal world were to be described, even that is beyond words.

This, to give an alternate definition, may also be termed silence

known among the sages as congenital. The observance of silence by

restraining speech, on the other hand, is ordained by the teachers of

Brahman for the ignorant.

 

110. That solitude is known as space, wherein the universe does not

exist in the beginning, end or middle, but whereby it is pervaded at

all times.

 

111. The non-dual (Brahman) that is bliss indivisible is denoted by

the word `time', since it brings into existence, in the twinkling of

an eye all beings from Brahman downwards.

 

112. One should known that as real posture in which the meditation on

Brahman flows spontaneously and unceasingly, and not any other that

destroys one's happiness.

 

113. That which is well known as the origin of all beings and the

support of the whole universe, which is immutable and in which the

enlightened are completely merged … that alone is known as Siddhasana

(eternal Brahman).

 

114. That (Brahman) which is the root of all existence and on which

the restraint of the mind is based is called the restraining root

(Mulabandha) which should always be adopted since it is fit for

Raja-yogins.

 

115. Absorption in the uniform Brahman should be known as the

equipoise of the limbs (Dehasamya). Otherwise mere straightening of

the body like that of a dried-up tree is no equipoise.

 

116. Converting the ordinary vision into one of knowledge one should

view the world as Brahman itself. That is the noblest vision, and not

that which is directed to the tip of the nose.

 

117. Or, one should direct one's vision to That alone where all

distinction of the seer, sight, and the seen ceases and not to the tip

of the nose.

 

118. The restraint of all modifications of the mind by regarding all

mental states like the Chitta as Brahman alone, is called Pranayama.

 

119-120. The negation of the phenomenal world is known as Rechaka

(breathing out), the thought, "I am verily Brahman", is called Puraka

(breathing in), and the steadiness of that thought thereafter is

called Kumbhaka (restraining the breath). This is the real course of

Pranayama for the enlightened, whereas the ignorant only torture the nose.

 

121. The absorption of the mind in the Supreme Consciousness by

realizing Atman in all objects is known as Pratyahara (withdrawal of

the mind) which should be practiced by the seekers after liberation.

 

122. The steadiness of the mind through realization of Brahman

wherever the mind goes, is known as the supreme Dharana (concentration).

 

123. Remaining independent of everything as a result of the

unassailable thought, "I am verily Brahman", is well known by the word

Dhyana (meditation), and is productive of supreme bliss.

 

124. The complete forgetfulness of all thought by first making it

changeless and then identifying it with Brahman is called Samadhi

known also as knowledge.

 

125. The aspirant should carefully practice this (meditation) that

reveals his natural bliss until, being under his full control, it

arises spontaneously, in an instant when called into action.

 

126. Then he, the best among Yogis having attained to perfection,

becomes free from all practices. The real nature of such a man never

becomes an object of the mind or speech.

 

127-128. While practicing Samadhi there appear unavoidably many

obstacles, such as lack of inquiry, idleness, desire for

sense-pleasure, sleep, dullness, distraction, tasting of joy, and the

sense of blankness. One desiring the knowledge of Brahman should

slowly get rid of such innumerable obstacles.

 

129. While thinking of an object the mind verily identifies itself

with that, and while thinking of a void it really becomes blank,

whereas by the thought of Brahman it attains to perfection. So one

should constantly think of (Brahman to attain) perfection.

 

130. Those who give up this supremely purifying thought of Brahman,

live in vain and are on the same level with beasts.

 

131. Blessed indeed are those virtuous persons who at first have this

consciousness of Brahman and then develop it more and more. They are

respected everywhere.

 

132. Only those in whom this consciousness (of Brahman) being ever

present grows into maturity, attain to the state of ever-existent

Brahman; and not others who merely deal with words.

 

133. Also those persons who are only clever in discussing about

Brahman but have no realization, and are very much attached to worldly

pleasures, are born and die again and again in consequence of their

ignorance.

 

134. The aspirants after Brahman should not remain a single moment

without the thought of Brahman, just like Brahma, Sanaka, Suka and others.

 

135. The nature of the cause inheres in the effect and not vice versa;

so through reasoning it is found that in the absence of the effect,

the cause, as such also disappears.

 

136. Then that pure reality (Brahman) which is beyond speech alone

remains. This should be understood again and again verily through the

illustration of earth and the pot.

 

137. In this way alone there arises in the pure-minded a state of

awareness (of Brahman), which is afterwards merged into Brahman.

 

138. One should first look for the cause by the negative method and

then find it by the positive method, as ever inherent in the effect.

 

139. One should verily see the cause in the effect, and then dismiss

the effect altogether. What then remains, the sage himself becomes.

 

140. A person who meditates upon a thing with great assiduity and firm

conviction, becomes that very thing. This may be understood from the

illustration of the wasp and the worm.

 

141. The wise should always think with great care of the invisible,

the visible, and everything else, as his own Self which is

consciousness itself.

 

142. Having reduced the visible to the invisible, the wise should

think of the universe as one with Brahman. Thus alone will he abide in

eternal felicity with mind full of consciousness and bliss.

 

143. Thus has been described Raja-Yoga consisting of these steps

(mentioned above). With this is to be combined Hatha-Yoga for (the

benefit of) those whose worldly desires are partially attenuated.

 

144. For those whose mind is completely purified this (Raja-Yoga)

alone is productive of perfection. Purity of the mind, again, is

speedily accessible to those who are devoted to the teacher and the

Deity.

 

----

 

http://sanskrit.gde.to/doc_upanishhat/tejobindu.itx

 

yamo hi niyamastyaago mauna.n deshashcha kaalataH .

aasanaM muulabandhashcha dehasaamya.n cha dR^iksthitiH .. 15..

praaNasa.nyamana.n chaiva pratyaahaarashcha dhaaraNaa .

aatmadhyaana.n samaadhishcha proktaanya~Ngaani vai kramaat.h .. 16..

sarvaM brahmeti vai j~naanaadindriyagraamasa.nyamaH .

yamo.a.ayamiti saMprokto.abhyasaniiyo muhurmuhuH .. 17..

sajaatiiyapravaahashcha vijaatiiyatiraskR^itiH .

niyamo hi paraanando niyamaatkriyate budhaiH .. 18..

tyaago hi mahataa puujyaH sadyo mokshapradaayakaH .. 19..

yasmaadvaacho nivartante apraapya manasaa saha .

yanmauna.n yogibhirgamya.n tadbhajetsarvadaa budhaH .. 20..

vaacho yasmaannivartante tadvaktu.n kena shakyate .

prapa~ncho yadi vaktavyaH so.api shabdavivarjitaH .. 21..

iti vaa tadbhavenmauna.n sarva.n sahajasa.nj~nitam.h .

giraaM mauna.n tu baalaanaamayuktaM brahmavaadinaam.h .. 22..

aadaavante cha madhye cha jano yasminna vidyate .

yeneda.n satata.n vyaapta.n sa desho vijanaH smR^itaH .. 23..

kalpanaa sarvabhuutaanaaM brahmaadiinaa.n nimeshhataH .

kaalashabdena nirdishhTa.n hyakhaNDaanandamadvayam.h .. 24..

sukhenaiva bhavedyasminnajasraM brahmachintanam.h .

aasana.n tadvijaaniiyaadanyatsukhavinaashanam.h .. 25..

siddhaye sarvabhuutaadi vishvaadhishhThaanamadvayam.h .

yasminsiddhi.n gataaH siddhaastatsiddhaasanamuchyate .. 26..

yanmuula.n sarvalokaanaa.n yanmuula.n chittabandhanam.h .

muulabandhaH sadaa sevyo yogyo.asau brahmavaadinaam.h .. 27..

a~Ngaanaa.n samataa.n vidyaatsame brahmaNi liiyate .

no chennaiva samaanatvamR^ijutva.n shushhkavR^ikshavat.h .. 28..

dR^ishhTii.n j~naanamayii.n kR^itvaa pashyedbrahmamaya.n jagat.h .

saa dR^ishhTiH paramodaaraa na naasaagraavalokinii .. 29..

drashhTR^idarshanadR^ishyaanaa.n viraamo yatra vaa bhavet.h .

dR^ishhTistatraiva kartavyaa na naasaagraavalokinii .. 30..

chittaadisarvabhaaveshhu brahmatvenaiva bhaavanaat.h .

nirodhaH sarvavR^ittiinaaM praaNaayaamaH sa uchyate .. 31..

nishhedhanaM prapa~nchasya rechakaakhyaH samiiritaH .

brahmaivaasmiiti yaa vR^ittiH puurako vaayuruchyate .. 32..

tatastadvR^ittinaishchalya.n kumbhakaH praaNasa.nyamaH .

aya.n chaapi prabuddhaanaamaj~naanaa.n ghraaNapiiDanam.h .. 33..

vishhayeshhvaatmataa.n dR^ishhTvaa manasashchittara~njakam.h .

pratyaahaaraH sa vij~neyo.abhyasaniiyo muhurmuhuH .. 34..

yatra yatra mano yaati brahmaNastatra darshanaat.h .

manasaa dhaaraNa.n chaiva dhaaraNaa saa paraa mataa .. 35..

brahmaivaasmiiti sadvR^ittyaa niraalambatayaa sthitiH .

dhyaanashabdena vikhyaataH paramaanandadaayakaH .. 36..

nirvikaaratayaa vR^ittyaa brahmaakaaratayaa punaH .

vR^ittivismaraNa.n samyaksamaadhirabhidhiiyate .. 37..

ima.n chaakR^itrimaananda.n taavatsaadhu samabhyaset.h .

lakshyo yaavatkshaNaatpu.nsaH pratyaktva.n sambhavetsvayam.h .. 38..

tataH saadhananirmuktaH siddho bhavati yogiraaT.h .

tatsva.n ruupaM bhavettasya vishhayo manaso giraam.h .. 39..

samaadhau kriyamaaNe tu vighnaanyaaayaanti vai balaat.h .

anusandhaanaraahityamaalasyaM bhogalaalasam.h .. 40..

layastamashcha vikshepastejaH svedashcha shuunyataa .

eva.n hi vighnabaahulya.n tyaajyaM brahmavishaaradaiH .. 41..

bhaavavR^ittyaa hi bhaavatva.n shuunyavR^ittyaa hi shuunyataa .

brahmavR^ittyaa hi puurNatva.n tayaa puurNatvamabhyaset.h .. 42..

ye hi vR^itti.n vihaayainaaM brahmaakhyaaM paavaniiM paraam.h .

vR^ithaiva te tu jiivanti pashubhishcha samaa naraaH .. 43..

ye tu vR^itti.n vijaananti j~naatvaa vai vardhayanti ye .

te vai satpurushhaa dhanyaa vandyaaste bhuvanatraye .. 44..

yeshhaa.n vR^ittiH samaa vR^iddhaa paripakvaa cha saa punaH .

te vai sadbrahmataaM praaptaa netare shabdavaadinaH .. 45..

kushalaa brahmavaartaayaa.n vR^ittihiinaaH suraagiNaH .

te.apyaj~naanatayaa nuunaM punaraayaanti yaanti cha .. 46..

nimishhaardha.n na tishhThanti vR^ittiM brahmamayii.n vinaa .

yathaa tishhThanti brahmaadyaaH sanakaadyaaH shukaadayaH .. 47..

kaaraNa.n yasya vai kaarya.n kaaraNa.n tasya jaayate .

kaaraNa.n tattvato nashyetkaaryaabhaave vichaarataH .. 48..

atha shuddhaM bhavedvastu yadvai vaachaamagocharam.h .

udeti shuddhachittaanaa.n vR^ittij~naana.n tataH param.h .. 49..

bhaavita.n tiivravegena yadvastu nishchayaatmakam.h .

dR^ishya.n hyadR^ishyataa.n niitvaa brahmaakaareNa chintayet.h .. 50..

vidvaannitya.n sukhe tishhTheddhiyaa chidrasapuurNayaa ..

iti prathamo.adhyaayaH .. 1..

[Guest guest]

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

>

> Namaste,

>

> Tejobindu Upanishad mantras, I:14-50, and Aparokshanubhuti

> shlokas 100-144, contain an identical practice (sAdhanA)

comprising 15

> steps.

>

> Readers may take these up for discussion at a suitable pace.

>

> Regards,

>

> Sunder

>

=====================================================================

==

>

> http://www.celextel.org/ebooks/adi_sankara/aparokshanubhuti.htm

>

> 116. Converting the ordinary vision into one of knowledge one

should

> view the world as Brahman itself. That is the noblest vision, and

not

> that which is directed to the tip of the nose.

>

Namaste Sunder Hattangadi-ji,

 

Probably the first obvious thing about the verses you have posted

here is they are for very advanced aspirants and not the traditional

Raja Yoga interpretation of yama, niyama (ahimsa, satyam etc).

 

Wondering if there are commentaries on these minor upanishads?

 

I have seen similar descriptions in books like "Yoga Taravali"

(authorship attributed to Sankara?)

Here is an example:

 

When Raja Yoga has developed well, there are no targets of gaze, no

lock of the mind, no place and time nor restraint of air. Nor again

is there the strain of mental fixation and concentration.

(verse 14)

Transation from the book "Perfection through Yoga - a commentary on

Yoga Taravali"

 

Hopefully I will find time to contribute to your post soon..

 

regards

Sundar Rajan

[Guest guest]

advaitin, "Sundar Rajan" <avsundarrajan>

wrote:

> Wondering if there are commentaries on these minor upanishads?

>

 

Namaste,

 

"Upanishad Brahmendra

 

rAmacandrendra sarasvatI, disciple of vAsudevendra sarasvatI, was

popularly called upanishad brahmendra.He belonged to the 18th Century.

He was the first author in the advaita tradition to write commentaries

on all the 108 upanishads listed in the muktikopanishad. His

commentaries are considered to be authoritative, and are quite popular

among sannyAsin communities in the south. In the tradition of

samanvaya used in the brahmasUtras, he harmonizes the various

doctrines found in these texts, and weaves their extensive religious

lore into the consistent philosophical framework of Sankaran advaita.

upanishad brahmendra lived and taught in Kancipuram in the south. He

established his own maTha at Kanci, which continues to this day, under

the leadership of illustrious sannyAsins."

 

 

 

Regards,

 

Sunder