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Tejo Bindu Upanishad – Atman and Anatman
The fifth chapter of Tejo Bindu Upanishad is the dialogue between Sage Ribhu and his disciple Nidagha. Ribhu Gita was a part of the epic Siva Rahasya like Bhagavat Gita was the part of the epic Mahabharata.
Initially, Ribhu Gita was taught to the sage Ribhu and Lord Kumara simultaneously by Lord Siva. Later, the sage Ribhu taught this to the Sage Nidagha. Ribhu Gita is available in Siva Rahasya as the dialogue between the sage Ribhu and his disciple Nidagha. The context of Tejo Bindu Upanishad and Ribhu Gita are the same. Non-duality or Advaita is the message of the both.
Nidagha asked the sage Ribhu to explain the distinction between Atman and Anatman( that which is not Atman).
The sage Ribhu replied:
Atman is the cause of all effects and at the same time, he is devoid of causes and effects. Atman is the pure consciousness. He is full of bliss and radiance. He is full of Nada. Nada means the sound that could be heard in deep meditation. Atman is beyond Nada and time. Atman is imperishable. He was from the time immemorial, He is at the very present now and He will be in the never-ending future. He is beyond the barrier of time.
Anatman is farther away from enlightenment. He is yet to realise the Maha Vakyas, the great aphorisms of Vedanta. The Maha Vakyas are
Aham Brahma Asmi or Aham Brahmasmi: I am the Brahman
Tat Tvam Asi: Thou art that: You are that (Brahman)
Atman and Anatman are different states of Atman. If Atman could not realise its state of consciousness, bliss and radiance, it is Anatman.
Practically there is no such thing as Anatman. There is nothing except Atman. Everything is Atman. Only thing is there are different states of Atman.
Truth prevails if there is no deception. If deception prevails, no truth could be.Truth is the absence of deception or falsehood. Auspiciousness is the absence of inauspiciousness.
In the absence of the effect, there could be no cause. If “I” become “thou”, “thou” ceases to be. “I” also won’t be there.
If the object seen is the seer, there is no seeing. This is the very basis of the meditation on Self.If you meditate on your Atman or Self, the object and the seer are the same, hence there is no sight at all. If nothing is seen there will be no external existence. If there is no external stuff, seer also ceases to be. There is no mind at all. Everything becomes Brahman. “I’ and “thou” are Atman only. Brahman only. There is no Anatman.
This world exists only in the mind. Really it does not exist. It is the mind that is the world. If this world ceases to be, there will be no mind. If there is no mind, there is no world. If there is no mind and world, no egoism. No Brahman. No Anatman. Everything is the falsehood. Maya.Hence there is Anatman.
Brahma, Vishnu and Rudra are all falsehood. All the world are the falsehood.
Which is true?Thou art true. Brahman is nothing other than “thou”.Thou are that. Thou art that Brahman.
Thou art in Brahma, Vishnu and Rudra. Thou art the Bliss. Thou art the radiance. There is no second one.
Thou art the pure consciousness. Everything else does not exist.
The fixed idea that I am the body is Maya or illusion. Ignorance makes the illusion. Mind makes the ignorance. Mind alone the reason for all miseries. Mind alone is the bondage. The external world is the product of mind only.
What is the solution to the troubles created by the mind? The solution is already given. Mind alone is the solution. We already know where mind ceases to exist. By focusing your mind on Atman or self, you will become pure consciousness.
Brahma Vidya Upanishad is the 40th among the 108 Upanishads. It contains 110 verses and found attached in Krishna Yajur Veda. Yet another version of this Upanishad containing 14 verses is found attached in Atharva Veda. Brahma Vidya is the knowledge of Brahman. Hence this Upanishad deals with the knowledge of Brahman. I declare the secret of Brahma Vidya, in the name Vishnu who commands over the marvellous deeds. The supreme science of Brahman is the monosyllable Om, as declared by the expounders of Vedanta. I declare the body, seat and durations of Om. It includes the three Gods (Brahma, Vishnu, and Maheswara), the three worlds (Bhur, Bhuvar, and Suvar), the three Vedas (Rig, Yajur, and Sama), the three Fires (Garha-patya, Dakshina, and Ahavaniya), the three Matras (A, U, and M), and the Ardha Matra. The body of Pranava The body of the first Matra “A” is Rig Veda, Garha-patya (Fire), Prithivi (Earth), and Lord Brahman, the deity. (In Sanskrit, the word Brahman has two connotations. One i…
Yoga Tattva Upanishad is the Upanishad of yoga philosophy. It is the forty-first Upanishad among the 108 Upanishads and forms part of Krishna Yajur Veda. It contains 142 verses.
I (says the author of the Upanishad) hereby present the philosophy of yoga (yoga tattva) for the benefit of yogis. By hearing and learning this yoga, the yogi will get released himself from all the sins.
The great yogi by name of Vishnu, the Supreme Being who is known for his spiritual austerities, stands as the beacon of light in the path of yoga tattva. The Pitamaha (Pitamaha means grandfather. It here refers to Lord Brahman, the deity) approached Lord Jagannath (the other name for Lord Vishnu. Jagannath means the Lord of the universe) paid him due respects and asked him to explain the philosophy of Astanga Yoga (yoga of eight limbs or stages).
“Let me explain the philosophy,” said Lord Hrisikesha (the other name of Lord Vishnu. It means the Lord of senses). All people are ensnared in the trap of worldly pains…
Dhyana Bindu Upanishad is the 39th of 108 Upanishads. It contains 106 verses and is attached to Sama Veda whereas a smaller version of 26 verses was found attached in Atharva Veda. This Upanishad and Yoga Tattva upanishad contains some common verses.
The mountainous sins accumulated over many births can be destroyed by Dhyana Yoga (Meditation). Nobody is found to have destroyed the sins by any other means except Meditation. Meditation is the only way to annihilate the sins.
Pranava (Om) is the Supreme Bijakshara (seed letter) with Nada (sound) and Bindu (dot). When the Nada dissolves the soundless residuum (Brahman) remains. In other words, Pranava (Om) is eternal and Brahman is transcending the Pranava. One who knows the transcending Brahman knows everything without a doubt.
A hundred thousandth part of awn of a grain of paddy is the Jiva-Chaitanya (Consciousness of Atman). A hundred thousandth part of Jiva-Chaitanya is Eswara-Chaitanya (Consciousness of Brahman). A fifty-thousandth pa…