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Tri Sikhi Brahmana Upanishad

Tri-Sikhi means three tufts. Tri-Sikhi Brahmana Upanishad literally means the Upanishad about the Brahmin with three tufts. It is the forty-fourth Upanishad among 108 Upanishads and found attached to Sukla Yajur Veda. A Brahmin of three tufts once went to Adithya-Loka (the world of Sun) and asked the Sun God four questions. What is the body?What is life?What is the prime cause?What is Atman (Self)?
He replied that all of them are Lord Siva only. He is the Supreme Being, absolute bliss, pure and eternal. He is the indivisible-one-essence but appears as divided like a molten mass of iron appears in different forms. He appears as many because he is tinged with illusion and existence.


From Brahman, Avyakta (Void) came into existence. From Avyakta,Mahat (Masses) came into existence. From Mahat, Agamkara (Self-consciousness) came into existence. Out of Agamkara, five Tanmatra-s (Sabta, Sparsa, Ruba, Rasa and Ganta) came.From Tanmatra-s, Pancha Mahabhuta-s (Earth, Water, Fire, Air and Ether) cam…

Tejo Bindu Upanishad – Pancha Dasanga Yoga - Samadhi

Meditation Image

The yogi should practice the fifteen limbs of yoga until there will be the manifestation of Brahman on its own accord through inference. Having reached that state, the enlightened yogi will be free from all means employed. He becomes a Raja Yogi whose radiance is beyond the range of mind and speech. It  is the state that could not be explained by words or understandable. It can only be realised by the experience.

Impediments to Samadhi
The Upanishad lists the impediments that are powerfully emerging while Samadhi is practised.
·         The want of application
·         Lethargy, Dullness and Stupor
·         The longing for enjoyment
·         Confusion
·         False dignity
·         Sweating
·         Absent-mindedness
·         Obstacles like these.
These obstacles can be overcome with the knowledge of Brahman through inference.

Chitta Virittis
Chitta or mind take Virittis or modifications. Through Bhava Virittis (modifications due to worldly affairs), the yogi gets involved in worldly affairs. Through Soonya Virittis (without modifications), he gets into the state of void not being disturbed by anything. Through Brahma Virittis, one becomes Complete.

Attaining the state of Brahman
The yogi should become complete by modifying the Virittis as such. Blessed are those who understand this and practice. Those who abandon this are none other than beasts, the Upanishad says. Those who are improved by the ripening of their past karmas will attain Brahman and not those merely indulge in verbal disquisitions. Those who have knowledge of Brahman without proper functioning and without actions due to their insufficient knowledge, surely will come and go, again and again. They will not attain Brahman and will be born again and again. Without proper functioning with knowledge, they could not stand in Brahman even for half a minute, as stood by Brahman and other sages, Suka and Sanaka.

Yoga is both the means and the end. When a yogi looks upon means as the end, merely attains the means. In other words, when the goal of a yogi is mere the practice of yoga, he attains the mere practice or mastery of the practice and not the end which is the attainment of Brahman.

The means and end may be also related to cause and effect. By inference, when the cause ceases to exist, the effect also perishes. That alone will remain which could not be explained in words. Through Dhyana That Pure Brahman becomes a certainty. The enlightened will see everything as Brahman alone and merged in the pleasure of Brahman.

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