Mandala Brahmana Upanishad
|Dhyana. Courtesy: Dreamstime.com|
The four-fold Yamas are
- The mastery of overheat, cold, food and Sleep,
- Permanent Quietude without reaction under all circumstances,
- Undisturbed mind and
- Control of senses over the objects.
The Niyamas are ninefold:
- Devotion to Guru,
- Involvement in the path of truth,
- Experience of the real blissful stuff (Brahman),
- Satisfaction over such experience,
- Keeping away from the group or any community,
- Residing in a secluded place,
- Controlling of the mind,
- Not interested in the result of anything and
- Stubbornness in dispassion
Taraka is of two kinds. The first one is Murti Taraka and the second is Amurti Taraka. That which is in the range of senses is Murti Taraka and that which is beyond Ajna is Amurti Taraka. One should practice both Tarakas with the merger of the mind. Look and merging the mind are the required for the application of Tarkas.
Murti Taraka is the manifestation of light in the hollow place between the eyebrows. In the cavity at the root of the upper palate, there is great radiance. By seeing that radiance, one gets the powers like Anima siddhi. #Shambhavi mudra is assumed by the look and the stoppage of the movement of eyes. It is a great technique worthy of being kept as a secret by all Tantras. With this knowledge, one attains freedom from worldly existence and its practice makes one liberated.
The liquid radiance that only great sages can comprehend and that which is beyond the reach of internal and external senses is the ultimate aim of internal Look.
The form of Purusa alluringly beautiful all over his limbs in the cavity of Mind is the ultimate aim. (Account of Vaishnava).
The form of Siva with a serene blue neck with five faces with Uma in the cavity of radiance in the head is the ultimate object of internal look. (Account of Saiva).
All variants spoken above are Atman only. He who sees like this is simple and pure and he alone is fixed himself in Brahman.
The Jiva which is the twenty-fifth tattva (verity), after getting rid of the self-made twenty four verities (5 Jnanendriyas, 5 Karmendriyas, 5 Tanmatras, 5 Mahabhutas, Budhi, Manas, Aham, Prakriti are 24 tattvas in Sankhya Philosophy), having realised that I am the transcending Atman or Brahman, becomes #Jivan-mukta.
By internal look, having become the ultimate aim of his own internal look, being in the state of Jivan-mukta, he becomes the indivisible region of transcending ether.
Now Yajnavalkya asked the Sun God to explain the object of internal look. The Sun God answers:
Atman which is the prime cause of Pancha Bhutas (five elements) and which is in form of radiant flashes of lightning has four states (Jagrat, Swapna, Susupti and Turya). At the core of the Atman, the radiant Purusa shows its presence with shining effulgence surrounding it. That is the great secret. That should be known. That is the ultimate aim of both internal and external look. The universe rests in the middle of it. That indivisible region is beyond the range of Nada, Bindu and Kala. That takes form (identifiable external characters) and become formless. One who knows like this gets liberated.
The brightness of crystal, the colour of smoke, Bindu, nada, Kala, the radiance of a star, Firefly, lamp, eye, gold and nine precious gems are seen. Finally, the internal radiance is experienced. That alone is the form of Pranava.
Because of the reason that he has got rid of all the desires, the liberation is at his reach. Meditating on Paramatman as Aham Brahmasmi (I am the Brahman), giving up the ideas of existence and non-existence, Yogi get liberated. Renouncing completely again and again and in all the states (Jagrat, Swapna, Susupti and Turya), with the pairs of knowledge to be known: meditation and object to be meditated, primary aim and secondary aim, what is visible and what is invisible, reasoning and the reasoning against, he becomes liberated.
The Jiva seeks a Guru for liberation giving up lust and other sinful passions, discharging the duties, performing four Sadhanas and reaches the form of Brahman. Jiva, remaining as absolute existence in the heart chakra, capable of being seen only through internal look, gets the remembrance of the bliss of Brahman experienced in the Susupti state and realize “ I am all alone and no second.” “In spite of the occasional ignorance due to the recurrence of impressions formed in the waking state, I am Taijasa (Atman) now, with receding background of those two (Visva and Taijasa), I am Prajna. I am one alone behind states. Nothing else behind me. I am the non-dual Brahman. In this way, abolishing the impression of differences, he should meditate in the solar region in the body. By the force of such meditation and its assumption which also is the assumption of transcendent Brahman, he becomes ripe for liberation, taking the wise path of liberation.
By becoming the Turyatita Brahman, he becomes Brahman himself. All the knowers of Brahman celebrate him as Brahman. He deserves to be praised by the world. He attains the capability of travelling all the worlds. By dropping the Bindu in the ether of Supreme Consciousness and by experiencing the state of indivisible bliss incessantly through Yoga Nidra of non-dualistic state inherent in non-mindedness known as Nir Vikalpa Samadhi, he becomes Jivan-Mukta.
The Yogi absorbed in the waveless ocean of bliss becomes Brahman. Lord Indra and others are lesser blissful than him. He is the Parama Yogi.
Yajnavalkya asked Lord Aditya to explain again the concept of Mindlessness (Non-mindedness). He explained:
Non-mindedness is the great secret. By the knowledge of this secret, one is assumed to have discharged all his duties. It is associated with Shambhavi Mudra. Seeking the experiences for the knowledge of Paramatman, seeing in his own Atman the Brahman who is the lord of all, immeasurable, originless, support less, the common goal of Brahman (the deity), Vishnu and Rudra and prime cause of everything, having attained the knowledge of the activity of travelling in the cavity of intellect, attaining a stage beyond the knowledge of pairs like existence and non-existence, having understood the Unmani state and having controlled all the senses the yogi attains the Brahman which is transcendent and motionless like a flame of lamp in the windless spot. It is the form of the confluence of the river of mind with the ocean of Bliss of Brahman. It is the form of happiness of non-mindedness. Then like a dried-up tree, having lost the inclination to the relative knowledge, in consequence of the loss of lethargy and sleep, in the absence of inhalation and exhalation, having attained peacefulness, his mind rests in Paramatman.
The mind being engrossed in the transcendent ether, having dropped all the groups of senses and attained the fruit of liberation with the accumulation of virtues of previous incarnations, having driven away all the sins and sufferings by indivisible vastness of Bliss and realising Brahmam Aham (I am Brahman), he becomes one who has discharged his duty.
Lord Aditya Said to Yajnavalkya “Thou art I. There is no difference due to the omnipresence of Paramatman. Then he embraced Yajnavalkya and led to the perfect knowledge.
Then Yajnavalkya asked Lord Aditya to explain about the five-type of ether. He replied:
There are five kinds of Akasa.
Akasa is both externally and internally full of darkness.
The mind that functions leads to the bondage and the mind that does not function leads to liberation. Hence anything is within the range of Mind. The same Chitta (mind) when depends on nothing will be fit for dissolution. That dissolution should be practised on me who am full. I am the only cause of the dissolution of mind. The sound generated in Anahata ether (Heart Chakra) echoes. In the echo, a radiance is generated. The mind penetrates into that radiation. That mind is the doer of creation, sustenance and annihilation of the three worlds. When that mind meets with the dissolution that is the supreme state of Vishnu.
Ref: Mandala Brahmano Upanishad