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Mandalabrahmana-Upanishad Selections

Sacred Explanation 1

The great muni Yajnavalkya went to the sun's loka [world, realm]. Saluting the Purusha of the sun he said: "Please describe to me the Atma-tattva (the tattva or truth of Atma)." (243)

The Purusha of the sun answered: "I shall describe the eightfold yoga together with Jnana. (243)

The conquering of cold and heat as well as hunger and sleep, the preserving of (sweet) patience and unruffledness ever and the restraining of the organs (from sensual objects) – all these come under (or are) yama. (243)

Devotion to one's guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the manas and the not longing after the fruits of actions and a state of vairagya – all these constitute niyama. (243)

The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for asana (posture). (243)

Breathing in, restraint of breath and breathing out [in specified ways] constitute pranayama. (see 243)

When the two ears are closed by the tips of the forefingers, a phutkara (or booming) sound is heard. When the mind is fixed on it, it sees a blue light. (244)

Then he becomes one with Tattva-akash, lighted with the brightness which is the highest and the best of all. Then he becomes one with Surya-akash (sun-akash) brightened by ten million [a crore of] suns. By practising thus, he becomes one with them. (245)

The great jyotis (light) . . . by seeing it, one gets the siddhis anima, etc. (245)

A jivanmukta becomes one with the partless Brahman. (see 246)

Sacred Explanation 2

The Purusha of the sun said: "Antarlakshya is very hidden and unmanifested. It can be known by one who has got into the boat of jnana, and is the vast partless universe beyond Nada, Bindu and Kara. Above it (viz., the sphere of agni) is the sphere of the sun; in its middle is the sphere of the nectary moon; in its middle is the sphere of the partless Brahma-tejas (or the spiritual effulgence of Brahman). It has the brightness of Sukla (white light) like the ray of lightning, and jyotis (light) of the form of a vast sphere is seen. (see 246-47)

The conception of 'I am He' is namaskara (prostration). The silence (then) is the stuti (praise). (248)

One becomes a knower of Brahman by cognising the end of the sleeping state, even while in the waking state. (see 249)

There are five states (avasthas), viz.: waking (jagrat), dreaming (svapna), [deep] sleeping (sushupti), the turya (fourth) and turyatita (that beyond the fourth). (see 249)

Having acquired the means to salvation, he attains, in the middle of the lotus of his heart, the Reality and begins to recognise (or recollect) the bliss of Brahman. Having attained the path of salvation which is of the nature of Parabrahman, after having become one with It . . . he looks upon all the world as Atma . . . he becomes one who has done his duty. (250)

The yogin becomes immersed in the ocean of bliss. (251)

Sacred Explanation 3

The Purusha of the sun: "Amanaska [appearing silly] is a great secret. (251)

Saying thus, he (the Purusha of the sun) embraced his pupil and made him understand it. (252)

Sacred Explanation 4

The Purusha of the sun: "That brightness which is indescribable is paramakash. (252)

Sacred Explanation 5

"Absorption in Brahman you should learn. By long practice of this one becomes an ascetic or naked ascetic. (253)


Nadabindu-Upanishad Selections

An adept in yoga who straddles the goose is not affected by karmic influences or by tens of ten millions sins. (254)

Note. Goose-straddling is a figurative mention: Saying a mantra mentally might be done wisely and well. Mind that some sins are graver than others, and so on. - T. K.

Intelligent man, spend your life always in the knowing of the supreme bliss . . . without making any complaint (of it). (256)

That karma which is done in former births, and called prarabdha does not at all affect the tattvajnani [Truth-knower], as there is no rebirth 'to him. (256)

One learns from Vedanta that ajnana is the material cause of the universe. (256-57)

When he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is prarabdha to him? The word prarabdha is accepted to enlighten the ignorant (only). (257)

The yogin [may amount to hear] a sound that makes him deaf [sort of]. In the beginning of his practice, he hears many loud sounds and hears many such sounds. (257)

The yogin should by continual practice concentrate his attention on the sound which destroys the karmic affinities of the mind. (see 258)

The sound serves the purpose of a sharp goad to control the maddened elephant. (258)

The sound exists till there is soundless Parabrahman which is Paramatma. (248)

The soundless state is the supreme seat. (258)

A mukta [freed one] attains to his true state. (259)


Yogakundali-Upanishad Selections

Chapter 1

Sweet and nutritious food, leaving a fourth (of his stomach unfilled) is called moderate eating. (see 260)

Through practice, kundalini . . . becomes straightened. (261)

Prana is the vayu that moves in the body. (261)

Note. The pranayama methods called ujjayi, sitkali, bhastri and others are told of as various ways to rouse kundalini (shakti in a body). Six pranayama methods are explained in the medieval Hatha-Yoga Pradikipa too. - (see p. 261-66)

Chapter 2

Kechari . . . Having got this science from me, you should not reveal it to others. (267)

Note. That closes the matter. - T. K.

Chapter 3

Through manas bindu is produced. (270)

Muladhara is in the anus; svadhishthana is near the genital organ; manipuraka is in the navel; anahata is in the heart; vishuddhi is at the root of the neck and ajna is in the head (between the two eyebrows). (270)

The lamp of wisdom does not arise without the abhyasa yoga (or practice of yoga). (271)

One should think of Atma as being within the body like a light in a vessel. Atma is of the dimensions of a thumb, is a light without smoke and without form, is shining within (the body) and is undifferentiated and immutable. (271)

He himself shines always within, like a light within a vessel. (271)

A jivanmukta is one who have done what ought to be done. He attains videhamukti (emancipation in a disembodied state), after his body wears off. He attains the state as if of moving in the air. (272)



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