365bet娱乐

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 39 begins his central philosophical doctrine called the 础蝉辫补谤艣补 Yoga. This doctrine is a culmination of the characteristics that he has ascribed to Brahman/Self which is non-dual in nature. From 办腻谤颈办腻 32-38 骋补耻岣峚辫腻诲补 engages in making the nature of Brahman accessible to the reader. He uses many negatives like ajam, anidram, asvapnam, 补办腻谤辫补峁噛补尘 etc. to describe the indescribable Supreme Reality. We have already enlisted and explained the negative method of describing the Absolute. A detail study of the term 补蝉辫补谤艣补 and its philosophical significance has been undertaken in my research on the 补濒腻迟补艣腻苍迟颈 辫谤补办补谤补峁嘺 of the M膩峁囜笉奴kya办腻谤颈办腻.

骋补耻岣峚辫腻诲补 explains in this 办腻谤颈办腻 that, 鈥榯his yoga, which is not in touch with anything is hard to attain by Yogis in general. The Yogis are afraid of it, for they fear it where there is really fearlessness鈥�.

艢补峁卥补谤补 in his commentary of this important 办腻谤颈办腻 explains the phrase, 鈥�yogino bibhyati鈥� (yogis afraid of it or yogis shrink from it, i.e., from 补蝉辫补谤艣补 yoga) that this is not an ordinary yogic concentration. According to 骋补耻岣峚辫腻诲补 and 艢补峁卥补谤补 this yoga is more likely the opposite which has no contact with anything (补蝉辫补谤艣补), for nothing has ever come into being (补箩腻迟颈). This yoga is well known and is described in the various 鲍辫补苍颈峁�a诲蝉 as 补蝉辫补谤艣补 yoga. This yoga being not in touch with anything is free from all relations. It is difficult (诲耻谤诲补谤艣补岣�) to be realized by yogins, as who are not well grounded in the teachings of 痴别诲腻苍迟补. This yoga can be realised only through the knowledge of 腻迟尘补苍 as being non-dual. This is absolutely devoid of fear. But ordinary yogins see fear in this yoga as they think that in this yoga there is destruction of 腻迟尘补苍 (腻迟尘补-苍腻艣补). In other words there is disintegration of their own individuality. They lack discrimination i.e. the real Self from its false appearance and therefore they are afraid of losing their individuality in this yoga which is in reality is free from all fear.

In 办腻谤颈办腻 40 骋补耻岣峚辫腻诲补 states that, 鈥榯he yogis (who do not follow the method of Jnana-yoga as described in the 办腻谤颈办腻) depend on the control of their mind for fearlessness, destruction of misery, the knowledge of Self and eternal peace鈥�.

It seems that 骋补耻岣峚辫腻诲补 mentioned the yogis in this 办腻谤颈办腻are the same yogis mentioned in 办腻谤颈办腻 39, as those yogis for whom 补蝉辫补谤艣补-yoga is difficult to realise and who are afraid of it. The commentator remarks on this point as: Those who regard the mind and sense-organs as illusory like the erroneous appearance of a snake on a rope and therefore regard them as non-different from the nature of Brahman from the absolute point of view-for such men who have become identified with Brahman, fearlessness and eternal peace which is emancipation (尘辞办峁�a) is only naturally accomplished and for which they do not depend upon any other disciplinary activity.

But for all other yogis who follow the righteous path possessing a middling or inferior type of intellect and who regard the mind as related to but different from the Self/ 腻迟尘补苍 and who have no knowledge of 腻迟尘补苍 being the sole reality, fearlessness is realised only through the control of the mind. To them the destruction of misery (诲耻岣�k峁�a办峁�a测补岣�) is also dependent upon the control of the mind. For, according to 艢补峁卥补谤补 there can be no removal/extinction of misery for those non-discriminating people as they regard the mind is related to 腻迟尘补苍 and the mind is always active.

Moreover, for them, the knowledge of the Self and the everlasting peace (补办峁�a测腻 艣腻苍迟颈岣�), called emancipation, depend on the control of the mind (manonigraha).

Swami Nilkhilananda comments on this commentary^[1] : 鈥淭o see the mind as separate from Brahman is a freak of imagination. The 箩帽腻苍颈蝉, knowing this truth do not care for the control of mind, for the mind, as such, does not exist for them鈥�.

Nilkhilananda expands his comments on this theme: 鈥淭he yogis think that misery is caused by the activities of the mind. Hence they direct all their energy to the suppression of the 惫峁泃迟颈蝉 of the mind. But the 惫峁泃迟颈蝉 reappear if the attempt is slightly relaxed. The yogis, on account of their ignorance of the real nature of the mind, fight with their own shadows. The 箩帽腻苍颈 on the other hand, realises the mind as well as all its activities as identical with the non-dual Brahman. Hence, the activities of mind do not stand in the way of his eternal happiness鈥�.

骋补耻岣峚辫腻诲补 continues in 办腻谤颈办腻 41: 鈥楾he mind can be brought under control only by an unrelenting effort like that which required to empty an ocean, drop by drop, with the help of a (blade of) 碍耻艣补-驳谤补蝉蝉鈥�.

According to 艢补峁卥补谤补 the control of mind is possible only by determination, perseverance and without discouragement. To control the mind is like draining out an ocean with the help of the tip/point of a blade of 办耻艣补 grass that can hold just a drop of water (ku艣膩gre峁嘺 ekabindun膩). This requires utmost patience and sustained/untiring effort.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻s 42-45 gives provisional instructions about a certain method (耻辫腻测补) of mind control which is apparently on the level of relative truth (蝉补尘惫峁泃颈), in contrast with the absolute standpoint which is reflected in his unique doctrine of 补蝉辫补谤艣补 yoga.

In 办腻谤颈办腻 42 骋补耻岣峚辫腻诲补 says that the control of the mind (manonigraha) is very difficult no doubt, but there are means which enables the 蝉腻诲丑补办补 to achieve his goal. The 办腻谤颈办腻 reads as: 鈥楾he mind distracted by desires and enjoyments as also the mind enjoying pleasure in oblivion (trance-like condition) should be brought under discipline by the pursuit of proper means for the state of oblivion is as harmful as desires鈥�.

It may be asked whether incessant perseverance is the only way of controlling the mind. To this question 艢补苍办补谤补 replies that not only with great perseverance, but with the means to be stated (to be explained later on) the mind should be controlled in its activities towards objects of desires and enjoyments. It means that it must be brought back to 腻迟尘补苍 itself and made to rest there. The word 鈥�laya鈥� in this 办腻谤颈办腻 is interpreted as deep sleep (蝉耻峁�u辫迟颈) in which everything gets merged i.e. sleep. One should control the mind from such a state of laya also, although one feels perfect ease in such state. One might, again think if laya is a peaceful state, why should it be controlled? 艢补峁卥补谤补 claims that as desires lead to undesirable effects, so does sleep. So as the mind engaged in objects of desire is to be controlled, mind in sleep is also to be controlled.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 43 discusses the instruction as: 鈥楾he mind should be turned back from the enjoyment of pleasures, remembering that all this is attained with misery. If it be remembered that everything is the unborn (Brahman), the born (duality) will not be seen鈥�.

According to 艢补峁卥补谤补 all duality that is created by ignorance (补惫颈诲测腻) is full of sorrow permeated with misery. One should withdraw the mind from desires and enjoyments due to the results of the actions induced by the desires. That is to say one should withdraw the mind with the help of idea of complete detachment (vairaga). Again remembering the fact, from the instruction of scriptures and the teacher that everything is unborn Brahman, what appears to be different from it, that is, the mass of duality, is not seen at all because duality does not exist.

In this 办腻谤颈办腻 骋补耻岣峚辫腻诲补 seems to offer two instructions: the first from the standpoint of relative truth (蝉补尘惫峁泃颈) and second from the standpoint of ultimate truth (辫补谤补尘腻谤迟丑补迟补岣�) which is the primary teaching of 骋补耻岣峚辫腻诲补. The first line of this 办腻谤颈办腻 states that one should withdraw the mind from enjoyment and desire, being aware that all is suffering (诲耻岣�k丑补峁� sarvam anusm峁泃ya k膩mabhog膩n nivartayet). The second line of this 办腻谤颈办腻 indicates that, 鈥榖y being mindful that all is birthless/unborn, one sees that nothing ever comes into being (aja峁� sarvam anusm峁泃ya 箩腻迟补峁� naiva tu pa艣yati)鈥�.

Footnotes and references:

[back to top]

[1]:

Nilkhilananda Swami, The M膩峁囜笉奴kya Upani峁�ad, 202. fn.