Yogashikha Upanishad (critical study)
by Sujatarani Giri | 2015 | 72,044 words
This page relates 鈥楳ind according to Yoga Shikhopanishad鈥� of the English study on the Yogashikha Upanishad鈥攁 key text from the Krishna Yajurveda, focusing on the pinnacle of Yogic meditation. This essay presents Yoga as a crucial component of ancient Indian philosophy and spirituality and underscores its historical roots in Vedic literature鈥攑articularly the Upanishads and Vedant. The chapters of this study are devoted to the faculties of the mind and internal body mechanisms such as Chakras as well as the awakening of Kundalini.
Go directly to: Footnotes.
Part 1.2 - The Mind according to Yoga 艢ikhopani峁d
According to 惭补丑补谤峁 笔补迟补帽箩补濒颈, Yoga lies in controlling the natural tendencies of the mind. (See 驰辞驳补蝉奴迟谤补-I.1)
Almost the same sentiment is echoed in Yoga艣ikha 鲍辫补苍颈峁诲.
鈥�Mind is the root cause of all material objects and activities. The three worlds depend upon it existence. When is extinct, the world also ceases to exist. Therefore it needs to be cured through special effort鈥�.[1]
Mind and 笔谤腻峁嘺: There is a close link between mind and breath (辫谤腻峁嘺). According to Yoga 艢ikhopani峁d,[2]
鈥淭he mind located in all living beings, is securely tied to the breath (辫谤腻峁嘺). Just as a bird may be securely tied to a rope, so is the mind tied to 辫谤腻峁嘺.
The intimate and inextricable relationship between the mind and 辫谤腻峁嘺 (breath) makes it look as if they are interchangeable and interdependent. They live together and they die together.
Before beginning a detailed exposition of the a峁ａ弓膩nga yoga, it is considered necessary to mention a few important things which a serious practitioner of Yoga must take note of.
i Need for a Competent Teacher (Guru)
Everyday common experiences tell us that even for learning an ordinary wordly skill, we need a qualified teacher. This is absolutely necessary in order to learn this most secret knowledge, i.e. Yoga. The Indian tradition accords the highest place and reverence to a teacher (Guru).
The Yoga 艢颈办丑补 鲍辫补苍颈峁诲[3] puts it so beautifully鈥撯�淛ust as the latent fire within wood does not become patent without friction, so also the lamp of knowledge does not get lighted without practice of Yoga.
A lamp placed inside a pitcher does not throw light out side, but when the pitcher breaks, the flame of the lamp shines and brightens things around.
They say that our body is a pitcher and the soul inside is the lamp. When this pitcher gets broken through the words of teacher, the knowledge of Brahma shines everywhere.
Therefore, the seekers make their teacher as the captain of the ship, his words serve as a firm and study ship. Then with the power of practice they cross the ocean of the world.
No wonder, therefore that the real teacher has been extolled to the shoes. Infact, no praise is high enough for a genuine teacher. This also declare by the 叠谤补丑尘补惫颈诲测腻 鲍辫补苍颈峁诲.[4]
The Yoga 艢颈办丑补 鲍辫补苍颈峁诲 9 says:鈥�
鈥淭he teacher is 叠谤补丑尘腻, he is 痴颈峁ａ箛耻, he is also 惭补丑别艣补. In all the three worlds, none is greater than the teacher. He should be worshipped with extreme devotion because he gives an insight into the divine knowledge. Such a person alone gets the fruit of knowledge. In fact the Guru is the same thing as God and therefore, he should be worshipped with exclusive devotion. There is no difference between the two鈥�.
鈥淭he disciple should never try to seek identity-oneness with the teacher i.e. should never consider himself as equal to his teacher. The non-duality of one鈥檚 self with teacher and God should be brought about only through devotion鈥�.[5]
ii Qualifications of a Teacher of Yoga?
The preceptor (腻肠腻谤测补) should be a learned person, having a through knowledge of the Vedas, should be a devotee of 痴颈峁ａ箛耻, should be free from jealously or envy; he should be pure and always absorbed in Yoga.
A person who has all such qualifications is called a Guru.
Again the letter 鈥楪u鈥� literally means 鈥渢hat which stands in the way鈥�. Therefore, he is called a Guru because he removes darkness.
iii Suitability of the Practitioner of Yoga:
Yoga is a serious matter. It is not for anyone and everyone. This 惫颈诲测腻 (knowledge) is the greatest secret of all secrets and therefore it can not be taken lightly. The fact of the matter is that out of the millions of striving practitioners hardly a few succeed to reach the ultimate goal. The ancient 惭补丑补峁涐梗颈蝉 have therefore, laid down some qualifications for a practitioner of Yoga (蝉腻诲丑补办补).
According to Yoga 艢颈办丑补 鲍辫补苍颈峁诲鈥揑t should be imparted to a person who serves the master without remissness for twelve years, who is a 叠谤补丑尘补肠腻谤墨 (observing celibacy) and has kept his senses under control. If this is given to a person who does not fulfill these qualifications, then it is done either to exhibit one鈥檚 scholarship or out of greed for money or out of sheer negligence.[6]
iv Importance of Regular Practice of Yoga:
The need for regular practice of Yoga can not be over emphasized and it is very natural to do yoga regularly by a practitioner.
In this regard the Yoga 碍耻峁囜笉补濒颈苍墨 鲍辫补苍颈峁诲 蝉补测蝉鈥�
鈥淛ust as fire even though present in world, does not appear without friction, so also the lamp of knowledge does not get ignited without yoga 辫谤补肠迟颈肠别鈥�.[7]
The Yoga 艢颈办丑补 鲍辫补苍颈峁诲 also declares:
鈥淓manicipation is attainable only through practice and not otherwise鈥�.[8]
Footnotes and references:
[1]:
鈥屸�渃itta峁� k膩ra峁嘺marth膩n膩m tasminsati jagatrayam |
tasmink峁Ｄ箛e jagatk峁Ｄ箛am taccikitsyam prayahnata岣�鈥潀| Ibid-VI-59.
[2]:
[3]:
鈥孖产颈诲-滨-80.鈥�
[5]:
鈥孖产颈诲-痴滨-78-79.
[6]:
鈥屌涐箾峁噓 brahman pravaks膩mi gopan墨yam prayatnata岣� dv膩da艣膩vdam tu 艣u艣峁涐梗膩m ya岣� kury膩d pram膩data tasmei vakt膩 yath膩tathyam d膩nt膩ya brahmac膩ri峁噀 | p膩峁囜笉ity膩dartha 艣峁泃am tena tena sarvamanu峁ａ弓hitam m奴lamantram vijanti yovidv膩n gurudar艣itam || Ibid-II. 3 to 4.
[7]:
鈥孻ogaku峁囜笉alini 鲍辫补苍颈峁诲-III-14-15.
[8]:
鈥�驰辞驳补艣颈办丑补-耻辫补苍颈峁诲-I-139.