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Mandala Brahmana Upanishad OM. the Great Muni Yajnavalkya Went To

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Mandala Brahmana Upanishad OM. the Great Muni Yajnavalkya Went To Mandala Brahmana upanishad OM. The great Muni Yajnavalkya went to Aditya-Loka (the sun’s world) and saluting him (the Purusha of the Sun) said: “O Revered Sir, describe to me the Atman-Tattva (the Tattva or Truth of Atman).” (To which) Narayana (viz., the Purusha of the sun) replied: “I shall describe the eight- fold Yoga together with Jnana. 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. 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. The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for Asana (posture). Inspiration, restraint of breath and expiration, which have respectively 16, 64 and 32 (Matras) constitute Pranayama (restraint of breath). The restraining of the mind from the objects of senses is Pratyahara (subjugation of the senses). The contemplation of the oneness of consciousness in all objects is Dhyana. The mind having been drawn away from the objects of the senses, the fixing of the Chaitanya (consciousness) (on one alone) is Dharana. The forgetting of oneself in Dhyana is Samadhi. He who thus knows the eight subtle parts of Yoga attains salvation. Tejo bindu upanishad 30. But it should be directed towards that seat (of Brahman) wherein the cessation of seer, the seen and sight will take place and not towards the tip of the nose. 31. That is called Pranayama (the control of breath), in which there is the control of the modifications (of mind) through the cognition of Brahman in all the states of Chitta and others. 32. The checking of (the conception of the reality of) the universe, is said to be expiration. The conception of ‘I am Brahman’ is inspiration. 33. The holding on (long) to this conception without agitation is cessation of breath. Such is the practice of the enlightened. 34. The ignorant close their nose. That should be known as Pratyahara, through which one sees Atman (even) in the objects of sense and pleases Chitta through Manas. It should be practised often and often. 35. Through seeing Brahman wherever the mind goes, the Dharana is meant that state where one indulges in the good thought: 36. ‘I am Brahman alone’, and is without any support. This Dhyana is the giver of supreme bliss. 37. Being first in a state of changelessness and then thoroughly forgetting (even) that state owing to the cognition of the (true) nature of Brahman - this is called Samadhi. 38. This kind of bliss should be practised (or enjoyed) by a wise person till his cognition itself united in a moment with the state of Pratyag (Atman). Yoga Tattva upanishad 68-69(a). Let him practise Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of sense during cessation of breath is called Pratyahara. 69(b). Whatever he sees with his eyes, let him consider as Atman. 70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman. 71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman. 72. The Yogin should thus unwearied gratify his organs of sense for a period of one Yama every day with great effort. Shrimad Bhagavatam primul cant partea a treia sutra 54 One who has controlled the sitting postures [the yogic äsanas] and the breathing process can turn the senses toward the Absolute Personality of Godhead and thus become immune to the contaminations of the modes of material nature, namely mundane goodness, passion and ignorance. PURPORT The preliminary activities of the way of yoga are äsana, präëäyäma, pratyähära, dhyäna, dhäraëä, etc. Mahäräja Dhåtaräñöra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari). Thus all his senses were being engaged in the service of the Lord. This process directly helps the devotee to get freedom from the contaminations of the three material modes of nature. Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch. But one who has surrendered himself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and be fixed in the service of the Lord. The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities. This process of turning the senses from material attachment to the loving transcendental service of the Lord is called pratyähära, and the very process is called präëäyäma, ultimately ending in samädhi, or absorption in pleasing the Supreme Lord Hari by all means. Shrimad Bhagavatam cântul al treilea partea a doua sutra 5 One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart. PURPORT The yogic practices in general and haöha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment. Hatha Yoga Pradipika 83. Through the process of sustained listening, this inner sound drowns the external sounds. The Yogin [who devotes himself to the Nada] overcomes all instability of mind in fifteen days, and becomes happy. Pratyahara or detachment is necessary to not hear the external sounds. It is done this way: imagine you hear something outside of yourself, determine what it is exactly, which activates your intellect, and from this powerful position, you decide to withdraw your attention from the external sound; you allow this withdrawal to occur and you aim your attention at the Nada sound, which you chose for. Gherandha Samhita 10 -11 Voici donc ces sept disciplines : D'abord les six actes de purification (satkarman); puis les postures (âsana) qui permettent d'acquérir la stabilité, les gestes ou sceaux (mûdra) qui donnent la fermeté; le retrournement des sens (pratyâhâra) qui apporte la quiétude; viennent ensuite le contrôle de l'énergie du souffle (prânâyâma) assurant la légèreté; puis la contemplation (dhyâna) permettant la perception directe de la conscience de Soi (âtman); enfin l'enstase (samâdhi) donnant accès à l'émancipation et qui est, sans aucun doute, l'ultime libération. 4 Le retournement de l'activité sensorielle — Pratyâhâra — 1. Gheranda dit : Maintenant je vais fe parler de l'excellente discipline du pratyâhâra, lc retournement des sens vers le dedans, qui detruit le désir et toute autre passion. 2. Il s'agit de contrôler le mental, ou principe de la pensée, dès qu'il entre en activité. Sa nature etant instable et inconstante, il faut parvenir à le diriger précisement et à volonte vers la conscience intérieure du Soi en arrêtant ses vagabondages incessants. 3. Honneur, mépris, propos élogieux ou effrayants, toutes ces préoccupations sont à extirper du mental qui doit passer sous le contrôle exclusif du Moi profond, l'atman. 4. Toutes les odeurs, délicieuses ou puantes, sont des produits du mental destinés a le distraire. Il est donc nécessaire de pratiquer volontairemcnt le retrait des sens vers le dedans et de mettre le mental (manas) sous le strict controle de l'atman. 5. Par l'intermédiaire du mental on perçoit de même les saveurs fondamentales comme le sucre, l'acide, l'amer ou l'astringent. La pratique du pratyâhâra visera donc toujours à soumettre le mental au contrôle du Moi profond, l'atman. Tel est le quatrième enseignement de cette samhîtâ que donna Gheranda à Candakâpâli concernant le yoga physique et particulièrement le pratyâhâra. II.54 sva-viæayâsamprayoge cittasya svarûpânukâra ivendriyâñâm pratyâhâraï sva = own viæaya = object (of experience), phenomenon asamprayoge = uncoupling cittasya = consciousness sva = own rûpa = form anukâra = imitation, following suit iva = like, thus, as it were indriyâñâm = sensory apparatus pratyâhâraï = withdrawal of the senses When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is called withdrawal of the senses. II.55 tataï paramâ vaåyatendriyâñâm tataï = therefore, from these, from that paramâ = ultimate, highest, purest vaåyata = obedience, subservience indriyâñâm = sensory apparatus Then the senses reside utterly in the service of realization. Aparokshaanubhuti 121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
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