Chapter 5 - Rajayoga in the Yoga-upanisads

According to the Sankhya theory, the evolution of the universe occurs due to the proximity between purusa and prakrti. According to YogaUpanisads, on the other hands, the entire universe evolves out of the Brahman. When Brahman gets associated with illusion, it causes every appearance.484 In this chapter, we will proceed to see how the dualistic philosophy of Patanjali blended in the Yoga-Upanisads, which are closely associated with the metaphysics of non-dualism. 1. RajaYoga in the Yoga-Upanisads. Raja-Yoga is wholly concerned with obtaining the state of samadhi or liberation. It thus understands mind training as the path of meditation. On the other hand, the Yogasikha Upanisad has defined Raja-Yoga as the state when the rajas (female vital fluid) and retas (semen of male) are united.4 Here we notice a completely tantric interpretation rather than the interpretation influenced by Patanjali's Yoga system. However, generally we see that the Raja-Yoga in the Yoga-Upanisads is based on a kind of Advaita philosophy. It is engaged with mental regulation like Patanjali's Yoga, but finally concentrates upon the Brahman. In the Mandalabrahmana Upanisad, the very essence of Raja-Yoga has been described in nine cakras, six adhara (supporting 486 483 Cf. Trisikhibrahmana Upanisad, brahmana bhaga. 3. 484 485 Trisikhibrahmana Upanisad, brahmana bhaga. 2;...tadshasakam kimiti cet-ucvatel sacchabdavacyam avidvasabalam brahma II YSU, I. 137; Rajaso retaso yogadrajayoga iti smrta: Il Cakras are mentioned in six in number generally. Horwever nowhere have listed

126 place), +87 the three introspections (seeing target internally, externally and middle), five-fold sky (gunarahitakasa, parakasa, mahakasa, tattvakasa and survakasa) etc. the mind ripens in the state called unmani (mind-transcending state), there arises the state of abiding in the Brahman. It is known as the accomplishment of pure non-duality. 489 As stated above, the YogaUpanisads promulgate the metaphysics of non-dualism ignoring for the most part the dualistic philosophy of Patanjali, but making occasional use of his delineation of the Astanga-Yoga and his fine definitions. On these grounds one can conclude that the Rajayoga in the Yoga-Upanisads is a sort of Advaitic Yoga with the delineation of eight limbs of Yoga that grow out of Patanjali-Yoga. Accordingly when practicing the dissolution of In the Amrtabindu Upanisad, the six limbs of Yoga are mentioned which resemble the eight limbs of Patanjali's Yoga. They are pratyahara, pranayam, dharana, dhyana, tarka and samadhi. 490 Their definitions are different from those of the respective limbs from Astanga-Yoga, and the method of attaining samadhi consists of repetition of mantra 'aum' and mandala.491 Through carkras in nine number except in Mandalabrahmana Upanisad in the Yoga-Upanisads. 487 Cf. Yogasikha Upanisad, I. 168-175. & V. 5 -11. According to YSU, adhara also indicates six cakra; muladhara, svadhisthana, manipura, anahata, visuddhi and ajna. 488 Cf. Mandalabrahmana Upanisad, brahmana IV. 5; Navacakram sadadharam trilaksyam vyomapancakam l Samyagetanna janati sa yogi namato bhavet ll Cf. Mbu, brahmana I. ii. 5-13. & brahmana IV. 1~4. 489 490 491 Cf. Mbu, brahmana IV. 2. & brahmana V. 2. & 6. Cf. Amrtabindu Upanisad 6. Amrtabindu Upanisad,17; Krtva manomayim raksam japtva vai rathamandale Il : i

127 this repetition one should be absorbed in the contemplation of the Atman, 492 having attained it, one looks upon himself as the same as 'that' (supreme Self). 493 However, the state is termed as kaivalya (aloneness). The Dhyanabindu Upanisad and Yogacudamanya Upanisad also mentioned the six-fold path of Yoga. There it is inclined to open the door of liberation by awakening the kundalini. In addition to that, the Yogacudamanya Upanisad includes the tantric practice to entitle one for liberation. 496 The KsU has also explained the limbs of Yoga without yama and niyama. Under the heading of each limb, such practices are designed to reach moksa through cleaning the nadis with the knife of "aum'.4 In fact, pranava or 'aum' is regarded as a sort of mantra, which is to be recited repeatedly. It is recommended to recite it in the beginning stages of yoga for removing obstacles. 498 On the other hand, the Tejobindu Upanisad has explicated Yoga in terms of fifteen limbs. They are yama, niyama, tyaga (renunciation), mauna (quiescence), desa (right place), kala (time), asana, mulabandha, dehasamya (equilibrium of body), drk-sthiti (stability of introspection), pratyahara, prana-samyama, dharana, atma-dhyana, and samadhi. • 497 492 493 Amrtabindu Upanisad, 15; Dharayitva tathatmanam dharana parikirtita Il Amrtabindu Upanisad, 16; Samam manyeta yam labdhva sa samadhi: prakirtita: ll 494 Amrtabindu Upanisad, 29; Icchayapnoti kaivalyam sasthamasi na samsaya: Il 495 Dhyanabindu Upanisad, 68; Kundalinya tatha yogi moksadvaram vibhedayet II Cf. Yogacudamanya Upanisad, 39. 496 Cf. Yogacudamanya Upanisad, 57-64. Yogatattava Upanisad, 126 497 498 499 Cf. KsU, 2-20. Cf. Yogatattava Upanisad, 63-64. Varaha Upanisad, V. 68-70. " Cf. Tejobindu Upanisad, I. 15-16.

128 The Trisikhibrahmana Upanisad states that Astanga-Yoga is a means to the knowledge of Brahman which is non-qualified. 500 In the Yogatattava Upanisad, a type of Hatha-Yoga has prescribed according to eight limbs. 501 The Darsana Upanisad also describes AstangaYoga in a similar way as the Trisikhibrahmana Upanisad It is regarded as the means to jivamukti (liberation while living). 502 On the other hand, the practice of AstangaYoga according to the Darsana Upanisad leads to the rise of knowledge through the destruction of disease and sin and thought detachment by conquering the air. 503 By that, there arises realization towards the union of paramatma and jivatma. 504 It follows from what has been said that the Raja-Yoga involves not only the practice of Hatha-Yoga but also Jnana-Yoga in the Yoga-Upanisads. In the Mandalabrahmana Upanisad, Narayana also says that yama etc. along with knowledge is called the Astanga-Yoga.505 Though the constituents and definitions of yama and niyama stated in Yoga-Upanisads are slightly different from those stated in Patanjali's Yoga, The rest of limbs 506 500 501 502 Trisikhibrahmana Upanisad, mantrabhaga, Nirvisesabrahmajnanopaya: astangayoga: Cf. Yogatattava Upanisad, 24-25. Darsana Upanisad I; Jivanmuktisadhanam astangayoga. In the Yoga-Upanisads, jivanmukti is termed as the liberation while embodied state, but he is no way affected by the perivous karma; on the contrary, videhmukti is termed as the liberation disembodied state. So to speak, giving up jivanmukti state, yogi enters videhmukti state. However, it is stated in the Yogasikha Upanisad I. 161-164 that the attainment of videhmukti state is possible even when his body remains. 503 Darsana Upanisad, VI; Vayujayena rogapapavinasavairagyapurvika jnanotpatti: Cf. Darsana Upanisad, VI. 44-51. 504 Darsana Upanisad, X. 1; Samadhi: samvidutpatti: parajivaikatam prati ll 505 Mandalabrahmana Upanisad hovaca narayana:1 Jnasahitayamadvastangayoga ucvate ll brahmana I. i. 2; Sa 506 Cf. Mandalabrahmana Upanisad, brahmana I. i. 3-4.

129 described in Yoga-Upanisads are more or less like those in Patanjali's 507 Yoga. They have declared that one, who knows these, is the attainder of liberation. 508 510 We find throughout the Yoga-Upanisads, particularly in the Yogatattava Upanisad, Varaha Upanisad and Sandilya Upanisad, that Hatha-Yoga is said to represent the eight limbs of Yoga. 50% These Upanisads also refer to Raja-Yoga. Accordingly, one should practice Raja-Yoga after having physical control. It is stated that when all karmas are completed with Rajayoga, vairaga (detachment) and viveka (discrimination) are generated in the yogis." If viewed in this light, we find that the Rajayoga in the Yoga-Upanisads compromises with HathaYoga adopting it as a step to achieve the Brahman. So to speak, we find a synthesis or combination of Raja-Yoga and Upanisadic idea of Brahman. In other words, Raja-Yoga in the Yoga-Upanisads does not denote a set of mental techniques, but it becomes subservient to Hatha-Yoga. We also find that the definitions of eight limbs founded in Yoga-Upanisad are different from those of Yoga-Sutra Let us see this in what follows. 507 Cf. Mandalabrahmana Upanisad, brahmana I. i. 5~10. 508 Mandalabrahmana Upanisad, brahmana I. i. 11; Ya evam veda sa muktibhag bhavati II 509 510 Cf. Yogatattava Upanisad, 24-25. Varaha Upanisad V. 11 ff. 9 Yogatattava Upanisad, 129-130: Tato bhavedrajayogo nantara bhavati dhrudvam l Yada tu rajayogena nipanna yogibhi; kriva: II Tada vivedavairagyam jagino dhruvam l

Yama 130 513 Wise persons mean by the word 'yama' non-attachment to body and sense organs. 511 Yama has defined as controlling the organs through knowledge that all is Brahman; it should be practiced repeatedly. 512 The four yamas according to the Mandalabrahmana Upanisad are (1) the conquest of cold, heat, food and sleep (2) constant, tranquility, (3) steadiness and (4) control over the objects of enjoyment of the sense. However generally yamas in the Yoga-Upanisads count as ten in number: ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacarya (celibacy), daya (pity), arjavam (straight forwardness), ksama (tolerance), dhrti (courage), mitahara (moderation in food), sauca (purity). 514 They have defined in the Darsana Upanisad as following: "Violence by body, mind and word without knowing truth spoken in Veda is violence, not otherwise. One who thinks that atman exists everywhere, can not be cut and can not be perceived, is said to be non-violent, and it is said to be superior by those who are wellversed in the Vedanta philosophy. What is grasped, heard and smelt by the sense organs such as eyes etc., will only be called satya, not otherwise. One who thinks that everything is satya, (whatever we see) as superior Brahman, nothing else. That is said to be the supreme truth by those who are well versed in the knowledge of Vedanta. The wise men know nonTbU, mantrabhaga 28; Dehendrivesu vairagayam ityucyate budhai: Il 512 Tejobindu Upanisad, I. 17: Sarvam brahmeti vai jnanadindrivagramasamyama: 1 Yamoayamiti samproktoabhyasaniyo muhurmuhu: Il 513 Mandalabrahmana Upanisad, brahmana I. i. 3; Sitopnaharanidravijaya: sarvada santirniscalatvan visaveindriyanigrascaite yama: Il 514 Cf. Trisikhibrahmana Upanisad, mantrabhaga. 32-33. Darsana Upanisad, I. 6. Varaha Upanisad, V. 12-13.

131 stealing as that, according to which one withdraws mind from grass, jewels, gold and pearls, which belong to others. The feeling of self as self without dealing with worldly things is said to be asteya by those who know the self. Brahmacarya is defined as avoiding contact with women by body, speech and mind, as also with one's own wife in the menstrual period. The movement of the mind attaining the position of Brahman is celibacy. Regarding all beings as one's own self with body, mind and word is called kindness by the knower of Vedanta. To regard one's own son, friend, wife, enemy as equal to oneself, I call arjavam. Not getting mentally disturbed when tormented with body, mind and speech by the enemy is called forbearance." Only the study of Veda and nothing else gives freedom from worldly life. Thus, the rise of knowledge and steady thought: "I am only self and nothing else" is said to be courage by the followers of the Veda. Taking a small amount of cooked food, retaining one-fourth parts of it, hence taking food in accordance with yogic practice is temperance in eating. Getting rid of one's own bodily impurity through clay and water is external cleanliness; whereas the knowledge "I am pure" is said to be internal cleanliness by wise men. Sauca is the knowledge of the difference between purity and impurity of soul. If man who is interested in external purity gives up internal purity based on knowledge, he is foolish, because this act is like giving up gold and accepting a clod of earth. $15 515 Cf. Darsana Upanisad, I. 7-23. Sandilya Upanisad, I. i. 4~14.

132 Niyama 516 Constant love for supreme principles is said to be niyama. The flow of similar forms of consciousness and rejection of dissimilar forms is niyama. A wise person can attain the highest pleasure through it. 517 The devotion to guru, the attachment to the way of truth, the enjoyment of things which come naturally, the satisfaction by experiencing matters, non-attachment, living alone, withdrawal of the mind, lack of desire towards the fruit of one's actions and detachment are the nine niyamas in the Mbu, 518 Mandalabrahmana Upanisad But niyamas are generally ten in number; penance, satisfaction, believing in God, charity, worshiping Hari, the study of the Vedanta system of philosophy, modesty, determination, japa (muttering sacred names) and vow." They are explained in the Darsana Upanisad as follows: 519 In the manner described by the Veda, emaciating the body by krcchra (a particular kind of religious penance, or bodily mortification) and candrayana (expiatory penance regulated by the moon's age; the period of its waxing and waning) and so on, is called penance by the wise. What is liberation? How and by whom, has one brought in this world? Wiseman says that reflecting on such question is that real meaning of penance........ Wiseman, who is only engaged in complete knowledge, knows that as contentment. Seeing Brahman due to detachment from whatever one likes, 516 Trisikhibrahmana Upanisad, mantrabhaga. 29; Anurakti: pare tattve satatam niyama: smrta: 1 517 Tejobindu Upanisad, I. 18; Sajatiyapravahasca vijatiyatiraskrti: I 518 519 Niyamo hi paranando niyamat krivate budhai: Il Cf. Mandalabrahmana Upanisad, brahmana I. i. 4. Cf. Trisikhibrahmana Upanisad, mantrabhaga. 33-34. Darsana Upanisad, II. 1. Varaha Upanisad, V. 13-14.

133 is known as the best contentment by a wise man. Faith in the sruti (Vedas) and the smrti (all dharma sastra works) is called belief in the existence of God. Giving wealth obtained according to law to people who believe in Veda faithfully, and who are unable to get money is called dana. Giving money or anything else is included in the dana. The heart, which is free from attachment etc., speech that is not spoiled by falsehood etc. and action, which is devoid of violence etc, is the worship of Isvara. This individual self, truth, endless knowledge, supreme joy, and the supreme certainty, should be known by the wise man. That is called siddhantasravana (hearing doctrine of philosophy). When bad action would be done by way of either Vedic sacrifice or doing worldly duty, whatever shame you feel in that is thus said to be hri (shamefulness). Following Vedic ritual, and having faith in all things will be mati (intellect). The practice of mantra (sacred formula) according to the way laid down by the Veda is said to be japa (muttering sacred name). Similarly, being in a particular state of kalpasutra (small sentence e.g. grammar), the Veda, dharmasastra (legal work), purana (story), and itihasa (history) is said to be japa 2 520 Asana Asanas are understood in the Yoga-Upanisads to be the subsidiary part of Yoga, and have been explained in the way of Hatha-Yoga, such as 520 Cf. Darsana Upanisad, II. 2~13. Sandilya Upanisad, I. ii. 1~11.

134 521 svastika, pascimatanasana, siddhasana and muktasana and the like." The effect of mastery over asanas is stated as the conquest of the three worlds. 522 Detailed study of the various asanas will be illustrated in the following chapter. Pranayama The knowledge of the whole world as illusory is called prana-samyama (control over vital air). 523 One should practice pranayama after purifying nadis by controlling oneself with help of yama, niyama and asanas. $24 Trisikhibrahmana Upanisad prescribes practicing pranayama after going through the preliminary purification of nadis. 525 Fuller discussion on the subject of pranayama will be presented in the following chapter. Pratyahara. 526 According to Trisikhibrahmana Upanisad, turning the mind inward is called pratyahara.³ Moreover, there are 18 delicate vital parts of the body, which are known as marma. Holding vital air in these different parts of the body is called 521 Cf. Tb, mantrabhaga. 34-52. 522 Trisikhibrahmana Upanisad, mantrabhaga. 52; Asanam vijitam yena jitam tena jagattrayam Il 523 524 Trisikhibrahmana Upanisad, mantrabhaga. 30; Jagat sarvamidam mithyapratiti: pranasamyam: I Trisikhibrahmana Upanisad, mantrabhaga. 53; Yamaisca niyamaiscaiva hyasanaisca susamyata: 1 Nadisuddhim krtvadau pranayamam samacaret ll Cf. Sandilya Upanisad, I. iii. 14-15. 525 Trisikhibrahmana Upanisad, mantrabhaga; Nadisuddhipurvakapranayamavidhi: 526 Trisikhibrahmana Upanisad, mantrabhaga. 30; Cittasyantarmukhibhava: pratyaharastu sattama II

135 527 530 pratyahara. This is done by withdrawing and holding it in. 528 The withdrawal of the mind from the objects which are enjoyed by the senses is said to be pratyahara according to Mbu. 529 So to speak, direct withdrawal of the sense organs from sense objects is pratyahara, but, for the yogin, the performance of kumbhaka is called pratyahara." According to Sandilya Upanisad, pratyahara is of the five kinds. (1) The forcible withdrawal of the organs of senses (perception) from the sensual objects is called the pratyahara. (2) Treating whatever one sees, all to be the Atman, is pratyahara. (3) The abandoning of the fruit of the vihita-karma (actions that are laid down for every day) is pratyahara. (4)Taking away one's attention from the sensual objects is pratyahara. (5) Sustaining (the vital air) in the 18 delicate parts (marmasthana) of the body according to order is pratyahara. The big toes of the feet, ankles, shanks, knees, thighs, anus, genitals, navel, heart, throat, and cavity of the throat, palate, nostrils, eyes, and the middle of the eyebrows, forehead and the crest of the head are the vital points of the body. One should perform pratyahara in these points in order by moving up and coming down respectively. 531 527 Trisikhibrahmana Upanisad, mantrabhaga ; Marmasthanesu pranasya pratyahara: 528 Trisikhibrahmana Upanisad, mantrabhaga. 130; Sthanat sthanam samakrsya pratyahara: ucvate ll 529 Mandalabrahmana Upanisad, brahmana I. i. 7; Visayebhya indriyaryebhyo manonirodhanam pratyahara:ll 530 Yogatattava Upanisad, 68; Indriyanindriyarthebhyo yatpratyaharanam sphutam ll Yogi kumbhakamasthaya pratyahara: sa ucyate l 531 Cf. Sandilya Upanisad, I. viii. 1-2. 1

136 Dharana Maintenance of mind in steadfast-ness is known to dharana.532 Because the gods have located each place of the five elements in the limbs of the body, $33 it is explained that any concentration on those parts with the mind possessing yama etc., is dharana. It is the cause of lifting up from the 534 ocean of worldly existence. According to Mandalabrahmana Upanisad, taking back the consciousness from sense objects, making the mind one with consciousness, is dharana. 535 Dharana is described in the Yogatattava Upanisad as follows: "Whatever the yogin sees with his eyes, he should conceive of all that as the Atman. Whatever the yogin hears with his ears, he should conceive of all that as the Atman. Whatever the yogin smells with his nose, he should conceive of all that as the Atman. Whatever the yogin tastes with his tongue, he should conceive of all that as the Atman. Whatever the yogin touches with his skin, he should conceive of all that as the Atman. Thus whatever the yogin experiences through senses (eyes, ears etc.), he should understand and conceive of all that as the Atman."536 Dharanas are of five kinds: holding the mind in the Atman, and sustaining the external akasa in the ether of the heart, one stabilizes the five murtis (gods; Brahma, Visnu, Rudra, Isvara, and Sadasiva) in the five 532 Trisikhibrahmana Upanisad, mantrabhaga. 31; Cittasya no-calibhave dharana dharanam vidu: I 533 Trisikhibrahmana Upanisad, mantrabhaga. 133-145. 534 535 Trisikhibrahmana Upanisad, mantrabhaga. 134; Manaso dharanam yattadyuktasya ca yamadibhi: 1 Dharana sa ca samsarasagarottarakaranam II Mandalabrahmana Upanisad, brahmana I. i. 8; Visayavyavartanapurvakam caitanye ceta:sthapanam 536 Cf. Yogatattava Upanisad, 69-71. dharanam bhavati l

137 elements viz. earth, water, fire, wind and ether. 537 The earth, water, fire, air and ether; these comprise the group of five elements. Dharana of the gods in these five constitute the five kinds of dharana. (1) The region from the foot upto the knee is said to be the region of the earth. The earth is quadrilateral, is of yellow color, and originater from syllable ''lam'. Having passed the vital air through the region of earth, possessing 'lam' letter also, meditating on the four faced Brahma with the four arms and of the color of gold, the yogin should concentrate (on the region of earth) for 120 minutes (five ghatikas). By doing so, he will get conquer the earth. If the yogin attains in this prthivi-yoga there will be no death on the earth for the yogin. (2) The region from the knee upto the genital organ is said to be the region of water. Water is the crescent moon and is white in color; the secret syllable 'vam' is said to be its seed. Passing the vital air along with the sound 'vam' through region of Varuna (the deity of water), remembering the god Narayana (Visnu), with four arms, having a crown of the bright white color of crystal, put on the yellow garment firmly, the yogin should concentrate (on the region of water) for 96 minutes(four ghatikas). On doing so, he is released from all sins. Then there is no fear from water and he will not have death in water. (3) The region from the genital organs until the end of the heart is said to be the place of fire. The fire is triangular, is red in color, and it originates from the letter 'ram'. Passing the vital air bright with the syllable 'ram' into the region of fire, 537 Cf. Sandilya Upanisad, I. ix; Atha dharana: I sa pancavidha: 1 atmani manodharanam daharakase bahyakasadharnam pancamurtidharanam ceti.ll prthivyaptejovakasesu

138 remembering the god, Rudra, with three eyes, the giver of boons, shining like the rising sun, with his body entirely besmeared with ashes, very pleasant, the yogi should concentrate (on the region of fire) for 120 minutes (five ghatikas). By doing so he will not burn by fire, even if he enters the place of fire, his body will not burn. (4) The region from the heart to the middle of the eyes is said to be the place of air. The air is a figure with six corner-angles, is black in color, manifested with the letter 'yam'. Passing the vital air along with the letter 'yam' in the region of the air, the yogin should meditate there remembering god, all-knowing Isvara, facing all directions. The yogin should concentrate (on the region of air) for 120 minutes (five ghatikas). By doing so, he will move through ethereal space like air. For the yogin who masters this dharana, there will be neither death nor fear from ethereal element. (5) The region from the middle of the eyes until the end of the head is said to be the place of ether (akasa). Ether is circular in shape and is smoky and manifested with the letter 'ham.' Pass the vital air into the region of ether imposing the syllable 'ham.' One should meditate on the deity Sadasiva of the form of the bindu, of the form of ether having the color of the white crystal. One who is holding the crescent moon on his head having five faces with pleasing features, with ten arms and having three eyes. One who is holding all weapons and decorated with all ornaments, one half of the body being his wife Uma, who is bestowing boons. Siva is the cause of all causes. By holding the vital air in ether (akasa) in this way, the yogin certainly will be moving in ethereal space. Wherever he may exist, he will derive immense

139 bliss. The wise vogi should practice the five dharanas in this way. Then, he will acquire a strong body; there will be no death for him. Even if Brahma (the entire world) is deluged, the intellect of the mighty yogi is not destroyed. 538 Dhyana One should concentrate upon the supreme soul (paramatma) with the name of Vasudeva, completely controlling the sense with pure awareness of the Atman. 539 The contemplation of Vasudeva leads to the accomplishment of kaivalya; it is a state beyond the turiya. 540 Thinking, "I am consciousness only" is called dhyana. 541 In addition, becoming one with consciousness in all the bodies is known to be dhyana. 542 However, there are two kinds of meditation, saguna (having certain definite form) and nirguna (formless one). 543 Saguna is meditation on murti (deity). Nirguna is the meditation on the Atman as it is. 544 The yogin should practice dhyana for sixty ghatika, restraining the vital air in the ether (space in the heart), on the deity which is the giver of wishes. This is 538 Cf. Yogatattava Upanisad, 84-103. 539 540 Trisikhibrahmana Upanisad, mantrabhaga. 147; Samyameccendriyagramamatmatmabuddhaya visuddhya cintanam vasudevasya parasya paramatmana: Il Trisikhibrahmana Upanisad, mantrabhaga; Turiyatitam vasudevacaitanyam. Cf. Trisikhibrahmana Upanisad, 148. 151. 541 Trisikhibrahmana Upanisad, mantrabhaga. 31; Soaham cinmatraveti cintam dhyanamucyate ll 542 Mandalabrahmana Upanisad, brahmana I. i. 9; Sarvasariresu cai tanyaikatanata dhyanam ll 543 Cf. Trisikhibrahmana Upanisad, mantrabhaga.153-159. 54 Sandilya Upanisad, I. X; Atha dhyanam 1 tadrvividham sagunam nirgunam ceti 1 sagunam murtidhyanam I nirgunamatmayathatmyam II

140 known as saguna dhyana which would be the giver of gunas (siddhis), such as anima (attenuation) and the like. Whereas we notice here that, the accomplishment of samadhi is attained out of the meditation on the unqualified Brahman. 545 Samadhi As has been pointed out in the beginning of the section, YogaUpanisads largely accept the metaphysics of non-dualism. Hence, the essential purpose of the yogic exercise is the union with the Brahman. Thus when one meditates on the unqualified (Brahman), then that will be samadhi. In the course of just 12 days, he will attain (perfection in) samadhi. Restraining the vital air, the intelligent yogi becomes a jivanmukta. Samadhi is the stage of equality of jivatma and the paramatma. 546 The state of union of the jivatma and the paramatma is devoid of three factors (Jnana Jneya, and Jnata) and is the form of supreme bliss, the nature of the pure consciousness. 547 On the other hand, forgetting object of concentration is samadhi. 548 When there is appropriate 545 546 Yogatattava Upanisad,104~105; Samabhyaset tatha dhyanam ghstikasastimeva ca II Vayu nirudhya cakase devatamistadamiti l Sagunadhyanametat syadanimadigunapradam 1 Nirgunadhyanayuktasya samadhisca tato bhavet ll Yogatattava Upanisad, 106; Dinadvadasakenaiva samadhim samavapnuyat l Vayu nirudhya medhavi jivanmukto bhavatyayam Il Samadhi: samatavastha jivatmaparamatmano: 1 547 Sandilya Upanisad, I. XI; Atha samadhi: jivatmaparamatmaikyavastha tiputirahita 548 paramanandasvarupa suddhacaitanyatmika bhavati Il Mandalabrahmana Upanisad, brahmana I. i. 10; Dhyanavismrti: samadhi: ll

141 (samyak) forgetting of dhyana, it is said to be samadhi.49 When one sees all objects as the Atman, seeing only the Brahman wherever the mind goes, and always thinking, "I am the Brahman." and finally forgetting completely the function of the mind, which has the form of the Brahman in it's un-alterable condition, it is known as the state of samadhi,550 The state of samadhi is thus illustrated from either the state of the individual self or that of the supreme Self, or that of both of them, which has the form "I myself am the supreme Brahman," or "I am the Brahman. 99551 The state known as samadhi is free from all mental functions. When the yogin reaches the Brahman, he never goes to the worldly life. Moreover, he realizes the truth without having any desire like a fire without fuel becomes calm of its own accord.553 Whereas nothing remains perceivable, the vital energy of mind, having definite knowledge, merges with the transcendent pure existence like a lump of salt in water. Thus resorting to the abode of nirvana (supreme bliss; 549 550 551 552 553 554 Trisikhibrahmana Upanisad, mantrabhaga. 32; Dhyanasya vismrti: samyak samadhirabhidhiyate 1 Tejobindu Upanisad, I. 34-37; Visayesvatmatam drstva manasascittaranjakam l Yatra yatra mano vati brahmanastatra drsanat l Brahmaivasmiti sadratya niralambataya sthiti: 1 Nirvikarataya vrttya brahmakarataya puna: Vrttivismaranam samyak samadhirabhidhiyate Il Trisikhibrahmana Upanisad, mantrabhaga. 161; Jivatman: parasyapiyadyevamubhayorapi l Ahameva param brahma brahmahamiti samsthiti: ll Trisikhibrahmana Upanisad, mantrabhaga. 162; Samadhi: sa tu vijneya: sarvavrttivivarjita: 1 Brahma sampadyate yogi na bhuya: samsrtim vrajet ll Trisikhibrahmana Upanisad, mantrabhaga. 163; Ecam visodhya tattvani yogi ni:sprhacetasal Yatha nirindhano vahni: svayameva prasamyati ll 554 Trisikhibrahmana Upanisad, mantrabhaga. 164; Grahyabhave mana:prano niscayajnanasamyuta: 1

142 perfect calm), he enjoys kaivalya in which the Atman is one with the Brahman. 555 The state of the Brahman is termed as kaivalya, 556 and it is recognized as the twenty-sixth tattva, the jiva being the twenty-fifth according to the Mandalabrahmana Upanisad 557 The fruits of the limbs of yoga and their relative merits have stated in the Yogacudamanya Upanisad, as follows. The yogin kills disease by the asana, sin by the pranayama, gives up any mental disturbance by the pratyahara, he attains a courageous mind by dharana, by dhyana he gets marvelous sentience, he obtains moksa after giving up good and bad karma in samadhi. 55.8 Although the stages of samadhi are not described in a systematic way, we find the nature of samadhi described as the Brahman on and often in the 559 Yoga-Upanisads. Nowhere is found the classification of samadhi in the Yoga-Upanisads with the exception of the following statement. One becomes the best knower of Brahman by practicing on the nirvikalpa (unqualified, objectless, and seedless) samadhi. Such a yogin becomes one 555 Suddhasattve pare lino jiva: saindhapindvat ll Trisikhibrahmana Upanisad, mantrabhaga 164; Nirvanapadamasrtya yogi kaivlyamasnute Il 556 Mandalabrahmana Upanisad, brahmana II. iii. 1; Brahmanusamdhanena kaivalyaprapti: 557 Mandalabrahmana Upanisad, brahmana I. iv. 3; Jiva: pancavimsaka: svakalpitacaturvimsatitattvam parityajya sadvimsaka: niscayajjivanmukto bhavati Il paramatmahamiti 558 559 Yogacudamanya Upanisad, 109-110; Yoganganam pratryekam phalam tattaratamyam ca Asanena rujam hanti pranayamena patakam 1 Vikaram manasam yogi pratyaharena muncati ll Dharanabhirmanodhairtam yati caitanyamadbhutam I Samadhau moksamaprnoti tyaktva karma subhasubham Il It is not necessary for the purpose of this paper to enter into a detailed discussion of the nature of Brahman related to the main subject.

143 560 with the Brahman, which is the state beyond turiya. This state can be compared with nirbija (seedless) or asamprajnata (non-cognitive) samadhi of Yoga-Sutra On the other hand, the state of asamprajnata sounds very similar to that of the jivanmukta, because thereafter there is supposed to be the rise of dharmamega (virtue of cloud)-samadhi, in which state the seed of avidya is altogether burnt, directly followed by the prajna (wisdom), namely discriminative knowledge of purusa and prakrti. There takes place the complete freedom from karmas. The main stress of the Yoga system lies in its method of samadhi to attain the highest mind. Though the eight limbs of Yoga constitute a physico-psychological system of Yoga, The Yoga-Upanisads do give importance to physiological preparation such as asana and pranayama, through which the nadis that carry the pranic current are purified. These physiological limbs are thus supposed to have psychological result through purification of nadis. That is to say, its physiological function prepares an effective background for mediation. Therefore there is room for compromise between Raja-Yoga and Hatha-Yoga, which we saw, had taken place in the Yoga-Upanisads. The subject of Hatha-Yoga will be discussed further in the next chapter. 560 Mandalabrahmana Upanisad, brahmana II. v. 1; Nivikalpakasamadhyabbyasena brahmavidvaratvaprapti: sarvaparipurnaturivatitabrahmabhuto yogi bhavati 1 ...