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The 艢惫别迟腻艣惫补迟补谤补-耻辫补苍颈峁�a诲 is a part of K峁涐梗峁嘺yajurveda. It begins with the enquiry of the first cause of the world. The concept of mind is well explained in the second chapter of this Upani峁�ad. This is in the form of a meditation technique. One should, in the beginning, meditate on a benedictory prayer to the divinities, to the sun and the fire to divert our mind and the sense organs from the external world.

It makes them fit to meditate on and attain the 笔补谤补尘腻迟尘补苍. After diverting the mind, intellect and senses to the realization of the Atman, one should send all his praises and prayers to the Sun.

测耻帽箩腻苍补岣� 辫谤补迟丑补尘补峁� manastatv膩ya savitadhiya岣� agnerjyotirnnic膩yya p峁泃hivy膩 addhy膩bharata || ^[1]

The aspirant should meditate or pray to the Sun and to the fire which has got the power to make the object manifested to the eye, so that instead of making the external things perceivable or our mind fully to the senses, they should empower them to visualize the Atman and thus to experience a fraction of the bliss of the heavenly kind.

It says:-

yuktena 尘补苍补蝉腻 惫补测补峁� devasya 蝉补惫颈迟耻岣� save suvargey膩ya 艣akty膩 || || ^[2]

The Sun-God is the only, all pervading, great and omniscient witness of all; and all performance of sacrifices depend upon him, a brahmine, who after diverting his mind, senses and intellect, applies them all for the realization of the Atman.

yuktv膩ya 尘补苍补蝉腻 dev膩nsuvaryatodhiyo divam 产峁沨补箩箩测辞迟颈岣� 办补谤颈峁�y补迟补岣� 蝉补惫颈迟腻 prasuv膩tit膩n || ^[3]

Let him then salute the divinities of the sense and of the Sun and then direct the power of his mind and senses towards the realization of the Brahman by means of mutation on the 笔谤补峁嘺惫补:

测耻帽箩补迟别 mana uta 测耻帽箩补迟别 dhiyo 惫颈辫谤腻 viprasya b峁沨ato 惫颈辫补艣肠颈迟补岣� ||
vi hotr膩 dadhe vayun膩videkainmah墨 devasya 蝉补惫颈迟耻岣� pari峁ａ弓uti岣� || ^[4]

The mind of such a person becomes more and more pure not only by the performances of the sacrifices but also by the practice of control over the senses that is through the 辫谤腻峁嚹乱腻尘补鈥�restrained in contemplation鈥揳nd mind. All bliss, like the drinking of the nectar (soma-rasa), oozes out on account of the meditation.

Through the concentration of the senses there would emerge the concrete and direct realization of the Atman.

agiryatr膩bhimadhyate v膩yuryatr膩dhirudhyate |
somo yatr膩tiricyate tatra sa峁僯膩yate mana岣� || ^[5]

These are also seen in the Ch膩ndogya-耻辫补苍颈峁�a诲 and the Bhagavad G墨t膩 One should constantly serve the Atman as the Brahman, to fix his gaze upon the vision that, like the cotton by the fire, all his actions and enjoyments, along with all his desires, will be burnt by the fire of 膧迟尘补箩帽腻苍补.

迟补诲测补迟丑别峁Ｄ玨补迟奴濒补尘补驳苍补耻 辫谤辞迟补峁� prad奴ryatai岣� va峁� 丑腻蝉测补 sarvepapm膩na岣� prad奴yanteya etadeva峁僾idvalagni 丑辞迟谤补峁� juhoti || ^[6]

Even as a blasting fire burns the fuel to ashes, does so the fire of knowledge burns all actions to action.

yathedh膩峁冡梗i sadiddha岣� agnirbhasmas膩tkuruterjunaj帽膩n膩gni岣� sarvakarm膩峁噄 bhasmas膩tkurutetath膩 || ^[7]

This Upani峁�ad also states the method of how one should meditate and control all the senses, mind and intellect. One should keep the three limbs of the body straight in one line and sit quite erect for meditation. The mind and sense organs are withdrawn from the external objects and controlled by resorting to 笔谤补峁嘺惫补. Pr膩峁嚹亂膩ma has its proper place in the process. It consists of three parts, 辫奴谤补办补 (inhaling), 办耻峁僢丑补办补 (retention) and recaka (exhaling) of the breath.^[8]

Footnotes and references:

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[1]:

艢惫别迟腻艣惫补迟补谤补-耻辫补苍颈峁�a诲-2.1

[2]:

Ibid- 2.2

[3]:

Ibid -2.3

[4]:

Ibid -2.4

[5]:

Ibid -2.5

[6]:

Ibid -2.6

[7]:

Ibid -2.7

[8]:

Ibid -2.8,9