The concept of 狈腻诲补鈥擨ntroduction [Part 3]

Yogashikha Upanishad (critical study)

by Sujatarani Giri | 2015 | 72,044 words

This page relates 鈥榗oncept of Nada鈥擨ntroduction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.

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Part 3 - The concept of 狈腻诲补鈥擨ntroduction

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狈腻诲补 is 艢颈惫补-艢补办迟颈. The union and mutual relation of 艢颈惫补 and 艢补办迟颈 is 苍腻诲补. From 苍腻诲补 came mah膩vindu 狈腻诲补 is action. 艢补办迟颈 tattva becomes for the first time active as 苍腻诲补.

狈腻诲补 etymologically means sound. Sound is not the gross sound which is heard by the ear. 狈腻诲补 is the most subtle aspect of sabda, 苍腻诲补 develops into vindu.

狈腻诲补 is the first emanation stage in the production of mantra. The second is vindu. 狈腻诲补 and vindu exist in all b墨ja mantras. 狈腻诲补 is that aspect of 艢补办迟颈 which evolves into vindu.^[1]

The primal sound or first vibration from which all creation has emanated 苍腻诲补. It is the first emanative stage in the projection of the universe (creation). 狈腻诲补 is the first manifestation of the unmanifested absolute. It is 翱尘办腻谤补 or 艢补产诲补-叠谤补丑尘补苍. It is also the mystic inner sound in which the 测辞驳墨 concentrates.

狈腻诲补 produced by meeting of 辫谤腻峁嘺 and 补辫腻苍补. When the 辫谤腻峁嘺 and 补辫腻苍补 impulses meet together the meeting is manifested by internal vibrations, i.e. sounds which are heared by a 测辞驳墨 and are known as 鈥�苍腻诲补鈥� or 艢补产诲补-叠谤补丑尘补. These two impulses together stimulate the endings of the 测辞驳墨 in the 尘补峁噄辫奴谤补-肠补办谤补 generating a reflex impulse (惫测腻苍补-惫腻测耻), that in its turn produces on ascending impulse (耻诲腻苍补-惫腻测耻) which goes through the posterior portion of the final cord (蝉耻峁尘苍腻-苍腻岣峣) by exhalation of breath during 耻诲诲颈测腻苍补-bandha. This bandha (catch) prevents in 耻诲腻苍补鈥搃mpulse from descending. The 耻诲腻苍补 impulse, therefore rises atom by atom, i.e. by relays to the cortex of the brain and transmits to the vegal centres the impressions made on its nerve endings, and the mind through the medium of Brahma-randhra-cakra the brain, becomes conscious of its function.

When the mind becomes inwardly turned and learns to attend to the inner activities, sounds light etc. it finds greater pleasure in attending these objects. The progress of the 测辞驳墨 is indicated by the inner vision of clouds, smoke, Sun, wind, fire, fire worm, lightening, marble, Moon, etc. the sounds (苍腻诲补) that are heard by 蝉腻诲丑补办补 are many and varied. They are described in great detail in the Yoga 艣膩stra and 狈腻诲补-vindu 鲍辫补苍颈峁诲 etc. The 艢惫别迟腻艣惫补迟补谤补鲍辫补苍颈峁诲 also refers to the inner sights.^[2]

The 狈腻诲补vind奴pani峁d claims that 苍腻诲补 (this is a particular set of sounds which one begins to bear during the cause of Yoga practice when concentration rises to a certain level) is capable of bringing the mind under control.

It says鈥�

鈥淎 mind absorb in 苍腻诲补 does not desire for sense objects, just as a bee while sucking honey from flowers does not bother about their fragrance鈥�.^[3]

Bound by the fragrance of su苍腻诲补 pleasant sound and giving up fickleness instantaneously, the mind snake on grasping the 苍腻诲补 forgets the entire would and does not wonder anywhere.^[4]

Just as a sharp good is capable of bringing under control a mad elephant roaming in a garden, so as the 苍腻诲补 capable of controlling of mind. Here the mind is the road elephant, desires are the garden in which the mind wonders and 苍腻诲补 is the sharp good on instrument of control.^[5]

This 苍腻诲补 serves as a snare in imprisoning the mind antelope. It also serves as a bank in containing the inner waves.^[6]