Yogashikha Upanishad (critical study)
by Sujatarani Giri | 2015 | 72,044 words
This page relates 鈥楽chools of Yoga (6) Mantrayoga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 6.6 - Schools of Yoga (6) Mantrayoga
The systematic use of sound vibrations (usually monosyllables) to bring about physical, psychic and psychological changes composed of the prefix 鈥渕an鈥� (mind, to think) and the suffix 鈥榯ra鈥� (a tool or instrument), so literally, a 鈥渕ind tool鈥� for manipulating consciousness.
The ultimate object of this Yoga also is the same as that of all other Yogas, namely, identification of the individual with the supreme Brahman and bringing the mind rest.
鈥�manan膩t tr膩yate iti 尘补苍迟谤补岣�鈥�
A mantra is a peculiar combination of sounds which automatically produces some effect, just as a combination of drugs produces some effects on the body of a person. It is said in the 驰辞驳补惫补艣颈峁ａ弓丑补 that as haritki and other drugs have their nature fixed and produce fixed effects, so do the letters of alphabets, ya, ra, la, va etc. bring about definite effects in the world when they are uttered with deep feeling (产丑腻惫补苍腻).[1]
The mantrayogis discovered the peculiar sounds, the peculiar intonations and accents and their combinations by the mere utterance of which cosmic, social and individual effects should be almost mechanically produced on account of these sounds, intonations and accents being connected with the cosmic vibrations with their peculiar names and forms called 顿别惫补迟腻蝉 (Gods). The mantra properly uttered repeated and meditated upon, with feeling, did not leave freedom to the Gods concerned. The God had to appear, had to do what was wanted and had to grant power and boons to 蝉腻诲丑补办补 of mantrayoga.
There are certain formal and ritualistic and purifactory conditions of the mantrayoga also, which are called its 补峁単补蝉 limbs. They are as follows.
(i) Bhakti (devotional attitude);
(ii) 艢耻诲诲丑颈 (purification of the body, of the mind of the direction and of the place. While repeating a mantra the 蝉腻诲丑补办补 should sit facing the North or the East only. Bodily purification should be brought about by several kinds of baths (a) mantra bath, (b) earth bath (c) fire bath, (d) air bath (e) divine bath and (g) mental bath. The place where mantra should be repeated should be under a power of 础艣惫补迟丑补, Vata, Bilva, Amalka and 础艣辞办补 trees. The mind should be purified by practicing the divine qualities mentioned in the 叠丑补驳补惫补诲驳墨迟腻.[2]
(iii) 膧蝉补苍补蝉 (Postures);
(iv) 笔补苍肠腻峁単补鈥�Sevana (reading/ uttering some prayers);
(v) 膧肠腻谤补 (good conduct);
(vi) 顿丑腻谤补峁嚹� (concentration);
(vii) Divya鈥揹别艣颈-蝉别惫补苍补 (residing in holy place);
(viii) 笔谤腻峁嘺鈥�办谤颈测腻 (辫谤腻峁嚹乱腻尘补);
(ix) 惭耻诲谤腻;
(x) 罢补谤辫补峁嘺 (offerings to the dead);
(xi) Havana (oblations in the fire);
(xii) Bali (Offerings to Unseen beings);
(xiii) 罢测腻驳补 (Sacrifices);
(xiv) Japa (Chanting);
(xv) 顿丑测腻苍补 (concentration);
(xvi) 厂补尘腻诲丑颈 (contemplation).
Footnotes and references:
[1]:
鈥孻o. Va艣.- VI-81 & 39.
[2]:
艢谤墨尘补诲 Bhagavad G墨t膩 - XIII.