Adhyatma-yoga

Adhyatma is adhi plus atma. It is a spiritual discipline. Yoga is of different types, e.g., Hatha-yoga which is about various bodily postures. Here it refers to mental discipline, i.e., concentration on and awareness of the Self. It is not dependent on any external factor. Instead, it is meditation on Vedantic teachings about Self.
The Lord of death mentions it (katha 1.2.12) and Shankaracharya explains. It is withdrawing the mind from the external objects and concentrating on the Self. The concentration of the mind is required because the Self is hidden (therefore hard to grasp) in the intellect surrounded by the body and senses. The body and senses are source of miseries. However, by meditating on the Self, an intelligent man perceives it in the intellect. Resultantly he goes beyond miseries, i.e., he gives up both happiness and sorrow because the Self is devoid of highs and lows. Though self-luminous and self-evident, it is hidden by the impressions on the mind arising from thoughts and actions. Hence the Upanishad says it is ‘hard to perceive’.

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ChAndogya Upanishad (Chapters 6 to 8) Part 6(1)

Part 5

6.13.1 to 6.13.3 and 6.14.1 to 6.14.3                                                                              Uddalaka continues the teaching using common metaphors as he finds that Svetaketu is a worthy student. When salt is dissolved in water, it is not possible to see the salt with eyes. However, presence of salt is ascertained by tasting the water from top or middle or bottom. Brahman is present in every jiva but sense organs are unable to perceive it. However, there are other means, namely, the scriptures, by which Brahman is known as the Self of jiva.  A robber having brought a person blindfolded from Gandhara leaves him in a desolate place. The person is clueless about directions and in particular about the direction leading to GandhAra. He cries for help and fortunately on getting guidance from someone, he proceeds towards GandhAra inquiring for its location from people whom he meets on way. Finally, he reaches GandhAra. Similarly, as long as a person does not get a preceptor, he remains ignorant about Brahman and Self. If he is fortunate due to his punyas earned, he gets a preceptor and he becomes liberated. Sections 13 and 14 conclude with Thou that art.

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ChAndogya Upanishad (Chapters 6 to 8) Part 4

Part 3

Part 5

6.8.1 to 6.8.7
In deep sleep, the mind and sense organs resolve and the jiva resolves into pure existence. Sleep is called svapiti. The etymological meaning of the term svapiti is ‘one goes’, or ‘reaches’ sva, i.e., the self. The word sva connotes one’s own being or essential nature. One is absorbed in oneself in sleep. There is no individuality. Though the mind and sense organs are resolved, jiva continues to exist because there is prana, i.e., life. A clay pot resolves into clay. The clay is the nature of pot. The true nature of an entity is the locus of its resolution.

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