The Essence of the Aitareya and Taittiriya Upanishads 6.2. - Swami Krishnananda.

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Saturday, July 10,  2021. 8:43. PM.
Chapter 6: Some Light on Yoga Practice.-2.
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In the Kathopanishad there is a hint given to us as to how we can practise yoga. There are one or two verses in the Kathopanishad which give the sum and substance of the practice of yoga, which is also the same yoga explained in greater detail in the system of Patanjali. The Kathopanishad says in these verses that the subtle essences of objects are superior to the sensory powers; they are higher in their degree and in quality. Higher than these essences of objects is the mind; higher than the mind is the intellect; higher than the intellect is the cosmic intellect called Mahat, also called Hiranyagarbha. Higher than that is the peaceful undifferentiated causal state called Avyakta. Higher than that is supreme Absolute, Purusha. The same Upanishad mentions the system of practice in another verse. The senses have to be rooted in the mind. The mind has to be centred in the intellect. The intellect has to be fixed in the Cosmic Intellect, and the Cosmic Intellect has to be united with the Peaceful Being. Sometimes this Peaceful Being, Shanta Atman, is identified with the Isvara of the Vedanta. This is how we have to control the mind.

The restraint of the mind and the senses is not an easy affair because, first of all, it is difficult even to understand how this can be done at all. We practise the traditional routines of stopping the breath, not thinking of objects, sometimes not thinking anything at all, and then keeping quiet in a blank state of mind, under the impression that we are practising yoga. These are all like sweeping the ground, but that is not the entire function in a house, though they are important enough from their own points of view. The mind is not such a simple thing as to come under our control in a few days. For this purpose, intense philosophical analysis is necessary together with other accessories such as living in an atmosphere which is conducive to this practice, and study of scriptures and books which will fill the mind with ideas that are elevating in their nature and of the nature of the practice of yoga. Living in the service of a Guru is a great help in this direction. Finally, a very correct grasp of the meaning of self-control is necessary. Since the Absolute is everywhere and all pervading, and its realisation in our own experience is the aim of this practice, withdrawal of the mind from objects implies some subtle technique which is commensurate with, or not in contradistinction with, the presence of the omnipresent Absolute.

Sometimes doubts arise in the mind. “From what am I withdrawing the mind? If Brahman is everywhere, if the Absolute is everything, whatever I think in the mind is the Absolute only. So what is it that I am withdrawing myself from? If I think of some object, it is a shape of the Absolute. It is a form taken by Brahman. So am I withdrawing the mind from Brahman itself, while my intention is the realisation of Brahman? What is self-control?” These doubts may come to the mind of even experienced sadhakas or seekers.

To be continued ...


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know the self, know the self in Nature, know the self in Jiva, Further Oneness.

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