Yogatattva Upanishad
| Yogatattva Upanishad | |
|---|---|
Veda | Atharvaveda |
| Verses | 143 |
| Philosophy | Vedanta |
| Part of a series on |
| Hinduism |
|---|
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The Yogatattva Upanishad (
Two major versions of its manuscripts are known. One has fifteen verses but attached to Atharvaveda,
The Yogatattva Upanishad shares ideas with the
Etymology
Yoga (from the Sanskrit root yuj) means "to add", "to join", "to unite", or "to attach" in its most common literal sense.[15] According to Dasgupta – a scholar of Sanskrit and philosophy, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate).[16]
Yogatattva is compound word of "Yoga" and 'tattva', the latter meaning "Truth",
The term Upanishad means it is knowledge or "hidden doctrine" text that belongs to the corpus of Vedanta literature collection presenting the philosophical concepts of Hinduism and considered the highest purpose of its scripture, the Vedas.[7]
Chronology and anthologies
Estimates of the text's origin include those by Michael Whiteman – a professor of mathematics and a writer on Yoga in Hinduism and Buddhism,[19]) who states it is possibly dated to about 150 CE.[20] David White – a professor of Comparative Religion, in contrast, suggests that the text derives its "ideas and images from the heritage of classical Vedanta", and it is likely a medieval era text composed between 11th- to 13th-century CE.[21]
In the collection of
Structure
The
The meaning and message in verses 3 to 15 of the Sanskrit version mirror those of the last 13 verses of the Telugu version of the text.[27][28]
Contents
The Yogatattva Upanishad is among the oldest known texts on yoga that provide detailed description of Yoga techniques and its benefits.[29]
For the first time, an Upanishad gives numerous and precise details concerning the extraordinary powers gained by practice and meditation. The four chief asanas (siddha, padma, simha and bhadra) are mentioned, as are the obstacles encountered by beginners – sloth, talkativeness, etc. A description of pranayama follows, together with the definition of the matra (unit of measurement for the phases of respiration), and important details of mystical physiology (the purification of the nadis is shown by external signs: lightness of body, brilliance of complexion, increase in digestive power, etc.
— Mircea Eliade on Yogatattva Upanishad, Yoga: Immortality and Freedom[29]
Self realization and virtues of a yoga student
On Hindu god
It is only the knowledge of ultimate reality and supreme self, the Brahman, which can lead to the path of liberation and self-realization, states Yogatattva Upanishad.[32][30] This realization of the supreme self is possible to the yoga student who is free from "passion, anger, fear, delusion, greed, pride, lust, birth, death, miserliness, swoon, giddiness, hunger, thirst, ambition, shame, fright, heart-burning, grief and gladness".[32][30]
Yoga and knowledge
In the early verses of the Yogatattva Upanishad, the simultaneous importance of yoga and jnana (knowledge) are asserted, and declared to be mutually complementary and necessary.[29][34]
तस्माद्दोषविनाशार्थमुपायं कथयामि ते । योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम् ॥
योगो हि ज्ञानहीनस्तु न क्षमो मोक्षकर्मणि । तस्माज्ज्ञानं च योगं च मुमुक्षुर्दृढमभ्यसेत् ॥
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते । ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम् ॥[35]
I relate to you the means to be employed for destruction of errors;
Without the practice of yoga, how could knowledge set the Atman free?
Inversely, how could the practice of yoga alone, devoid of knowledge, succeed in the task?
The seeker of Liberation must direct his energies to both simultaneously.
The source of unhappiness lies in Ajnana (ignorance);
Knowledge alone sets one free. This is a dictum found in all Vedas.
The text defines "knowledge", translates Aiyar – a Sanskrit scholar,
Yogas
In the Upanishad, Vishnu states to Brahma that Yoga is one,
There are four states which are common to all these yogas, states the text, and these four stages of attainment are: Arambha (beginning, the stage of practicing ethics such as non-violence and proper diet, followed by asana),[42] Ghata (second integration stage to learn breath regulation and relationship between body and mind),[43] Parichaya (the third intimacy stage to hold, regulate air flow, followed by meditation for relationship between mind and Atman),[44] and Nishpatti (fourth stage to consummate Samadhi and realize Atman).[45] The emphasis and most verses in the text are dedicated to Hatha Yoga, although the text mentions Raja yoga is the culmination of Yoga.[40]
The Mantra yoga is stated by the Yogatattva as a discipline of auditory recitation of mantras but stated to be an inferior form of yoga.[46] It is the practice of mantra recitation or intonations of the sounds of alphabet, for 12 years.[47] This gradually brings knowledge and special powers of inner attenuation, asserts the text.[14] This mantra-based method of yoga, asserts Yogatattva, is suited for those with dull wit and incapable of practicing the other three types of yoga.[48][47]
Laya yoga is presented as the discipline of dissolution where the focus is on thinking of the "Lord without parts" all the times while going through daily life activities.[46][49] The Laya Yoga, the second in the order of importance, is oriented towards assimilation by the chitta or mind, wherein the person always thinks of formless Ishvara (God).[14][47]
Of the ten Yamas, Mitahara (moderate food) is most important. Of the ten Niyamas, O four-faced one, Ahimsa (non-violence) is most important.
The Hatha Yoga, to which Yogatattva Upanishad dedicates most of its verses,
The text discusses meditation and thereafter through verse 128, twenty stages of Hatha Yoga practice such as of Maha-mudra, Maha-Bandha, Khechari mudra,
Asanas
 Main postures discussed for pranayama practice (clock-wise - Bhadrasana, Siddhasana, Simhasana, Padmasana) |
The Upanishad mentions many asanas, but states four postures of the yoga for the beginner commencing on pranayama (breathing exercises) –
Sitting in Padmasana (lotus) posture, the text states that the pranayama or breathing must be gradual, both inhalation, holding and exhalation should be slow, steady and deep.[58] The text introduces a series of time measures (matras, musical beats) to aid self monitoring and to measure progress, wherein the beat is created by the yoga student with fingers self circumambulating and using one's own knee for the beat pulse.[57] A sequential gradual inhalation over sixteen Matras (digits), holding the air deep within for sixty-four Matras and gradually exhaling the air over thirty-two Matras is suggested as the goal of the breathing exercise.[57][58]
Whatever the Yogin sees with his eyes, he should conceive of all that as the Atman (soul, self). Similarly, whatever he hears, smells, tastes and touches, he should conceive of all that as the Atman.
The Upanishad suggests breathing exercises in a variety of ways, such as breathing with one nostril and exhaling with another, asserting that a regular practice multiple times a day cleans up the Nadis (blood vessels), improves digestive powers, stamina, leanness and causes the skin to glow.[57][58] The text recommends restraining oneself from salt, mustard, acidic foods, spicy astringent pungent foods. The text also states that the yoga student should avoid fasting, early morning baths, sexual intercourse, and sitting near fire. Milk and ghee (clarified butter), cooked wheat, green gram and rice are foods the text approves of, in verses 46–49.[60][61] The Upanishad also recommends massage, particularly areas of body that tremor or profusely perspire during the practice of yoga.[62]
The next stage of Yoga practice, states the text, is termed Ghata (Sanskrit: घट) with the goal of bringing union of
Kundalini
The Upanishad, in verse 82 and onwards, elaborates on the third stage of Yogic practice, calling it the paricaya (Sanskrit: परिचय, intimacy) state.
Samadhi is that state in which the Jiva-atman (lower self) and the Param-atman (higher self) are differenceless.
The five elements of
The Upanishad dedicates verses 112 through 128 on a variety of Hatha yoga asanas.
Om meditation
(these three letters "AUM"...) is no different than the Brahman, by that Yogin in the Turiya-state pervades the entire world of phenomena, in the belief "all this is I alone". That is the Truth. That alone is the transcendent existence, which is the substratum.
The Upanishad expounds the principles behind Om mantra as part of the yogic practice asserting that "A", "U" and "M" are three letters that mirror the "three Vedas, three
The Upanishad states that following the yogic practices prescribed, once the yogin has mastered the functioning of nine orifices of the body and awakened the Sushumna inwards, he awakens his Kundalini, he becomes self-aware, knows the Truth and gains the conviction of his Atman.[35][80]
Reception
Yogin's relationship with the world
At an unprohibited far off place,
Calm and quiet, undisturbed,
The Yogin guarantees protection,
To all beings, as to his own self.
—Yogatattva Upanishad 15 (Sanskrit) [81]
Yogatattva Upanishad is one of the most important text on Yoga.[29][82]
It is the Yogatattva that appears to be most minutely acquainted with yogic practices: it mentions the eight angas and distinguishes the four kinds of yoga: Mantra yoga,
Raja yoga.— Mircea Eliade, Yoga: Immortality and Freedom[29]
The text, states Whiteman, discusses a variety of Yoga systems, including the Hatha yoga, "a system of practices developed intensively', with the basic objective of "health and cleanliness of the physical body and perfection of voluntary control over all its functions." [20] A notable feature of this Upanishad is definition of four types of yoga and a comparison.[20][9]
The Yogatattva Upanishad and the Brahma Upanishad are also known as one of the early sources of tantric ideas related to chakras, which were adopted in Tibetan Buddhism. [83] However, states Yael Bentor, there are minor differences between the location of inner fires as described in the texts of Tibetan Buddhism and in Yogatattva text of Hinduism.[84]
See also
References
- ^ a b c d e f Larson & Potter 1970, p. 618.
- ^ Deussen, Bedekar & Palsule (tr.) 1997, pp. 557, 713.
- ^ Deussen, Bedekar & Palsule (tr.) 1997, p. 567.
- ^ Ayyangar 1938, p. vii.
- ^ GM Patil (1978), Ishvara in Yoga philosophy, The Brahmavadin, Volume 13, Vivekananda Prakashan Kendra, pages 209–210
- ^ Deussen, Bedekar & Palsule (tr.) 1997, p. 556.
- ^ a b Max Muller, The Upanishads, Part 1, Oxford University Press, page LXXXVI footnote 1, 22, verse 13.4
- ^ a b c d Deussen, Bedekar & Palsule (tr.) 1997, pp. 713–716.
- ^ a b c d Aiyar 1914, p. 192.
- ^ Ayyangar 1938, pp. 301–325.
- ^ Gerald James Larson (2009), Review: Differentiating the Concepts of "yoga" and "tantra" in Sanskrit Literary History, Journal of the American Oriental Society, Vol. 129, No. 3, pages 487–498
- ^ Ayyangar 1938, p. 301.
- ^ Deussen 2010, p. 9.
- ^ a b c d e Aiyar 1914, p. 193.
- ^ Monier Monier-Williams (1899). A Sanskrit-English Dictionary. Oxford University Press. p. 804.
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- ^ Deussen, Bedekar & Palsule (tr.) 1997, p. 713.
- ^ Cardin 2015, p. 355.
- ^ a b c Whiteman 1993, p. 80.
- ISBN 978-0-691-14086-5, page 104
- ^ Deussen, Bedekar & Palsule (tr.) 1997, pp. 558–559.
- ^ Deussen, Bedekar & Palsule (tr.) 1997, p. 561.
- ^ Deussen, Bedekar & Palsule (tr.) 1997, pp. 562–65.
- ^ Ayyangar 1938, p. 325.
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- ^ Deussen, Bedekar & Palsule (tr.) 1997, pp. 714–716.
- ^ Ayyangar 1938, pp. 322–325.
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- ^ a b c d e Aiyar 1914, pp. 192–93.
- ^ a b Ayyangar 1938, p. 302.
- ^ a b Ayyangar 1938, pp. 302–304.
- ^ Ayyangar 1938, pp. 317–318.
- ISBN 81-208-0543-7, pages 57–58
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- ^ Ayyangar 1938, pp. 312–314.
- ^ Ayyangar 1938, pp. 314–317.
- ^ Ayyangar 1938, pp. 317–325.
- ^ a b Larson & Potter 1970, pp. 137–138, 618–619.
- ^ a b c d Ayyangar 1938, pp. 305–306.
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- ISBN 978-0-7007-1267-0, page 460
- ^ Ayyangar 1938, p. 306.
- ^ Aiyar 1914, pp. 193–94.
- ^ Ayyangar 1938, pp. 317–321.
- ^ Ayyangar 1938, pp. 321–323.
- ISBN 978-0-7914-3696-7.
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- ^ Ayyangar 1938, pp. 323–325.
- ^ a b c d e Ayyangar 1938, pp. 307–309.
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- ^ Aiyar 1914, pp. 194–96.
- ^ Ayyangar 1938, pp. 309–310.
- ^ Ayyangar 1938, pp. 310–311.
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- ^ Ayyangar 1938, pp. 313–314.
- ^ Ayyangar 1938, pp. 314–315.
- ^ James Lochtefeld, Karthage College, Wisconsin (2015)
- ^ ISBN 978-0-8239-3179-8, pages 381–382
- ^ a b Ayyangar 1938, pp. 314–316.
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- ^ Ayyangar 1938, p. 318.
- ^ Aiyar 1914, pp. 197–98.
- ^ Ayyangar 1938, pp. 315–317.
- ^ Aiyar 1914, pp. 198–200.
- ^ Ayyangar 1938, pp. 319–322.
- ^ Aiyar 1914, p. 200.
- ^ Ayyangar 1938, p. 323.
- ^ a b Ayyangar 1938, pp. 322–324.
- ^ Ayyangar 1938, pp. 323–324.
- ^ Aiyar 1914, p. 201.
- ^ Ayyangar 1938, pp. 324–325.
- ^ Deussen, Bedekar & Palsule (tr.) 1997, p. 716.
- ^ Tom Stiles (1975), Historical perspectives of Classical Yoga philosophies, Yoga Journal, Volume 1, Number 3, page 6
- ^ Gyurme 2008, p. 86.
- ^ Yael Bentor (2000), Interiorized Fire Rituals in India and in Tibet, Journal of the American Oriental Society, Vol. 120, No. 4, page 597 with footnotes
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