Tejobindu Upanishad

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Tejobindu Upanishad or Tejabindu Upanishad, a Yoga Upanishad, is the last of the five Bindu Upanishads, the other four being the Nadabindu Upanishad, the Brahmabindu Upanishad, the Amritabindu Upanishad and the Dhyanabindu Upanishad, all forming part of the Atharvaveda. The word, Tejabindu (Sanskrit: तेजबिन्दु), means, the 'Effulgent Point'. The Effulgent Point refers to the indwelling Atman because of Its being the Light of lights, physical and spiritual, which illumines the whole universe and dispels all darkness of the mind; "point" denotes Its extreme subtleness. To quote Swami Madhavananda:-

"It (Tejabindu Upanishad) conceives the Supreme Atman dwelling in the heart of man, as the most subtle centre of effulgence, revealed to yogis by super-sensuous meditation. After stating the disciplines which the Truth-seeker must undergo in order to master that most difficult but the only process of supreme realisation, the Tejabindu sets forth, in the highest philosophical conceptions, the nature of That which is to be meditated upon, and realised in essence, that is to say, Brahman, the Absolute, and points out in conclusion some of the disqualifications which the student must shun if he desires to be one of those who make the inaccessible accessible and reach the goal, the absolute freedom of the soul."[1]

Tejabindu Upanishad comprises 13 (thirteen) Shlokas or couplets/verses. It begins with the instruction that the supreme meditation (param-dhyana) should be on the Tejabindu or the 'Efflugent Point' alone, which is the Atman of the universe, which is seated in the heart, which is the size of the atom, which pertains to Shiva, which is quiescent and which is gross and subtle, as also above all these qualities.[2] The sage does prescribe disciplines on initiation into disciple-hood for purification of the mind and sense control through Anava (आनव), Shakta (शाक्त) and Sambhava (शांभव) for raising oneself to the highest stage of realisation, but accepts the fact that:-

दुःसाध्यं च दुराराध्यं दुष्प्रेक्ष्यं च दुराश्रयम् |
दुर्लक्षं दुस्तरं ध्यानं मुनीनां च मनीषिणाम् ||२||
"Even to the wise and the thoughtful this meditation is difficult to perform, and difficult to attain,
difficult to cognise and difficult to abide in, difficult to define and difficult to cross."

Still It is to be meditated upon, after due preparation and understanding of the three stages of meditation viz., Dhāraṇā, Dhyana and Samadhi, as conferring upon men final liberation (Moksha), and becomes manifest to one whose mind is pure and whose highest refuge is Brahman i.e. who is absorbed in, or intent on the contemplation of Brahman. The sage speaks about the non-dual nature of Brahman.[3] The person immersed in Prasupta Dhyana meditating on Brahman becomes Brahman, his meditation reaches in the highest form (param-dhyana) and becomes Samadhi.[4]

References[edit]

  1. ^ Swami Madhavananda. Minor Upanishads. Advaita Ashrama. p. 28. 
  2. ^ Swami Parmeshwaranand. Encyclopaedic Dictionary of Upanishads, Vol.3. Sarup & Sons. pp. 779–794. 
  3. ^ Swami Madhavananda. Minor Upanishads. Advaita Ashrama. pp. 28–33. 
  4. ^ Sunil Kumar Sharma. Practical Meditation. Pinnacle Technology. p. 89.