Mandala-Brahmanopanishad (maṇḍalabrāhmaṇopaniṣad) - Mandala Brahmana Upanishad belongs to the Shukla Yajur Veda and it has the five Brahmanas. Upanishads, as we are aware, have Aranyakas and Brahmanas. Another way of distinguishing the arrangement of the Upanishad is the Jnana Kanda and Karma Kanda. And this particular Upanishad, Mandala Brahmana Upanishad, belongs to the Shukla Yajur Veda and it has five Brahmanas. We should not confuse. Brahmanas does not mean the Brahmin community. The Brahmanas means pathways to Brahma Tatva. And that is how there are first Brahmana, second Brahmana, third, fourth and fifth. The first Brahmana has thirty-four mantras, the second one has thirty-two mantras, the third Brahmana has eight mantras, the fourth one has six mantras and the last fifth one has nine mantras. So putting together, the entire Mandala Brahmana Upanishad has eighty-nine mantras.
The Upanishad is a discussion between Yajnavalkya Maharishi and Lord Surya, Surya Bhagawan. So Yajnavalkya Maharishi goes to Aditya Loka and there he asks questions to Bhagawan Surya and Surya replies. So there is a discussion between Yajnavalkya Maharishi and Aditya the Surya, the Lord. And the Upanishad begins with that, the description of the attainment of the Atman, the essence of entire Yoga practice, the essence and the goal, the final achievement, realization in the entire Yoga practices, Yoga Siddhanta and the Yoga Abhyasa is a sadhaka has to experience, recognize that he is an all-pervading omniscient, omnipotent and omnipresent being, termed as the Paramatman. For that realization the methods used, the techniques applied, the practices enlisted are the various Yoga techniques and Yoga methods and the Upanishad gives, begins with the Yama, the practice of Yama, Chatur-vidha Yamaha it is.
The Yama in the Mandala, Brahmana Upanishad contains four Yamas and these four Yamas are very interesting. The first Yama is the conquest of heat, cold, food and sleep. One who conquers gains Jayatvam on Ushna, Sheetaha, Sheetoshna Ahara Nidra and Vijayaha that is the Yama. So the four Yamas as per as in Mandala Brahmana Upanishad is gaining victory over heat, cold, food and sleep. It means one should not complain or get affected by heat. One should not complain and get affected by cold and at the same time one should not complain and get affected by food. Similarly one should not complain and get affected by sleep. Oh! I have slept less. There is no time for me to sleep. I am unable to sleep. Sleeplessness, inability to sleep such complaints coming over such complaints. You gain mastery over the sleep. Similarly food, cold, heat that gaining victory, winning over these four things is the Yama, plus Shantihi, Nishchalaha then Vishayendriya Nigraha. So Vijaya on these four things then having Shantihi maintaining a calm state of the mind peaceful state of the mind is a part of Yama. Nishchalaha - undeterred undisturbed that quality is the Yama. And the last and the fourth one is the Vishayendriya Nigraha One is able to hold himself or herself against the push of the Vishayas and Indriyas the rush and the force, the flow of the Indriyas, the demands of the Indriyas for its Vishayas, for its objects there is a Nigraha there is a control on that. So this is the Yama.
Then similarly Niyama has nine Niyamas and the nine Niyamas are:
gurubhaktiḥ satyamārgānuraktiḥ sukhāgatavastvanubhavaśca tadvastvanubhavena। tuṣṭirni:saṅgatā ekāntavāso manonivṛttiḥ phalānabhilāṣo vairāgyabhāvaśca niyamāḥ ।।
The nine Niyamas have been given: Guru Bhakti, a devotion, reverence, respect towards the Guru. Then Satya Marga Anurakti - love, like to follow the path of truth, an attachment to the path of truth that is the Satya Marga Anurakti. One should love to follow truth one should like to follow the truth, and one should feel happy in abiding by the truth. Then enjoyment of the real sukhāgatavastvanubhavaśca - enjoyment of the truth, real nature of oneself. Then Tushtihi - Santushtaha. Nishangataha, a sense of detachment. Being happy Ekantavasaha. Then Mano Nivrittihi - lesser and lesser desires. Then the most important dimension is Nishkama to the Karmaphala. The work which we do and the results which come and there is no attachment and having detachment to the Karmaphala. So Nishkama Bhava and a detached attitude towards the Karmaphala performing duty, actions responsibilities delivering the responsibilities and duties as a sense of absolute unselfish way - Kartavyata Dhrishti. Then Vairagyaha. These are the nine Niyamas.
Then the Upanishad talks about the Asana practice. Then Pratyahara, Dharana, Dhyana and Samadhi. And while talking about the Asana, the Upanishad prescribes simple rule that stabilize for a long time in a particular position. That is Asana. Stabilizing in a particular position for a long time and transporting the mind to the calm, serene, vastness - "sukhāsanavṛttiściravāsaścaivamāsananiyamo bhavati॥" Sukham, and mind is in stability without any discomfort for a long time. This is Asana.
Then it talks about Pranayama - inhalations and exhalations then holding of the breath. Then specifies inhalation, exhalation and Kumbhaka - Inhalation for 16 matras and exhalation for 32 matras and the Kumbhaka for the 64 matras. A practice where 16 matras of the Puraka, 64 matras of the Kumbhaka, and 32 matras of the Rechaka. Instead of saying 16, 64 and 32 we should find out the ratio in that and then practice the inhalation, exhalation and the Kumbhaka practice. So the inhalation, Kumbhaka and Rechaka is there. Puraka, Kumbhaka, Rechaka. Puraka is 16 matras, Kumbhaka is 64 matras i.e. 4 times of the Puraka, and 32 matras is the Rechaka, twice of the Puraka, 4 times of the Puraka is Kumbhaka and this is how the relationship, the ratio has to be maintained. That is best for the Pranayama practice.
Then the Dhyana and then the practice of higher practices are followed. It talks about the Pratyahara. And Deha pancha dosha - the 5 Doshas of the body, the defects of the body or we can say the qualities are to be overcomed - what we should gain mastery in our physical level. It gives 4 things: One is the lust, anger, imbalanced breath, fear and sleep - Kama, Krodha, Prana Samvedana, Bhaya and Nidra. One has to gain mastery over this for the practice of higher dimensions of the yoga practice or yoga practice Yoga Abhyasa involves gaining a mastery over these 4 things. Kama, Krodha and imbalance in the Prana, Bhaya and sleep. In other way Akamaha and Akrodhaha then Samapranayamaha then Abhayaha and a mastery over Nidra. That is how the Mandala Brahmana Upanishad explains the practical dimensions.
Then the Upanishad talks about the internal and 2 types of Taraka Yoga. Taraka Yoga means experiencing and feeling or fixing the mind on one single thought or idea or the object internal and external. Antara Lakshya Lakshanam - Internally fixing the mind, on the center of the eyebrows or at the top of the head. Focus the mind there. Fix the mind there. Two methods have been given: Focusing the mind, focusing the entire awareness at the center of the eyebrows or at the top of the head. Then Taraka and the Amanaska. Antarlakshyalakshanam, Bahirlakshalakshanam - Then the internal and the external meditations have been given. External meditation is using any object, any image and using that, utilizing it and meditating on that contemplating on that its qualities, its colors its form, its fame, its name is all external. Then internal is not dependent on outside extremely, completely focused on inside, and for that, center of the eyebrows or the top of the head is given. Its a wonderful practice how the Mandala Brahmana Upanishad explains techniques for meditation.
Then the entire second Brahmana is completely devoted to the Shambhavi Mudra and talking about the Shambhavi Mudra the Mandala Brahmana Upanishad gives a brilliant explanation of the Amavasya, Pratipada and Poornimaha. That means if the eyes are completely closed, it is darkness Amavasya and if the eyes are opened slightly, it is Pratipada, Pratipada generally means the first day after Amavasya or first day after Poornima also in some places it is used like that. First day after Amavasya is the Pratipada eyes are closed, then we are about to open the eyes, just about to open Pratipada it is, that is called as the half closed eyes or little opened eyes. Then Poornima is fully opened eyes. And Shambhavi Mudra is one is cut off from all the external temptations, distractions by keeping the eyes completely closed, Amavasya and completely cut off from all the external things by slightly closing the eyes. Completely cut off, even when the eyes are fully opened like a Poornima. These are the stages of the Shambhavi Mudra and Shambhavi Dhyana, explained in the Mandala Brahmana Upanishad and that is how it gives, and how Omkara has to be practiced by inhaling and exhalation, by the practice of the chanting of the Omkara.
śabdakālalayena divārātryatīto bhūtvā sarvaparipūrṇajñānenonmanyavasthāvaśena brahmaikyaṃ bhavati। unmanyā amanaskaṃ bhavati।।
It says that the mind becomes mindless, thoughts are reduced to a state of to a level of thoughtless state - Amanaska Stithi. From Taraka level to the Amanaska level, it comes. Then the Upanishad beautifully describes about the five states. The Jagradha avastha, Sapna avastha, Sushupti avastha, Turiya avastha and Turiyatita avastha. And each stage of this, in the Poornima, in the Pratipada, in the Amavasya. These are all just beautiful suggestions and methods and techniques for the levels of dharana and the meditation. The levels, the five levels in the Poornima, five levels in the Pratipada, five levels in the Amavasya. This is how the Mandala Brahmana Upanishad beautifully describes the explanations. The descriptions are only this much.
And then the third Brahmana talks about the Taraka Yoga and it uses the word beyond Amanaska, there is Unmani level. That Unmani level is another higher dimension where Nivritti Sankalpa, Pravritti Sankalpa, all Jagratadi pancha avasthaha have gone. Then the mind, consciousness rises from the Pravritti Sankalpa to the Nivritti Sankalpa. Meaning a Sankalpa of Nivritti, oh nothing is there, even that experience of nothingness, even that experience is dropped. That is also dissolved. That is the level of the Amanaska level. And that is what the Tritiya Brahmana talks about the level of it and names it as the Unmani sthiti. In the Hata Pradhipika also we find this word Unmani.
Chaturtha Brahmanam, the fourth one, talks about the importance of the Raja Yoga practices. "Vyoma Panchaka Jnanam Tatthalamcha". The five Akashas, it talks about the five Akashas, five levels, five types of Akasha: Akashaha, Parakashaha, Mahakashaha, Suryakashaha, Paramakashaha. Vyoma Panchakam it is called. The five types, five levels or five stages of the Akasha it is. Akasha, Parakasha, Mahakasha, Suryakasha and Paramakashaha. This is the five Akasha Panchakam. Vyoma Panchakam and meditation on this Vyoma Panchakam is a beautiful technique given in the Mandala Brahmana Upanishad. Meditation on these five means what? It means Akashaha, sky. It is not looking at the sky. And it is not even not looking at the sky. It is an experience of vastness within ourselves. This experience of vastness within ourselves by keeping eyes closed or eyes opened is immaterial. Or when you keep our eyes opened and in front of there is a vastness. Say we are standing at the beach and in front of us is a vast expansive ocean is there. Then the Akashaha, Parakashaha, Mahakashaha, Suryakashaha and Paramakashaha. The feeling and the vision and experience nearest to you, little far away, still far away, still far away. Where we have a feeling, a line where the sky touches the ocean. Actually it doesn't touch but we feel it is touching and beyond that is the Paramakashaha. Like that, levels of Vyoma Panchakam is being given.
Similarly the last one, the fifth Pancham Brahmanam is the most important one which says that mind is the cause for all bondages and mind is the cause for all freedom and liberation. And that is an important dimension. "Bandha Mokshanat Mana Eva Karanam". Chittam is the important dimension, important material or important constituent of ourselves. Which is responsible for the Bandhaha or for the Layaha or for the Moksha.
tadeva cittaṃ nirāśrayaṃ manonmanyavasthāparipakvaṃ layayogyaṃ bhavati।।
tallayaṃ paripūrṇe mayi samabhyaset । manolayakāraṇamahameva॥
It is Mana which is responsible for Layaha or for the Bandhaha. So entire world, entire difficulty, all problems. Whether it is material problems or spiritual problems, whether it is internal psychological problems or problems in our relationships, it is the mind which is responsible. The Mandala Brahmana Upanishad beautifully explains this dissolution of the mind is the solution. And that dissoluted mind is the Amanaska sthiti which is the dissolution for all the problems. And that is how the Mandala Brahmana Upanishad explains, gives various techniques in overcoming our all physical, psychological, emotional, intellectual, the bondages, the problems of emotional relationships, the psychological relationships, the inter-human relationships, the inter-human emotional clashes, it is the mind which is responsible. And that is why this unraveling the mind, unraveling the activities of the mind, and finally gaining a mastery over the mind is the level. And ultimately this state of Amanaska sthiti makes one to realize, to establish in that state, where one is one with that one which is common in the entire creation. That is where Mandala Brahmana Upanishad concludes its teaching. Aum Shanti Shanti Shanti:
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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