Spiritual Enlightenment

Author(s): Yogindu Deva, A N Upadhye
Publisher: Radiant Publishers

Page 29

Introduction
15
I rather salute the teacher first who has shown me the path of liberation, or taught me the way to become Paramatman."
Making use of the famous Sanskrit proverb “chhinne mule naiva patram na shakha" (i.e. with the cutting of the root of the tree, there is neither leaves nor branches), Yogindu observes: “By capturing the leader, viz. the mind, all others (i.e. all the five senses) are captured: the roots being pulled out, the leaves necessarily wither.” (II.140). Kabir also states what is the use of pulling out the hair on your head, why not control and conquer your mind, which contains blemishes of sensepleasures. (Kabir Granthavali, p. 221) Also "mala pherat jug gaya, gaya na mana ka pher; kara ka manaka chhandike, mana ka manaka pher," i.e. instead of turning over beads of necklace, which you have been doing for ages, why not cleanse the impurities of the mind (Kabir Granthavali, p. 45). The primary importance of controlling the mind is generally recognized when it is stated, “mana eva manushyanam karanam bandh mokshyo,” i.e. mind alone is the cause of man's bondage (influx · and binding of Karmas) as also of Moksha (liberation).
There are also a number of differences between Yogindu and Kabir as they belong to different cultures or philosophies. Yogindu's yoga is not hatha-yoga. While mentioning many Tantricterms like Dharana, Yantra, Mantra, Mandala, Mudra, Yogindu says that the Paramatman is beyond the predication of these (I.22). He lays great emphasis cleansing the mind of its impurities and practicsing sama-bhava (equanimity) which leads to liberation. Kabir has described shat-karma(six essential duties), asana, mudra, pranayam (breathing) and kundalini, etc. though as compared to these hatha-yoga practices, he lays more emaphasis on "sahaja samadhi” (simple meditation), purifying the mind and “bin vairaga na chhutasi kaya”, i.e. without detachment one cannot attain Moksha. (Kabir Vani, p. 262)
Justifying the title of his work, Yogindu states that in fact the Jina who is free from all the Karmas and blemishes should