Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
Asanga, we bave already seen, also points out that to attain Supreme truth, one must practise pine principles of self-perfection (Älmaparipaka) and Paramitās. These spiritual disciplines are meant for self-purification or removal of de filement that cover up the real. He emphasises the paths of perfection known as six paramitas. Practice of dina (charity ), sila (good conduct), ksanti (tolerance) are the necessary steps on the path of spiritual attainment. Like Upanişadic thinkers he emphasises on philoso. phical wisdom (Pra jña).
In the major Upadişads, we find some hints for the practical realisation of the reality by means of Yoga. The steady control of the seoses is considered as Yāga.98 We also come to koow from Mundaka Upanişad, that Yoga is required for purification of mind and prānas. After purification of mind only Ātman reveals himself. In the Mundaka Upanişad, we are told that the mind for its purification is dependent on the prāṇas and that it is only when the mind is purified after an initiated control of the Prāņas that the Ātman reveals himself.99 We also find in the celebrated passage of the BỊbadāranyaka Upanişad that Yajnavalkya tells Maitreyi to meditate upon Ātman. 100 Mundaka Upanisad tells us that one is able to realise the immaculate God after meditation. 101 We are also told in the Katha Upanişad that Naciketā learnt Yogavidhi (method of Yoga) from Yama. 10% It is true that Yogic stages are not mentioned in the Upanişads but the yogic practices were not unknown to them.
• Asanga emphasised the Yogic practices as important methods for attaining the state of Nirvāņa. He mentioned ten stages in the yogic practice.
Asanga was not only influenced by the ideology of the Upanişads but also has bodily lifted certain words from them. He uses many words of the Upanişads in their original Upanişadic meaning. For example, the words 'dhirah' and 'balah' are used for wise and ignorant respectively in the Upanişads. 108 Asanga also uses them in the same sense 104 Upanişads used the words like 'sukham' (happiness), 'śāntam' (peaceful) for
98. Tam yogamiti manyante sthịrām indriya dbāraņām. Kab. Up. II-VI-11. 99. Prānaiscittam sarvametam prajānam yasmin visuddhe vibhavatyeşa atmā. Mund.
Up. III-I-9. 100. Atma nididhyasitavyah. Bịh. Up. IV-V-6. 101. Mund. Up. III-I-8. 102. Yogavidhin ca kştsnam. Kath. Up. IJ VI-18. 103. Kach, Up. 11-IV-20. 104, MSA, 1-12, V-8, VI-10, XIX 53.