– Dr. H R Nagendra
Chancellor, SVYASA, deemed to be University
Taittiriya Upanishad belongs to Krishna Yajurveda. It has three chapters called Vallis namely,Shiksha Valli, BrahmanandaValliandBhrigu Valli. There are 31 subsections covering three Vallis. Sage Yajnavalkya gave a remarkable interpretation of Brahman and bliss in the later passages of the Upanishad (Sarvananda Swami).The first chapter discusses various disciplines including phonetics, grammar etc., that are necessary for establishing mastery over Vedic learning. It emphasized that Vedas have to be studied every day and should be taught to seekers of such knowledge (Svadhyayapravachane ca I).Virtues such as serenity of mind, control of sense organs, treating elders and guests as gods and goddesses, speaking truth (satya),practicing penance (tapas) and celibacy (brahmacharya) are considered pre-requisite for attaining spiritual knowledge (adhyatma vidya). The second chapter of BrahmanandaValli describes the ever-blissful nature of supreme reality (Brahman). The sage explains that it is impossible to explain the limit of the glory of Brahman. In the third chapter or BhriguValli, Brahman is described as the very nature of absolute bliss. It is declared that one who realizes Brahman will be blessed with immortality (amritatva) and unalloyed bliss (ananda). The Upanishad speaks of five imaginary sheaths or spheres (koshas) through which one can attainBrahmanhood. They areAnnamaya (physical), Pranamaya (psychical), Manomaya(mental), Vijnanamaya (intellectual) and Anandamaya (spiritual or blissful) which have to be understood and experienced sheathwise.“These sheaths are explained succinctly in the BhriguValli (Tai. Up. III.2-6).The first, and the most gross, is the physical frame the Annamaya kosha The second sheath (subtler) is the Pranamaya Kosha, characterized by predominance of prana, the life principle. Prana flows through invisible channels in this sheath, called the nadis.
The next sheaths in the order of subtlety are Manomaya Kosha, Vijnanamaya Kosha and the Anandamaya Kosha.
General concepts in Yoga and spiritual lore:
In Yoga and spiritual lore the emphasis is on growth of the individual’s lowest level of the animalistic instincts to heights of greatest mastery of divine beings – Rishis, Maharishis, Saints etc. who are totally in tune with nature, cosmos ‘and Creation: They function in resonance with the laws of creation, and with the total wisdom of knowledge of the same.
As the sheaths become subtler the freedom of operation in living being’s increases, bondage decreases, and bliss associated with it also increases. While in Manomaya Kosha, the creative power predominates, in Vijnanamaya Kosha, it is the power to discern and discriminate. Bliss is embodied in Anandamaya Kosha, the highest stage of evolution. In his journey towards the ultimate, Man crosses these sheaths of existence one by one. Through analysis known as Panch Kosha Viveka (knowing through experience the five sheaths of existence) and the associated practices called tapas,man gradually gets transformed by getting relieved from the bondages and constrictions of each sheath. This is one of the ways of reaching the ultimate goal described in the Upanishads.
Pranic memory refers to the structure of the Pranamaya Kosha. The memory points at this level alter with the very size and shape of millions of nadis (channels of prana) in the pranamaya Kosha. Also the speed, direction and movement of pranain these nadisare changed. In Manomaya Kosha or the astral body, memory is classified as vasana (superficial) andsamskara (deep rooted). The former is due to habituation while samskaras are associated with emotions in Vijnanamaya Kosha, memory is based on analysis, discrimination and understanding. As man rises to successively higher levels’ ‘ (from the animalistic to the average human, with the ultimate aim of reaching a superhuman level), his understanding also expands and also becomes increasingly comprehensive and his ability to remember increases. Deepest of the memories is in Anandamaya Kosha, with the most comprehensive and total memory of the entire creation. It is towards this total memory that the goal of memory development is set.
- Techniques for highest memory development (Anandamaya Kosha):
Jnana or the wisdom of discrimination with an understanding of the totality is the most important adjunct to memory development at Anandamaya Kosha level. The highest memory development involves being able to retain that wisdom, to maintain a continuous stream of awareness at all points of time and under all situations, and to be in tune with creation. For the most elevated the memory of Atma abounds to such an extent that they never lose awareness of that Ananda a state of total expansiveness and blissfulness! awareness, a state of SILENCE within.
That is the highest or the most holistic memory achievement. To the extent that such masters become embodied with bliss itself (Anandamaya Kosha). A periodic dip into this oceanic memory of bliss is the enlivening nectar of all our lives, even the most mundane, says the Taittireya Upanishad.
“EtasyaivaanandasyasarvejivahmatraivaUpajivanti” I
To live in tune with this knowledge base to have the recall of this state is the real memory development. The Bhagavadgita says:
“Yogasthah, kuru karmani sangam tyaktva Dhanajaya I”
Act in tune with this total awareness (memory of the highest state of Ananda) relinquishing all attachments. At all other levels the memory is limited. The memory there is called Samskara or Vasana.
- Memory development at Intellectual Level (Vijnanamaya Kosha)
When the mind gets overwhelmed by light tejas(inner light), then dreams are no longer seen. Then there is a surge of happiness.
At the level of intellect, memory development involves a process of feedback from the intellect with a more and more comprehensive understanding of nature, world, creation and their associated laws. For example, scientists enlarged their vision from classical to quantum mechanics in the process of understanding. The memory of this knowledge changed the earlier wisdom of Newton’s laws of motion. Upanishadic wisdom with a knowledge base of the whole creation will replace the memory of the knowledge of quantum physics, to enlarge vision further. That is the memory of the Vijnanamaya Kosha, which could include the memory of the past, present and the future. Vasishta and many great seers from India had this vision. Memory development therefore at the level of intellect starts from our present stage. At the level of Vijnanamaya Kosha, the memory of the right knowledge always dominates the scene and all our actions will be entirely governed by the laws of creation.
The technique for memory development at this stage is the Jnana Yoga triplet Sravana-Manana-Nididyasana: hearing (or reading) about the higher and more comprehensive perspectives of the whole creation – analysing the same through logic with an open mind without prejudices, disbelief or blind belief as a true scientists and experimenting through examination, intense search within finding the root of all thoughts are staying between two thoughts … or asking the question ‘who am I’ This is the search of a scientist. The result of this is a sudden opening of our memories, an activation of the dormant knowledge hidden within.
The Upanishads proclaim that we are all potentially divine. All knowledge is within. However, a loss of memory of the same has taken place. Hence, we think we are limited. Through techniques of Jnana Yoga, by conducting experiments in the laboratory of our Prana-Mind-Emotions-Intellect, memories will come back to the surface. The recall of the subtlest knowledge takes place. Patanjali states that in that stage the awareness blossoms and a total awareness emerges. He called it, “Ritambharatatraprajna”.
These techniques of Jnana Yoga thus develop memory open and broad vistas of the inner world or the multi-layered existence of the world.
- Memory development at Manomaya Kosha level :
- Mind Level
The mind is a collection of thoughts. Unconnected thoughts called cancalataand a random, haphazard mind-set is the basis for deterioration. The first step in gaining mastery over the mind is to systematically train to develop the power of concentration, to think about a given subject. All thoughts in the mind get channelized in concentration. This is the work of the intellect. The next step to concentration is ‘Dharana’, focusing of the mind on a single thought. Effortless Dharana is ‘Dhyana’ (Meditation). All these stages, Dharana, Dhyana and its next step, Samadhi, (Super-consciousness, merger of triputi, the seer-seen-process of seeing) help in developing the memory at the mental level.
There is a basic difference between memory development techniques at intellectual and mind levels. In the former, understanding is the key to memory. At mind level memorization takes place through dwelling on a single thought by repetition of the same thought several times and by relaxed, effortless process of Dhyana.
If one could get into Samadhi voluntarily, photographic memory could be the result. After Samadhi is the process of Samyama. By performing Samyama, a triplet of Dharana-Dhyana-Samadhi, Patanjali mentions that one can unravel the knowledge hidden deep within the subtler layers of the memory.Some experiments done in Mexico on the use of Samyama methods in children studying in primary school have started yielding unbelievable improvements in their faculties.
Techniques of Yoga include various techniques of meditation – Transcendental meditation, meditation on OM, on Yoga Nidra, Trataka to help in Dharana and Dhyana leading to Samadhi. Yogic games and songs help, in-enhancing the memory at this level.
- At the level of emotions:
Repeating a thought in the mind many times is how an attachment develops. This is the beginning of all emotions and feelings.Emotion can create very strong memories (samskaras), at deep subconscious levels. Invoking the right emotions is the best way to memorize. The stronger the emotions, the deeper the imprints.
Yoga offers Bhakti as the first science of emotion culturing for memory development at emotional levels. Bhakti Yoga gives the right direction of growth. To move from gross violent emotion to softer, ennobling emotions. The memory imprints of strong or violent emotional reactions have to be replaced with memories of elevating subtler emotions. To move from Kama (Desire) to Prema (Selfless-Love) and to Bhakti (Devotion). By adding Tyaga(Sacrifice) and Surrender. The art of bhakti is the memory to invoke and install different Bhavas or feelings. Devotional sessions, songs, skits, dramas, humor, stories and anecdotes, are the tools used in Yoga to develop memory at the emotional level.
- Memory at Pranayama Kosha level:
Imprints are stored even at the prana level, in the form of patterns of flow of prana. Haphazardness, not balanced and uncontrolled quanta of pranic flow are a characteristic of a random (cancala) mind. These imbalances of prana show up as breathing changes in the physical body. Harmonizing the pranic flow is the key for memory development at this vital body level.Breathing practices and pranayama techniques are used extensively to develop memory. Kapalabhati, Sectional breathing, Bhramari and various types of pranayama help in improving the memory”. Based on the concepts in Taittiriya Upanishad about Pancha Kosha Viveka, and keeping modern scientific thoughts in mind, Cyclic Meditation has been developed by Dr. H R Nagendra Ji when practiced over a few weeks helps in developing the physical, psychical, mental, intellectual and spiritual dimensions of one’s personality. They have been experimented in Anveshana lab of SVYASA, Deemed to be University and have yielded positive results resulting in research papers publication in reputed national and international journals (Shirley Telles, 2019).
- Extract from the book Yoga & Memory by Dr. H R Nagendra, Dr. Shirley Telles, and Reprint May 2012.
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Select Bibliography:
AnanthaRangacharya, The Upanishats, Bhavan;s Gandhi Centre of Science and Human Values, Bharatiya Vidya Bhavan, Bangalore, Reprint 2018, ISBN: 81-89220-04-7.
Dr. H R Nagendra, Dr. Shirley Telles,Yoga & Memory, Swami Vivekananda Yoga Prakashana, Bangalore, Reprint May 2012, ISBN 978-81-87313-23-6.
Sarvananda Swami, Taittiriyopanishad, Sri Ramakrishna Math, Madras, 1973,
