Upasana Yoga

The word “Upasana” literally means “staying or sitting near”.  It should be understood as staying near God, referred to as Iswara. This proximity is mental proximity, which is achieved through meditation and also through manasa puja, mental worship.  So Upasana is translated as meditation and worship, depending on the context and we shall see it in both these meanings.  The practice of Upsana is called “Upasana Yoga”.  Like Bhakthi in Bhakti Yoga, Upasana of Upasana Yoga is the path of pure, unselfish love and devotion and cosmic love is its essence.   Upasana is approaching the chosen ideal or object of worship by meditating on it, in accordance with the teachings of the sastras and guru. The fundamental aim of Upasakas as of Bhakthas is union with the Lord, whatever the name or form, for all are worshipping one higher reality, Iswara, only in various forms and names.  As Kanchi Periyaval had observed of Bhakthi, the main aim of Upasana is to quell all desires and get attracted to that Infinite source of Bliss, Iswara.

A great example for manasa Puja is Pusalar Nayanar. Pusalar was a great devotee of Lord Siva. He tried to build a temple for Lord Siva in his mind using his imagination, observing all  the rituals of temple-building, like sanctifying the ground and laying  the first stone on an auspicious day etc., mentally.  Over course of time he completed his mind-temple and selected an auspicious time for the Kumbhabhishekam ceremony.  The same time and day the Pallava king had  selected  for consecration of the temple he was building in the capital city.  Lord Siva appeared in the king's dream and instructed him to postpone the date of consecration as He would be present at that time in Thiruninravur for the consecration of His devotee Pusalar's temple.. The king postponed the date as per the divine decree and journeyed to see the temple of Pusalar, which Lord had  favoured over his own. However, on reaching Thiruninravur, the king could not find any new temple visible in the town and was perplexed. He reached Pusalar's house and informed Pusalar about his dream. The saint was overwhelmed by Lord’s words in king’s dream and told him that he had built the temple in his heart.  The king felt humble before Pusalar's devotion and bowed down to him and stayed with him as  Pusalar consecrated the temple mentally and took his blessings and left.  Pusalar continued his manasa puja in his mental temple until his death and on his death he attained liberation. 

This is from the angle of Upasana as Bhakthi.  We shall see briefly Upasana as meditation.  Upasana is defined as a flow of thoughts centred on Ishta Devata, standing for Iswara, undistracted by other thoughts.  Ramana Maharishi compares the flow of thoughts to the continuous flow of viscous liquid like oil or ghee from one vessel to another and to the flow of water in a perennial river where the flow is effortless and continuous. The support which helps in keeping the mind fixed on one particular thought is known as ‘Alambana’.  Alambana is a symbol to worship the invisible Devata.  Alambana is taken as the Lord Himself even though it may be a symbol or image.  The Alambana can be the image/form of Ishta Devata, when it is called Prathima Upasana,  In Prathima Upasana Alambana has clear features. Prathima Upasana is Saguna Devata Upasana.  If Alambana is a symbol without clear features like Saligramam or flame of a lamp or a lump of turmeric, on which Ishta Devata is invoked it is called Pratheeka Upasana.  Pratheeka upasana can be either Saguna Devata Upasana or Nirguna Brahma Upasana.  In the latter case the Alambana will be like the sound of Om or Prana etc.  Ahamgrahopasana is a higher form of Pratheeka Upasana in which Iswara is invoked on oneself and this is also called Abedha Upasana.  Nidhidhyasanam is a special Upasana coming under Jnana Yoga where the meditation is on a Mahavakhya that proclaims Jeeva-Brahma identity. 

Sri Krishna talks about certain disciplines one must follow for success in meditation. We shall see a few of them selectively. For the practice of meditation a distraction-free place is to be chosen and one should also ensure body-mind control at the time of meditation.  Further:

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।

Prashaantaatmaa vigatabheer brahmachaarivrate sthitah;

Manah samyamya macchitto yukta aaseeta matparah

He should remain seated with a serenely quiet mind, free from fear, firm in the vow of a Brahmachari, and with the mind controlled and fixed on Me (Ishta Devata), having Me as the supreme Goal.

Keeping the mind controlled and fixed on a subject, be it Prathima or Pratheeka is a difficult one.  But it can be achieved through constant practice and detachment, as success in Upasana cannot be achieved without control of mind.  So Sri.Krishna also states:

असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।

Asamyataatmanaa yogo dushpraapa iti me matih;

Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.

My conviction is that Yoga is difficult to be attained by one of uncontrolled mind. But it is possible to be attained by one who strives and has a controlled mind.

Sri Krishna prescribes perseverance in effort as the only means of striving for control of mind. 

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।6.26।।

Yato yato nishcharati manashchanchalamasthiram;

Tatastato niyamyaitad aatmanyeva vasham nayet.

From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.

Sri Krishna also spells out the fruits of such meditation as liberation.

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।

Yunjannevam sadaa’tmaanam yogee niyatamaanasah;

Shaantim nirvaanaparamaam matsamsthaamadhigacchati.

Engaging the mind thus always(in meditation), the yogi of controlled mind achieves the Peace abiding in Me, which culminates in Liberation. 

--------------------