Varaha Upanishad---7

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34. (The Rishi) Suka is a Mukta (emancipated person). (The

Rishi) Vamadeva is a Mukta. There are no others (who have

attained emancipation) than through these (viz., the two

paths of these two Rishis). Those brave men who follow the

path of Suka in this world become Sadyo-Muktas (viz.,

emancipated) immediately after (the body wear away);

35. While those who always follow the path of Vamadeva

(i.e., Vedanta) in this world are subject again and again

to rebirths and attain Krama (gradual) emancipation,

through Yoga, Sankhya and Karmas associated with Sattva

(Guna).
36. Thus there are two paths laid down by the Lord of Devas

(viz.,) the Suka and Vamadeva paths. The Suka path is

called the bird’s path; while the Vamadeva path is called

the ant’s path.

37-38. Those persons that have cognised the true nature of

their Atman through the

mandatory and prohibitory injunctions (of the Vedas), the

inquiry into (the true meaning of) Maha-Vakyas (the sacred

sentences of the Vedas), the Samadhi of Sankhya Yoga or

Asamprajnata Samadhi and that have thereby purified

themselves, attain the supreme seat through the Suka path.

39-40. Having, through Hatha-Yoga practice with the pain

caused by Yama, postures, etc., become liable to the ever

recurring obstacles caused by Anima and other (Siddhis)

and having not obtained good results, one is born again in

a great family and practises Yoga through his previous

(Karmic) affinities.

41. Then through the practice of Yoga during many lives, he

attains salvation (viz.,) the supreme seat of Vishnu

through the Vamadeva path.

42. Thus there are two paths that lead to the attainment of

Brahman and that are beneficent. The one confers

instantaneous salvation and the other confers gradual

salvation. To one that sees (all) as the one (Brahman),

where is delusion ? Where is sorrow ?

43. Those that are under the eyes of those whose Buddhi is

solely occupied with the truth (of Brahman) that is the end

of all experience are released from all heinous sins.

44. All beings inhabiting heaven and earth that fall under

the vision of Brahmavits are at once emancipated from the

sins committed during many Crores of births.”

Thus ends the fourth Chapter of Varaha Upanishad.

CHAPTER - V
Then Nidagha asked Lord Ribhu to enlighten him as to the

rules (to be observed) in the practice of Yoga.

Accordingly He (the Lord) said thus:

1. “The body is composed of the five elements. It is filled

with five Mandalas (spheres). That which is hard is Prithvi

(earth), one of them; that which is liquid is Apas;

2. That which is bright is Tejas (fire); motion is the

property of Vayu; that which pervades everywhere is Akasa.

All these should be known by an aspirant after Yoga.

3. Through the blowing of Vayu-Mandala in this body, (there

are caused) 21,600 breaths every day and night.

4. If there is a diminution in the Prithvi-Mandala, there

arise folds in the body; if there is diminution in the

essence of Apas, there arises gradually greyness of hair;

5. If there is diminution in the essence of Tejas, there is

loss of hunger and lustre; if there is diminution in the

essence of Vayu, there is incessant tremor;

6. If there is diminution in the essence of Akasa, one

dies. The Jivita (viz., Prana) which possesses these

elements having no place to rest (in the body) owing to the

diminution of the elements, rises up like birds flying up

in the air.

7. It is for this reason that is called Udyana (lit.,

flying up). With reference to this, there is said to be a

Bandha (binding, also meaning a posture called Udyana-

Bandha, by which this flight can be arrested). This Udyana-

Bandha is to (or does away with) death, as a lion to an

elephant.
8. Its experience is in the body, as also the Bandha. Its

binding (in the body) is hurtful. If there is agitation of

Agni (fire) within the belly, then there will be caused

much of pain.

9. Therefore this (Udyana-Bandha) should not be practised

by one who is hungry or who has urgency to make water or

void excrement. He should take many times in small

quantities proper and moderate food.

10. He should practise Mantra-Yoga. Laya-Yoga and

Hatha-Yoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Mantra and

Hatha-Yogas have each (the same) eight subservients.

11-12(a). They are Yama, Niyama, Asana, Pranayama,

Pratyahara, Dharana, Dhyana and Samadhi.

12(b)-13(a). (Of these), Yama is of ten kinds. They are

non-injury, truth, non-coveting, continence, compassion,

straightforwardness, patience, courage, moderate eating

and purity (bodily and mental).

13(b)-14. Niyama is of ten kinds. They are Tapas (religious

austerities), contentment, belief in the existence of God

or Vedas, charity, worship of Ishvara (or God), listening

to the expositions of religious doctrines, modesty, a

(good) intellect, Japa (muttering of prayers) and Vrata

(religious observances).

15-16. They are eleven postures beginning with Chakra.

Chakra, Padma, Kurma, Mayura, Kukkuta, Vira, Svastika,

Bhadra, Simha, Mukta and Gomukha are the postures

enumerated by the knowers of Yoga.

17. Placing the left ankle on the right thigh and the right

ankle on the left thigh and keeping the body erect (while

sitting) is the posture “Chakra”.

18. Pranayama should be practised again and again in the

following order, viz., inspiration, restraint of breath and

expiration. The Pranayama is done through the Nadis

(nerves). Hence it is called the Nadis themselves.