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.
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