Varaha Upanishad---8

madan_gautam's picture



Average: 5 (2 votes)

E text source- www.celextel.org
19. The body of every sentient being is ninety-six digits

long. In the middle of the body, two digits above the anus

and two digits below the sexual organ, is the centre of the

body (called Muladhara or sacral plexus).

20-21. Nine digits above the genitals, there is Kanda of

Nadis which revolves oval-shaped, four digits high and four

digits broad. It is surrounded by fat, flesh, bone and

blood.

22. In it, is situate a Nadi-Chakra (wheel of nerves)

having twelve spokes. Kundali by which this body is

supported is there.

23. It is covering by its face the Brahmarandhra (viz.,

Brahma’s hole) of Susumna. (By the side) of Susumna dwell

the Nadis Alambusa and Kuhuh.

24. In the next two (spokes) are Varuna and Yasasvini. On

the spoke south of Susumna is, in regular course, Pingala.

25. On the next two spokes, are Pusha and Payasvini. On the

spoke west of Susumna is the Nadi called Sarasvati.

26. On the next two spokes are Sankhini and Gandhari. To

the north of Susumna dwells Ida;

27-28. In the next is Hastijihva; in the next is Visvodara.

In these spokes of the wheel, the twelve Nadis carry the

twelve Vayus from left to right (to the different parts of

the body). The Nadis are like (i.e. woven like the warp and

woof of) cloth. They are said to have different colours.

29-30. The central portion of the cloth (here the

collection of the Nadis) is called the Nabhi Chakra (navel

plexus). Jvalanti, Nadarupini, Pararandhra and Susumna are

called the (basic) supports of Nada (spiritual sound).

These four Nadis are of ruby colour. The central portion of

Brahmarandhra is again and again covered by Kundali.

31-33(a). Thus ten Vayus move in these Nadis. A wise man

who has understood the course of Nadis and Vayus should,

after keeping his neck and body erect with his mouth

closed, contemplate immovably upon Turyaka (Atman) at the

tip of his nose, in the centre of his heart and in the

middle of Bindu and should see with a tranquil mind

through the (mental) eyes, the nectar flowing from there.

33(b)-34. Having closed the anus and drawn up the Vayu and

caused it to rise through (the repetition of) Pranava (Om),

he should complete with Sri Bija. He should contemplate

upon his Atman as Sri (or Parasakti) and as being bathed by

nectar.

35. This is Kalavanchana (lit., time illusion). It is said

to be the most important of all. Whatever is thought of by

the mind is accomplished by the mind itself.

36. (Then) Agni (fire) will flame in Jala (water) and in

the flame (of Agni) will arise the branches and blossoms.

Then the words uttered and the actions done regarding the

universe, are not in vain.

37. By checking the Bindu in the path, by making the fire

flame up in the water and by causing the water to dry up,

the body is made firm.

38. Having contracted simultaneously the anus and Yoni (the

womb) united together, he should draw up Apana and unite

with it Samana.

39. He should contemplate upon his Atman as Shiva and then

as being bathed by nectar. In the central part of each

spoke, the Yogin should commence to concentrate Bala (will

or strength).

40. He should try to go up by the union of Prana and Apana.

This most important Yoga brightens up in the body the path

of Siddhis.

41. As dam across the water serves as an obstacle to the

floods, so it should ever be known by the Yogins that the

Chhaya of the body is to (Jiva).

42. This Bandha is said of all Nadis. Through the grace of

this Bandha, the Devata (goddess) becomes visible.

43. This Bandha of four feet serves as a check to the three

paths. This brightens up the path through which the Siddhas

obtained (their Siddhis).

44. If with Prana is made to rise up soon Udana, this

Bandha checking all Nadis goes up.

45. This is called Samputa-Yoga or Mula-Bandha. Through the

Practising of this Yoga, the three Bandhas are mastered.

46. By practising day and night intermittingly or at any

convenient time, the Vayu will come under his control.

47. With the control of Vayu, Agni (the gastric fire) in

the body will increase daily. With the increase of Agni,

food, etc., will be easily digested.

48. Should food be properly digested, there is increase of

Rasa (essence of food). With the daily increase of Rasa,

there is the increase of Dhatus (spiritual substances).

49. With the increase of Dhatus, there is the increase of

wisdom in the body. Thus all the sins collected together

during many Crores of births are burnt up.

50. In the centre of the anus and the genitals, there is

the triangular Muladhara. It illumines the seat of Shiva of

the form of Bindu.

51. There is located the Parasakti named Kundalini. From

that seat, Vayu arises. From that seat, Agni becomes

increased.

52. From that seat, Bindu originates and Nada becomes

increased. From that seat, Hamsa is born. From that seat,

Manas is born.

53. The six Chakras beginning with Muladhara are said to be

the seat of Sakti (Goddess). From the neck to the top of

the head is said to be the seat of Sambhu (Shiva).

54. To the Nadis, the body is the support (or vehicle); to

Prana, the Nadis are the support; to Jiva, Prana is the

dwelling place; to Hamsa, Jiva is the support;

55. To Sakti, Hamsa is the seat and the locomotive and

fixed universe. Being without distraction and of a calm

mind, one should practise Pranayama.

56. Even a person who is well-skilled in the practice of

the three Bandhas should try always to cognise with a true

heart that Principle which should be known and is the cause

of all objects and their attributes.