Varaha Upanishad---8

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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.
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