Varaha Upanishad---9

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57. Both expiration and inspiration should (be stopped and

made to) rest in restraint of breath (alone). He should

depend solely on Brahman which is the highest aim of all


58. (The giving out of) all external objects is said to be

Rechaka (expiration). The (taking in of the) spiritual

knowledge of the Shastras is said to be Puraka

(inspiration) and (the keeping to oneself of) such

knowledge is said to be Kumbhaka (or restraint of breath).

59. He is an emancipated person who practises thus such a

Chitta. There is no doubt about it. Through Kumbhaka, it

(the mind) should be always taken up and through Kumbhaka

alone it should be filled up within.

60. It is only through Kumbhaka that Kumbhaka should be

firmly mastered. Within it is Parama-Shiva. That (Vayu)

which is non-motionless should be shaken again through

Kantha-Mudra (throat-posture).

61-62. Having checked the course of Vayu, having become

perfect in the practice of expiration and restraint of

breath and having planted evenly on the ground the two

hands and the two feet, one should pierce the four seats

through Vayu through the three Yogas. He should shake

Mahameru with the (aid of) Prakotis (forces) at the mouth

of Vayu.

63. The two Putas (cavities) being drawn, Vayu throbs

quickly. The union of moon, sun and Agni should be known on

account of nectar.

64. Through the motion of Meru, the Devatas who stay in the

centre of Meru move. At first in his Brahma-Granthi, there

is produced soon a hole (or passage).

65. Then having pierced Brahma-Granthi, he pierces Vishnu-

Granthi; then he pierces Rudra-Granthi.

66-67(a). Then to the Yogin comes Vedha (piercing) through

his liberation from the impurities of delusion, through the

religious ceremonies (performed) in various births, through

the grace of Gurus and Devatas and through the practice of


67(b)-68. In the Mandala (sphere or region) of Susumna

(situated between Ida and Pingala), Vayu should be made to

rise up through the feature known as Mudra-Bandha. The

short pronunciation (of Pranava) frees (one) from sins; its

long pronunciation confers (on one) Moksha.

69-70. So also its pronunciation in Apyayana or Pluta Svara

(tone). He is a knower of Veda, who through the above-

mentioned three ways of pronunciation knows the end of

Pranava which is beyond the power of speech, like the never

ceasing flow of oil or the long-drawn bell-sound.The short

Svara goes to Bindu. The long Svara goes to Brahmarandhra;

the Pluta to Dvadasanta (twelfth centre). The Mantras

should be uttered on account of getting Mantra Siddhis.

71-72(a). This Pranava (OM) will remove all obstacles. It

will remove all sins. Of this, are four Bhumikas (states)

predicated, viz., Arambha, Ghata, Parichaya and Nishpatti.

72(b)-73(a). Arambha is that state in which one having

abandoned external Karmas performed by the three organs

(mind, speech and body), is always engaged in mental Karma


73(b)-74(a). It is said by the wise that the Ghata state is

that in which Vayu having forced an opening on the western

side and being full, is firmly fixed there.

74(b). Parichaya state is that in which Vayu is firmly

fixed to Akasa, neither associated with Jiva nor not, while

the body is immovable.

75. It is said that Nishpatti state is that in which there

take place creation and dissolution through Atman or that

state in which a Yogin having become a Jivanmukta performs

Yoga without effort.

Whoever recites this Upanishad becomes immaculate like

Agni. Like Vayu, he becomes pure. He becomes freed from the

sin of drinking alcohol. He becomes freed from the sins of

the theft of gold. He becomes a Jivanmukta. This is what is

said by the Rig-Veda. Like the eye pervading the Akasa

(seeing without effort everything above), a wise man sees

(always) the supreme seat of Vishnu. The Brahmanas who have

always their spiritual eyes wide open praise and illuminate

in diverse ways the spiritual seat of Vishnu. OM, thus is

the Upanishad.”

Thus ends the fifth Chapter of Varaha Upanishad.

Om ! May He protect us both together; may He nourish us

both together;

May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any).

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Here ends the Varaha Upanishad belonging to the Krishna-Yajur-Veda.