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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.
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 visibles.
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 Yoga.
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 only.
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.
Yoga Chudamani Upanishad
Translated by P. R. Ramachander
Om! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment ! [ Pobierz całość w formacie PDF ]