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p. 192 YOGAAVA-UPANISHA OF KSHA-YAJURVEA I SHALL now describe yoga-ava (yoga-truth) or the bene it o yogins who are reed ro!

a"" sins through the hearing and the studying o it. #he supre!e $urusha ca""ed %ish u& who is the great yogin& the great being and the great apasvin& is seen as a "a!p in the path o the truth. #he 'rand ather ((rah!)) having sa"uted the Lord o the universe (%ishu) and having paid Hi! due respects& as*ed Hi! (thus)+ ,$ray& e-p"ain to us the truth o yoga which inc"udes in it the eight subservients., #o which Hsh.*e/a (the Lord o the senses or %ishu) rep"ied thus+ ,Listen. I sha"" e-p"ain its truth. A"" sou"s are i!!ersed in happiness and sorrow through the snare o !)y). 0aiva"ya& the supre!e seat& is the path which gives the! e!ancipation& which rends asunder the snare o !)y)& which is the destroyer o birth& o"d age and disease and which enab"es one to overco!e death. #here are no other paths to sa"vation. #hose who go round the net o 1)sras are de"uded by that *now"edge. It is i!possib"e even or the evas to describe that indescribab"e state. How can that which is se" -shining be i""u!inated by the 1)s ras2 #hat on"y which is without parts and stains and which is 3uiescent beyond a"" and ree ro! decay beco!es the 4.va (se" ) on account o the resu"ts o past virtues and sins. How did that which is the seat o $ara!)!)& is eterna"& and above the state o a"" e-isting things and is o the or! o wisdo! and without stains attain the state o 4.va2 A bubb"e arose in it as in water and in this (bubb"e) arose p. 195 aha*)ra. #o it arose a ba"" (o body) !ade o the ive (e"e!ents) and bound by h) us. 0now that to be 4.va which is associated with happiness and !isery and hence is the ter! 4.va app"ied to $ara!)!) which is pure. #hat 4.va is considered to be the *eva"a (a"one) which is reed ro! the stains o passion& anger& ear& de"usion& greed& pride& "ust& birth& death& !iser"iness& swoon& giddiness& hunger& thirst& a!bition& sha!e& right& heart-burning& grie and g"adness. ,So I sha"" te"" you the !eans o destroying (these) sins. How cou"d 46)na capab"e o giving !o*sha arise certain"y without yoga2 And even yoga beco!es power"ess in (securing) !o*sha when it is devoid o 46)na. So the aspirant a ter e!ancipation shou"d practise ( ir!"y) both yoga and 46)na. #he cyc"e o births and deaths co!es on"y through a46)na and perishes on"y through 46)na. 76)na a"one was origina""y. It shou"d be *nown as the on"y !eans (o sa"vation). #hat is 46)na through which one cognises (in hi!se" ) the rea" nature o *aiva"ya as the supre!e seat& the stain"ess& the part"ess& and o the nature o Sachchi)nana without birth& e-istence and death and without !otion and 46)na. ,8ow I sha"" proceed to describe yoga to you. 9oga is divided into !any *inds on account o its actions+ (viz.&) :anrayoga&

Layayoga& Hathayoga& and ;)4ayoga. #here are our states co!!on to a"" these+ (viz.&) <ra!bha& 'hata& $arichaya& and 8ishpai. = (rah!)& I sha"" describe these to you. Listen attentive"y. =ne shou"d practise the :anra a"ong with its !)ri*)s (proper intonations o the sounds) and others or a period o twe"ve years> then he gradua""y obtains wisdo! a"ong with the si his& (such as) ai!)& etc. $ersons o wea* inte""ect who are the "east 3ua"i ied or yoga practise this. #he (second) Laya-yoga tends towards the absorption o the chia and is described in !yriads o ways> (one o which is)?one shou"d conte!p"ate upon the Lord who is without parts (even) whi"e wa"*ing& sitting& s"eeping& or eating. #his is ca""ed Laya-yoga. 8ow hear (the description o ) Hatha-yoga. #his yoga is said to possess (the o""owing) eight subservients& ya!a ( orbearance)& niya!a (re"igious observance)& )sana p. 19@ Aparagraph continuesB(posture)& pr))y)!a (suppression o breath)& pray)h)ra (sub4ugation o the senses)& h)ra) (concentration)& hy)na& the conte!p"ation on Hari in the !idd"e o the eyebrows and sa!)hi that is the state o e3ua"ity. :ah)!ur)& :ah)banha and 0hechar.& 7)"anhara& Cddiy)a& and :D"abanha& uttering without inter!ission $raava (=:) or a "ong ti!e& and hearing the e-position o the supre!e truths& %a4ro".& A!aro". and Saha4o".& which or! a triad?a"" these separate"y I sha"" give a true description o . = our- aced one ((rah!a)& a!ong (the duties o ) ya!a !oderate eating?and not others? or!s the principa" actor> and non-in4ury is !ost i!portant in niya!a. (#he chie postures are) our (viz.&) Siha& $a!a& Si!ha and (hara. Euring the ear"y stages o practice& the o""owing obstac"es ta*e p"ace& = our- aced one& ( viz.&) "aFiness& id"e ta"*& association with bad characters& ac3uisition o !anras& etc.& p"aying with !eta"s (a"che!y) and wo!an& etc.& and !irage. A wise !an having ound out these shou"d abandon the! by the orce o his virtues. #hen assu!ing $a!a posture& he shou"d practise pr))y)!a. He shou"d erect a beauti u" !onastery with a very s!a"" opening and with no crevices. It shou"d be we"" pasted with cow-dung or with white ce!ent. It shou"d be care u""y reed ro! bugs& !os3uitoes and "ice. It shou"d be swept we"" every day with a broo!. It shou"d be per u!ed with

good odours> and ragrant resins shou"d burn in it. Having ta*en his seat neither too high nor too "ow on a c"oth& deers*in and *u/a grass spread& one over the other& the wise !an shou"d assu!e the $a!a posture and *eeping his body erect and his hands o"ded in respect& shou"d sa"ute his tute"ary deity. #hen c"osing the right nostri" with his right thu!b& he shou"d gradua""y draw in the air through the "e t nostri". Having restrained it as "ong as possib"e& be shou"d again e-pe" it through the right nostri" s"ow"y and not very ast. #hon i""ing the sto!ach through the right nostri"& he shou"d retain it as "ong as he can and then e-pe" it through the "e t nostri". Erawing the air through that nostri" by which he e-pe"s& he shou"d continue this in uninterrupted succession. #he ti!e ta*en in !a*ing a round o the *nee with the pa"! o the p. 19G hand& neither very s"ow"y nor very rapid"y& and snapping the ingers once is ca""ed a !)r). Erawing the air through the "e t nostri" or about si-teen !)r)s and having retained it (within) or about si-ty- our !)r)s& one shou"d e-pe" it again through the right nostri" or about thirtytwo !)r)s. Again i"" the right nostri" as be ore (and continue the rest). $ractise cessation o breath our ti!es dai"y ( viz.&) at sunrise& noon& sunset and !idnight& ti"" eighty (ti!es are reached). (y a continua" practice or about three !onths& the puri ication o the n)dis ta*es p"ace. Hhen the :idis have beco!e puri ied& certain e-terna" signs appear on the body o the yogin. I sha"" proceed to describe the!. (#hey are) "ightness o the body& bri""iancy o co!p"e-ion& increase o the gastric ire& "eanness o the body& and a"ong with these& absence o rest"essness in the body. #he pro icient in yoga shou"d abandon the ood detri!enta" to the practice o yoga. He shou"d give up sa"t& !ustard& things sour& hot& pungent& or bitter& vegetab"es& asa Itida& etc.& worship o ire& wo!en& wa"*ing& bathing at sunrise& e!aciation o the body by asts& etc. Euring the ear"y stages o practice& ood o !i"* and ghee is ordained> a"so ood consisting o wheat& green pu"se and red rice are said to avour the progress. #hen he wi"" be ab"e to retain his breath as "ong as he "i*es. (y thus retaining the breath as "ong as he "i*es& *eva"a *u!bha*a (cessation o breath without inspiration and e-piration) is attained. Hhen *eva"a *u!bha*a is attained by one& and thus e-piration and inspiration are dispensed with& there is nothing unattainab"e in the three wor"ds to hi!. In the co!!ence!ent (o his practice)& sweat is given out> he shou"d wipe it o . Jven a ter that& owing to the retaining o the breath& the person practising it gets ph"eg!. #hen by an increased practice o h)ra)& sweat arises. As a rog !oves by "eaps& so the yogin sitting in the $a !a posture !oves on the earth. Hith a ( urther) increased practice& he is ab"e to rise ro! the ground.

He& whi"e seated in $a!a posture& "evitates. #here arises to hi! the power to per or! e-traordinary eats. He does (or shou"d) not disc"ose to others his eats o great powers (in the path). Any pain s!a"" or p. 19K great& does not a ect the yogin. #hen e-cretions and s"eep are di!inished> tears& rheu! in the eye& sa"ivary "ow& sweat and bad s!e"" in the !outh do not arise in hi!. Hith a sti"" urther practice& he ac3uires great strength by which he attains (hDchara sihi& which enab"es hi! to bring under his contro" a"" the creatures that tread this earth> tigers& /arabhas& 1 e"ephants& wi"d bu""s or "ions die on being struc* by the pa"! o the yogin. He beco!es as beauti u" as the god o "ove hi!se" . A"" e!a"es being ta*en up with the beauty o his person wi"" desire to have intercourse with hi!. I he so *eeps connection& his viri"ity wi"" be "ost> so abandoning a"" copu"ation with wo!en& he shou"d continue his practice with great assiduity. (y the preservation o the se!en& a good odour pervades the body o the yogin. #hen sitting in a sec"uded p"ace& he shou"d repeat $raava (=:) with three p"ua-!)r)s (or pro"onged intonation) or the destruction o his or!er sins. #he !anra& $raava (=:) destroys a"" obstac"es and a"" sins. (y practising thus he attains the )ra!bha (beginning or irst) state. ,#hen o""ows the ghata (second state)?one which is ac3uired by constant"y practising suppression o breath. Hhen a per ect union ta*es p"ace between pr)a and ap)na& !anas and buhi& or 4.v)!) and $ara!)!) without opposition& it is ca""ed the ghata state. I sha"" describe its signs. He !ay now practise on"y or about one- ourth o the period prescribed or practice be ore. (y day and evening& "et hi! practise on"y or a y)!a (5 hours). Let hi! practise *eva"a *u!bha*a once a day. Erawing away co!p"ete"y the organs ro! the ob4ects o sense during cessation o breath is ca""ed pray)h)ra. Hhatever he sees with his eyes& "et hi! consider as <!). Hhatever he hears with his ears "et hi! consider as <!). Hhatever he s!e""s with his nose "et hi! consider as <!). Hhatever he tastes with his tongue "et hi! consider as < !). Hhatever the yogin touches with his s*in "et hi! consider as <!). #he yogin shou"d thus unwearied grati y his organs o sense or a period o one y)!a every day with great e ort. #hen various wonder u" powers are attained by the yogin& such as c"airvoyance& p. 19L c"airaudience& abi"ity to transport hi!se" to great distances within a !o!ent& great power o speech& abi"ity to ta*e any or!& abi"ity to beco!e invisib"e& and the trans!utation o iron into go"d when the or!er is s!eared over with his e-cretion. ,#hat yogin who is constant"y practising yoga attains the power to "evitate. #hen shou"d the wise yogin thin* that these powers are great obstac"es to the attain!ent o yoga& and so he shou"d never ta*e de"ight in the!. #he *ing o yogins shou"d not e-ercise his powers be ore any person whatsoever. He shou"d "ive in the wor"d as a oo"& an idiot& or a dea !an& in order to *eep his powers concea"ed. His discip"es wou"d& without doubt& re3uest hi! to show his powers or the grati ication o their own desires. =ne who is active"y engaged in oneMs duties orgets to practise (yoga)> so he shou"d practise day and night yoga without orgetting the words o the guru. #hus passes the ghata state to one who is constant"y engaged in yoga practice. #o one nothing is

gained by use"ess co!pany& since thereby he does not practise yoga. So one shou"d with great e ort practise yoga. #hen by this constant practice is gained the parichaya state (the third state). %)yu (or breath) through arduous practice pierces a"ong with agni the 0uda"in. through thought and enters the Sushu!n) uninterrupted. Hhen oneMs chia enters Sushu!n) a"ong with pr)a& it reaches the high seat (o the head probab"y) a"ong with pr)a. ,#here are the ive e"e!ents (viz.&) phiv.& )pas& agni& v)yu and )*)/. #o the body o the ive e"e!ents& there is the ive o"d h)ra). Nro! the eet to the *nees is said to be the region o phiv.& is our-sided in shape& is ye""ow in co"our and has the vara (or "etter) La. Oarrying the breath with the "etter La a"ong the region o earth (viz.& ro! the oot to the *nees) and conte!p"ating upon (rah!a with our aces and our !ouths and o a go"den co"our& one shou"d per or! h)ra) there or a period o two hours. He then attains !astery over the earth. Eeath does not troub"e hi!& since he has obtained !astery over the earth e"e!ent. #he region o )pas is said to p. 19P e-tend ro! the *nees to the anus. <pas is se!i-"unar in shape and white in co"our and has Va or its b.4a (seed) "etter. Oarrying up the breath with the "etter Va a"ong the region o )pas& he shou"d conte!p"ate on the 'od 8)r)yaa having our ar!s and a crowned head& as being o the co"our o pure crysta"& as dressed in orange c"othes and as decay"ess> and practising h)ra) there or a period o two hours& he is reed ro! a"" sins. #hen there is no ear or hi! ro! water& and he does not !eet his death in water. Nro! the anus to the heart is said to be the region o agni. Agni is triangu"ar in shape& o red co"our& and has the "etter Ra or its (b.4a) seed. ;aising the breath !ade resp"endent through the "etter Ra a"ong the region o ire& he shou"d conte!p"ate on ;ura& who has three eyes& who grants a"" wishes& who is o the co"our o the !idday sun& who is daubed a"" over with ho"y ashes and who is o a p"eased countenance. $ractising h)ra ) there or a period o two hours& he is not burnt by ire even though his body enters the ire-pit. Nro! the heart to the !idd"e o the eyebrows is said to be the region o v)yu. %)yu is he-angu"ar in shape& b"ac* in co"our and shines with the "etter Ya. Oarrying the breath a"ong the region o v)yu& he shou"d conte!p"ate on Q/vara& the =!niscient& as possessing aces on a"" sides> and practising h)ra) there or two hours& he enters v)yu and then )*)/. #he yogin does not !eet his death through the ear o v)yu. Nro! the centre o the eyebrows to the top o the head is said to be the region o )*)/& is circu"ar in shape& s!o*y in co"our and shining with the "etter Ha. ;aising the breath a"ong the region o )*)/& he shou"d conte!p"ate on Sa)/iva in the o""owing !anner& as producing happiness& as o the shape o binu& as the great eva& as having the shape o )*)/& as shining "i*e pure crysta"& as wearing the rising crescent o !oon on his head& as having ive aces& ten heads and three eyes& as being o a p"eased countenance& as ar!ed with a"" weapons& as adorned with a"" orna!ents& as having C!) (the goddess) in one-ha" o his body& as ready to grant avours& and as the cause o a"" the causes. (y practising h)ra) in the region o )*)/& he obtains p. 199

certain"y the power o "evitating in the )*)/ (ether). Hherever he stays& he en4oys supre!e b"iss. #he pro icient in yoga shou"d practise these ive h)ra)s. #hen his body beco!es strong and he does not *now death. #hat great-!inded !an does not die even during the de"uge o (rah!a. ,#hen he shou"d practise h)ra) or a period o si- ghati*)s (2 hours& 2@ !inutes). ;estraining the breath in (the region o ) )*)/ and conte!p"ating on the deity who grants his wishes?this is said to be sagua 1 hy)na capab"e o giving (the sihis) ai!)& etc. =ne who is engaged in nirgua 1 hy)na attains the stage o sa!)hi. Hithin twe"ve days at "east& he attains the stage o sa!)hi. ;estraining his breath& the wise one beco!es an e!ancipated person. Sa!)hi is that state in which the 4.v)!) ("ower se" ) and the $ara!)!) (higher se" ) are di erence"ess (or o e3ua" state). I he desires to "ay aside his body& he can do so. He wi"" beco!e absorbed in $arabrah!an and does not re3uire u*r)ni (going out or up). (ut i he does not so desire& and i his body is dear to hi!& he "ives in a"" the wor"ds possessing the si his o a i!)& etc. So!eti!es he beco!es a eva and "ives honoured in svarga> or he beco!es a !an or an ya*sha through his wi"". He can a"so ta*e the or! o a "ion& tiger& e"ephant& or horse through his own wi"". #he yogin beco!ing the great Lord can "ive as "ong as he "i*es. #here is di erence on"y in the !odes o procedure but the resu"t is the sa!e. ,$"ace the "e t hee" pressed on the anus& stretch the right "eg and ho"d it ir!"y with both hands. $"ace the head on the breast and inha"e the air s"ow"y. ;estrain the breath as "ong as you can and then s"ow"y breathe out. A ter practising it with the "e t oot& practise it with the right. $"ace the oot that was stretched be ore on the thigh. #his is !ah)banha and shou"d be practised on both sides. #he yogin sitting in !ah)banha and having inha"ed the air with intent !ind& shou"d stop the course o v)yu (inside) by !eans o the throat-!ur)& and occupying the two sides (o the throat) with speed. #his is ca""ed !ah)veha and is re3uent"y practised by the sihas. Hith the tongue thrust p. 2RR into the interior cavity o the head (or throat) and with the eyes intent on the spot between the eyebrows& this is ca""ed *hechar.!ur). Oontracting the !usc"es o the nec* and p"acing the head with a ir! wi"" on the breast& this is ca""ed the 4)"anhara (banha) and is a "ion to the e"ephant o death. #hat banha by which pr)a "ies through Sushu!n) is ca""ed uddiy)abadha by the yogins. $ressing the hee" ir!"y against the anus& contracting the anus and drawing up the ap)na& this is said to be yonibanha. #hrough !D"abanha& pr)a and ap)na as we"" as n)a and binu are united and gives success in yoga+ there is no doubt about this. #o one practising in a reversed !anner (or on both sides) which destroys a"" diseases& the gastric ire is increased. #here ore a practitioner shou"d co""ect a "arge 3uantity o provisions& ( or) i he ta*es a s!a"" 3uantity o ood& the ire (within) wi"" consu!e his body in a !o!ent.

,=n the irst day& he shou"d stand on his head with the eet raised up or a !o!ent. He shou"d increase this period gradua""y every day. Hrin*"es and greyness o hair wi"" disappear within three !onths. He who practises on"y or a period o a y)!a (twenty- our !inutes) every day con3uers ti!e. He who practises va4ro". beco!es a yogin and the repository o a"" sihis. I the yoga si his are ever to be attained& he on"y has the! within his reach. He *nows the past and the uture and certain"y !oves in the air. He who drin*s o the nectar thus is rendered i!!orta" day by day. He shou"d dai"y practise va4ro".. #hen it is ca""ed a!aro".. #hen he obtains the r)4ayoga and certain"y he does not !eet with obstac"es. Hhen a yogin u" i"s his action by r)4ayoga& then he certain"y obtains discri!ination and indi erence to ob4ects. %ishu& the great yogin& the grand one o great austerities and the !ost e-ce""ent $urusha is seen as a "a!p in the path o truth. ,#hat breast ro! which one suc*"ed be ore (in his previous birth) he now presses (in "ove) and obtains p"easure. He en4oys the sa!e genita" organ ro! which he was born be ore. She who was once his !other wi"" now be wi e and she who is now wi e is (or wi"" be) veri"y !other. He who is now ather wi"" be p. 2R1. again son& and he who is now son wi"" be again ather. #hus are the egos o this wor"d wandering in the wo!b o birth and death "i*e a buc*et in the whee" o a we"" and en4oying the wor"ds. #here are the three wor"ds& three veas& three sanhy)s& (!orning& noon and evening)& three svaras (sounds)& three agnis& and guas& and a"" these are p"aced in the three "etters ( =:). He who understands that which is indestructib"e and is the !eaning o the three (=:)?by hi! are a"" these wor"ds strung. #his is the #ruth& the supre!e seat. As the s!e"" in the "ower& as the ghee in the !i"*& as the oi" in the ginge""y seed and as the go"d in the 3uartF& so is the "otus situated in the heart. Its ace is downwards and its ste! upwards. Its binu is downwards and in its centre is situated !anas. (y the "etter A& the "otus beco!es e-panded> by the "etter C& it beco!es sp"it (or opened)& by the "etter :& it obtains n)a> and the arha!)r) (ha" -!etre) is si"ence. #he person engaged in yoga obtains the supre!e seat& which is "i*e a pure crysta"& which is without parts and which destroys a"" sins. As a tortoise draws its hands and head within itse" & so drawing in air thus and e-pe""ing it through the nine ho"es o the body& he breathes upwards and orwards. Li*e a "a!p in an air-tight 4ar which is !otion"ess& so that which is seen !otion"ess through the process o yoga in the heart and which is ree ro! tur!oi"& a ter having been drawn ro! the nine ho"es& is said to be <!) a"one., Footnotes 19K+1 An ani!a" said to have eight "egs and to be stronger than "ion. 199+1 .Lit.& ,with guas, and ,without guas,.

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