Varaha Upanishad is also known as Varahopanishad. It is the ninety-eighth Upanishad of 108 Upanishads of the Muktika Order. Also, it is one of the twenty Yoga Upanishads and belongs to Krishna Yajur Veda. It contains 251 verses in five chapters.
This Upanishad is in the form of tutelage by Lord Vishnu to Sage Ribhu.
The first chapter is about Tattvas. It discusses different lists of Tattvas comprising 24, 36, and 96.
The second chapter describes the techniques for the attainment of Liberation and the third chapter is about the Realisation of Self.
There are two types of Liberation: Liberation with body and Liberation without a body. The fourth chapter discusses the former type.
The Practice of Yoga forms part of the fifth and final chapter wherein we could find the details of the yoga of eight limbs.
Let us a look at each of the chapters one by one.
Varaha Upanishad: Chapter One: Tattvas
The Great Sage Ribhu performed penance for twelve years as calculated by the standards of Devas. Lord Vishnu appeared before him in the form of a boar and asked the sage to receive the boon for the performance of the penance.
The Sage after paying the due respects and said,
“Lord! I am not in pursuit of any worldly desires which I don’t even dream of. The Vedas, epics, other scriptures, Lord Brahman, and other Gods say that the mere knowledge of your form gives liberation. Hence, impart me with Brahma Vidya that explains your form”
“Be it so”.
Lord Vishnu continued. The following are the reply to the query of Sage Ribhu.
Some argue that there are only 24 Tattvas while others say 36 Tattvas. Some others say there are 96 Tattvas.
Twenty four Tattvas
The organs of perceptions are five. They are Jnanendiryas. They are the body (touch), mouth (taste), eyes (sight), nose (smell), and ears (hearing).
Similarly, the organs of motor actions are also five. They are Karmendiryas. They are the speech (Vak), hands (Pani), feet (Pada), organ of excretion (Payu), organ of reproduction(Upastha).
Vayus are five. Prana, Apana, Vyana, Samana and Udana are five vital airs.
Likewise, the sounds are five. The minds are four. They are Manas, Buddhi, Agamkar, and Chitta.
These are the twenty Tattvas. The knowers of Brahman know them.
Thirty six Tattvas
In addition to the above, the five elements (Pancha Bhutas) severally and Pancha Bhutas collectively counted as one, resulting in six as total. The five elements are the earth, water, fire, air, and ether.
Likewise, The three bodies are Stula (gross), Sukhsma (subtle) and Karana (casual).
The states of consciousness are three: waking (Jagrat), dreaming (Svapna) and sleeping (Susupti).
These are the thirty-six tattvas as sages know them.
Ninety six Tattvas
In addition to 36 Tattvas mentioned already, the following are additional Tattvas.
The six stages of the human life cycle: the birth, childhood, adolescent, grown up, old age and death.
The six sufferings: hunger. thirst, sorrow, passion, old age, and death.
Similarly, the six constituents of the body: the skin, blood, flesh, fat, marrow and bone.
The six enemies or Arishadvargas: lust, anger, greed, passion, pride, and jealousy.
The triad of Jivas: Visva, Taijasa, and Prajna.
Likewise, the triad of Gunas: Sattva, Rajas, and Tamas.
The quintuplet of speech, grasping, going, evacuation, and copulation.
Besides that, the quadruplet of volition, perseverance, misconception, and Judgement.
The quadruplet of pleasure, kindness, friendship and indifference and mediocrity.
The cardinal directions, Vayus, the Sun, Varuna, Asvins, Agni (fire), Indra, Upendra, Yama, the moon, Lord Brahman, Lord Rudra, Atman, and Lord Isvara.
Those who take refuge in me of the form of boar that is devoid of any sufferings and stand away from the other Tattvas will become Jivan Muktas shedding off their ignorance and attachments.
Those who have the knowledge of Tattvas, in whatever stage of life they are in, whether they have their head with matted hair or clean-shaven or with a tuft (irrespective of their belief system).
Varaha Upanishad: Chapter Two: Brahma Vidya
The sage Ribhu asked Lord Vishnu of the boar form to impart the esteemed Brahma Vidya. The Lord who always dispels the misery of his devotees started to explain.
According to the Varna (Class) and Ashrama (stage of life) of people, the quadruplet of detachment and others differ in severe penance and propitiating the Guru, the capacity to distinguish from eternal (Atman) and ephemeral (Anatman), and exercising detachment in the affairs of this world and other worlds.
The desire for liberation comes from exercising the six qualities of calmness, self-control, celibacy, perseverance, sincerity, and meditation. The yogi should cultivate them properly.
Having gained control over his senses, he should give up the sense of I-ness and cultivate the I-ness in me (Lord Vishnu in the form of boar), the omniscient supreme consciousness.
Attainment of human birth is rare and hard to attain. Happening to be a Brahmin is also hard and difficult. Then how anyone has got liberation with the study of Vedanta and knowing the form of Lord Vishnu in the form of Truth-Consciousness-Bliss which is beyond the scope of Varna and Ashrama?
Aham Eva Sukham.
Aham Eva Sukham. I alone the Bliss! Nothing other than that! If anything is, that could not be the Bliss! That which is not for me is away from me! That which is for me is close to me on its own accord! Let me never be non-existent because I am always the object of love! Let me exist always! He who sees this, He is I, Vishnu!
I am not the radiant one. This is the statement that suggests that ‘I am the radiant’. How then Atman becomes radiant if I am the non-radiant one? He, who knows that I am the Self-radiant and I don’t depend on anything else, possesses the supreme wisdom. This is my declaration.
The Self Radiant Atman
Atman is complete by itself. Apart from Atman, the empirical world, beings, God, and others do not exist. The Maya or Illusion also does not exist. I declare they are non-existent always. They are the intense darkness of ignorance with their qualities of Karma (cause and effect) and Dharma (code of conduct). Their darkness could not touch me because I am the Self-radiant Atman.
He, who sees the omniscient Atman that is devoid of Varna and Ashrama as the form of Brahman, becomes Brahman on his own. On seeing this self-radiant one which is an esteemed state as per the Upanishads, one gets liberated.
The knowledge that seeks the Atman inside the body is an impediment to understanding the Atman. He, whose knowledge rests in Atman only gets liberation, even without seeking.
Sat Chit Ananda
That which is Truth, Knowledge, Bliss, and Fullness is away from darkness. How can the darkness of Karma touch those who have seen the bliss of Brahman of Truth, Knowledge, and Bliss and the significance of which will come to be known with the application of words of the scriptures like Aham Brahmasmi and Tat Tvam Asi devoid of any culpability?
The man of insight will see the transcending Brahman which is the truth-consciousness-bliss. The man of ignorance could not see the radiant sun like a blind man. Brahman which is the nature of Truth and consciousness is consciousness alone. This realization makes one immortal.
He who knows the real form of his own Atman as the non-dual Brahman of Truth and for him the dangers of any sort could touch the consciousness.
The man of insight always understands that Brahman alone exists which is the absolute consciousness, eternal, non-perishable bliss, all-transcending, and the complete whole, and nothing else exists.
For a man of ignorance, the empirical world is full of miseries whereas, for a man of insight, it is full of bliss. For a blind man, the world is full of darkness and for others, it is bright.
The oneness of Atman
For him, who takes refuge in me of the form of boar, there is no duality. Hence, there is no possibility of bondage and liberation. The form of all corporal entities is Chinmatra only. They are not other than consciousness. The bodies, other than Atman whether static or dynamic, consists of Atman alone.
Assume the attitude I AM THAT in all forms of existence. It is bliss to enjoy Atman in all forms of existence. Nothing is enjoyable other than Atman.
Brahman alone is the form of existence. Could there be anything else? He who has the knowledge of Brahman sees his own Atman in all forms that he sees in the empirical world. No Karma will touch him, for his knowledge of my form.
He who knows Brahman as body-less, sense-less, omniscient, consciousness, bliss, radiant one, and as the form of his own Atman, is the man of valor. I am He. Become that one!
The seeker, having understood the fact that the phenomenal world is false, realizing the form of Atman and thus having the full knowledge, becomes neither liberated nor bound.
He who meditates on me who is omniscient and who is dancing and taking rejoice in the concentration of Atman will get liberation from all bondage. I am the nature and the form of innermost consciousness. Making salutations to me, one gets liberation.
Tvam Aham Asi
Tvam Aham Asmi. Thou art I. Thou art I, the auspicious divine entity. You are the endless one and me too. You are the entity of consciousness and me too. Salutations to you who is the Lord pervading all and me too who is the auspicious entity.
What shall I do? Where shall I go? What shall I grasp? What shall I give up? (For the questions like these, the answer follows).
The universe is full of me with the water of mirage of delusion. He who gives up internal and external attachments gets rid of the mirage of delusion. As a result, he finds himself in me.
He who avoids the company as a snake, who looks upon a beautiful woman as carrion, and he who looks upon the sensual pleasures that give misery as poison, that extreme soul becomes none other than Lord Vasudeva. I only am. This is the Truth! This is the Truth! What is told here is the Truth! I am the Truth, the all-pervading Brahman! There exists none other than me!
The living of Jivatman near Paramatman is Upavasa and not losing the body mass by fasting. (The Sanskrit word Upavasa normally denotes fasting. The etymological meaning is ‘living near’: Upa=near, vasa=to live). What is the use of mere fasting, that too in the case of ignorant? Can you kill the great serpent abiding in the interior by merely beating the anthills outside?
Brahman is there and one should know this.
This is derivative or secondary knowledge. ‘I am Brahman. Thus, I realize’. It is direct knowledge. At the very moment, he realizes his Atman alone, he becomes Jivanmukta. The firm stance is that Aham Brahma is the cause of liberation for the elevated souls.
The factors that determine the state of liberation or bondage are two: I-ness and I-less-ness. I-ness binds the subject. The attitude of I-less-ness is liberation. Neither outward anxiety nor inward anxiety is allowed to be manifested. Giving up all anxieties, being at ease, and taking up abode in Atman.
The world is the outcome of specific resolve (Sankalpa) only. Hence the manifestation of the world depends on Sankalpa. Give up Sankalpa and approach me and meditate upon me who is not of any determination. Spend your time thinking of me, meditating upon me, and being absorbed in me. Realize the consciousness in this life which is made up of consciousness alone. I am the consciousness. You are the consciousness. All the worlds are the consciousness. Keep yourself unattached by changing passion into dispassion.
The lamp of the knowledge of the Atman that has scriptures as its source will not be affected by the syntactical relationship between words like creator and creation which is the outcome of ignorance.
Rejecting the state of Anatman and the state of the empirical world, get yourself absorbed in the entity that resides inside. The ether of a pot and the ether of a room in a monastery are placed in the ocean of the ether. Similarly, Jiva and God are in my consciousness.
Ishvara and Jiva
Atman does not exist for me and vanishes in the end. The fact is being sung as Maya by Brahmavadins (Believers in Brahman) out of their true insight. When the delusion with its progeny vanishes, there is no over-lordship and Jiva. I am the consciousness that takes the forms of Jiva, Isvara, and others. The creation and dissolution are the reflections of Isvara. The existence of waking to liberation is the reflection of Jiva. From him, Trinasi to Yoga is the delusions of Isvara. The philosophies that start from Lokayata to Sankhya are the delusions of Jiva.
Understanding Non-duality is Liberation
Hence, the seekers of liberation should avoid thinking of any controversies relating to Isvara and Jiva. Let the truth of Brahman be ascertained by the persons of volatility. They are under a delusion to the extent they are not understanding the non-duality of Brahman. There is no liberation to them. There is no happiness for them in this world. For those who are in delusion, their level of understanding, whether superior or inferior, does not make any difference.
Non-Existence of Waking, Dreaming, and Sleeping
Will the kingdom or beggary experienced in the dream continue after sleep? The wise man considers ignorance as sleep. For me, ignorance and its progeny are dissolved, and hence no sleep for me. I am not subject to change and the like and hence waking up is also not for me. While the mind is traveling through the subtle Nadis, it generates the dream. There is no movement inside me, hence the dream is also not for me.
While everything is at rest and the mind is in darkness, not having the power vision, one enjoys the form of Atman, the glorious bliss. He who looks upon all things alike due to his acquaintance with consciousness is the man of real knowledge. Lord Shiva is He. He is Lord Hari. He is Lord Brahman.
Worldly Existence is a Dream
The experience of worldly existence is a long dream, a lengthy delusion ensnaring the mind. Or it is like building castles in the air for a long time and it is the ocean of misery. Hence in the state of waking, meditate on the non-duality of Brahman. By the dissolution of the phenomenal world created out of ignorance, the mind is absorbed in me. Having conquered the enemies and having resorted to the six means of practice obtained by the grace of the Guru, the Atman becomes unparalleled like an infuriated elephant in a rut.
The extreme duration of the body ceasing to exist now or lasting till the moons and stars exist will not make any difference with regard to my consciousness. The pot getting broken now or lasting forever will not make a difference with regard to the ether of the pot. The snake doesn’t bother the skin it casts off over the anthill. Likewise, the wise man never bothers the gross and subtle bodies.
When the fire of inner wisdom casts off the ignorance, he becomes body-less consciousness as the result of the deliberation of neti neti (not this, not this). The concept of the phenomenal world fades away through the study of Sastras. With the knowledge gained, the world of delusion ceases to exist. By the vanishing of Prarapdha karma, all assumptions vanish. Hence in three ways, all delusions regarding Atman perish.
The Jiva-hood will not go by yoking the Atman with Brahman (mere assumption of Atman as Brahman). When one understands the truth of non-duality rightly, impressions of past life (Vasana) fade away. The Karma that has begun in this birth will end with the body. In this manner, the delusion is got rid of.
The words ‘THERE IS’ denote the whole universe becomes the essence of Truth, the Brahman. The words ‘THERE SHINES FORTH’ denote the manifestation of the whole universe as absolute Brahman.
The water in the desert is the desert itself. The three-fold world is consciousness alone when scrutinized from the point of Atman. Ignorance alone pertains to the phenomenal world. It pertains to nowhere else. Apart from the controversies about Jiva, Isvara, and Guru from the standpoint of Atman which is the consciousness alone, I am the complete whole absolute Brahman.
When the shade of delusion eclipses the full moon of consciousness, rites, ablutions, and ceremonies are futile during the eclipse.
When rock salt comes into contact with water, it does not lose its quality. The same is true with the oneness of Atman and the oneness of the mind attained through yoga. The oneness of mind attained through yoga is Samadhi.
Getting rid of the addiction to sensual pleasure is a hilarious task. The attainment of Truth is also rare. The attainment of the state of Sahaja Avasta (the state of spontaneity not influenced by impressions of any kind: Impressions of ideas, knowledge, desire, past actions, fantasy, expectations, future predictions, and the like) through yoga is also difficult. These are not possible without the grace of the Guru. Sahaja Avasta happens on its own for Yogis who have gained mastery over Kundalini awakening. Sahaja Avasta is also possible for him who has got rid of the Karma completely.
Instability is the basic quality of mercury and the mind. If mercury is bound, it loses its liquidity. Likewise, if the mind is bound, it loses its unsteadiness. Then nothing is impossible. When the mercury is calcined with sulfur, it acquires the quality to dispel the diseases. It can bring back The dead to life. It gives the psychic power of levitation. Brahman is in the heart of mercury.
The mind is the master of organs of the senses. The master of mind is Vayu. The master of Vayu is Laya or dissolution. Hence take recourse to Laya. The Laya of a yogi is action-less, change-less, and devoid of all resolves and deeds. The state of Laya is beyond the range of speech and the mind. Only the Atman attains it.
The yogi who engages himself in the pursuit of sensual pleasures does not give up his main aim of realizing Brahman, like a pot-dancer who always keeps the equilibrium of maintaining the pot on her head simultaneously engaging herself in the song, the musical rhythm, and dance.
The yogi who wants to rule the kingdom of yoga should meditate upon the Nada alone with a single-pointed concentration of the whole mind, keeping all his worries away.
Varaha Upanishad: Chapter Three: Atma Vidya
I am the Truth
One thing cannot take many forms at a time. Because there is none beyond me, I am indivisible. There is no one seen or heard other than Brahman.
It is eternal bliss, independent existence, non-dual, endless truth, and wisdom. That extreme Brahman I am. I am the form of Bliss. I am the indivisible consciousness.
As the clouds could not touch the heights of the sky, the miseries of the world could not touch me.
Know that all is ecstasy only because all the miseries have vanished. Know that everything is the truth because the falsehood has gone altogether. It is the form of consciousness that possesses reflection. Hence this form of mine is indivisible.
There is no birth. No death. No coming. Also, No going back. No purity. There is neither impurity nor understanding. For the advanced yogis, everything manifests in consciousness on its own.
Always assume this meditation in silence. ‘I am the truth and also the consciousness. I am indivisible that has no counterpart. Also, I am invisible. I have neither suffering nor imperfections. I am Shiva without a second.’
Always assume this meditation in silence. ‘I am always THAT which has no birth or no death, no joy or sorrow. I am always THAT which keeps me away from the questions like race, clan, and lineage which is the prime cause of this world of thought cycle.’
Always assume this meditation in silence. ‘I am always the complete whole. A non-dual I am, also indivisible consciousness. I am devoid of differentiation from Visva and the like. I am peerless all-pervading wisdom.’
The State Of Bliss
The form of my existence is not affected by any influences during the three durations of the past, present, and future. The Bliss experienced during sleep is permanent and transcends all kinds of happiness. This Bliss has no prior cause. This state of Bliss is mine always.
The darkness of the night disappears immediately in the presence of the rays of the sun. The darkness of ignorance which is the cause of the bondage disappears through the goodness of the sun of Hari. Not otherwise. By worshipping my feet, men get released from their darkness.
There is nothing else that could destroy the cycle of births and deaths. Like the rich men are praised for their material gains, men worship me who is the creator of the universe for gaining liberation from bondage.
The world becomes active only in the presence of the Sun. Likewise, the world becomes lively in my presence. Pearl is created out of Illusion in the oyster. Likewise, the world is created out of Illusion in me.
Others discriminate against people as outcasts and Brahmin and by various orders of animals and minerals, but I don’t have any discrimination. For those who have lost the directions, the compass restores the directions.
Consciousness Truth Bliss
When the world is dissolved by the supreme will, I won’t look at it as before. The world is not the body. It is not the energy behind the sense organs. It is neither Manas, nor Buddhi, nor Agamkar, nor Chitta. (Manas, Buddhi, Agamkar, and Chitta are the types of mind). It is not a delusion. It is not ether. There is neither a doer nor an experiencer. Also, there are no causes for the experience. I am the extreme Chit-Sat-Ananda Brahman (Chit-Sat-Ananda = Consciousness-Truth-Bliss). I am Janartana (the ruler of the people).
Once the water is in agitation, the image of the sun in it becomes unsteady. Similarly, Atman is ruffled by the agitation in Agamkar (I-ness of the mind). The mind is the cause of worldly existence. Hence, one should take efforts to purify the mind.
How loyal are you to the greatness of the mind? Where the treasures of kings have gone? Similarly, where are the Brahmins who received the gifts? Where are the worlds that they have lived?
Things of the past have gone forever. Several lineages of generations have gone. A thousand million Brahmins have passed away. The kings have faded away like dust.
The demoniacal tendency is the misconception relating to Atman. If the demoniacal tendency becomes part of a yogi, his wisdom will bear no fruit.
Who will not Get Liberation?
The passion and other feelings of sensory nature are completely obliterated by the fire of knowledge. How they will sprout again? An intelligent person who finds fault in others, though he finds himself clever will not be liberated.
One who earnestly desires to acquire several psychic powers and attain them through wealth, tantra, mystic formula, and other means, is not the one who knows Atman. He only knows whose sole quest is knowing the Atman. Knowing Atman, he is satisfied with Atman alone and will not go after psychic powers.
The ways and means of attaining psychic power are avidyas (ignorance) only. How could a man of knowledge of Atman dive into avidya? Wealth, mystic formulas, and other means of attaining psychic powers are not capable of giving the real knowledge of Paramatman. How are the yogis who are after the knowledge of Atman, having stopped the mind and controlled all the desires, desire for psychic powers?
Varaha Upanishad: Chapter Four: Jivan Mukti
Chapter four of this Upanishad is the dialogue between Sage Ribhu and his disciple Nidaga. Nidaga asked the sage Ribhu to describe the nature of Jivan Mukti. The discourse of Sage Ribhu is as below.
Nature of Jivan Mukti
The nature of Jivan Mukti is seven-fold. Four of them are for Jivan Muktas (those who attained Jivan Mukti).
- Ethical desire.
- Restricted mind functioning.
- The concept of matter.
- Turya (the state of consciousness beyond waking, dreaming, and sleep).
Pranava consists of four letters. ‘A’ ‘U’ ‘M’ and the half-syllable. Each of the letters is of four kinds: Sthula (gross), Suksma (subtle), Bija (seed), and Saksi (witness). Their states of consciousness are waking, dreaming, sleep, and Turya.
First Three Stages
Waking Visva is the gross part of ‘A’. Waking Taijasa is the subtle part of ‘A’. Similarly, Waking Prajna is the seed part of ‘A’. Waking Turya is the witness part of ‘A’.
Dreaming Visva is the gross part of ‘U’. Similarly, Dreaming Taijasa is the subtle part of ‘U’. Dreaming Prajna is the seed part of ‘U’. Likewise, Dreaming Turya is the witness part of ‘U’.
Sleeping Visva is the gross part of ‘M’. Sleeping Taijasa is the subtle part of ‘M’. Similarly, Sleeping Prajna is the seed part of ‘M’ Sleeping Turya is the witness part of ‘M’
The Fourth, Fifth, and Sixth Stages
Turya Visva is the gross part of ‘the half syllable. Similarly, Turya Taijasa is the subtle part of ‘the half syllable Likewise, Turya Prajna is the seed part of ‘the half syllable. Turya Turya is the witness part of ‘half syllable
The four parts of the letter ‘A’ form part of the first three stages of Jivan Mukti. Likewise, the four parts of the letter ‘U’ constitute the fourth stage of Jivanmukti. The four parts of ‘M’ form part of the fifth stage of Jivan Mukti. The four parts of the half-syllable constitute the sixth stage.
The seventh stage is beyond this.
Being in the first three stages, one becomes the seeker of liberation. In the fourth, he becomes the one who knows Brahman. Likewise, in the fifth, he becomes, the great knower of Brahman. In the sixth, he becomes the extreme knower of Brahman. Similarly, in the seventh, he becomes the most extreme knower of Brahman.
In this regard, the following stages occur.
- Ethical desire.
- Restricted mind functioning.
- The concept of matter.
- Turya (the state of consciousness beyond waking, dreaming, and sleep).
“I should get rid of the ignorance”, and “I should follow the scriptures and virtuous people”. These desires have dispassion as their antecedent. Hence, these desires are ethical desires.
The investigation is the inclination to good conduct as per scriptures and virtuous people and practice of dispassion.
Restricted mind functioning
As a result of ethical desire and investigation, there is a curtailment of the attachment toward the objects of sensual pleasure by means of restrictions on the mind. This is restricted mind functioning.
By the practice of the above and the cessation of the inclination to sensual pleasures, the mind takes its abode in Pure Atman of Sattvic quality. This is the attainment of Sattva Guna.
As a result of the above practices, the admiration for Sattva gets ingrained, and the generation of detachment. This is detachment.
Concept of matter
As a result of the above practices of five stages, One perceives the transcendent by projecting the mind for a longer time and experiences delight in his own Atman. Thereby he gets rid of the concept of matter whether internal or external.
By the long practice of the above six stages with extreme devotion to Atman and the non-recognition of the concept of matter other than Atman, one approach to the Turya stage.
Functioning through the stages
There could not be any distinction in the first three stages. The appearance of the world is seen only in the waking state irrespective of the way it is seen. Once there is a realization of Non-duality, the world disappears like a dream and dissolves like the autumnal cloud. The Supreme existence only remains there.
On reaching the fifth state which looks like a dreamless sleep wherein there is a suppression of everything, only the non-duality remains. Having his mind turned inward, he is still in contact with the external world and identified with fatigue and sleep.
The seventh stage is like a secret sleep wherein all the previous impressions have gone off. One will reach this state in due course of practicing. There is neither a shortcut to reach the extreme Existence nor the I-ness of the mind nor the non-I-ness of the mind. He fearlessly functions with the restricted mind with the realization of Non-duality.
The empty pot immersed in the ocean of ether is full of ether inside and outside and the empty pot immersed in the ocean of water is full of water inside and outside. The conceptions grasped by the mind (like the distinctive identification of ether or water of the pot, which is the same ether or water outside) are meaningless. Give up those conceptions of the mind. Meditate upon what remains there. Give up the seer, seeing, and the seen together with the impressions they make in your mind. Take abode in Atman which manifests initially on seeing.
Even though one involves himself in worldly affairs whether his mind dissolves or not, he is called Jivan Mukta if he realizes the supreme existence in all as understood in the traditional example of the ether and pot.
He is Jivan Mukta whose inner radiance is not disturbed by the miseries and happiness and whose mental state is always the same. Likewise, He is wakeful even during sleep and yet does not know the state of waking.
He is Jivan Mukta whose mental alertness is always deprived of impressions of any kind.
He is Jivan Mukta whose internal conscience is clear like crystal though he outwardly engages himself in the activities of passion, hatred, fear, and the like.
Likewise, He is Jivan Mukta who has no ego and whose intellectual mind is not shadowed whether he is active or not.
He is Jivan Mukta who is not afraid of the world, by whom the world is not afraid of, and who has freed himself from happiness, anger, and fear.
He is Jivan Mukta who has completely dedicated himself to Brahman though he indulges in trap-like activities of sensual pleasures and keeps himself not disturbed.
Similarly, He is Jivan Mukta who rejoices in Brahman and abandons all his desires.
He is Jivan Mukta whose mind has no disturbance and who reposes in the extreme state of consciousness wherein all the functions of the mind cease to be.
He is Jivan Mukta whose mind does not reflect the echo of the world, God, or the group of delusions. (The point is: the mind of Jivan Mukta is impressionless).
Attaining the state of Brahman
Brahman is the state of existence that is permanent, infinite, whole, and devoid of any apprehension. Enter into that state as directed by Guru and Scriptures and get confirmed.
Guru is Shiva. Veda is Shiva. The deity is Shiva. The Lord is Shiva. I am Shiva. All is Shiva. There is nothing other than Shiva. One acquires wisdom only by knowing Him and not by memorizing the huge number of words which can only deplete the energy of the speech organ.
Courses Adapted for Liberation
One who pursues the course adopted by the bird attains liberation. One who pursues the course adopted by the ant also attains liberation. (The bird here refers to Sukha Maharishi and the ant refers to Vama Deva Maharishi). There are no other means to attain liberation apart from this.
One who pursues the course of Maharishi Sukha with courage will get liberation even during his lifetime.
One who pursues the course of Maharishi Vama Deva attains liberation by taking recourse to Yoga and Sankhya philosophies over several births.
The courses adopted by Sages Sukha and Vama Deva are the two paths created by Gods for attaining liberation. Sukha is the bird and Vama Deva is the ant.
The Path of Sukha
The sinless who pursue the path of Sage Sukha attain the extreme state by knowing the real form of his own Atman and by having recourse to Samprajnata Samadhi either by employing the Samadhi of Sankhya philosophy or by investigation of the scriptures or by getting instructions directly from the mouth of the creator or by pursuing a method of elimination by rejecting as ” Neti”, “Neti” (not this, not this).
The Path of Vama Deva
He who has not attained liberation during this birth in spite of having Siddhis like Anima and the rest, due to obstacles he encountered while practicing Hatha yoga and in spite of having undergone pain and anguish in exercising Yama and Asana, will be born again in a good family, will pursue the practice of yoga again because of the impressions of yoga practice left in him and will attain liberation and the highest state of Lord Vishnu.
This is the path of Vama Deva wherein one attains liberation after several births.
Both methods are auspicious and bring liberation and attainment of Brahman. One method gives liberation instantly and the other method gives liberation in a phased manner.
What is sorrow? What is Delusion? For him who sees oneness in all. His intellect is part of the mind which has been limited by his experience, now directed toward the truth. Those who fall into his vision get released from all their sins. All those who fall in his vision in terrestrial and ethereal regions get released from all the sins accumulated over crores of previous incarnations.
Varaha Upanishad: Chapter Five: Practice of Yoga
Then Nidaga asked sage Ribhu to explain the practice of Yoga. Sage Ribhu proceeds to describe.
The body has a division of five regions and five elements fill them. What is hard is the earthy Region. The nature of the watery region is fluid. The fiery region is full of warmth. The movement is the nature of the airy region. The entire body is the ethereal region. One who wants to learn yoga must understand this.
Twenty-one thousand six hundred breaths take place daily. When the earth’s region weakens, wrinkles start to appear. Similarly, when the watery region wears away, grey hairs start to appear. When the fiery regions wear away, the physical form and hunger start to fade. Also, when the airy region weakens, a tremor in the body begins. When the ethereal region weakens, the complete cessation of life will occur. Hence for the maintenance of life, the subsistence of the elements should be taken care of.
The big bird reaches great heights without fatigue. For the same reason, Uddiyana Bandha has got this name. (Uddiyana= upward. Bandha = lock or binding. By doing Uddiyana Bandha one destroys fatigue). It is rightly said that the lion of the elephant of death. The right performance depends much on the valiant of the body. It is very difficult to perform the Bandha as described. When there is a disturbance to the fire in the belly, it causes acute pain. One should not perform this when one feels hungry or immediately after the evacuation of feces and urine. He should eat healthy food little by little several times.
Kinds of Yoga
The kinds of yoga are threefold. They are Laya, Mantra, and Hatha. Laya is soft. Hatha is Moderate and Mantra is mystic. One should learn this in the order of Mantra, Laya, and Hatha.
Eight Limbs of Yoga
The ten kinds of Yama are Ahimsa (non-violence), Sathya (Truth), Asteya (non=stealing), Brahmacharya (Celibacy), Daya (compassion), Arjava (Straight-forwardness), Kshama (Perseverance), Drutir (Willpower), Mithahara (Moderate Food), and Saucha (Cleanliness).
The ten types of Niyama are Tapas (Penance), Santosha (rejoice), Astikya (faith in scriptures), Dhaana (Charity), Isvara Pujita (God worship), Siddhanta Sravana (Study of scriptures), Hree (Modesty), Mathi (Adherence to Scriptures, Japa (Chanting), and Vrata (oath of commitment to austerities).
Chakrasana is placing the left thigh over the right heel and the right thigh over the left heel while the body is erect. (Note: This account of Chakrasana is different from the traditional Chakrasana commonly known).
The cycle of Puraka (inhaling), Kumbhaka (retention), and Rechaka (exhalation) and again from Puraka is known as Pranayama for the shrinking of the breaths in the Nadis. For this purpose, the Upanishad gives the description of Nadis.
The length of the body of all beings is 96 Angulas when measured by their thumbs. The middle of the body is two Angulas above the anus and two Angulas below the genitals. Nine Angulas above is the Kandasthana of the Nadis which is Four Angulas in height and Four Angulas in width in the form of an egg being surrounded on the sides by fat, bone, marrow, and blood. There is a chakra located with twelve spokes.
There is Kundalini in the opening of Susumna that leads to Brahman. The Nadis Alambusa and Kuhu are parallel to one spoke and Varuni and Yajasvini are parallel to another spoke. On the right side of Susumna is Pingala. Pusa and Payasvini are on the spokes in between. Sarasvati is behind. In between the two are Sankhini and Gandhari. On the left side of Susumna is Ida. Hasti-Jihva and Visvodhari are above. The Nadis on the spokes are in clockwise order.
These twelve Nadis are the twelve careers of Vayus. When they are filled with Vayu, they look like a piece of cloth. The middle of the cloth is the Navel Chakra. Jvalanti, Nada Rupini, Para-randhra, and Susumna are known as Nadadhara and they contain rare gems. The middle of the orifice is always closed by Kundalini. In this manner, the ten Vayus travel through the Nadis.
Arousing the Vayus
Having the knowledge of Nadis and the courses of Vayus, having his body, neck, and head in a straight line, having the mouth closed, being motionless, and having his mind under control, the practitioner could see with his eyes Turiya makes the nectar flowing in the tip of the nose, in the middle of the heart, and in the middle of the Bindu.
Locking Apana by constricting the anus, the yogi should drive it up by Pranava and expel it by Sri Bija (Shreem). Then he should conceive his Atman as Sri and have immersion in the nectar. This is known as stopping the flow of life. Having reached this feat, thoughts of the mind become a reality. By the flames of fire in water, branches, and sprouts come up. The utterances in the Jagati meter do not yield evil consequences and none of his actions generate unexpected results.
Having fixed the Bindu in the path, constricting Muladhara and forcing the air up and drying up the humor, his body becomes strong and vigorous. By constricting the anus and genitals and forcing the Apana up to mingle with Samana. Then he should conceive of his own Atman as Sri of wisdom and immerse it in the nectar. Then he should perform Kumbhaka to his maximum ability, in the middle part.
After the complete union of Prana and Apana, he should think of sending it up. This performance of yoga results in the acquisition of special power in the body as an indication.
The bridge constructed in a river obstructs the water to some extent. Similarly, the Aura that permeates the body is well understood by the Yogis.
Chatuspada Bandha (Four-way lock)
This Bandha is for all the Nadis. The performance of this Bandha makes the deity manifest. This Bandha obstructs three paths and opens the path of Susumna alone by which adepts have reached their goal. (Note: This Bandha relates to four paths and is called a four-way lock. Susumna, Ida, Pingala, and Kuhu are the four paths. It is popularly known as Mula-Bandha or perineal lock).
This Bandha obstructs all the Nadis and thereby drives the Udana Vayu and Prana upwards. The Yoga is called Samputa Yoga. This is Mula-Bandha and the success of the other three Bandhas depends on this performance.
By the practice of yoga without a break, day and night, hours after hours, one gets control over Vayu. Day after day, the heat of the body will increase. Because of the heat, the digestion of food becomes easier. As a result, Chyle increases day after day. Increased Chyle results in increased humor. With the increase of humor, knowledge increases. As a result, the sins accumulated over crores of births perish.
Shiva and Sakthi
Muladhara is Triangular in form and its location is between the anus and genitals. There manifests Shiva. Para-Sakthi by the name Kundalini is there. Also, Vayus manifest there. Likewise the Fire. Also there, are the Bindu and Nada. Similarly, Hamsa manifests there. Also, the mind springs up from there.
The six Chakras are the abodes of energy. From throat to crest, is the place of Shambu.
The practice of Pranayama
The Nadis abide in the human body. Prana abides in Nadis. Jiva abides in Prana. Hamsa abides in Jiva. Hamsa is the resting place for energy. The world consists of animate and inanimate orders of creation. Atman is devoid of variety.
The Yogi should practice Pranayama. Though he has become adept in performing three Bandhas, he should fix his mind on the Truth which is worthy of being known and wherein the goal is reached of knowing.
He should get rid of inhalation and exhalation during Kumbhaka (Kevala Kumbhaka). Rechaka is giving up everything to reach the ideal, Brahman. The wisdom of philosophy is Puraka. The meditation upon Brahman is Kumbhaka. If he practices like this, he will attain liberation without a doubt.
To elevate by means of Kumbhaka, he should fill in through Kumbhaka alone. He should conceive his body like a pot and stabilize on that. Inside that pot is auspicious Brahman.
Then he should practice Jalandhara Bandha by performing Puraka and Kumbhaka operations with the flow of Prana repeatedly.
Assuming Padmasana on the leveled floor, having placed the legs and hands perfectly, he should perform yoga to pierce through the three knots of Brahma, Vishnu, and Rudra, having reached four points and six Chakras along with Susumna. Thereupon he should meditate upon Maha Meru and should be completely absorbed in that. By the union of the moon, the sun, and Fire, Prana begins to pulsate. Then Prana dissolves in the mind which leads to immortality. Gods will take their abode in the middle of the Meru. Meru will shake and God shake.
Thereupon the knot of Brahman is pierced. Subsequently, the knot of Vishnu. Finally, the knot of Rudra is pierced through. On piercing through the knot of Rudra and blasting off the delusion, by the accumulated karmic balance of virtuous deeds of previous incarnations, by the grace of Guru, and by the yoga performed thereafter, there comes the accomplishment of Videha Yoga. Having recourse to Mudra and Bandha, the yogi should push the Vayu up between Ida and Pingala.
The short form of Pranava destroys sins. The longer one gives liberation. Pranava of two syllables gives wealth. These are the three ways of pronouncing. Like the unbroken stream of oil or the long resounding chiming of the bell, one should utter the topmost note of the Pranava. (That means, one should utter the other notes like that).
The short form reaches up to Bindu. The long form reaches the crevice of Brahman. The Pranava of two syllables reaches Dva-dasantha which is beyond the crevice.
Pranava bestows grace. It bears fruit. It removes obstacles and defects.
Stages of Yoga
The stages of yoga are four-fold. They are Aramba, Ghata, Parichaya, and Nispati.
Giving up the external functioning brought by the mind, speech, and body and thereupon the yogi begins to function internally is known as Aramba Avasta.
Prana takes its abode after piercing through the three knots is Ghata Avasta.
When Prana though alive looks as if dead and motionless, it is Parichaya.
The functions of creation and dissolution reach a state of Jivan Mukti through Atman and perform yoga. It is the stage of Nispati.
Benefits of reading Varaha Upanishad
Kundalini honors the one who studies this Upanishad. He becomes pure. His sins will vanish because he drinks the liquor of spirituality. He is sanctified by stealing the Gold. He is a Jiva Mukta.
The sages see the all-pervading state of Vishnu, with their eyes stretched out in all directions, like the eye of heaven, the Sun. They, located far away from that state, wide awake and desirous of glorifying it, arouse the sacrificial fire. This is known as the state of Vishnu.
Thus ends Varaha Upanishad.
Om Tat Sat!