{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu26.htm","path":"hin/tmu/tmu26.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu26.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nEven if sin should accumulate to a mountain extending over many yojanas (distance), it is destroyed by \u1e0dhy\u0101nayoga. At no time has been found a destroyer of sins like this. B\u012bj\u0101kshara (seed-letter) is the supreme bin\u1e0du. N\u0101\u1e0da (spiritual sound) is above it. When that n\u0101\u1e0da ceases along with letter, than the n\u0101\u1e0da-less is supreme state. That yogin who considers as the highest that which is above n\u0101\u1e0da, which is an\u0101ha\u1e6da, 2 has all his doubts destroyed. If the point of a hair be divided into one-hundred thousand parts, this (n\u0101\u1e0da) is one-half of that still further divided; and when (even) this is absorbed, the yogin attains to the stainless Brahman. One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in \u0100\u1e6dm\u0101 like odour in flowers, ghee in milk, oil in gingelly seeds and gold in quartz. Again just as the oil depends for its manifestation upon gingelly seeds and odour upon flowers, so does the Purusha depend for its existence upon the body, both external and internal. The tree is with parts and its shadow is without parts but with and without parts, \u0100\u1e6dm\u0101 exists everywhere.\nThe one akshara (letter Om) should be contemplated upon as Brahman by all who aspire for emancipation. P\u1e5b\u1e6dhiv\u012b, agni, \u1e5bgve\u1e0da, bh\u016b\u1e25 and Brahm\u0101\u2014all these (are absorbed) when Ak\u0101ra\n[paragraph continues] (A), the first am\u015ba (part) of pra\u1e47ava (Om) becomes absorbed. An\u1e6dariksha, yajurve\u1e0da, v\u0101yu, bhuva\u1e25 and Vish\u1e47u, the Jan\u0101r\u1e0dana\u2014all these (are absorbed) when Uk\u0101ra (U), the second am\u015ba of pra\u1e47ava becomes absorbed. \u1e0cyur, sun, s\u0101mave\u1e0da, suva\u1e25 and Mahe\u015bvara\u2014all these (are absorbed) when Mak\u0101ra (M), the third am\u015ba of pra\u1e47ava becomes absorbed. Ak\u0101ra is of (p\u012b\u1e6da) yellow colour and is said to be of rajogu\u1e47a; Uk\u0101ra is of white colour and of sa\u1e6d\u1e6dvagu\u1e47a; Mak\u0101ra is of dark colour and of \u1e6damogu\u1e47a. He who does not know Omk\u0101ra as having eight a\u1e45gas (parts), four p\u0101\u1e0das (feet), three s\u1e6dh\u0101nas (seats) and five \u1e0deva\u1e6d\u0101s (presiding deities) is not a Br\u0101hma\u1e47a. Pra\u1e47ava is the bow. \u0100\u1e6dm\u0101 is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all karmas return (from him, viz., do not affect him). The Ve\u1e0das have Omk\u0101ra as their cause. The swaras (sounds) have Omk\u0101ra as their cause. The three worlds with (all) the locomotive and the fixed (ones in them) have Omk\u0101ra as their cause. The short (accent of Om) burns all sins, the long one is decayless and the bestower of prosperity. United with ar\u1e0dham\u0101\u1e6dr\u0101 (half-metre of Om), the pra\u1e47ava becomes the bestower of salvation. That man is the knower of the Ve\u1e0das who knows that the end (viz., ar\u1e0dham\u0101\u1e6dr\u0101) of pra\u1e47ava should be worshipped (or recited) as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell. One should contemplate upon Omk\u0101ra as \u012a\u015bvara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. Taking in v\u0101yu through the left nostril and filling the stomach with it, one should contemplate upon Omk\u0101ra as being in the middle of the body and as surrounded by circling flames. Brahma is said to be inspiration; Vish\u1e47u is said to be cessation (of breath), and Ru\u1e0dra is said to be expiration. These are the \u1e0deva\u1e6d\u0101s of pr\u0101\u1e47\u0101y\u0101ma. Having made \u0100\u1e6dm\u0101 as the (lower) ara\u1e47i (sacrificial wood) and pra\u1e47ava as the upper ara\u1e47i, one should see the God in secret through the practice of churning which is \u1e0dhy\u0101na. One should practise restraint of breath as much as it lies in his power along with (the uttering of)\n[paragraph continues] Omk\u0101ra sound, until it ceases completely. Those who look upon Om as of the form of Hamsa staying in all, shining like crores of suns, being alone, staying in gam\u0101gama (ever going and coming) and being devoid of motion\u2014at last such persons are freed from sin. That manas which is the author of the actions (viz.), creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vish\u1e47u.\nThe lotus of the heart has eight petals and thirty-two filaments. The sun is in its midst: the moon is in the middle of the sun. Agni is in the middle of the moon: the prabh\u0101 (spiritual light) is in the middle of agni. P\u012btha (seat or centre) is in the midst of prabh\u0101, being set in diverse gems. One should meditate upon the stainless Lord V\u0101su\u1e0deva as being (seated) upon the centre of P\u012btha, as having \u015ar\u012bva\u1e6dsa 1 (black mark) and Kaus\u1e6dubha (garland of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as resembling crores of moons in brightness. He should meditate upon Mah\u0101-Vish\u1e47u as above or in the following manner. (That is) he should meditate with inspiration (of breath) upon Mah\u0101-Vish\u1e47u as resembling the a\u1e6das\u012b flower and as staying in the seat of navel with four hands; then with restraint of breath, he should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the gaura (pale-red) colour of gems and having four faces: then through expiration, he should meditate upon the three-eyed \u015aiva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like the flower of a plantain tree, being of the form of all Ve\u1e0das, containing one hundred petals and one hundred leaves and having the pericarp full-expanded. There he should meditate upon the sun, the moon and the agni, one above another. Passing above through the lotus which has the brightness of the sun, moon and agni, and taking its Hr\u012bm b\u012bja (letter), one leads his \u0100\u1e6dm\u0101 firmly. He is the knower of Ve\u1e0das\nwho knows the three seats, the three m\u0101\u1e6dr\u0101s, the three Brahm\u0101s, the three aksharas (letters) and the three m\u0101\u1e6dr\u0101s associated with the ar\u1e0dham\u0101\u1e6dr\u0101. He who knows that which is above bin\u1e0du, n\u0101\u1e0da and kal\u0101 as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell\u2014that man is a knower of the Ve\u1e0das. Just as a man would draw up (with his mouth) the water through the (pores of the) lotus-stalk, so the yogin treading the path of yoga should draw up the breath. Having made the lotus-sheath of the form of ar\u1e0dham\u0101\u1e6dr\u0101, one should draw up the breath through the stalk (of the n\u0101dis Sushumn\u0101, Id\u0101 and Pi\u1e45gal\u0101) and absorb it in the middle of the eyebrows. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman.\nPostures, restraint of breath, subjugation of the senses \u1e0dh\u0101ra\u1e47\u0101, \u1e0dhy\u0101na and sam\u0101\u1e0dhi are the six parts of yoga. There are as many postures as there are living creatures; and Mahe\u015bvara (the great Lord) knows their distinguishing features. Si\u1e0d\u1e0dha, bha\u1e0dra, simha and pa\u1e0dma are the four (chief) postures. M\u016bl\u0101\u1e0dh\u0101ra is the first chakra. Sv\u0101\u1e0dhishth\u0101na is the second. Between these two is said to be the seat of yoni (perineum), having the form of K\u0101ma (God of love). In the \u0100dh\u0101ra of the anus, there is the lotus of four petals. In its midst is said to be the yoni called K\u0101ma and worshipped by the si\u1e0d\u1e0dhas. In the midst of the yoni is the Li\u1e45ga facing the west and split at its head like the gem. He who knows this, is a knower of the Ve\u1e0das. A four-sided figure is situated above agni and below the genital organ, of the form of molten gold and shining like streaks of lightning. Pr\u0101\u1e47a is with its sva (own) sound, having Sv\u0101\u1e0dhishth\u0101na as its a\u1e0dhishth\u0101na (seat), (or since sva or pr\u0101\u1e47a arises from it). The chakra Sv\u0101\u1e0dhishth\u0101na is spoken of as the genital organ itself. The chakra in the sphere of the navel is called Ma\u1e47ip\u016braka, since the body is pierced through by v\u0101yu like ma\u1e47is (gems) by string. The j\u012bva (ego) urged to actions by its past virtuous and sinful karmas whirls about in this great chakra of twelve 1 spokes, so long as it\ndoes not grasp the truth. Above the genital organ and below the navel is kan\u1e0da of the shape of a bird's egg. There arise (from it) n\u0101dis seventy-two thousand in number. Of these seventy-two are generally known. Of these, the chief ones are ten and carry the pr\u0101\u1e47as. Id\u0101, Pi\u1e45gal\u0101, Sushumn\u0101, G\u0101n\u1e0dh\u0101r\u012b, Has\u1e6dijihv\u0101, Pasha, Ya\u015basvin\u012b, Alambus\u0101, Kuh\u016b\u1e25 and \u015a\u0101\u1e45khin\u012b are said to be the ten. This chakra of the midis should ever be known by the yogins. The three n\u0101dis Ida, Pi\u1e45gal\u0101 and Sushumn\u0101 are said to carry pr\u0101\u1e47a always and have as their \u1e0deva\u1e6d\u0101s, moon, sun and agni. Id\u0101 is on the left side and Pi\u1e45gal\u0101 on the right side, while the Sushumn\u0101 is in the middle. These three are known to be the paths of pr\u0101\u1e47a. Pr\u0101\u1e47a, Ap\u0101na, Sam\u0101na, U\u1e0d\u0101na, and Vy\u0101na; Naga, Karma, K\u1e5bkara, \u1e0ceva\u1e0da\u1e6d\u1e6da and \u1e0chana\u00f1jaya; of these, the first five are called pr\u0101\u1e47as, etc., and last five Naga, etc. are called v\u0101yus (or sub-pr\u0101\u1e47as). All these are situated (or run along) the one thousand n\u0101dis, (being) in the form of (or producing) life. J\u012bva which is under the influence of pr\u0101\u1e47a and ap\u0101na goes up and down. J\u012bva on account of its ever moving by the left and right paths is not visible. Just as a ball struck down (on the earth) with the bat of the hand springs up, so j\u012bva ever tossed by pr\u0101\u1e47a and ap\u0101na is never at rest. He is knower of yoga who knows that pr\u0101\u1e47a always draws itself from ap\u0101na and ap\u0101na draws itself from pr\u0101\u1e47a, like a bird (drawing itself from and yet not freeing itself) from the string (to which it is tied).\nThe j\u012bva comes out with the letter Ha and gets in again with the letter Sa. Thus j\u012bva always utters the man\u1e6dra 'Ham-sa,' 'Hamsa'. The j\u012bva always utters the man\u1e6dra twenty-one thousand and six hundred times in one day and night. This is called Ajap\u0101 G\u0101ya\u1e6dr\u012b and is ever the bestower of nirv\u0101\u1e47a to the yogins. Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a japa equal to this or a meritorious action equal to this. Parame\u015bvar\u012b (viz., kun\u1e0dalin\u012b \u015bak\u1e6di) sleeps shutting with her mouth that door which leads to the decayless Brahma-hole. Being aroused by the contact of agni with manas and pr\u0101\u1e47a, she takes the form of a needle and pierces up through Sushumn\u0101. The\nyogin should open with great effort this door which is shut. Then he will pierce the door to salvation by means of kun\u1e0dalin\u012b. Folding firmly the fingers of the hands, assuming firmly the Pa\u1e0dma posture, placing the chin firmly on the breast and fixing the mind in \u1e0dhy\u0101\u1e47a, one should frequently raise up the ap\u0101na, fill up with air and then leave the pr\u0101\u1e47a. Then the wise man gets matchless wisdom through (this) \u015bak\u1e6di. That yogin who assuming Pa\u1e0dma posture worships (i.e., controls) v\u0101yu at the door of the n\u0101dis and then performs restraint of breath is released without doubt. Rubbing off the limbs the sweat arising from fatigue, abandoning all acid, bitter and saltish (food), taking delight in the drinking of milk and rasa, practising celibacy, being moderate in eating and ever bent on yoga, the yogin becomes a si\u1e0d\u1e0dha in little more than a year. No inquiry need be made concerning the result. Ku\u1e47dalin\u012b \u015bak\u1e6di, when it is up in the throat, makes the yogi get si\u1e0d\u1e0dhi. The union of pr\u0101\u1e47a and ap\u0101na has the extinction of urine and f\u00e6ces.\nOne becomes young even when old through performing m\u016blaban\u1e0dha always. Pressing the yoni by means of the heels and contracting the anus and drawing up the ap\u0101na\u2014this is called m\u016blaban\u1e0dha. Uddiy\u0101\u1e47a ban\u1e0dha is so called because it is (like) a great bird that flies up always without rest. One should bring the western part of the stomach above the navel. This Uddiy\u0101\u1e47a ban\u1e0dha is a lion to the elephant of death, since it binds the water (or nectar) of the \u0101k\u0101\u015b which arises in the head and flows down. The J\u0101lan\u1e0dhara ban\u1e0dha is the destroyer of all the pains of the throat. When this J\u0101lan\u1e0dhara ban\u1e0dha which is destroyer of the pains of the throat is performed, then nectar does not fall on agni nor does the v\u0101yu move. When the tongue enters backwards into the hole of the skull, then there is the mu\u1e0dr\u0101 of vision latent in the eyebrow called khechar\u012b. He who knows the mu\u1e0dr\u0101, khechar\u012b has not disease, death, sleep, hunger, thirst, or swoon. He who practises this mu\u1e0dr\u0101 is not affected by illness or karma; nor is he bound by the limitations of time. Since chi\u1e6d\u1e6da moves in the kha (\u0101k\u0101\u015b) and since the tongue has entered (in the mu\u1e0dr\u0101) kha (viz., the hole in the mouth), therefore the mu\u1e0dr\u0101 is called khechar\u012b and worshipped by\nthe si\u1e0d\u1e0dhas. He whose hole (or passage) above the uvula is closed (with the tongue backwards) by means of khechar\u012bmu\u1e0dr\u0101 never loses his virility, even when embraced by a lovely woman. Where is the fear of death, so long as the bin\u1e0du (virility) stays in the body. Bin\u1e0du does not go out of the body, so long as the khechar\u012bmu\u1e0dr\u0101 is practised. (Even) when bin\u1e0du comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent effort through yonimu\u1e0dr\u0101. This bin\u1e0du is twofold, white and red. The white one is called \u015bukla and the red one is said to contain much rajas. The rajas which stays in yoni is like the colour of a coral. The bin\u1e0du stays in the seat of the genital organs. The union of these two is very rare. Bin\u1e0du is \u015aiva and rajas is \u015bak\u1e6di. Bin\u1e0du is the moon and rajas is the sun. Through the union of these two is attained the highest body; when rajas is roused up by agitating the \u015bak\u1e6di through v\u0101yu which unites with the sun, thence is produced the divine form. \u015aukla being united with the moon and rajas with the sun, he is a knower of yoga who knows the proper mixture of these two. The cleansing of the accumulated refuse, the unification of the sun and the moon and the complete drying of the rasas (essences), this is called mah\u0101mu\u1e0dr\u0101. Placing the chin on the breast, pressing the anus by means of the left heel, and seizing (the toe of) the extended right leg by the two hands, one should fill his belly (with air) and should slowly exhale. This is called mah\u0101mu\u1e0dr\u0101, the destroyer of the sins of men.\nNow I shall give a description of \u0100\u1e6dm\u0101. In the seat of the heart is a lotus of eight petals. In its centre is j\u012bv\u0101\u1e6dm\u0101 of the form of jyo\u1e6dis and atomic in size, moving in a circular line. In it is located everything. It knows everything. It does everything. It does all these actions attributing everything to its own power, (thinking) I do, I enjoy, I am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of \u015bve\u1e6da (white) colour, then it has a mind (or is inclined) to \u1e0dharma with bhak\u1e6di (devotion). When it rests on the southeastern petal, which is of rak\u1e6da (blood colour), then it is inclined\nto sleep and laziness. When it rests on the southern petal, which is of k\u1e5bsh\u1e47a (black) colour, then it is inclined to hate and anger. When it rests on the south-western petal which is of n\u012bla (blue) colour, then it gets desire for sinful or harmful actions. When it rests on the western petal which is of crystal colour, then it is inclined to flirt and amuse. When it rests on the north-western petal which is of ruby colour, then it has a mind to walk, rove and have vair\u0101gya (or be indifferent). When it rests on, the northern petal which is pita (yellow) colour, then it is inclined to be happy and to be loving. When it rests on the north-eastern petal which is of vaid\u016brya (lapis lazuli) colour, then it is inclined to amassing money, charity and passion. When it stays in the interspace between any two petals, then it gets the wrath arising from diseases generated through (the disturbance of the equilibrium of) v\u0101yu, bile and phlegm (in the body). When it stays in the middle, then it knows everything, sings, dances, speaks and is blissful. When the eye is pained (after a day's work), then in order to remove (its) pain, it makes first a circular line and sinks in the middle. The first line is of the colour of ban\u1e0dh\u016bka flower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the state of dream, it experiences the ideas of perception, Ve\u1e0das, inference, possibility, (sacred) words, etc. Then there arises much fatigue. In order to remove this fatigue, it circles the second line and sinks in the middle. The second is of the colour of (the insect) In\u1e0dragopa (of red or white colour). Then comes the state of dreamless sleep.\nDuring the dreamless sleep, it has only the thought connected with Parame\u015bvara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwards it attains the nature of the highest Lord (Parame\u015bvara). Then it makes a round of the third circle and sinks in the middle. The third circle is of the colour of pa\u1e0dmar\u0101ga (ruby). Then comes the state of \u1e6durya (the fourth). In \u1e6durya, there is only the connection of Param\u0101\u1e6dm\u0101. It attains the nature of eternal wisdom. Then one should gradually attain the quiescence of bu\u1e0d\u1e0dhi with\nself-control. Placing the manas in \u0100\u1e6dm\u0101, one should think of nothing else. Then causing the union of pr\u0101\u1e47a and ap\u0101na, he concentrates his aim upon the whole universe being of the nature of \u0100\u1e6dma. Then comes the state of tury\u0101\u1e6d\u012b\u1e6da (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.). He stays here as long as he should wear his body. Then he attains the nature of Param\u0101\u1e6dm\u0101 and attains emancipation through this means. This alone is the means of knowing \u0100\u1e6dm\u0101.\nWhen v\u0101yu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of the well-placed triangle, 1 then is Achyu\u1e6da (the indestructible) seen. Above the aforesaid triangle, one should meditate on the five b\u012bja (seed) letters of (the elements) p\u1e5b\u1e6dhiv\u012b, etc., as also on the five pr\u0101\u1e47as, the colour of the b\u012bjas and their position. The letter \u092f 2 is the b\u012bja of pr\u0101\u1e47a and resembles the blue cloud. The letter \u0930 is the b\u012bja of agni, is of ap\u0101na and resembles the sun. The letter \u0932 is the b\u012bja of p\u1e5b\u1e6dhiv\u012b, is of vy\u0101na and resembles ban\u1e0dh\u016bka flower. The letter \u0935 is the b\u012bja of j\u012bva (or vayu), is of ud\u0101na and is of the colour of the conch. The letter \u0939 is the b\u012bja of \u0101k\u0101\u015b, is of sam\u0101na, and is of the colour of crystal. Pr\u0101\u1e47a stays in the heart, navel, nose, ear, foot, finger, and other places, travels through the seventy-two thousand n\u0101dis, stays in the twenty-eight crores of hair-pores and is yet the same everywhere. It is that which is called j\u012bva. One should perform the three, expiration, etc., with a firm will and great control: and drawing in everything (with the breath) in slow degrees, he should bind pr\u0101\u1e47a and ap\u0101na in the cave of the lotus of the heart and utter pra\u1e47ava, having contracted his throat and the genital organ. From the M\u016bl\u0101\u1e0dh\u0101ra (to the head) is the Sushumn\u0101 resembling the shining thread of the lotus. The n\u0101\u1e0da is located in the V\u012b\u1e47\u0101\u1e0da\u1e47da, (spinal column); that sound from its middle resembles (that of) the conch, etc. When it goes to the hole of the \u0101k\u0101\u015b, it resembles that of the peacock. In the middle of the cave of the\nskull between the four doors shines \u0100\u1e6dm\u0101, like the sun in the sky. Between the two bows in the Brahma-hole, one should see Purusha with \u015bak\u1e6di as his own \u0100\u1e6dm\u0101. Then his manas is absorbed there. That man attains kaivalya who understands the gems, moonlight, n\u0101\u1e0da, bin\u1e0du, and the seat of Mahe\u015bvara (the great Lord).\nThus is the Upanisha\u1e0d.\n202:1 The Upanisha\u1e0d of the seed of meditation.\n202:2 Of the heart.\n204:1 The black mark on the breast standing for m\u016blaprak\u1e5b\u1e6di and the garland for the five elements.\n205:1 In other places, it is ten.\n210:1 Probably it refers to the triangle of the initiates.\n210:2 There seems to be some mistake in the original.","title":"Thirty Minor Upanishads: 24. \u1e0chy\u0101nabin\u1e0du...","type":"page"}