{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu28.htm","path":"hin/tmu/tmu28.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu28.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nThe wise, having studied the \u015a\u0101s\u1e6dras and reflected on them again and again and having come to know Brahman, should abandon them all like a firebrand. Having ascended the car of Om with Vish\u1e47u (the Higher Self) as the charioteer, one wishing to go to the seat of Brahmaloka intent on the worship of Ru\u1e0dra, should go in the chariot so long as he can go. Then abandoning the car, he reaches the place of the Lord of the car. Having given up m\u0101\u1e6dr\u0101, li\u1e45ga, 2 and pa\u1e0da, 3 he attains the subtle pa\u1e0da (seat or word) without vowels or consonants by means of the letter M without the svara (accent). That is called pra\u1e6dy\u0101h\u0101ra when one merely thinks of the five objects of sense, such as sound, etc., as also the very unsteady mind as the reins of \u0100\u1e6dm\u0101. Pra\u1e6dy\u0101h\u0101ra (subjugation of the senses), \u1e0dhy\u0101na (contemplation), pr\u0101\u1e47\u0101y\u0101ma (control of breath), \u1e0dh\u0101ra\u1e47\u0101 (concentration), t\u0101rka 4 and sam\u0101\u1e0dhi are said to be the six parts of yoga. Just as the impurities of mountain-minerals are burnt by the blower, so the stains committed by the organs are burned by checking pr\u0101\u1e47a. Through pr\u0101\u1e47\u0101y\u0101mas should be burnt the stains; through \u1e0dh\u0101ra\u1e47\u0101, the sins; through pra\u1e6dy\u0101h\u0101ra,\nthe (bad) associations; and through \u1e0dhy\u0101na, the godless qualities. Having destroyed the sins, one should think of Ruchira (the shining). Ruchira (cessation), expiration and inspiration\u2014these three are pr\u0101\u1e47\u0101y\u0101ma of (rechaka, p\u016braka and kumbhaka) expiration, inspiration and cessation of breath. That is called (one) pr\u0101\u1e47\u0101y\u0101ma when one repeats with a prolonged (or elongated) breath three times the G\u0101ya\u1e6dr\u012b with its vy\u0101h\u1e5b\u1e6dis and Pra\u1e47ava (before it) along with the \u015biras 1 (the head) joining after it. Raising up the v\u0101yu from the \u0101k\u0101\u015b (region, viz., the heart) and making the body void (of v\u0101yu) and empty and uniting (the soul) to the state of void, is called rechaka (expiration). That is called p\u016braka (inspiration) when one takes in v\u0101yu, as a man would take water into his mouth through the lotus-stalk. That is called kumbhaka (cessation of breath) when there is no expiration or inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one that has attained much quiescence. That is called \u1e0dh\u0101ra\u1e47\u0101 when the wise man regards the mind as sa\u1e45kalpa and merging sa\u1e45kalpa into \u0100\u1e6dm\u0101, contemplates upon his \u0100\u1e6dm\u0101 (alone). That is called t\u0101rka when one makes inference which does not conflict with the Ve\u1e0das. That is called sam\u0101\u1e0dhi in which one, on attaining it, thinks (all) equal.\nSeating himself on the ground on a seat of ku\u015ba grass which is pleasant and devoid of all evils, having protected himself mentally (from all evil influences), uttering ra\u1e6dha-ma\u1e47dala, 2 assuming either pa\u1e0dma, svas\u1e6dika, or bha\u1e0dra posture or any other which can be practised easily, facing the north and closing the nostril with the thumb, one should inspire through the other nostril and retain breath inside and preserve the Agni (fire). Then he should think of the sound (Om) alone. Om, the one letter is Brahman; Om should not be breathed out. Through this divine man\u1e6dra (Om), it should be done many times to rid himself of\nimpurity. Then as said before, the man\u1e6dra-.knowing wise should regularly meditate, beginning with the navel upwards in the gross, the primary (or less) gross and subtle (states). The greatly wise should give up all (sight) seeing across, up or down, and should practise yoga always being motionless and without tremor. The union as stated (done) by remaining without tremor in the hollow stalk (viz., Sushumn\u0101) alone is \u1e0dh\u0101ra\u1e47\u0101. The yoga with the ordained duration of twelve m\u0101\u1e6dr\u0101s is called (\u1e0dh\u0101ra\u1e47\u0101). That which never decays is Akshara (Om) which is without ghosha (third, fourth, and fifth letters from K), consonant, vowel, palatal, guttural, nasal, letter R and sibilants. Pr\u0101\u1e47a travels through (or goes by) that path through which this Akshara (Om) goes. Therefore it should be practised daily, in order to pass along that (course). It is through the opening (or hole) of the heart, through the opening of v\u0101yu (probably navel), through the opening of the head and through the opening of moksha. They call it bila (cave), sushira (hole), or ma\u1e47dala (wheel). 1\n(Then about the obstacles of yogi). A yogin should always avoid fear, anger, laziness, too much sleep or waking and too much food or fasting. If the above rule be well and strictly practised each day, spiritual wisdom will arise of itself in three months without doubt. In four months, he sees the \u1e0devas; in five months, he knows (or becomes) Brahmanishtha; and truly in six months he attains Kaivalya at will. There is no doubt.\nThat which is of the earth is of five m\u0101\u1e6dr\u0101s (or it takes five m\u0101\u1e6dr\u0101s to pronounce P\u0101r\u1e6dhiva-Pra\u1e47ava). That which is of water of four m\u0101\u1e6dr\u0101s; of agni, three m\u0101\u1e6dr\u0101s; of v\u0101yu, two; and of \u0101k\u0101\u015b, one. But he should think of that which is with no m\u0101\u1e6dr\u0101s. Having united \u0100\u1e6dm\u0101 with manas, one should contemplate upon \u0100\u1e6dm\u0101 by means of \u0101\u1e6dm\u0101. Pr\u0101\u1e47\u0101 is thirty 2 digits long. Such is the position (or range) of pr\u0101\u1e47as. That is called Pr\u0101\u1e47a which is the seat of the external pr\u0101\u1e47as. The breaths by\nday and night are numbered as 1,13,180. 1 (Of the pr\u0101\u1e47as) the first (viz.,) Pr\u0101\u1e47a is pervading the heart; Ap\u0101na, the anus; Sam\u0101na, the navel; U\u1e0d\u0101na, the throat; and Vy\u0101na, all parts of the body. Then come the colours of the five pr\u0101\u1e47as in order. Pr\u0101\u1e47a is said to be of the colour of a blood-red gem (or coral); Ap\u0101na which is in the middle is of the colour of In\u1e0dragopa (an insect of white or red colour); Sam\u0101na is between the colour of pure milk and crystal (or oily and shining), between both (Pr\u0101\u1e47a and Ap\u0101na): U\u1e0d\u0101na is ap\u0101\u1e47dara (pale white); and Vy\u0101na resembles the colour of archis (or ray of light). That man is never reborn wherever he may die, whose breath goes out of the head after piercing through this ma\u1e47dala (of the pineal gland). That man is never reborn.\n216:1 The Upanisha\u1e0d treating of N\u0101\u1e0da (spiritual sound) which is Am\u1e5b\u1e6da (nectar). Here Pr\u0101\u1e47as are spoken of, as they produce N\u0101\u1e0da within and without.\n216:2 It is said to be the subtle, gross and other microcosmic bodies. It also means sign.\n216:3 It is said to be the macrocosmic bodies of Vir\u0101t, etc. It means a word or letter.\n216:4 In this classification, t\u0101rka is introduced newly. It means; the examination of the mind being attracted to objects and knowing that si\u1e0d\u1e0dhis are impediments to progress.\n217:1 The vy\u0101h\u1e5b\u1e6dis are Bh\u016b\u1e25, Bhuva\u1e25, etc., and the head is Om, \u0100po, etc.\n217:2 Lit., car-circle which is a mystical chakra or diagram for invoking the \u1e0deva\u1e6d\u0101; but some commentators make ra\u1e6dha mean Om: and ma\u1e47dala, the circle of \u015aiva.\n218:1 There are four openings in the body; three from which the astral, the lower mental and the higher mental bodies escape: the last being of \u1e6durya.\n218:2 As measured by the width of the middle finger: Y\u0101j\u00f1avalkya says, Pr\u0101\u1e47a is 12 digits beyond the body.\n219:1 One commentator makes it thus: Taking 21,600 for each of the five Pr\u0101\u1e47as, we get 1,08,000: for the five sub-pr\u0101\u1e47as, 5 \u00d7 1036 is 5,180. Hence the total is 1,13,180. Another commentator makes it 21,600 alone.","title":"Thirty Minor Upanishads: 26. Am\u1e5b\u1e6dan\u0101L...","type":"page"}