Om ! May He protect us both
together; may He nourish us both together; May we work conjointly with
great energy, May our study be vigorous and effective; May we not
mutually dispute (or may we not hate any).
Om ! Let there be Peace in me ! Let there be Peace in my environment
! Let there be Peace in the forces that act on me !
CHAPTER - I
The great sage Ribhu performed penance for twelve
Deva (divine) years. At the end of the time, the Lord appeared before
him in the form of a boar. He said: “Rise, rise and choose your boon”.
The sage got up and having prostrated himself before him said: “O Lord,
I will not, in my dream, wish of thee those things that are desired by
the worldly. All the Vedas, Shastras, Itihasas and all the hosts of
other sciences, as well as Brahma and all the other Devas, speak of
emancipation as resulting from a knowledge of thy nature. So impart to
me that science of Brahman which treats of thy nature.”
Then the boar-shaped Bhagavan (Lord) said:
1. Some disputants hold that there are twenty-four Tattvas
(principles) and some thirty-six, whilst others maintain that there are
2. I shall relate them in their order. Listen with an attentive mind.
The organs of sense are five, viz., ear, skin, eye and others.
3. The organs of action are five, viz., mouth, hand, leg and others.
Pranas (vital airs) are five; sound and other (viz., rudimentary
principles) are five.
4. Manas, Buddhi, Chitta and Ahankara are four; thus those that know
Brahman know these to be the twenty-four Tattvas.
5. Besides these, the wise hold the quintuplicated elements to be
five, viz., earth, water, fire, Vayu and Akasa;
6. The bodies to be three, viz., the gross, the subtle and the Karana
or causal; the states of consciousness to be three, viz., the waking,
the dreaming and the dreamless sleeping.
7-8. The Munis know the total collection of Tattvas to be thirty-six
(coupled with Jiva). With these Tattvas, there are six changes, viz.,
existence, birth, growth, transformation, decay and destruction.
9. Hunger, thirst, grief, delusion, old age and death are said to be
the six infirmities.
10. Skin, blood, flesh, fat, marrow and bones are said to be the six
sheaths. Passion, anger, avarice, delusion, pride and malice are the six
kinds of foes.
11. Vishva, Taijasa and Prajna are the three aspects of the Jiva.
Sattva, Rajas and Tamas are the three Gunas (qualities).
12. Prarabdha, Sanchita and Agamin are the three Karmas. Talking,
lifting, walking, excreting and enjoying are the five actions (of the
organs of action);
13. And there are also thought, certainty, egoism, compassion, memory
(functions of Manas, etc.,), complacency, sympathy and indifference;
14. Dik (the quarters), Vayu, Sun, Varuna, Ashvini Devas, Agni,
Indra, Upendra and Mrityu (death); and then the moon, the four-faced
Brahma, Rudra, Kshetrajna and Ishvara.
15-16. Thus these are the ninety-six Tattvas. Those that worship,
with devotion, me of the form of boar, who am other than the aggregate
of these Tattvas and am without decay are released from Ajnana and its
effects and become Jivanmuktas.
17. Those that know these ninety-six Tattvas will attain salvation in
whatever order of life they may be, whether they have matted hair or are
of shaven head or have (only) their tuft of hair on. There is no doubt
Thus ends the first Chapter of Varaha Upanishad.
CHAPTER - II
1. The great Ribhu (again) addressed the Lord of
Lakshmi of the form of boar thus: “O Lord, please initiate me into the
supreme Brahma-Vidya (or science).”
2-3. Then the Lord who removes the miseries of his devotees being
thus questioned, answered thus: “Through (the right observance of) the
duties of one’s own caste and orders of life, through religious
austerities and through the pleasing of the Guru (by serving him
rightly), arise to persons the four, Vairagya, etc. They are the
discrimination of the eternal from the non-eternal; indifference to the
enjoyments of this and the other worlds;
4-5(a). The acquisition of the six virtues, Sama, etc., and the
longing after liberation. These should be practised. Having subdued the
sensual organs and having given up the conception of ‘mine’ in all
objects, you should place your consciousness of ‘I’ in (or identify
yourself with) me, who am the witness Chaitanya (consciousness).
5(b)-7(a). To be born as a human being is difficult – more difficult
it is to be born as a male being – and more so is it to be born as a
Brahmana. Even then, if the fool does not cognise through the hearing,
etc., of Vedanta, the true nature of the Sachchidananda (of Brahman)
that is all-pervading and that is beyond all caste and orders of life,
when will he obtain Moksha?
7(b)-8. I alone am happiness. There is none other. If there is said
to be another, then it is not happiness. There is no such things as
love, except on my account. The love that is on account of me is not
natural to me. As I am the seat of supreme love, that ‘I am not’ is not.
9. He who is sought after by all, saying “I should become such”, is
myself, the all-pervading. How can non-light affect Atman, the
self-shining which is no other than the light whence originates the
words ‘I am not light’.
10-12(a). My firm conviction is whoever knows for certain that
(Atman) which is self-shining and has itself no basis (to rest upon), is
one of Vijnana. The universe, Jiva, Ishvara, Maya and others do not
really exist, except my full Atman.
12(b)-13(a). I have not their characteristics, Karma which has
Dharana and other attributes and is of the form of darkness and Ajnana
is not fit to touch (or affect) me, who am Atman, the self-resplendent.
13(b)-14(a). That man who sees (his) Atman which is all-witness and
is beyond all caste and orders of life as of the nature of Brahman,
becomes himself Brahman.
14(b)-15(a). Whoever sees, through the evidence of Vedanta, this
visible universe as the Supreme Seat which is of the form of light,
attains Moksha at once.
15(b)-16(a). When that knowledge which dispels the idea that this
body (alone) is Atman, arises firmly in one’s mind as was before the
knowledge that this body (alone) is Atman, then that person, even though
he does not desire Moksha, gets it.
16(b)-17(a). Therefore how will a person be bound by Karma, who
always enjoys the bliss of Brahman which has the characteristics of
Sachchidananda and which is other than Ajnana ?
17(b)-18. Persons with spiritual eyes see Brahman, that is the
witness of the three states that has the characteristics of be-ness,
wisdom and bliss, that is the underlying meaning of the words ‘Thou’
(Tvam) and ‘I’ (Aham) and that is untouched by all the stains.
19. As a blind man does not see the sun that is shining, so an
ignorant person does not see (Brahman). Prajnana alone is Brahman. It
has truth and Prajnana as its characteristics.
20. By thus cognising Brahman well, a person becomes immortal. One
who knows his own Atman as Brahman, that is bliss and without duality
and Gunas (qualities) and that is truth and absolute consciousness is
not afraid of anything.
21. That which is consciousness alone which is all-pervading, which
is eternal, which is all-full, which is of the form of bliss and which
is indestructible, is the only true Brahman.
22-23(a). It is the settled determination of Brahma-Jnanis that there
is naught else but that. As the world appears dark to the blind and
bright to those having good eyes, so this world full of manifold
miseries to the ignorant is full of happiness to the wise.
23(b)-24(a). In me, of the form of boar, who am infinite and the
Bliss of absolute Consciousness, if there is the conception of
non-dualism, where then is bondage ? And who is the one to be
24(b)-25(a). The real nature of all embodied objects is ever the
absolute Consciousness. Like the pot seen by the eyes, the body and its
aggregates are not (viz., do not really exist).
25(b)-26. Knowing, as Atman, all the locomotive and fixed worlds that
appear as other than Atman, meditate upon them as ‘It I am’. Such a
person then enjoys his real nature. There is no other to be enjoyed than
27. If there is anything that is, then Brahman alone has that
attribute. One who is perfect in Brahma-Jnana, though he always sees
this established universe, does not see it other than his Atman.
28-30. By cognising clearly my form, one is not trammelled by Karma.
He is an undaunted person who by his own experience cognises as his own
real nature all (the universe and Brahman) that is without the body and
the organs of sense – that is the all-witness – that is the one noumenal
Vijnana, that is the blissful Atman (as contrasted with Jivatma or the
lower self) and that is the self-resplendent. He is one that should be
known as ‘I’ (myself). O Ribhu, may you become He.
31. After this, there will be never any experience of the world.
Thereafter there will always be the experience of the wisdom of one’s
own true nature. One who has this known fully Atman has neither
emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48 minutes) through the
cognition of one’s own real form, upon Him who is dancing as the
all-witness, is released from all bondage.
33. Prostrations – prostrations to me who am in all the elements, who
am the Chidatma (viz., Atman of the nature of wisdom) that is eternal
and free and who am the Pratyagatman.
34-35. O Devata, you are I. I am you. Prostrations on account of
myself and yourself who are infinite and who are Chidatma, myself being
the supreme Isha (Lord) and yourself being Shiva (of a beneficent
nature). What should I do ? Where should I go ? What should I reject ?
36. (Nothing, because) the universe is filled by me as with the
waters on the universal deluge. Whoever gives up (fondness) love of the
external, love of the internal and love of the body and thus gives up
all associations, is merged in me. There is no doubt about it.
37. That Paramahamsa (ascetic) who, though living in the world, keeps
aloof from human congregation as from serpent, who regards a beautiful
woman as a (living) corpse and the endless sensual objects as poison and
who has abandoned all passion and is indifferent towards all objects is
no other than Vasudeva, (viz.,) myself.
38. This is Satya (Truth). This is nothing but truth. It is truth
alone that is now said. I am Brahman, the truth. There is naught else
39. (The word) ‘Upavasa’ (lit., dwelling near) signifies the dwelling
near (or union) of Jivatma and Paramatman and not (the religious
observance as accepted by the worldly of) emaciating the body through
40. To the ignorant, what is the use of the mere drying up of the
body ? By beating about the hole of a snake, can we be said to have
killed the big snake within.
41. A man is said to attain Paroksha (indirect) wisdom when he knows
(theoretically) that there is Brahman; but he is said to attain
Sakshatkara (direct cognition) when he knows (or realises) that he is
42. When a Yogin knows his Atman to be the Absolute, then he becomes
43. To Mahatmas, to be always in the state ‘I am Brahman’ conduces to
their salvation. There are two words for bondage and Moksha. They are
‘mine’ and ‘not mine’.
44. Man is bound by ‘mine’, but he is released by ‘not mine’. He
should abandon all the thoughts relating to externals and so also with
references to internals. O Ribhu, having given up all thoughts, you
should rest content (in your Atman) ever.”
45. The whole of the universe is caused through Sankalpa alone. It is
only through Sankalpa that the universe manifests. Having abandoned the
universe, which is of the form of Sankalpa and having fixed your mind
upon the Nirvikalpa (one which is changeless), meditate upon my abode in
46. O most intelligent being, pass your time in meditating upon me,
glorifying me in songs, talking about me to one another and thus
devoting yourself entirely to me as the Supreme.
47. Whatever is Chit (consciousness) in the universe is only
Chinmatra. This universe is Chinmaya only. You are Chit. I am Chit;
contemplate upon the worlds also as Chit.
48-49(a). Make the desires nil. Always be without any stain. How then
can the bright lamp of Atmic Vijnana arising through the Vedas be
affected by the Karma arising from the ignorance of the actor and the
49(b)-50(a). Having given up not-Atman and being in the world
unaffected by it, delight only in the Chinmatra within, ever intent on
50(b)-51(a). As the Akasa of the pot and that of the house are both
located in the all-pervading Akasa, so the Jivas and Ishvara are only
evolved out of me, the Chidakasa (the one Akasa of universal
51(b)-52(a). So that which did not exist before the evolution of
Atmas (Jiva) (and Ishvara) and that which is rejected at the end (viz.,
universal deluge) is called Maya by Brahma-Jnanis through their
52(b)-53(a). Should Maya and its effects (the universe) be
annihilated, there is no state of Ishvara, there is no state of Jiva.
Therefore like the Akasa without its vehicle, I am the immaculate and
53(b)-54. The creation, sentient as well as non-sentient from Ikshana
(thinking) to Pravesha (entry) of those having the forms of Jivas and
Ishvara is due to the creation (or illusion) of Ishvara; while the
Samsara (worldly existence) from the waking state to salvation is due to
the creation of Jiva.
55. So the Karmas ordained in the sacrifice (called) Trinachaka (so
called after Nachiketas of Katha Upanishad) to Yoga are dependent upon
the illusion of Ishvara; while (the systems from) Lokayata (atheistical
system) to Sankhya rest on the illusion of Jiva.
56. Therefore aspirants after salvation should never make their heads
enter into the field of controversy regarding Jiva and Ishvara. But with
an undisturbed mind, Tattvas of Brahman should be investigated.
57. Those who do not cognise the Tattva of the secondless Brahman are
all deluded persons only. Whence (then) is salvation to them ? Whence
then is happiness (to them) in this universe ?
58. What if they have the thoughts of the superiority and inferiority
(of Ishvara and Jiva) ? Will sovereignty and mendicancy (experienced by
a person) in the dreaming state affect him in his waking state ?
59. When Buddhi is absorbed in Ajnana, then it is termed, by the
wise, sleep. Whence then is sleep to me who have not Ajnana and its
60. When Buddhi is in full bloom, then it is said to be the Jagrat
(waking state). As I have no changes, etc., there is no waking state to
61. The moving about of Buddhi in the subtle Nadis constitutes the
dreaming state. In me without the act of moving about, there is no
62. Then at the time of Sushupti when all things are absorbed,
enveloped by Tamas, he then enjoys the highest bliss of his own nature
in an invisible state.
63. If he sees everything as Chit without any difference, he alone is
an actual Vijnani. He alone is Shiva. He alone is Hari. He alone is
64. This mundane existence which is an ocean of sorrow, is nothing
but a long-lived dream, or an illusion of the mind or a long-lived reign
of the mind. From rising from sleep till going to bed, the one Brahman
alone should be contemplated upon.
65. By causing to be absorbed this universe which is but a
superimposition, the Chitta partakes of my nature. Having annihilated
all the six powerful enemies, through their destruction become the
non-dual One like the scent-elephant.
66. Whether the body perishes now or lasts the age of moon and stars,
what matters it to me having Chit alone as my body ? What matters it to
the Akasa in the pot, whether it (the pot) is destroyed now or exists
for a long time.
67. While the Slough of a serpent lies cast off lifeless in its hole,
it (the serpent) does not evince any affection towards it.
68. Likewise the wise do not identify themselves with their gross and
subtle bodies. If the delusive knowledge (that the universe is real)
with its cause should be destroyed by the fire of Atma-Jnana, the wise
man becomes bodiless, through the idea ‘It (Brahman) is not this; It is
69. Shastras, the knowledge of reality (of the universe) perishes.
Through direct perception of truth, one’s fitness for action (in this
universe) ceases. With the cessation of Prarabdha (the portion of the
past Karma which is being enjoyed in this life), the destruction of the
manifestation (of the universe) takes place. Maya is thus destroyed in a
70. If within himself no identification (of Jiva) with Brahman takes
place, the state (of the separateness) of Jiva does not perish. If the
non-dual one is truly discerned, then all affinities (for objects)
71. With the cessation of Prarabdha (arising from the cessation of
affinities), there is that of the body. Therefore it is certain that
Maya perishes thus entirely. If it is said that all the universe is,
that Brahman alone is that is of the nature of Sat.
72. If it is said that the universe shines, then it is Brahman alone
that shines. (The mirage of) all the water in an oasis is really no
other than the oasis itself. Through inquiry of one’s Self, the three
worlds (above, below and middle) are only of the nature of Chit.
73. In Brahman, which is one and alone, the essence of whose nature
is absolute consciousness and which is remote from the differences of
Jiva, Ishvara and Guru, there is no Ajnana. Such being the case, where
then is the occasion for the universe there ? I am that Brahman which is
74. While the full moon of wisdom is robbed of its lustre by the Rahu
(one of the two nodes of the moon) of delusion, all actions such as the
rites of bathing, alms-giving and sacrifice performed during the time of
eclipse are all fruitless.
75. As salt dissolved in water becomes one, so if Atman and Manas
become identified, it is termed Samadhi.
76. Without the grace of a good (perfect) guru, the abandonment of
sensual objects is very difficult of attainment; so also the perception
of (divine) truth and the attainment of one’s true state.
77. Then the state of being in one’s own self shines of its own
accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned
78. The (property of) fluctuation is natural to mercury and mind. If
either mercury is bound (or consolidated) or mind is bound (or
controlled), what then on this earth cannot be accomplished ?
79. He who obtains Murchchha cures all diseases. The dead are brought
to life again. He who has bound (his mind or mercury) is able to move in
the air. Therefore mercury and mind confer upon one the state of
80. The master of Indriyas (the organs) is Manas (mind). The master
of Manas is Prana. The master of Prana is Laya (absorption Yoga).
Therefore Laya-Yoga should be practised.
81. To the Yogins, Laya(-Yoga) is said to be without actions and
changes. This Laya (absorption) of mind which is above speech and in
which one has to abandon all Sankalpas and to give up completely all
actions, should be known through one’s own (experience).
82. As an actress, though subject (or dancing in harmony) to music,
cymbals and other musical instruments of time, has her mind intent upon
he protection of the pot on her head, so the Yogin, though intent for
the time being upon the hosts of objects, never leaves off the mind
contemplating on Brahman.
83. The person who desires all the wealth of Yoga should, after
having given up all thoughts, practise with a subdued mind concentration
on Nada (spiritual sound) alone.”
Thus ends the second Chapter of Varaha Upanishad.
CHAPTER - III
1. “The One Principle cannot at any time become of
manifold forms. As I am the partless, there is none else but myself.
2. Whatever is seen and whatever is heard is no other than Brahman. I
am that Para-Brahman, which is the eternal, the immaculate, the free,
the one, the undivided bliss, the non-dual, the truth, the wisdom and
3. I am of the nature of bliss; I am of undivided wisdom; I am the
supreme of the supreme; I am the resplendent absolute Consciousness. As
the clouds do not touch the Akasa, so the miseries attendant on mundane
existence do not affect me.
4. Know all to be happiness through the annihilation of sorrow and
all to be of the nature of Sat (be-ness) through the annihilation of
Asat (not-be-ness). It is only the nature of Chit (Consciousness) that
is associated with this visible universe. Therefore my form is partless.
5. To an exalted Yogin, there is neither birth nor death, nor going
(to other spheres), nor returning (to earth); there is no stain or
purity or knowledge but (the universe) shines to him as absolute
6. Practise always silence ‘I am (viz., that you yourself are)
Para-Brahman’ which is truth and absolute Consciousness, which is
undivided and non-dual, which is invisible, which is stainless, which is
pure, which is second-less and which is beneficent.
7. It (Brahman) is not subject to birth and death, happiness and
misery. It is not subject to caste, law, family and Gotra (clan).
Practise silence – I am Chit, which is the Vivarta-Upadana (viz., the
illusory cause) of the universe.
8. Always practise silence – I am (viz., you are) the Brahman, that
is the full, the secondless, the undivided consciousness which has
neither the relationship nor the differences existing in the universe
and which partakes of the essence of the non-dual and the supreme Sat
9. That which always is and that which preserves the same nature
during the three periods of time, unaffected by anything, is my eternal
form of Sat.
10. Even the state of happiness which is eternal without Upadhis
(vehicles) and which is superior to all the happiness derivable from
Sushupti is of my bliss only.
11. As by the rays of the sun, thick gloom is soon destroyed, so
darkness, the cause of rebirth is destroyed by Hari (Vishnu) Viz., the
12. Through the contemplation and worship of my (Hari’s) feet, every
person is delivered from his ignorance. The means of destroying deaths
and births is only through the contemplation of my feet.
13. As a lover of wealth praises a wealthy man, so if with
earnestness a person praises the Cause of the universe, who will not be
delivered from bondage ?
14. As in the presence of the sun the world of its-own accord begins
to perform its actions, so in my presence all the worlds are animated to
15. As to the mother-of pearl, the illusory conception of silver is
falsely attributed, so to me is falsely attributed through Maya this
universe which is composed of Mahat, etc.
16. I am not with those differences that are (observable) in the body
of low caste men, the body of cow, etc., the fixed one’s, the bodies of
Brahmanas and others.
17. As to a person, even after being relieved from the misconception
of the directions, the (same misconception of) direction continues (as
before), just so is to me the universe though destroyed by Vijnana.
Therefore the universe is not.
18. I am neither the body nor the organs of sense and action, nor
Pranas, Nor Manas, nor Buddhi, nor Ahankara, nor Chitta, nor Maya, nor
the universe including Akasa and others.
19. Neither am I the actor, the enjoyer, nor he who causes the
enjoyment. I am Brahman that is Chit, Sat and Ananda alone and that is
20. As, through the fluctuation of water, the sun (reflected therein)
is moved, so Atman arises in this mundane existence through its mere
connection with Ahankara.
21. This mundane existence has Chitta as its root. This (Chitta)
should be cleansed by repeated effort. How is it you have your
confidence in the greatness of Chitta ?
22. Alas, where is all the wealth of the kings ! Where are the
Brahmanas ? Where are all the worlds ? All old ones are gone. Many fresh
evolutions have occurred.
23. Many Crores of Brahmas have passed away. Many kings have flitted
away like particles of dust. Even to a Jnani, the love of the body may
arise through the Asura (demoniacal) nature. If the Asura nature should
arise in a wise man, his knowledge of truth becomes fruitless.
24. Should Rajas and others generated in us be burnt by the fire of
discriminative (divine) wisdom, how can they germinate again ?
25. Just as a very intelligent person delights in the shortcomings of
another, so if one finds out his own faults (and corrects them) who will
not be relieved from bondage ?
26. O Lord of Munis, only he who has not Atma-Jnana and who is not an
emancipated person, longs after Siddhis. He attains such Siddhis through
medicine, (or wealth), Mantras, religious works, time and skill.
27. In the eyes of an Atma-Jnani, these Siddhis are of no importance.
One who has become an Atma-Jnani, one who has his sight solely on Atman,
and one who is content with Atman (the higher Self) through (his) Atman
(or the lower self), never follows (the dictates of) Avidya.
28. Whatever exists in this world, he knows to be of the nature of
Avidya. How then will an Atma-Jnani who has relinquished Avidya be
immersed in (or affected by) it.
29. Though medicine, Mantras, religious work, time and skill (or
mystical expressions) lead to the development of Siddhis, yet they
cannot in any way help one to attain the seat of Paramatman.
30. How then can one who is an Atma-Jnani and who is without his mind
be said to long after Siddhis, while all the actions of his desires are
Thus ends the third Chapter of Varaha Upanishad.
CHAPTER - IV
On another occasion Nidagha asked Lord Ribhu to
enlighten him as to the characteristics of Jivanmukti. To which Ribhu
replied in the affirmative and said the following: “In the seven
Bhumikas (or stages of development of wisdom) there are four kinds of
Jivanmuktas. Of these the first stage is Subhechcha (good desire); the
second is Vicharana (inquiry); the third is Tanumanasi (or pertaining to
the thinned mind); the fourth is Sattvapatti (the attainment of Sattva);
the fifth is Asamsakti (non-attachment); the sixth is the
Padartha-Bhavana (analysis of objects) and the seventh is the Turya
(fourth or final stage). The Bhumika which is of the form of Pranava
(Om) is formed of (or is divided into) Akara – ‘A’, Ukara – ‘U’, Makara
- ‘M’ and Ardha-Matra. Akara and others are of four kinds on account of
the difference of Sthula (gross) Sukshma (subtle), Bija (seed or causal)
and Sakshi (witness). Their Avasthas are four: waking, dreaming,
dreamless sleeping and Turya (fourth). He who is in (or the entity that
identifies itself with) the waking state in the gross Amsa (essence or
part) of Akara is named Vishva; in the subtle essence, he is termed
Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi
essence, he is termed Turya.
He who is in the dreaming state (or the entity which identifies
itself with the dreaming state) in the gross essence of Ukara is Vishva;
in the subtle essence, he is termed Taijasa; in the Bija essence, is
termed Prajna; and in the Sakshi essence, he is termed Turya.
He who is in the Sushupti state in the gross essence of Makara is
termed Vishva; in the subtle essence, Taijasa; in the Bija essence, he
is termed Prajna; and in the Sakshi essence, he is termed Turya.
He who is in Turya State in the gross essence of Ardha-Matra is
termed Turya-Vishva. In the subtle, he is termed Taijasa; in the Bija
essence, he is termed Prajna; and in the Sakshi essence, he is termed
The Turya essence of Akara is (or embraces) the first, second and
third (Bhumikas or stages of the seven). The Turya essence of Ukara
embraces the fourth Bhumika. The Turya essence of Makara embraces the
fifth Bhumika. The Turya essence of Ardha-Matra is the sixth stage.
Beyond this, is the seventh stage.
One who functions in the (first) three Bhumikas is called Mumukshu;
one who functions in the fourth Bhumika is called a Brahmavit; one who
functions in the fifth Bhumika is called a Brahmavidvara; one who
functions in the sixth Bhumika is called a Brahmavidvariya; and one in
the seventh Bhumika is called a Brahmavidvarishtha. With reference to
this, there are Slokas. They are:
1. Subhechcha is said to be the first Jnana-Bhumi (or stage of
wisdom); Vicharana, the second; Tanumanasi, the third;
2. Sattvapatti, the fourth; then come Asamsakti as the fifth,
Padartha-Bhavana as the sixth and Turya as the seventh.
3. The desire that arise in one through sheer Vairagya (after
resolving) ‘Shall I be ignorant ? I will be seen by the Shastras and the
wise’ (or ‘I will study the books and be with the wise’) – is termed by
the wise as Subhechcha.
4. The association with the wise and Shastras and the following of
the right path preceding the practice of indifference is termed
5. That stage wherein the hankering after sensual objects is thinned
through the first and second stages is said to be Tanumanasi.
6. That stage wherein having become indifferent to all sensual
objects through the exercise in the (above) three stages, the purified
Chitta rests on Atman which is of the nature of Sat is called
7. The light (or manifestation) of Sattva-Guna that is firmly rooted
(in one) without any desire for the fruits of actions through the
practice in the above four stages is termed Asamsakti.
8-9. That stage wherein through the practice in the (above) five
stages one, having found delight in Atman, has no conception of the
internals or externals (though before him) and engages in actions only
when impelled to do so by others is termed Padartha-Bhavana, the sixth
10. The stage wherein after exceedingly long practice in the (above)
six stages one is (immovably) fixed in the contemplation of Atman alone
without the difference (of the universe) is the seventh stage called
11. The three stages beginning with Subhechcha are said to be
attained with (or amidst) differences and non-differences. (Because) the
universe one sees in the waking state he thinks to be really existent.
12. When the mind is firmly fixed on the non-dual One and the
conception of duality is put down, then he sees this universe as a dream
through his union with the fourth stage.
13. As the autumnal cloud being dispersed vanishes, so this universe
perishes. O Nidagha, be convinced that such a person has only Sattva
14. Then having ascended the fifth stage called Sushuptipada
(dreamless sleeping seat), he remains simply in the non-dual state,
being freed from all the various differences.
15-16(a). Having always introvision though ever participating in
external actions, those that are engaged in the practice of this (sixth
stage) are seen like one sleeping when fatigued (viz., being freed from
16(b). (Lastly) the seventh stage which is the ancient and which is
called Gudhasupti is generally attained.
17. Then one remains in that secondless state without fear and with
his consciousness almost annihilated where there is neither Sat nor
Asat, neither self nor not-self.
18. Like an empty pot in the Akasa, there is void both within and
without; like a filled vessel in the midst of an ocean, he is full both
within and without.
19. Do not become either the knower or the known. May you become the
Reality which remains after all thoughts are given up.
20. Having discarded (all the distinctions of) the seer, the sight
and the seen with their affinities, meditate solely upon Atman which
shines as the supreme Light.
21. He is said to be a Jivanmukta (emancipated person) in whom,
though participating in the material concerns of the world, the universe
is not seen to exist like the invisible Akasa.
22. He is said to be a Jivanmukta, the light of whose mind never sets
or rises in misery or happiness and who does not seek to change what
happens to him (viz., either to diminish his misery or increase his
23. He is said to be a Jivanmukta who though in his Sushupti is awake
and to whom the waking state is unknown and whose wisdom is free from
the affinities (of objects).
24. He is said to be a Jivanmukta whose heart is pure like Akasa,
though acting (as it) in consonance to love, hatred, fear and others.
25. He is said to be a Jivanmukta who has not the conception of his
being the actor and whose Buddhi is not attached to material objects,
whether he performs actions or not.
26. He is said to be a Jivanmukta, of whom people are not afraid, who
is not afraid of people and who has given up joy, anger and fear.
27. He is said to be a Jivanmukta, who though participating in all
the illusory objects, is cool amidst them and is a full Atman, (being)
as if they belonged to others.
28. O Muni, he is said to be a Jivanmukta, who having eradicated all
the desires of his Chitta, is (fully) content with me who am the Atman
29. He is said to be a Jivanmukta, who rests with an unshaken mind in
that all pure abode which is Chinmatra and free from all the
modifications of Chitta.
30. He is said to be a Jivanmukta in whose Chitta do not dawn (the
distinctions of) the universe, I, he, thou and others that are visible
31. Through the path of the Guru and Shastras, enter soon sat – the
Brahman that is immutable, great, full and without objects – and be
firmly seated there.
32. Shiva alone is Guru; Shiva alone is Vedas; Shiva alone is Lord;
Shiva alone is I; Shiva alone is all. There is none other than Shiva.
33. The undaunted Brahmana having known Him (Shiva) should attain
wisdom. One need not utter many words as they but injure the organ of
34. (The Rishi) Suka is a Mukta (emancipated person). (The Rishi)
Vamadeva is a Mukta. There are no others (who have attained
emancipation) than through these (viz., the two paths of these two
Rishis). Those brave men who follow the path of Suka in this world
become Sadyo-Muktas (viz., emancipated) immediately after (the body wear
35. While those who always follow the path of Vamadeva (i.e.,
Vedanta) in this world are subject again and again to rebirths and
attain Krama (gradual) emancipation, through Yoga, Sankhya and Karmas
associated with Sattva (Guna).
36. Thus there are two paths laid down by the Lord of Devas (viz.,)
the Suka and Vamadeva paths. The Suka path is called the bird’s path;
while the Vamadeva path is called the ant’s path.
37-38. Those persons that have cognised the true nature of their
Atman through the mandatory and prohibitory injunctions (of the Vedas),
the inquiry into (the true meaning of) Maha-Vakyas (the sacred sentences
of the Vedas), the Samadhi of Sankhya Yoga or Asamprajnata Samadhi and
that have thereby purified themselves, attain the supreme seat through
the Suka path.
39-40. Having, through Hatha-Yoga practice with the pain caused by
Yama, postures, etc., become liable to the ever recurring obstacles
caused by Anima and other (Siddhis) and having not obtained good
results, one is born again in a great family and practises Yoga through
his previous (Karmic) affinities.
41. Then through the practice of Yoga during many lives, he attains
salvation (viz.,) the supreme seat of Vishnu through the Vamadeva path.
42. Thus there are two paths that lead to the attainment of Brahman
and that are beneficent. The one confers instantaneous salvation and the
other confers gradual salvation. To one that sees (all) as the one
(Brahman), where is delusion ? Where is sorrow ?
43. Those that are under the eyes of those whose Buddhi is solely
occupied with the truth (of Brahman) that is the end of all experience
are released from all heinous sins.
44. All beings inhabiting heaven and earth that fall under the vision
of Brahmavits are at once emancipated from the sins committed during
many Crores of births.”
Thus ends the fourth Chapter of Varaha Upanishad.
CHAPTER - V
Then Nidagha asked Lord Ribhu to enlighten him as
to the rules (to be observed) in the practice of Yoga. Accordingly He
(the Lord) said thus:
1. “The body is composed of the five elements. It is filled with five
Mandalas (spheres). That which is hard is Prithvi (earth), one of them;
that which is liquid is Apas;
2. That which is bright is Tejas (fire); motion is the property of
Vayu; that which pervades everywhere is Akasa. All these should be known
by an aspirant after Yoga.
3. Through the blowing of Vayu-Mandala in this body, (there are
caused) 21,600 breaths every day and night.
4. If there is a diminution in the Prithvi-Mandala, there arise folds
in the body; if there is diminution in the essence of Apas, there arises
gradually greyness of hair;
5. If there is diminution in the essence of Tejas, there is loss of
hunger and lustre; if there is diminution in the essence of Vayu, there
is incessant tremor;
6. If there is diminution in the essence of Akasa, one dies. The
Jivita (viz., Prana) which possesses these elements having no place to
rest (in the body) owing to the diminution of the elements, rises up
like birds flying up in the air.
7. It is for this reason that is called Udyana (lit., flying up).
With reference to this, there is said to be a Bandha (binding, also
meaning a posture called Udyana-Bandha, by which this flight can be
arrested). This Udyana-Bandha is to (or does away with) death, as a lion
to an elephant.
8. Its experience is in the body, as also the Bandha. Its binding (in
the body) is hurtful. If there is agitation of Agni (fire) within the
belly, then there will be caused much of pain.
9. Therefore this (Udyana-Bandha) should not be practised by one who
is hungry or who has urgency to make water or void excrement. He should
take many times in small quantities proper and moderate food.
10. He should practise Mantra-Yoga. Laya-Yoga and Hatha-Yoga, through
mild, middling and transcendental methods (or periods) respectively.
Laya, Mantra and Hatha-Yogas have each (the same) eight subservients.
11-12(a). They are Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana and Samadhi.
12(b)-13(a). (Of these), Yama is of ten kinds. They are non-injury,
truth, non-coveting, continence, compassion, straightforwardness,
patience, courage, moderate eating and purity (bodily and mental).
13(b)-14. Niyama is of ten kinds. They are Tapas (religious
austerities), contentment, belief in the existence of God or Vedas,
charity, worship of Ishvara (or God), listening to the expositions of
religious doctrines, modesty, a (good) intellect, Japa (muttering of
prayers) and Vrata (religious observances).
15-16. They are eleven postures beginning with Chakra. Chakra, Padma,
Kurma, Mayura, Kukkuta, Vira, Svastika, Bhadra, Simha, Mukta and Gomukha
are the postures enumerated by the knowers of Yoga.
17. Placing the left ankle on the right thigh and the right ankle on
the left thigh and keeping the body erect (while sitting) is the posture
18. Pranayama should be practised again and again in the following
order, viz., inspiration, restraint of breath and expiration. The
Pranayama is done through the Nadis (nerves). Hence it is called the
19. The body of every sentient being is ninety-six digits long. In
the middle of the body, two digits above the anus and two digits below
the sexual organ, is the centre of the body (called Muladhara or sacral
20-21. Nine digits above the genitals, there is Kanda of Nadis which
revolves oval-shaped, four digits high and four digits broad. It is
surrounded by fat, flesh, bone and blood.
22. In it, is situate a Nadi-Chakra (wheel of nerves) having twelve
spokes. Kundali by which this body is supported is there.
23. It is covering by its face the Brahmarandhra (viz., Brahma’s
hole) of Susumna. (By the side) of Susumna dwell the Nadis Alambusa and
24. In the next two (spokes) are Varuna and Yasasvini. On the spoke
south of Susumna is, in regular course, Pingala.
25. On the next two spokes, are Pusha and Payasvini. On the spoke
west of Susumna is the Nadi called Sarasvati.
26. On the next two spokes are Sankhini and Gandhari. To the north of
Susumna dwells Ida;
27-28. In the next is Hastijihva; in the next is Visvodara. In these
spokes of the wheel, the twelve Nadis carry the twelve Vayus from left
to right (to the different parts of the body). The Nadis are like (i.e.
woven like the warp and woof of) cloth. They are said to have different
29-30. The central portion of the cloth (here the collection of the
Nadis) is called the Nabhi Chakra (navel plexus). Jvalanti, Nadarupini,
Pararandhra and Susumna are called the (basic) supports of Nada
(spiritual sound). These four Nadis are of ruby colour. The central
portion of Brahmarandhra is again and again covered by Kundali.
31-33(a). Thus ten Vayus move in these Nadis. A wise man who has
understood the course of Nadis and Vayus should, after keeping his neck
and body erect with his mouth closed, contemplate immovably upon Turyaka
(Atman) at the tip of his nose, in the centre of his heart and in the
middle of Bindu and should see with a tranquil mind through the (mental)
eyes, the nectar flowing from there.
33(b)-34. Having closed the anus and drawn up the Vayu and caused it
to rise through (the repetition of) Pranava (Om), he should complete
with Sri Bija. He should contemplate upon his Atman as Sri (or
Parasakti) and as being bathed by nectar.
35. This is Kalavanchana (lit., time illusion). It is said to be the
most important of all. Whatever is thought of by the mind is
accomplished by the mind itself.
36. (Then) Agni (fire) will flame in Jala (water) and in the flame
(of Agni) will arise the branches and blossoms. Then the words uttered
and the actions done regarding the universe, are not in vain.
37. By checking the Bindu in the path, by making the fire flame up in
the water and by causing the water to dry up, the body is made firm.
38. Having contracted simultaneously the anus and Yoni (the womb)
united together, he should draw up Apana and unite with it Samana.
39. He should contemplate upon his Atman as Shiva and then as being
bathed by nectar. In the central part of each spoke, the Yogin should
commence to concentrate Bala (will or strength).
40. He should try to go up by the union of Prana and Apana. This most
important Yoga brightens up in the body the path of Siddhis.
41. As dam across the water serves as an obstacle to the floods, so
it should ever be known by the Yogins that the Chhaya of the body is to
42. This Bandha is said of all Nadis. Through the grace of this
Bandha, the Devata (goddess) becomes visible.
43. This Bandha of four feet serves as a check to the three paths.
This brightens up the path through which the Siddhas obtained (their
44. If with Prana is made to rise up soon Udana, this Bandha checking
all Nadis goes up.
45. This is called Samputa-Yoga or Mula-Bandha. Through the
Practising of this Yoga, the three Bandhas are mastered.
46. By practising day and night intermittingly or at any convenient
time, the Vayu will come under his control.
47. With the control of Vayu, Agni (the gastric fire) in the body
will increase daily. With the increase of Agni, food, etc., will be
48. Should food be properly digested, there is increase of Rasa
(essence of food). With the daily increase of Rasa, there is the
increase of Dhatus (spiritual substances).
49. With the increase of Dhatus, there is the increase of wisdom in
the body. Thus all the sins collected together during many Crores of
births are burnt up.
50. In the centre of the anus and the genitals, there is the
triangular Muladhara. It illumines the seat of Shiva of the form of
51. There is located the Parasakti named Kundalini. From that seat,
Vayu arises. From that seat, Agni becomes increased.
52. From that seat, Bindu originates and Nada becomes increased. From
that seat, Hamsa is born. From that seat, Manas is born.
53. The six Chakras beginning with Muladhara are said to be the seat
of Sakti (Goddess). From the neck to the top of the head is said to be
the seat of Sambhu (Shiva).
54. To the Nadis, the body is the support (or vehicle); to Prana, the
Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa,
Jiva is the support;
55. To Sakti, Hamsa is the seat and the locomotive and fixed
universe. Being without distraction and of a calm mind, one should
56. Even a person who is well-skilled in the practice of the three
Bandhas should try always to cognise with a true heart that Principle
which should be known and is the cause of all objects and their
57. Both expiration and inspiration should (be stopped and made to)
rest in restraint of breath (alone). He should depend solely on Brahman
which is the highest aim of all visibles.
58. (The giving out of) all external objects is said to be Rechaka
(expiration). The (taking in of the) spiritual knowledge of the Shastras
is said to be Puraka (inspiration) and (the keeping to oneself of) such
knowledge is said to be Kumbhaka (or restraint of breath).
59. He is an emancipated person who practises thus such a Chitta.
There is no doubt about it. Through Kumbhaka, it (the mind) should be
always taken up and through Kumbhaka alone it should be filled up
60. It is only through Kumbhaka that Kumbhaka should be firmly
mastered. Within it is Parama-Shiva. That (Vayu) which is non-motionless
should be shaken again through Kantha-Mudra (throat-posture).
61-62. Having checked the course of Vayu, having become perfect in
the practice of expiration and restraint of breath and having planted
evenly on the ground the two hands and the two feet, one should pierce
the four seats through Vayu through the three Yogas. He should shake
Mahameru with the (aid of) Prakotis (forces) at the mouth of Vayu.
63. The two Putas (cavities) being drawn, Vayu throbs quickly. The
union of moon, sun and Agni should be known on account of nectar.
64. Through the motion of Meru, the Devatas who stay in the centre of
Meru move. At first in his Brahma-Granthi, there is produced soon a hole
65. Then having pierced Brahma-Granthi, he pierces Vishnu-Granthi;
then he pierces Rudra-Granthi.
66-67(a). Then to the Yogin comes Vedha (piercing) through his
liberation from the impurities of delusion, through the religious
ceremonies (performed) in various births, through the grace of Gurus and
Devatas and through the practice of Yoga.
67(b)-68. In the Mandala (sphere or region) of Susumna (situated
between Ida and Pingala), Vayu should be made to rise up through the
feature known as Mudra-Bandha. The short pronunciation (of Pranava)
frees (one) from sins; its long pronunciation confers (on one) Moksha.
69-70. So also its pronunciation in Apyayana or Pluta Svara (tone).
He is a knower of Veda, who through the above-mentioned three ways of
pronunciation knows the end of Pranava which is beyond the power of
speech, like the never ceasing flow of oil or the long-drawn
bell-sound.The short Svara goes to Bindu. The long Svara goes to
Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras
should be uttered on account of getting Mantra Siddhis.
71-72(a). This Pranava (OM) will remove all obstacles. It will remove
all sins. Of this, are four Bhumikas (states) predicated, viz., Arambha,
Ghata, Parichaya and Nishpatti.
72(b)-73(a). Arambha is that state in which one having abandoned
external Karmas performed by the three organs (mind, speech and body),
is always engaged in mental Karma only.
73(b)-74(a). It is said by the wise that the Ghata state is that in
which Vayu having forced an opening on the western side and being full,
is firmly fixed there.
74(b). Parichaya state is that in which Vayu is firmly fixed to
Akasa, neither associated with Jiva nor not, while the body is
75. It is said that Nishpatti state is that in which there take place
creation and dissolution through Atman or that state in which a Yogin
having become a Jivanmukta performs Yoga without effort.
Whoever recites this Upanishad becomes immaculate like Agni. Like
Vayu, he becomes pure. He becomes freed from the sin of drinking
alcohol. He becomes freed from the sins of the theft of gold. He becomes
a Jivanmukta. This is what is said by the Rig-Veda. Like the eye
pervading the Akasa (seeing without effort everything above), a wise man
sees (always) the supreme seat of Vishnu. The Brahmanas who have always
their spiritual eyes wide open praise and illuminate in diverse ways the
spiritual seat of Vishnu. OM, thus is the Upanishad.”
Thus ends the fifth Chapter of Varaha Upanishad.
Om ! May He protect us both together; may He
nourish us both together; May we work conjointly with great energy, May
our study be vigorous and effective; May we not mutually dispute (or may
we not hate any).
Om ! Let there be Peace in me ! Let there be Peace in my environment
! Let there be Peace in the forces that act on me !
Here ends the Varaha Upanishad belonging to the
Translated by K. Narayanasvami Aiyar