User:Nvvchar/Varahopanishad
| Nvvchar/Varahopanishad | |
|---|---|
 Varaha tramples the fallen demon with Bhudevi on his shoulder | |
| Devanagari | वराह |
| Title means | Boar |
| Author(s) | Ribhu and boar-shaped God |
| Type | Yoga |
| Linked Veda | Krishna Yajurveda |
| Chapters | 5 |
| Verses | 247 |
Varaha Upanishad (Sanskrit: वराह उपनिषत्, "boar") is an anthology of one of the extant 108 Upanishadic Hindu scriptures, written in Sanskrit.[1] It is one of the 32 Upanishads under the Krishna Yajurveda or Black Yajurveda.[2] It is classified as a Yoga Upanishad.[3]
In this Upanishad, Varaha enlightens sage Ribhu (leader of three Ribhus) who attained godhood by austerities. It is narrated in 247 verses through Chapters I to V, on the 96 Tattvas, the concept of Brahman, the characteristics of Jivanmukti and the four types of jivanmuktas (liberated persons), and on the practice of Yoga.[4]
Pranava mantra's topmost note is the subtle sound of Om that is experienced during meditation and it is not to be used as an ordinary speech. And one who is knowledgeable about this pranava knows Vedas. And this mantra washes away all sins and assures salvation.[4]
Contents[edit]
Following an invocation seeking protection and strength, but without rancor, and peace for all, the Upanishad is presented as a sermon by Varaha to sage Ribhu, recorded in five chapters with a total of 247 verses.[4]
In the first chapter sage Ribhu, after observing penance for 12 long divine years has a vision of God Varaha in the shape of a boar. He requests Him to provide enlightenment on all Hindu scriptural texts (Vedas, religious scriptures, "Itihasa" the historical events of the past), Brahma, the Devas, the nature of Brahman and related scientific knowledge which will lead to salvation.[4] Varaha tells Ribhu about the science of Tattvas meaning 'thatness', 'principle', 'reality' or 'truth'. The Tattvas are said to be 24, 36 or even 96 by some teachers, which Varaha eleaborates.[4]
In the 26 Tattvas, the subjects dealt relate to the five sensory organs (Sight (ophthalmoception), hearing (audioception), taste (gustaoception), smell (olfacoception or olfacception), and touch (tactioception)), organs of utility or "action", essence of five pranas ("Vital airs" of Prāṇa, Apāna, Uḍāna, Samāna and Vyāna), five aspects of "sound and other principles", the four perceptions of the mental faculty ("Manas" (mind}, Buddhi (Intelligence), "Chitta" and "Ahankara" (arrogance), the five elements (earth (Prithvi), air (Yayu), Akasha (sky), fire (Agni), the three physical stages of the body ("the gross, the subtle and the Karana or causal"), and three states of Turiya or consciousness namely waking consciousness, dreaming, and dreamless sleep.[4]
The thirty-six tattvas are: the six stages of existence ("existence, birth, growth, transformation, decay and destruction"); six maladies or "infirmities" of starvation, craving for fluids, mourning, illusion, senior age and end of life; koshas or six "sheaths of skin, blood, flesh, fat, marrow, and bones"; six adversities or foes of "passion, anger, avarice, delusion, pride and malice"; three aspects of "jiva" or life of "Vishva" (world), "Taijasa" (endowed with light), and "Prajna" (insight into nature of reality); three "Gunas" or virtues of "Sattva, Rajas and Tamas"; three Karmas or deeds of "Prarabdha" (past actions affecting the present), "Sanchita" (sum of all past actions), and "Agamin"; five functions of organs of "talking, lifting, walking, excreting and enjoying"; tattvas of "thought, certainty, egoism, compassion, memory"; "Dik" or the four directions; "Vayu" (air), Sun (Ravi), "Varuna" (god of water), Ashvini Devas (two Vedic gods), Agni (fire), Indra, "Upendra" and "Mrityu" (end of life); also the moon, the four-faced Brahma, Rudra, Kshetrajna (the conscious knower of the body) and Ishvara. In all the 96 Tattvas, offering prayers to Varaha will remove Ajnana (ignorance) and he will be "Jivanmukta" free of this life or attain salvation.[4]
Chapter II In Chapter II, Varaha explains to Ribhu on key aspects of the scientific facts of Brahmavidya (knowledge of Veda mantras (hymns) and Upanishads and knowledge of the Absolute. He tells Ribhu on the aspects of performing religious duties according to one's caste with the guidance of a teacher, and with least attachments to worldly pleasures under the four principles of Vairagyas or renunciation in a timeless state both in this world and the netherworld. Varaha says that one's orientation in life should be to achieve the six virtues of excellence (such as equality, faith, hope, charity and so forth) by bringing the physical urges of the senses under check with the sole aim of becoming a part of me, which is Chaitanya" or the state of awareness.[4]
Taking birth as a human that too as a male and a Brahmin is a blessing that is not easily achieved, and in that state the sole aim should be to become proficient in "Vedanta" (Vedas and its branches of the Upanishads, the Brahma Sutras and the Bhagavad Gita) and realize what is Brahman, with no perceived notions of caste and the ways of life, which will lead to "Moksha" salvation. Varaha states that what one aspires is part of His own "light", which is all encompassing. Atman, which is self effulgent, only exists, and not the world, "Jiva"(living being), Ishvara, Illusion (Maya) and so forth. As Atman, self effulgent he says that he is neither affected by Karma or ignorance. Varaha states that "Brahma-Jnanis" are those who see nothing but the Brahman, and who are unlike a blind person, realize pleasant emotions in a universe which is filled with several types of sufferings.
Varaha explains that obeisance to Him who is found in everything, and doing mediation even for 48 minutes, a muhurtha, will become wise to the state of Atman which is for ever liberated and which is identified as his "Pratyagatman". Varaha states that Upavasa as a religious practice to waste one's body fat is not what its real meaning is. It means living close to Jivatma (soul) and Paramatman (the Supreme Soul).[4] Subjecting oneself to injury will not harm one's consciousness, in the same way as a snake in the hole of an ant-hill cannot be killed by damaging the ant-hill.[5]
Varaha says that knowledge of Brahman results in knowing spiritual truth in the Paroksha (indirect cognition) way but Sakshatkara (direct realization) results in knowing that he himself is personified as Brahmin. And when a practitioner of Yoga becomes a Jivamukta (liberated soul) knows that his Atman is the ultimate perfection. To an enlightened person wgo has realised Brahman, the two words "bondage" and "moksha" mean "mine" and "not mine". "Mine" is linked to a person but "not mine" relates to one who is liberated from all thinking and knows Atman.[4]
In verse 45 Varaha states that the entire universe is created only by the Sankalpa (a thinking process) and this it is Sankalpa is the causative factor for the visible phenomenon of the world.[6] Following renunciation from this universe, which is also called a Sankalpa, the meditating mind is to be focused on the Nirvikalpa (the unchangeable) or the unchangeable part. Varaha tells Rubha to exclusively worship him as the Supreme being by singing and by extolling him with others. Varaha explains the Buddhi state, an aspect of mind. When Buddhi is subsumed in ignorance it is termed as sleep; in a wakeful state Buddhi is in its full glow but does not apply to Varaha as he is never in that state; Buddhi in the dreaming state moves about and this is caused by the easily discernible Nadis (pipes), but this state does not exist in Varaha. Maximum happiness is experienced in a non-visible state when a person is consumed in "Tamas" or darkness state that has emerged during "Sushupti" avasthas stage indicating assimilation of everything. Varaha compares the daily life "samsara" to a sea of grief, as an unending dream ("svapna"), as maya or an illusion of the mind or as an ever ruling cognitive faculty.[7] Varaha enjoins that Brahman is to be meditated every day from the time of getting up in the morning till retiring to bed in the night.[4]
Varaha explains that "Samadhi" is a stage when the oneness of "mind" (consciuosness) and "atman" (self) is achieved by yoga, which is similar to solution effect of salt and water when salt is dispensed into water.[8]
Varaha says that if Mercury an unstable liquid and mind can be united there is nothing beyond one's reach in this world. Varaha explains that in state of trans (Murchchha) all ailments are cured, dead are brought back to life, a person who has been able to combine mercury and mind can fly, and with this state one becomes a Brahman.[4]
Varaha states Yogic practitioners of Kundalini yoga should forego all Sankalpas or solemn vows and abandon every work and achive knowledge on his own.[4]
Varaha says an artist practicing dance to an orchestra, balancing a vessel on her head is focused only on the stability of the pot, in the same manner a practitioner of Yoga always contemplates on the Brahman. The yogic practice should be centered on the "spiritual sound" only.[4]
Chapter III
Varaha describes a procedure for practicing Chakrasana, a yoga exercise. The posture is upright sitting that is executed by putting the right thigh on the left heel and the left thigh on the right heel. However, this yoga exercise is not much in vogue. [9]
In Chapter V, verse 51 ,Varaha emphatically states that Kundalini or corporeal energy is the ultimate power of truth.[10]
In Chapter V, verse 54 it is stated that prana, the life force, exists in the Nadis (channels, pipes or tubes), which runs in the body, emanates from the sole of the foot and runs to the skull of the head. [11]
On the spoke west of Susumna is the Nadi known as Saraswathi. [12]
The six Chakras beginning with Muladhara are said to be the seat of Shakti. From the neck to the top of the head is said to be the seat of Shambu.[13]
For example, the Varaha-Upanishad (Boar Upanishad) names eleven asanas, only two of which— Peacock and Rooster— are definitely physiological poses.[14]
Comments[edit]
According to Daniélou, this Upanishad like many other religious scriptures enunciates ten injunctions of "Austerity, Contentment, Faith, Charity, Divine worship, Listening to metaphysical teachings (Vedanta), Modesty, Intelligence, Recitation of Hermetic formulae (japa) and observances of facts."[15]
Varaha Upanishad is not protective to the interest of women as it suggests that they should be treated as of no interest to avoid attraction towards them.[16]
In the Varaha Upanishad, we thus read, “In this world, [people] are subject again and again to rebirths.[17]
Ten Yamas are codified as “the restrains” in numerous scriptures, such as the Varaha Upanishad are: Ahimsa {Non Violence); Satya truth; Astreya non-stealing; Brahmacharya following God; Kshama {forgiveness), Dhriti (patience), Daya (compassion); Arjeya (Honesty), Mitahara {modest eating); and Shaucha (Purity of mind and body). These restraints are akin to to the Ten Commandments.[18]
Varaha Upanishad says thus : — In the centre of the anus and the genitals, there is the triangular Muladhara. It illuminates the seat of Shiva of the form of Bindhu. There is located the Parashakti named Kundalini. From that seat, Vayu arises. From that seat Agni (fire) gets increased. From that seat, Bindu originates and Nada increases. From that seat Hamsa is born. From that seat Manas (mind) is born. The six Chakras beginning with Muladhara, are said to be the seat of Shakti. From the neck to the top pf the head is said to be seat of Shambu {Shiva). To the Nadis, the body is the support, to the Shakti Hamsa is the seat; the locomotive, and fixed universe.[19]
The Varaha-Upanishad (11.39) explains that true fasting is the proximity between the individual self, jiva-atman and the transcended Self, parama-atman, and not the emaciation, shoshana, of the body. Prolonged fasting can be dangerous.[20]
VARAHA UPANISHAD states that Prana, a Cosmic Catalyst, is the key to arousing the Divine Shakti.[21]
The Varaha Upanishad (IV) says this, "Relinquishing the seer, sight and the seen along with their qualities, meditate only on the Self."[22]
The Varaha Upanisad says that the short Omkar of one syllable reaches as far as the heart and the long Omkar of 3 syllables reaches as far as the Brahmarandhra (in the Cranium) (Varaha Upanishad V-69).[23]
The Varahopanishad, on the other hand, tells us that there is at the place below the navel and above the generative organ a bulb-like knot, the source of all nerves, where also is to be found a plexus with 12 points and in these points are ..
According to Varahopanishad forgetting one-self in music was one of the best means for a yogi seeking Moksha. [24]
Varahopanishad ( V-15 ) describe squatting with folded legs, (Sukhasana) as a meditative pose.[25]
References[edit]
- ^ Ramamoorthy & Nome 2000, p. 19.
- ^ Prasoon 2008, p. 82-83.
- ^ Tinoco, p. 87.
- ^ a b c d e f g h i j k l m n Aiyar, K. Narayanasvami. "Varaha Upanishad". celextel.org.
- ^ The Divine Life. Divine Life Society. 1992. p. 20.
- ^ The Forum. Forum Publishing Company. 1915. p. 465.
- ^ Billington 2002, p. 38.
- ^ Gajendragadkar 1959, p. 151.
- ^ Joshi 1998, p. 110.
- ^ Johari 2000, p. 28.
- ^ Ros 2001, p. 8.
- ^ Ananda 2014, p. 200.
- ^ Anandaa 2014, p. 7.
- ^ Rosen, p. 75.
- ^ Daniélou 1991, p. 35.
- ^ Eak Prasad Duwadi. "Portrayal of Women in Major World Religions" (PDF). Kathmandu University.
- ^ Anandaaa 2014, p. 138.
- ^ Anandaaa 2014, p. 67.
- ^ Narayanananda, p. 4-5.
- ^ Gowans 2004, p. 54.
- ^ Yoga Life. 1989. p. xv.
- ^ The Brahmavadin. Office of the Registrar of Newspapers, Press in India. 1977. p. 177.
- ^ Yoga-Mīmāṅsā. Kaivalyadhama. April 1982. p. 85.
- ^ Sathianathan 1996, p. 33.
- ^ Śrīnivāsabhaṭṭa 1982, p. 154.
Bibliography[edit]
- Ananda, Sri G. (22 June 2014). Brahma: The God of Abraham. Art of Unity. ISBN 978-1-5002-7661-4.
- Anandaa, Sri G. (19 February 2014). Kundalini: The Power of Love. Art of Unity. ISBN 978-1-4959-9200-1.
- Anandaaa, Sri G. (2 September 2014). Reincarnation: Secrets of Samsara. Art of Unity. ISBN 978-1-5010-4183-9.
- Ananda, Sri G. (3 December 2013). Shiva: A Rediscovery of the Holy Spirit. Art of Unity. ISBN 978-1-4943-6868-5.
- Billington, Ray (4 January 2002). Understanding Eastern Philosophy. Routledge. ISBN 978-1-134-79348-8.
- Daniélou, Alain (1 August 1991). Yoga: Mastering the Secrets of Matter and the Universe. Inner Traditions / Bear & Co. ISBN 978-0-89281-301-8.
- Gajendragadkar, K. V. (1959). Neo-upanishadic Philosophy. Bharatiya Vidya Bhavan.
- Gowans, Shanti (1 January 2004). Ayurvedic Cooking. Jaico Publishing House. ISBN 978-81-7992-055-8.
- Johari, Harish (1 September 2000). Chakras: Energy Centers of Transformation. Inner Traditions / Bear & Co. ISBN 978-1-59477-909-1.
- Joshi, Dr. K S (1998). Yoga In Daily Life. Orient Paperbacks. ISBN 978-81-222-0049-2.
- Narayanananda, Swami (1960). The Primal Power in Man: The Kundalini Shakti. Health Research Books. ISBN 978-0-7873-0631-1.
- Prasoon, Prof.S.K. (1 January 2008). Indian Scriptures. Pustak Mahal. ISBN 978-81-223-1007-8.
- Ramamoorthy, Dr. H.; Nome (2000). The Song of Ribhu: The English Translation of the Tamil Ribhu Gita. Society of Abidance in Truth. ISBN 978-0-9703667-0-2.
- Ros, Frank (1 December 2001). The Lost Secrets of Ayurvedic Acupuncture: An Ayurvedic Guide to Acupunture. Motilal Banarsidass Publishers. ISBN 978-81-208-1295-6.
- Rosen, Richard. Original Yoga Rediscovering Traditional Practices of Hatha Yoga. Shambhala Publications. ISBN 978-0-8348-2740-0.
- Sathianathan, Shantsheela (1996). Contributions of saints and seers to the music of India. Kanishka Publishers, Distributors. ISBN 978-81-7391-109-5.
- Śrīnivāsabhaṭṭa (1982). Haṭharatnāvalī. M. Ramakrishna Reddy.
{{cite book}}: Text "first" ignored (help) - Tinoco, Carlos Alberto (1997). Upanishads. IBRASA. ISBN 978-85-348-0040-2.
