Varaha Upanishad of Krishna-Yajurveda, Chapter V

Then Nidāgha asked Lord Ṛbhu to enlighten him as to the rules (to be observed) in the practice of Yoga. Accordingly He (the Lord) said thus:

"The body is composed of the five elements. It is filled with five maṇḍalas (spheres).^[1] That which is hard is Pṛthivī (earth), one of them; that which is liquid is Apas; that which is bright is Tejas (fire); motion is the property of Vāyu; that which pervades everywhere is Ākāś. All these should be known by an aspirant after Yoga. Through the blowing of Vāyumaṇḍala in this body, (there are caused) 21,600 breaths every day and night. If there is a diminution in the Pṛthivīmaṇḍala, there arise folds in the body; if there is diminution in the essence of Apas, there arises gradually greyness of hair; if there is diminution in the essence of Tejas, there is loss of hunger and lustre; if there is diminution in the essence of Vāyu, there is incessant tremor; if there is diminution in the essence of Ākāś, one dies. The jīvita (viz., Prāṇa) 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. It is for this reason that it is called Udyāna (lit., flying up). With reference to this, there is said to be a bandha (binding, also meaning a posture called Uddiyāṇabandha, by which this flight can be arrested). This Uddiyāṇabandha^[2] s to (or does away with) death, as a lion to an elephant. 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. Therefore this (Uddiyāṇabandha) 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. He should practise Mantrayoga,^[3] Layayoga and Hathayoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Mantra, and Hathayogas have each (the same) eight subservients. They are yama, niyama, āsana, prāṇāyāma, pratyāhāra, (Parana, dhyāna, and samādhi.^[4] (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). Niyama is of ten kinds. They are tapas (religious austerities), contentment, belief in the existence of God or Vedas, charity, worship of Īśvara (or God), listening to the exposition of religious doctrines, modesty, a (good) intellect, japa (muttering of prayers), and vrata (religious observances). There are eleven postures beginning with chakra. Chakra, padma, karma, mayūra, kukkuta, vīra, svastika, bhadra, simha, mukta, and gomukha, are the postures enumerated by the knowers of yoga. 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 "Chakra". Prāṇāyāma should be practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The prāṇāyāma is done through the nādis (nerves). Hence it is called the nādis themselves.

"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 Mūlādhāra or sacral plexus). Nine digits above the genitals, there is kanda of nādis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone, and blood. In it, is situate a nādī-chakra (wheel of nerves) having twelve spokes. Kuṇḍalī by which this body is supported is there. It is covering by its face the Brahmarandhra (viz., Brahma's hole) of Suṣumnā. (By the side) of Suṣumnā dwell the nādis Alambusā and Kuhūḥ. In the next two (spokes) are Vāruṇā and Yaśasvinī. On the spoke south of Suṣumnā is, in regular course, Piṅgalā. On the next two spokes, are Pasha and Payasvinī. On the spoke west of Suṣumnā is the nādi called Sarasvatī. On the next two spokes are Śāṅkhinī and Gāndhārī. To the north of Suṣumnā dwells Idā; in the next is Hastijihvā; in the next is Viśvodarā. In these spokes of the wheel, the twelve nādis carry the twelve vāyus from left to right (to the different parts of the body). The nādis are like (i.e., woven like the warp and woof of) cloth. They are said to have different colours. The central portion of the cloth (here the collection of the nādis) is called the Nābhichakra (navel plexus). Jvalantī, Nādarūpiṇī, Pararandhrā, and Suṣumnā are called the (basic) supports of nāda (spiritual sound). These four nādis are of ruby colour. The central portion of Brahmarandhra is again and again covered by Kuṇḍalī. Thus ten vāyus move in these nādis. A wise man who has understood the course of nādis and vāyus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon Turyaka (Ātmā) at the tip of his nose, in the centre of his heart and in the middle of bindu,^[5]  and should see, with a tranquil mind through the (mental) eyes, the nectar flowing from there. Having closed the anus and drawn up the vāyu and caused it to rise through (the repetition of) praṇava (Om), he should complete with Śrī bīja. He should contemplate upon his Ātmā as Śrī (or Parāśakti) and as being bathed by nectar. This is kālavañcana (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. (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. 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. Having contracted simultaneously the anus and yoni (the womb) united together, he should draw up Apāna and unite with it Samāna. He should contemplate upon his Ātmā as Śiva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate Bala (will or strength). He should try to go up by the union of Prāṇa and Apāna. This most important yoga brightens up in the body the path of siddhis. As a dam across the water serves as an obstacle to the floods, so it should ever be known by the yogins that the chāyā of the body is (to jīva). This bandha is said of all nādis. Through the grace of this bandha, the Devatā (goddess) becomes visible. This bandha of four feet serves as a check to the three paths. This brightens up the path through which the siddhas obtained (their siddhis). If with Prāṇa is made to rise up soon Udāna, this bandha checking all nādis goes up. This is called Samputayoga or Mūlabandha. Through the practising of this yoga, the three bandhas are mastered. By practising day and night intermittingly or at any convenient time, the vāyu will come under his control. With the control of vāyu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increase of rasa (essence of food). With the daily increase of rasa, there is the increase of dhātus (spiritual substances). With the increase of dhātus, there is the increase of wisdom in the body. Thus all the sins collected together during many crores of births are burnt up.

"In the centre of the anus and the genitals, there is the triangular Mūlādhāra. It illumines the seat of Śiva of the form of bindu. There is located the Parāśakti named kuṇḍalinī. From that seat, vāyu arises. From that seat, agni becomes increased. From that seat, bindu originates and nāda becomes increased. From that seat, Haṃsa is born. From that seat, manas is born. The six chakras beginning with Mūlādhāra are said to be the seat of Śakti (Goddess). From the neck to the top of the head is said to the seat of Śambhu (Śiva). To the nādis, the body is the support (or vehicle); to Prāṇa, the nādis are the support; to jīva, Prāṇa is the dwelling place; to Haṃsa, jīva is the support; to Śakti, Haṃsa is the seat and the locomotive and fixed universe.

"Being without distraction and of a calm mind, one should practise prāṇāyāma. 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 attributes. 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. (The giving out of) all external objects is said to be rechaka (expiration). The (taking in of the) spiritual knowledge of the Śāstras is said to be pūraka (inspiration) and (the keeping to oneself of) such knowledge is said to be kumbhaka (or restraint of breath). He is an emancipated person who practises thus such a citta. 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 within. It is only through kumbhaka that kumbhaka should be firmly mastered. Within it is Paramaśiva. That (vāyu) which is non-motionless should be shaken again through kaṇṭha-mudrā (throat-posture). Having checked the course of vāyu, 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 vāyu through the three yogas. He should shake Mahāmeru with the (aid of) prakotis (forces)^[6] at the mouth of vāyu. The two putas (cavities) being drawn, vāyu throbs quickly. The union of moon, sun and agni should be known on account of nectar. Through the motion of Meru, the devatās who stay in the centre of Meru move. At first in his Brahma-granthi, there is produced soon a hole (or passage). Then having pierced Brahma-granthi, he pierces Viṣṇu-granthi then he pierces Rudra-granthi. Then to the yogin comes vedha^[7] (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of gurus and devatās and through the practice of yoga.

"In the maṇḍala (sphere or region) of Suṣumnā (situated between Idā and Piṅgalā, vāyu should be made to rise up through the feature known as Mudrā-bandha. The short pronunciation (of Praṇava) frees (one) from sins: its long pronunciation confers (on one) mokṣa. So also its pronunciation in āpyāyana or pluta svara (tone). He is a knower of Veda, who through the above-mentioned three ways of pronunciation^[8] knows the end of Praṇava 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 dvādaśānta (twelfth centre). The mantras should be uttered on account of getting mantra siddhis. This Praṇava (OM) will remove all obstacles. It will remove all sins. Of this, are four bhūmikās (states) predicated, viz., ārambha, ghata, paricaya, and niṣpatti. Ārambha 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. It is said by the wise that the ghata state is that in which vāyu having forced an opening on the western side and being full, is firmly fixed there. Paricaya state is that in which vayu is firmly fixed to ākāś, neither associated with jīva nor not, while the body is immovable. It is said that niṣpatti state is that in which there take place creation and dissolution through Ātmā or that state in which a yogin having become a jīvanmukta performs yoga without effort.

"Whoever recites this Upaniṣad becomes immaculate like agni. Like vāyu, 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 jīvanmukta. This is what is said by the Ṛgveda. Like the eye pervading the ākāś (seeing without effort everything above), a wise man sees (always) the supreme seat of Viṣṇu. The brāhmaṇas who have always their spiritual eyes wide open praise and illuminate in diverse ways the spiritual seat of Viṣṇu.

"Om, thus is the Upaniṣad."

Footnotes and references:

[1]:

There are either the five elements or Mūlādhāra (sacral plexus), Svādhishthāna (epigastric or prostatic plexus), Maṇipūraka (solar plexus), Anāhata (cardiac plexus) and Visuddhi (laryngeal or pharyngeal plexus). These are situated respectively in the anus, the genital organs, navel, heart and throat. The last or the sixth plexus is omitted here, as the five plexuses mentioned above correspond to the five elements. This chapter treating of yoga is very mystical.

[2]:

This is one of the postures treated of in Śiva Saṃhitā and other books.

[3]:

There are four kinds of yoga—the fourth being Rājayoga. Mantrayoga is that in which perfection is obtained through the pronunciation of mantras. Layayoga is that in which perfection is obtained through laya (absorption).

[4]:

They mean respectively forbearance, religious restraint, posture, restraint of breath, subjugation of the senses, contemplation, meditation, and intense self-absorption.

[5]:

Lit., germ.

[6]:

It is mystic here and later on.

[7]:

He has pierced all the granthis and hence becomes a master of vedha.

[8]:

There are the three kinds of pronunciation with 1 mātrā, 2 mātrās and 3 mātrās. They are respectively hrasva, dīrgha and pluta which may be translated as short, long and very long.