Upanishads

Dhyanabindu Upanishad

Krishnayajurveda
group of Upanishads – yoga

1. If sin is like a mountain, piling up many yojanas, it can be destroyed only by the exercise of contemplation.

2. The syllable (OM) is the highest seed, above which stands the humming point. The syllable sounds, dying away, but the highest state is soundless.

3. But the word (any word) comes from that unproduced highest Word; the yogi who has found That Supreme has cut off doubts.

4. The tip of a hair, split into a hundred thousand parts: that (hundred-thousandth) part is half, and that part is (again half and so on), but at the end of the reductions is That, the real one.

5. Like a scent within a flower, like butter in milk, like oil in (sesame) grains, gold in the rock,

6. so all beings are like pearls on the thread of the Self (Atman); the steadfast mind, the equanimity of the knower of the Good are based on the Good.

7. For like sesame oil, the scent in flowers, in the body of Man is He, but also outside (him, as well as) inside.

8. The tree, as is known, consists of parts, its shadow is as if homogeneous; in the part-consisting one, the indivisible, everywhere Himself, the real one.

9. (Therefore) pronouncing only one (syllable) OM, the indivisible Good is contemplated by those desiring Liberation. Earth, Fire, Rigveda, (proclamation) and the Great Ancestor (Brahma)

10. in the letter A, the first member of the pranava, appear and dissolve. Atmosphere, Wind, Yajur (veda), bhuvas, Vishnu, the Motivator of People

11. in the sound U, the second member of pranava, appear and dissolve.

Heaven, the sun, Samaveda, svara, and also the Great Lord (Shiva)

12. in the sound M, the third member of pranava, appear and dissolve. The sound A is yellow in color, this is the property of activity – (thus) they say,

13. the sound U is nature (sattva), white; the sound M is black, darkness (tamas). He who does not know the eight members, the four feet, the three states, the five wonderful (deities)

14. the sound OM will not be good (brahman). For pranava is the bow, the Self (Atman) is the arrow, the Good is the goal, it is said,

15. being attentive, one should pierce Him like an arrow.

(Then) actions cease, (when) all near and far are seen in Him.

16. By the sound of OM the deities are produced, by the sound of OM the heavens are produced, by the sound of OM the Universe of the three worlds with the moving and the immobile is produced.

17. The short (sound of OM) burns away sins, by the long one – imperishable success is given, the halves of pranava collected together bestow Liberation.

18. Like oil (that flows) in a continuous stream, like the long ringing of a bell – (thus sounds) the ineffable summit of Pranava. Whoever knows this is versed in the Veda.

19. In the middle of the lotus flower of the heart, motionless, like a lamp, the size of a thumb, one should contemplate the unshakable Lord.

20. Through the left nostril one draws in air until the belly is filled; (then) one should contemplate the syllable OM, abiding in the middle of the body, surrounded by flame.

21. Brahma is the filling, it is said, Vishnu is the retention, emptiness is Rudra, (thus) the wonderful Pranayama is explained.

22. Having made the Self the (lower) plate and the Pranava the upper, by repeated friction of contemplation one can see God hidden like fire (in wood).

23. By the hum of the echo of OM, one diligently gathers the breath around (it) until every other sound dissolves.

24. OM is (this) coming and going, beginning, movement, absence. (He) is the only one, sparkling with millions of suns. Those who see the Self, the Swan, located within all people are truly free.

25. All three transitory (worlds) – the emission of the mind, the arrangement, the cessation of the accomplished, and this mind goes to dissolution – such is the transcendental establishment of Vishnu!

26. The lotus of the heart with eight petals with 32 stamens: in its middle is the Luminary, in the middle of the Luminary is the (crescent) Moon,

27. in the middle of the crescent is the Flame, inside the Flame is the radiance, inside the radiance is the throne, decorated with various jewels.

28. In the middle of it is the wonderful Vasudeva, the real one, with the sacred (curl of hair) Srivatsa and with (the stone) Kaustubha on his chest.

29. Resembling a pure crystal, equal in brilliance to ten million moons – thus should one reverently contemplate the Great Vishnu. Or in the following (way):

30. resembling a flax flower, located in the area of the navel, the four-armed Great Vishnu should be perceived when filling (the body with air).

31. When holding (the breath), one should perceive in the area of the heart, sitting on a lotus flower of the color of a reddish jewel, the four-faced Good (Brahma), the Great Ancestor.

32. And when emptying, the self-realized (sees) in the area of the forehead the three-eyed (Shiva), resembling a pure crystal, the healer, the destroyer of evil.

33. The water-born (lotus) with its stem upward, its flower downward and with its corolla facing downwards, resembling a banana flower, healing, the essence of all the Vedas,

34. having a hundred petals, blooming for a hundred years, with a huge seed pod – (where) one above the other (are) the Bright (sun), the Moon, the Flame; let (the practitioner) contemplate.

35. The knower, straightening and opening the lotus, where (are) the Moon, the Fire, the Sun, taking the seed of that core, Himself motionless, passes away

36. three states, three measures, three Brahmanas, three letters, three worlds and a half. He who knows this – is versed in the Veda.

37. Like oil in a continuous stream, like a long hum of bells – the vanishingly quiet sound of a point. He who knows this is versed in the Veda.

38. Just as the blue lotus draws in moisture with its stem, so let the yogi, steadfast on the path of yoga, also draw in air.

39. Half covering the cup of the mud-born (lotus), let him draw in (air) only with the stem, let him lead to dissolution in the space between the eyebrows.

40. For in the space between the eyebrows in the forehead is the root of the nose, (There) from birth is the region of immortality, the majestic abode of Good.

41. Postures, restraint of breath, non-feeding (of the senses), retention (of thought), contemplation, accomplishment – these are the six limbs of Yoga.

42. Postures are numerous, as many as there are species of living (beings), their similarity and difference is understood (only) by the Great Lord.

43. Perfect, Vigorous, also Lotus and Lion – they say, the four most important, (Root) support is the first chakra, the second – svadhishthana.

44. Between them – the pubic region in the form of desire, it is indicated; in muladhara, in the region of the anus – a four-petalled mud-born (lotus).

45. In its middle, they say, is the womb, which the perfect ones worship under the name of desire; in the middle of the womb is the sign (of Shiva), facing backwards,

46. above (it) is like a cut jewel; whoever knows this is versed in yoga. Like molten gold, like a stroke of flashing lightning. tetrahedral, located above Fire, but below the member.

With its sound, let that svadhishthana become the abode of breath.

48. Svadhishthana chakra is precisely the ud, thus it is indicated, from where the air, like a thread of pearls, permeates the body.

49. Near the navel, they say, is a round chakra, truly full of jewels. (Above), in the Great Wheel – 12 spokes; limited by good and sins,

50. while the living (soul) wanders there, it will not reveal its essence. Above the member, but below the navel, there is a tuber similar to a bird's egg,

51. from which 72 thousand currents emanate. Of these thousand currents, 72 thousand are named.

52. The most important where the breaths flow are ten mentioned: Ida, Pingala and, of course, the third one – Sushumna,

53. Gandhari, Hastijihva, Pusha and, of course, Yashasvini, Alambusa, Kuhuratra, Shankhini – ten (in all) are mentioned.

54. Such is the wheel created from the currents.

Yogins should always practice constant guidance of the breath (prana).

The deities of the three especially famous currents (are):

55. The Moon is (the deity) of Ida, the Sun – of Pingala, Fire – of Sushumna. Ida is on the left side, pingala is on the right,

56. in the middle is sushumna – these are the three paths of breath: prana, apana, samana, udana and vyana.

57. (In addition to) prana and others, five winds are also known: naga, kurma, krikaraka, devadatta, dhananjaya.

58. They swirl in thousands of currents of the embodied (soul) living.

Subject to prana and apana, the living soul rushes up and down,

59. to the right, to the left, invisible because of mobility, rushes about like a ball sent by a stick, (while) prana with apana are like those sending (the ball).

60. Therefore the living (soul) cannot stop. Prana attracts apana, and apana attracts prana,

61. (prana) is “like a bird on a rope” (apana); whoever knows this is versed in yoga. With the sound HAM (prana) rushes outward, with the sound

SA it returns again:

62. this mantra “HAM-SA, HAM-SA” life recites continuously, 21,600 times, day and night.

63. Following this count, the soul continuously repeats the mantra, called unrepeatable – (this) prayer the yogi is forever freed,

64. only by this decision a person is freed from sins. There was no other equal (to this) knowledge, no other equal recitation,

65. no other equal purity has ever been and will be. On the path by which one can reach the sorrowless abode of Good, –

66. the gate blocked by the head of the sleeping Supreme Lady. Awakened by the flame of the union of the mind with the air,

67. (it) passes up the sushumna, like a needle pulling a thread. And as if with an effort opening a door with a key,

68. let that Ringed Yogi open the gates of Liberation.

69. Having folded his hands in prayer, holding his legs in the lotus position, firmly pressing his chin to his chest and perceiving That through contemplation, again and again raising the air upward and after completely holding the breath releasing it, through the Power he attains incomparable awakening.

70. In the lotus position, the Yogi, filling the openings of the currents, holding the air, will then undoubtedly be liberated.

71. The limbs should be anointed with moisture born of effort, one should abstain from bitter, sour, salty, and be content with the joy of drinking milk.

72. A chaste, moderate yogi, having set yoga as the highest goal, will rise to perfection in a year; no other means are conceivable.

73. Having raised kundalini from a tuber, that yogi is endowed with perfection. By uniting prana with apana, by reducing urine and feces

74. Even an old man who constantly (performs) the Root Lock becomes young. By squeezing the perineum with the heels, one should contract the anus.

75. (Then) apana rises upward. This is called the Root Lock.

Which incites the great bird – (the soul) – to tireless soaring,

76. verily, as the Lifting (lock) is known here. This should be done by drawing the intestines into the stomach from the navel and above.

77. This Lifting Lock is the one that kills the maned elephant of death (the lion), for it prevents the outpouring of Cloud moisture from the head into the bottom of the transitory (body).

78. Finally, the Lock of the Loop Bearer, which expels the accumulation of diseases of the ear, the perfect Lock of the Loop Bearer helps to lock the ear.

79. Colostrum does not fall into the fire and air does not come out, (when) they enter the Cave of the Skull with a curled tongue,

80. with the direction of the eyebrows with the gaze, they receive the Seal of the Heavenly Wanderer.

He who knows the Seal of the Heavenly Wanderer will not faint,

81. neither illness, nor drowsiness, nor thirst will kill him.

He who completes the Seal of the Heavenly Wanderer is not tormented by illness, is not soiled by deeds,

82. is not bound by time.

As the tongue moves in space (of the skull) – so thoughts wander in space with that force,

83. which is called khechari mudra, revered by the perfect. Thanks to khechari mudra from his raised ud

84. not a drop is lost in the womb (of the yogi) of the desired (woman).

(And) since the seed remains in the body, is death (fearful to him)?

85. Thus the seed sealed by the Heavenly seal does not leave, (but) even if the leaked (semen) fell into the round womb,

86. it can be sucked up by the powerful upward force of the Womb Seal.

There are two kinds of semen, whitish and reddish,

87. the whitish, it is said, is sperm, the reddish is menstrual blood, similar in color to the coral branch, located in the womb.

88. The sperm is in the lunar region, (therefore) it is difficult to combine them into one. Semen is Shiva, blood is his Power, semen is the moon, blood is the sun;

89. achieving the intercourse of both, they attain the highest body.

When the blood, driven by Air and Force, appears in space (of the skull)

90. and unites with the Sun, then the figure becomes divine.

Semen unites with the Moon, as blood with the Sun;

91. who knows what these two juices have in common, is versed in yoga. Purification from many secretions by the combination of the Moon and the Sun

92. is accomplished by the Great Seal, which dries up moisture well.

93. Pressing the chest with the lowered chin and the left foot – on the opening in the womb, also holding the extended right leg with the hands, filling the pair of receptacles of the abdomen with air, then locking it, one should slowly exhale; this, destroying (sins), even (leading) to expulsion (from the community), is called the Great Seal.

94. This is what is reported about the body: in the region of the heart – an eight-petaled lotus, in the middle of it – a drawing of a circle with a light-like living (soul) located there, the size of an atom.

In it everything is located, everything is born, everything is accomplished.

“I act, I enjoy the image: happy, unhappy, crooked, lame, deaf, dumb, fat, thin” – by faith such an independent (Himself) exists. The eastern petal is white in color, when (the thought) remains in the eastern petal, then there appears a desire for truth, accompanied by adoration (of God). The Agai (southeastern) petal is red in color, when (the thought) remains in the Agni petal, then there appears a desire for drowsiness and laziness. The southern petal is black in color, when (the thought) remains in the southern petal, then there appears a desire for hatred and anger. The southwestern petal is blue in color, when (the thought) remains in the southwestern, then there appears a desire for evil and harm. The western petal is the color of crystal, when (the thought) remains in the western petal, then there appears a desire for play and fun. The northwestern petal is ruby in color, when (the thought) remains in the northwestern, then there appears an aversion to wandering and vanity. When in the northern petal, yellow in color, (Sam) remains, then the desire for pleasures and adornment (of the body) appears.

The northeastern petal is azure, when in the northeastern petal (thought) remains, then the desire for giving and compassion appears. When a thought appears at the junction (of the petals), then a great number of diseases appear, upsetting the wind, bile, phlegm. When it stops in the core, then (Sam) knows everything, sings, dances, teaches, gives birth to bliss.

When the (inner) gaze gets tired from the effort to hold the goal, one must call up the first image of a circle in the color of the bandhuka flower, from immersion in its center a state of drowsiness appears; in the middle of the state of drowsiness, the state of sleep occurs.

In the middle of the state of sleep, visible, auditory and other representations are born, various dreams, from which fatigue appears. To remove fatigue, one must call upon the image of the second circle of the color of indracopa, from immersion in its middle, deep sleep appears.

In deep sleep, the mind unites with the Only and Transcendent Lord, (and) the eternal consciousness of the essence appears, after which – the essence of the Transcendent Lord is achieved.

Then, having imagined the third image of the circle of the color of the red lotus, immersion in (its) middle is accomplished, (there) the Fourth state occurs. In the Fourth – with the only, Most Transcendent (state) the connection occurs, the eternal consciousness of the essence appears. Then slowly, slowly one should approach tranquility, having established the subordinate mind with the mind on the Self (Atman); then nothing is recognized. (When) the union of prana-apana is accomplished, Everything becomes perceptible by the Self.

When the Fourth state is transcended, then the essence of Universal bliss appears, every duality is transcended. As long as the body lasts, so long does enjoyment exist.

Then by the essence of the Supreme Self possession appears, thus Deliverance appears, there is no other approach to the vision of the Self.

By the merging of the Four roads the Great Gate the breath passes to the place located above the Triangle, (where) the Unshakable is perceived.

95. Verily, one should meditate on the above-mentioned Triangle on the five colors (elements) – Earth and others, the five breaths – prana and others, on the colors of the seeds and (their) regions: the sound I AM – the seed of prana, similar to a blue thundercloud; the sound RAM – the seed of Fire and apana, similar to the Sun;

96. the sound LAM – the form of Earth and vyana, similar to bandhuka; the sound VAM – life and udana, (similar to the color) of a conch;

97. the sound HAM – the form of air and samana, crystal shine, (through) the heart, navel, nose and throat, feet, starting from the big toes, passing.

98. It revolves along the paths of 72 thousand currents, passing (through) 280 million pores.

99. But samana and prana are one, for the only (soul) is alive.

Starting with rechaka, let him perform the three (stages of breathing) with a firmly collected consciousness,

100. little by little gathering the harvest in the secret cavity of the lotus of the heart. Having bound prana and apana, let him raise (them) with pranava,

101. closing the ear, also the (male) sign, (where) the sushumna, in beauty like the stem of a lotus, (rises) from the muladhara.

102. There is an ineffable sound, produced by the vulture of the vina, a sound – as if in the middle of a conch and other (instruments) an echo.

103. The sound that has reached the air hole is like the cry of a peacock.

In the middle of the cranial cave, in the middle of the four gates –

104. there reigns Himself, as if in the firmament a radiant disk. In the middle of the double bow in the holes of Brahman is the Power (Shakti).

105. Let the Husband, having dissolved the mind, here see Himself, the Jewels, the light of the moon, the seed, the foot of the Great Lord – that husband who knows this, attains the Special – it is said in the Upanishad.

Thus ends the Dhyanabindu Upanishad.