Thirty Minor Upanishads: 24.

hynabinu-Upanisha of Smavea

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HYNABINU-UPANISHA OF

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SMAVEA

EVEN if sin should accumulate to a mountain extending over many yojanas (distance), it is destroyed by hynayoga. At no time has been found a destroyer of sins like this. Bjkshara (seed-letter) is the supreme binu. Na (spiritual sound) is above it. When that na ceases along with letter, than the na-less is supreme state. That yogin who considers as the highest that which is above na, which is anhaa, 2 has all his doubts destroyed. If the point of a hair be divided into one-hundred thousand parts, this (na) is one-half of that still further divided; and when (even) this is absorbed, the yogin attains to the stainless Brahman. One who is of a rm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in m like odour in owers, ghee in milk, oil in gingelly seeds and gold in quartz. Again just as the oil depends for its manifestation upon gingelly seeds and odour upon owers, so does the Purusha depend for its existence upon the body, both external and internal. The tree is with parts and its shadow is without parts but with and without parts, m exists everywhere.

The one akshara (letter OM) should be contemplated upon as Brahman by all who aspire for emancipation. Phiv, agni, gvea, bh and Brahmall these (are absorbed) when Akra
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(A), the rst ama (part) of praava (OM) becomes absorbed. Anariksha, yajurvea, vyu, bhuva and Vishu, the Janranaall these (are absorbed) when Ukra (U), the second ama of praava becomes absorbed. yur, sun, smavea, suva and Mahevaraall

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these (are absorbed) when Makra (M), the third ama of praava becomes absorbed. Akra is of (pa) yellow colour and is said to be of rajogua; Ukra is of white colour and of savagua; Makra is of dark colour and of amogua. He who does not know Omkra as having eight agas (parts), four pas (feet), three shnas (seats) and ve evas (presiding deities) is not a Brhmaa. Praava is the bow. m is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all karmas return (from him, viz., do not aect him). The Veas have Omkra as their cause. The swaras (sounds) have Omkra as their cause. The three worlds with (all) the locomotive and the xed (ones in them) have Omkra as their cause. The short (accent of OM) burns all sins, the long one is decayless and the bestower of prosperity. United with arhamr (half-metre of OM), the praava becomes the bestower of salvation. That man is the knower of the Veas who knows that the end (viz., arhamr) of praava should be worshipped (or recited) as uninterrupted as the ow of oil and (resounding) as long as the sound of a bell. One should contemplate upon Omkra as vara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. Taking in vyu through the left nostril and lling the stomach with it, one should contemplate upon Omkra as being in the middle of the body and as surrounded by circling ames. Brahma is said to be inspiration; Vishu is said to be cessation (of breath), and Rura is said to be expiration. These are the evas of pryma. Having made m as the (lower) arai (sacricial wood) and praava as the upper arai, one should see the God in secret through the practice of churning which is hyna. One should practise restraint of breath as much as it lies in his power along with (the uttering of)

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Omkra sound, until it ceases completely. Those who look upon OM as of the form of Hamsa staying in all, shining like crores of suns, being alone, staying in gamgama (ever going and coming) and being devoid of motionat last such persons are freed from sin. That manas which is the author of the actions (viz.), creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vishu.

The lotus of the heart has eight petals and thirty-two laments. The sun is in its midst: the moon is in the middle of the sun. Agni is in the middle of the moon: the prabh (spiritual light) is in the middle of agni. Ptha (seat or centre) is in the midst of prabh, being set in diverse gems. One should meditate upon the stainless Lord Vsueva as being (seated) upon the centre of Ptha, as having rvasa 1 (black mark) and Kausubha (garland of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as resembling crores of moons in brightness. He should meditate upon Mah-Vishu as above or in the following manner. (That is) he should meditate with inspiration (of breath) upon Mah-Vishu as resembling the aas ower and as staying in the seat of navel with four hands; then with restraint of breath, he should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the gaura (pale-red) colour of gems and having four faces: then through expiration, he should meditate upon the three-eyed iva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its ower (or face) below and the stalk above or like the ower of a plantain tree, being of the form of all Veas, containing one hundred petals and one hundred leaves and having the pericarp full-expanded.

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There he should meditate upon the sun, the moon and the agni, one above another. Passing above through the lotus which has the brightness of the sun, moon and agni, and taking its Hrm bja (letter), one leads his m rmly. He is the knower of Veas
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who knows the three seats, the three mrs, the three Brahms, the three aksharas (letters) and the three mrs associated with the arhamr. He who knows that which is above binu, na and kal as uninterrupted as the ow of oil and (resounding) as long as the sound of a bellthat man is a knower of the Veas. Just as a man would draw up (with his mouth) the water through the (pores of the) lotus-stalk, so the yogin treading the path of yoga should draw up the breath. Having made the lotus-sheath of the form of arhamr, one should draw up the breath through the stalk (of the ndis Sushumn, Id and Pigal) and absorb it in the middle of the eyebrows. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman.

Postures, restraint of breath, subjugation of the senses hra, hyna and samhi are the six parts of yoga. There are as many postures as there are living creatures; and Mahevara (the great Lord) knows their distinguishing features. Siha, bhara, simha and pama are the four (chief) postures. Mlhra is the rst chakra. Svhishthna is the second. Between these two is said to be the seat of yoni (perineum), having the form of Kma (God of love). In the dhra of the anus, there is the lotus of four petals. In its midst is said to be the yoni called Kma and worshipped by the sihas. In the midst of the yoni is the Liga facing the west and split at its head like the gem. He who knows this, is a knower of the Veas. A four-sided
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gure is situated above agni and below the genital organ, of the form of molten gold and shining like streaks of lightning. Pra is with its sva (own) sound, having Svhishthna as its ahishthna (seat), (or since sva or pra arises from it). The chakra Svhishthna is spoken of as the genital organ itself. The chakra in the sphere of the navel is called Maipraka, since the body is pierced through by vyu like mais (gems) by string. The jva (ego) urged to actions by its past virtuous and sinful karmas whirls about in this great chakra of twelve 1 spokes, so long as it
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does not grasp the truth. Above the genital organ and below the navel is kana of the shape of a bird's egg. There arise (from it) ndis seventy-two thousand in number. Of these seventy-two are generally known. Of these, the chief ones are ten and carry the pras. Id, Pigal, Sushumn, Gnhr, Hasijihv, Pasha, Yaasvin, Alambus, Kuh and khin are said to be the ten. This chakra of the midis should ever be known by the yogins. The three ndis Ida, Pigal and Sushumn are said to carry pra always and have as their evas, moon, sun and agni. Id is on the left side and Pigal on the right side, while the Sushumn is in the middle. These three are known to be the paths of pra. Pra, Apna, Samna, Una, and Vyna; Naga, Karma, Kkara, evaaa and hanajaya; of these, the rst ve are called pras, etc., and last ve Naga, etc. are called vyus (or sub-pras). All these are situated (or run along) the one thousand ndis, (being) in the form of (or producing) life. Jva which is under the inuence of pra and apna goes up and down. Jva on account of its ever moving by the left and right paths is not visible. Just as a ball struck down (on the earth) with the bat of the hand springs up, so jva ever tossed by pra and apna is never at rest. He is knower of yoga

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who knows that pra always draws itself from apna and apna draws itself from pra, like a bird (drawing itself from and yet not freeing itself) from the string (to which it is tied).

The jva comes out with the letter Ha and gets in again with the letter Sa. Thus jva always utters the manra 'Ham-sa,' 'Hamsa'. The jva always utters the manra twenty-one thousand and six hundred times in one day and night. This is called Ajap Gyar and is ever the bestower of nirva to the yogins. Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a japa equal to this or a meritorious action equal to this. Paramevar (viz., kunalin aki) sleeps shutting with her mouth that door which leads to the decayless Brahma-hole. Being aroused by the contact of agni with manas and pra, she takes the form of a needle and pierces up through Sushumn. The
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yogin should open with great eort this door which is shut. Then he will pierce the door to salvation by means of kunalin. Folding rmly the ngers of the hands, assuming rmly the Pama posture, placing the chin rmly on the breast and xing the mind in hya, one should frequently raise up the apna, ll up with air and then leave the pra. Then the wise man gets matchless wisdom through (this) aki. That yogin who assuming Pama posture worships (i.e., controls) vyu at the door of the ndis and then performs restraint of breath is released without doubt. Rubbing o the limbs the sweat arising from fatigue, abandoning all acid, bitter and saltish (food), taking delight in the drinking of milk and rasa, practising celibacy, being moderate in eating and ever bent on yoga, the yogin becomes a siha in little more than a year. No inquiry need be made concerning the result. Kudalin aki, when it is up in the throat, makes the yogi get sihi.
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The union of pra and apna has the extinction of urine and fces.

One becomes young even when old through performing mlabanha always. Pressing the yoni by means of the heels and contracting the anus and drawing up the apnathis is called mlabanha. Uddiya banha is so called because it is (like) a great bird that ies up always without rest. One should bring the western part of the stomach above the navel. This Uddiya banha is a lion to the elephant of death, since it binds the water (or nectar) of the k which arises in the head and ows down. The Jlanhara banha is the destroyer of all the pains of the throat. When this Jlanhara banha which is destroyer of the pains of the throat is performed, then nectar does not fall on agni nor does the vyu move. When the tongue enters backwards into the hole of the skull, then there is the mur of vision latent in the eyebrow called khechar. He who knows the mur, khechar has not disease, death, sleep, hunger, thirst, or swoon. He who practises this mur is not aected by illness or karma; nor is he bound by the limitations of time. Since chia moves in the kha (k) and since the tongue has entered (in the mur) kha (viz., the hole in the mouth), therefore the mur is called khechar and worshipped by
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the sihas. He whose hole (or passage) above the uvula is closed (with the tongue backwards) by means of khecharmur never loses his virility, even when embraced by a lovely woman. Where is the fear of death, so long as the binu (virility) stays in the body. Binu does not go out of the body, so long as the khecharmur is practised. (Even) when binu comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent eort through yonimur. This binu is twofold, white and red. The white one is called ukla and the red one is said to contain much rajas. The rajas
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which stays in yoni is like the colour of a coral. The binu stays in the seat of the genital organs. The union of these two is very rare. Binu is iva and rajas is aki. Binu is the moon and rajas is the sun. Through the union of these two is attained the highest body; when rajas is roused up by agitating the aki through vyu which unites with the sun, thence is produced the divine form. ukla being united with the moon and rajas with the sun, he is a knower of yoga who knows the proper mixture of these two. The cleansing of the accumulated refuse, the unication of the sun and the moon and the complete drying of the rasas (essences), this is called mahmur. Placing the chin on the breast, pressing the anus by means of the left heel, and seizing (the toe of) the extended right leg by the two hands, one should ll his belly (with air) and should slowly exhale. This is called mahmur, the destroyer of the sins of men.

Now I shall give a description of m. In the seat of the heart is a lotus of eight petals. In its centre is jvm of the form of jyois and atomic in size, moving in a circular line. In it is located everything. It knows everything. It does everything. It does all these actions attributing everything to its own power, (thinking) I do, I enjoy, I am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of vea (white) colour, then it has a mind (or is inclined) to harma with bhaki (devotion). When it rests on the southeastern petal, which is of raka (blood colour), then it is inclined
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to sleep and laziness. When it rests on the southern petal, which is of ksha (black) colour, then it is inclined to hate and anger. When it rests on the south-western petal which is of nla (blue) colour, then it gets desire for sinful or harmful actions. When it rests on the western
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petal which is of crystal colour, then it is inclined to irt and amuse. When it rests on the north-western petal which is of ruby colour, then it has a mind to walk, rove and have vairgya (or be indierent). When it rests on, the northern petal which is pita (yellow) colour, then it is inclined to be happy and to be loving. When it rests on the northeastern petal which is of vaidrya (lapis lazuli) colour, then it is inclined to amassing money, charity and passion. When it stays in the interspace between any two petals, then it gets the wrath arising from diseases generated through (the disturbance of the equilibrium of) vyu, bile and phlegm (in the body). When it stays in the middle, then it knows everything, sings, dances, speaks and is blissful. When the eye is pained (after a day's work), then in order to remove (its) pain, it makes rst a circular line and sinks in the middle. The rst line is of the colour of banhka ower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the state of dream, it experiences the ideas of perception, Veas, inference, possibility, (sacred) words, etc. Then there arises much fatigue. In order to remove this fatigue, it circles the second line and sinks in the middle. The second is of the colour of (the insect) Inragopa (of red or white colour). Then comes the state of dreamless sleep.

During the dreamless sleep, it has only the thought connected with Paramevara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwards it attains the nature of the highest Lord (Paramevara). Then it makes a round of the third circle and sinks in the middle. The third circle is of the colour of pamarga (ruby). Then comes the state of urya (the fourth). In urya, there is only the connection of Paramm. It attains the nature of eternal wisdom. Then one should gradually attain the quiescence of buhi with

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self-control. Placing the manas in m, one should think of nothing else. Then causing the union of pra and apna, he concentrates his aim upon the whole universe being of the nature of ma. Then comes the state of turya (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.). He stays here as long as he should wear his body. Then he attains the nature of Paramm and attains emancipation through this means. This alone is the means of knowing m.

When vyu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of the well-placed triangle, 1 then is Achyua (the indestructible) seen. Above the aforesaid triangle, one should meditate on the ve bja (seed) letters of (the elements) phiv, etc., as also on the ve pras, the colour of the bjas and their position. The letter 2 is the bja of pra and

resembles the blue cloud. The letter is the bja of agni, is of apna

and resembles the sun. The letter is the bja of phiv, is of vyna

and resembles banhka ower. The letter is the bja of jva (or

vayu), is of udna and is of the colour of the conch. The letter is the

bja of k, is of samna, and is of the colour of crystal. Pra stays in the heart, navel, nose, ear, foot, nger, and other places, travels through the seventy-two thousand ndis, stays in the twenty-eight crores of hair-pores and is yet the same everywhere. It is that which is called jva. One should perform the three, expiration, etc., with a rm will and great control: and drawing in everything (with the breath) in slow degrees, he should bind pra and apna in the cave of the lotus of the heart and utter praava, having contracted his throat and the genital organ. From the Mlhra (to the head) is the Sushumn

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resembling the shining thread of the lotus. The na is located in the Vada, (spinal column); that sound from its middle resembles (that of) the conch, etc. When it goes to the hole of the k, it resembles that of the peacock. In the middle of the cave of the
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skull between the four doors shines m, like the sun in the sky. Between the two bows in the Brahma-hole, one should see Purusha with aki as his own m. Then his manas is absorbed there. That man attains kaivalya who understands the gems, moonlight, na, binu, and the seat of Mahevara (the great Lord). Thus is the Upanisha.

Footnotes
202:1 The Upanisha of the seed of meditation. 202:2 Of the heart.

204:1 The black mark on the breast standing for mlapraki and the garland for the ve elements. 205:1 In other places, it is ten. 210:1 Probably it refers to the triangle of the initiates. 210:2 There seems to be some mistake in the original. Next: 25. Hamsa-Upanisha of ukla-Yajurvea

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