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Darśana-upaniṣad VI

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  1. Sāṁkr̥ti, listen carefully! I’ll describe the method of breath control (prāṇāyāma). Prāṇāyāma is described through recaka, pūraka and kumbhaka.
  2. Recaka, pūraka and kumbhaka were described as consisting of 3 letters (varṇaA, U & M); the same thing is said about praṇava and prāṇāyāma is made up of this.
  3. Sitting on the belly and breathing in, must draw the air through the iḍā; at that time should remember the letter A () for 16 mātrā.
  4. Then the air inspired must held for 64 mātrā, time in which must remember the shape of the letter U () and repeat praṇava.
  5. Focusing entirely on the repetition, should keep the air as much as is possible. Remembering the shape of the letter M (म्) eliminates the inspired air
  6. Through the piṅgalā for 32 mātrā. This is prāṇāyāma and only this should be practiced.
  7. Then, inspiring through piṅgalā time of 16 mātrā, should remember the shape of the letter A (), with the mind in one point.
  8. The self-controlled knower, keeping the inspired air and repeating praṇava, must meditate on the shape of the letter U () for 64 mātrā
  9. And then, remembering the the letter M (म्), eliminates the air through iḍā. The wise should inspire again, of course, through iḍā.
  10. O, lord of ascetics! Thus prāṇāyāma must be always practiced. Through such a practice for 6 months continuously comes to possess knowledge.
  11. Through such a practice continued for a year, becomes the knower of brahman. The devotee of Yoga practice, being deeply involved in his own responsibilities, will be liberated only by the knowledge gained through prāṇāyāma.
  12. Filling the “belly” with air from outside is called pūraka. Retention of air, like in a pot (kumbha) is called kumbhaka. Emptying the air out of the “belly” is mentioned as recaka.
  13. Wise! That prāṇāyāma which produces excessive sweating is lower, a shaking is middle, through which levitation can be obtained is superior.
  14. Each step from the above must be practiced until levitation it achieved. When the superior prāṇāyāma is acquired, the learned man becomes happy.
  15. O, very pious one! The mind (citta) becomes pure by prāṇāyāma, and when the mind is pure the inner light becomes clear to the own eyes.
  16. Prāṇa entirely united with the mind (citta) is situated in the supreme ātman. The body of the man with great soul (mahātman), devoted to prāṇāyāma,
  17. Levitate. His complete release may result from the smallest form of knowledge. Abandoning recaka and pūraka must continually practice kumbhaka.
  18. Fully freeing from all the sins obtains the right knowledge, subtlety of thought, while grey hair etc. is disappearing.
  19. For the one who is devoted to prāṇāyāma there is nothing difficult. Therefore should practice prāṇāyāma with abnegation.
  20. O, very pious one! I will show you the usefulness of prāṇāyāma. Always at twilight, at Brahmā’s time or at noon
  21. Must draw external prāṇa, filling up the “belly”, and so hold it in the tip of the nose, in the middle of nābhi and then in the thumb of the foot.
  22. O, very pious one! Man can live a hundred years without any disease and thus becomes the winner by focusing on the tip of the nose.
  23. By focusing in the middle of nābhi all diseases disappear and – o, sage! –  by keeping it in the thumb of the leg appears lightness of the body.
  24. That man must “drink” always the breath drawn through the tongue; thus the yogin fully get rid of diseases, fever and fatigue.
  25. Having drawn the breath through the tongue it must be kept at the root the tongue; must drink deliberately amr̥ta, gaining full happiness.
  26. Having drawn the breath through the iḍā it must be kept between the eyebrows; if he drinks the pure amr̥ta, surely escapes of all diseases.
  27. O connoisseur of the Vedic truths! Both through iḍā as well as piṅgalā must be kept in the navel; through this the man is released from all diseases.
  28. The breath must be risen through the tongue for a month at the three joints; it must be kept carefully in the navel and to drink amr̥ta.
  29. Diseases, occurred because of vāta and pitta, surely disappear. Having drawn the breath through the nostrils it must be kept in the eye
  30. So that the eye diseases disappear; the same way it must be kept in the ears; and the breath similarly risen to the head must be kept there and thus the diseases of the head disappear. O, Sāṁkr̥ti! I told you the truth.
  31. Being in the svastika-āsana and having the mind under control must make apāna to rise through repetition with great care of AUM.
  32. Must clog perfectly with the hands the instruments of knowledge: ears etc. – o, sage! – with pollices clog the ears, with indices the eyes;
  33. With the other, nostrils and mouth. Having the instruments of knowledge covered must keep the breath in the head until appears ānanda.
  34. O, great sage! Must make very carefully prāṇa to enter in the brahma-randhra. O, sinless one! When the breath enters the brahma-randhra also occurs nāda.
  35. At first like the sound of conch-shell (śaṅkha), then like a thunder and when the breath has reached the middle of the head like a mountain waterfall.
  36. O, learned one! Afterwards the delighted ātman becomes immediately near. Further, the knowledge perfected through Yoga is the negation of saṁsāra.
  37. Frenulum must pressed firmly with the right and left ankle; wise man must press with the right and left ankle
  38. The articulation which is beneath the knee, remembering the god Triyambaka and also to remember Vināyaka and Vāgīśvarī.
  39. O, sage! Absorbing the breath through the beginning of the penis urethra – o, wise one! – with the help of praṇava along with bindu,
  40. O, chief of Brahmans! Must be kept it in the middle of the root (mūlādhāra). Fire, intensified through the breath kept so, goes through the intercession of Kuṇḍalī.
  41. Then the breath along with the fire go through the suṣumnā. Who practice thus will conquer immediately the breath.
  42. O, eminent sage! In the beginning sweat, then shake and finally, rising the body – these are signs of conquest breath.
  43. For the one who practice so hemorrhoids (mūla-roga) disappear – o, Sāṁkr̥ti! – anal fistulas disappear, all diseases disappear.
  44. Sins disappear, whether small or large. When the sin vanishes, that great mirror of the mind becomes fully pure.
  45. Then through the benevolence of Brahmā etc., detachment occurs the heart. For the detached one from saṁsāra knowledge leads to the absolute unity (kaivalya). By knowing god Sadāśiva fetters disappear forever.
  46. That one who has tasted at least once from nectar of knowledge, he runs towards there giving up all actions.
  47. Sages say that the universe has a spiritual nature; others, with poor vision (kudr̥ṣṭi) due to ignorance, see it as having a material nature.
  48. Through the knowledge of the ātman’s nature ignorance (ajñāna) disappears. O, very wise one! When the ignorance vanishes also the attraction etc. disappears.
  49. O, wise one! When attraction etc. no longer exists, virtue and sin disappear; when these two disappear he will no longer be connected with a body.

Thus was the sixth part of Darśana-upaniṣad

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