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The Varaha Upanishad is divided over five chapters. There are 228 verses in total and they majority are written in the anustubh meter. There are also some sections in prose. The story features around Rbhu, who performed penance for twelve years and is then approached by Lord Vißñu in incarnation as a Varah, that come to grant him a boon. Rbhu has no interest in material things and his sole request is to attain the knowledge of Brahman and what constitutes the essence of this world.
In the first chapter he is being instructed in the knowledge of Tattvas (the building-blocks) of the universe and the 24-principle theory of Sankya, 36-principle theory of Kashmiri Shaivism and finally the 96-principle theory Siddhanta Shaivism.
In the second chapter the many definitions of Brahmavidyå are being explained. Initially the basic teachings centers around carrying out ones duty, acting out ones responsibilities, engaging in religious austerities, serving ones guru and learning to practice discrimination as the primary means to awaken a greater receptivity from within. As one then learns to subdue the sensual organs, give up the concept of mind, one may eventually become fit to experience the Consciousness of the divine, the self-shining principle that is the all-pervading inmost principle of everything that exists.
That person who experiences his own åtman, as the inmost witness, beyond cast and creed, will himself become Brahman. Whoever sees through the evidence of Vedanta, this visible universe as the luminous presence of the Lord, he becomes liberated instantly (2. 13-14).
In the world of transmigration, the consciousness of Brahman is the only consciousness that is all pervading, indestructible and eternal. What is changing is the world of the phenomena and the practitioner is urged to go beyond this by taking refuge in something that is constant, self-luminous within ones own heart. All great philosophies and elaborated thought structures on this matter can only reveal an indirect form of wisdom. Ultimately the experience has to become integrated in ones own heart, as an immediate source of knowledge, a direct experience that reveals the truth from within. Ones whole thought structure has to be refined and one of the initial practices recommended is to examine ones thoughts and actions and learn to abandon concepts like æmeæ and æmineæ, which is considered to be the root of all bondage. It is further suggested that one learns to relinquish the six enemies[1] lurking in the heart and abandon all sense of duality in order to more clearly perceive the self-illuminating essence of Brahman. As salt is dissolved in water, so the mind is dissolved when absorbed in åtman. The definition of Samådhi is here given as an internal absorption and the ultimate teachings on yoga here centers on how to find that inmost support from within. The hierarchy of the body, from the gross to the subtle, is here similar to what is found in BG[2] and HYP:
The master of the sense organs is the mind, the master of mind is prana, the master of prana is nada, the master of nada is laya; therefore laya yoga should be practiced (2. 80).
This higher state of yoga (here = Brahman) is difficult to attain for ignorant people whose mind is driven by sensations or ambition. In the initial stages a whole
lot of work needs to be done in order to elevate ones inner vision, yet as one climbs the ladder of internal awareness eventually all thoughts, concepts, practices, rituals and prayers needs to be relinquished as one stands naked with the atman alone.
In the 3rd chapter there are more elaborations on the inmost principle of Brahman and the practitioner is urged to cleanse his mind and whole being through repeated effort. The principle teachings is to learn to renounce all thoughts and concepts as they appear in the mind and stall their further fluctuations by recognizing the inmost consciousness of what is. This is illustrated in the following metaphor:
As the reflected sun appears to move in the fluctuations of water, so the åtmå becomes visible in this mundane existence through its contact with the Ego. Yet this mundane existence has citta (the mind) as its root. The åtmå has Brahman as its root! This citta should be cleansed with repeated effort (3. 20-21).
In the final two chapters, the Lord is no longer instructing ›bhu. Now ›bhu is instructing his pupil Nidågha on four types of Jîvanmukta (liberation) within the seven worlds. In short it is a gradual process that starts with aligning to certain principles, reaching a gradual refinement and then transcending all thoughts and concepts all together. The final goal is summarized as follows:
Where is then delusion? Where is suffering, for one who has realized this whole universe to be nothing but Brahman? When his Buddhi (intelligence) is solely merged in Brahman, that is the end of all experience and one is liberated from all sins committed through numerous lifetimes (4. 42-44).
In the final chapter the practical teachings of yoga finally commence. First we are instructed regarding the building blocks of the body. The five elements and how these are interconnected due to a network of nå∂îs supported by pråña. This pråña has no place to rest and is consistently moving while gradually consuming the body. Three principle bandhas[3] are introduced to seal the energy within the spine and prevent the pråña from dissipating. The perfection of the primary limbs of yoga is supported by the practice of Mantra yoga and Hatha yoga. The standard eight limbs are referred to. There are ten Yamas and Niyamas and eleven postures are recommended. The standard size of the body is here also given to be 96 a¶gulas and a further explanation is given regarding the seven cakras, the twelve principle nå∂îs and how they are connected. The nå∂îs are here also compared to woven threads that hold a cloth together. The strongest central portion is the sußumnå and all other threads/nå∂îs are supported and spring out from that. The spine, neck and head should be kept in a straight line, while practicing pråñåyåma , for the ultimate flow of pråña. Once focus should rest on the tip of the nose, heart and internal bindu for the awakening of a more subtle energy that may eventually result in the experience of åtman.
The major practices centers around lifting the pråña through the help of pråñåyåma and bandhas. This is integrated with the practice and visualization of Prañava (OM) in different places within the body. As the nå∂îs become purified it is considered possible to raise the Kuñ∂alinî up through the internal cakras until it eventually merge in the highest center, where Lord ¸iva abides and the nectar of immortality is tasted.
To keep calm and composed while practicing åsanas and pråñåyåma are always recommended. Brahman is first and foremost what is to be contemplated in all ones activity and he is the ultimate support of all there is. No matter what level of skill and proficiency one may attain in the physical practice it is worth nil unless one can awaken a greater receptivity of that inmost principle. In the higher stages of pråñåyåma the breath naturally ceases for longer periods of time, yet this can never be attainable by mere force or physical restrain. It is rather a new internal support that makes itself more present and as the mind and body can be more absorbed in that, stopping the breath for hours on is said to be completely natural!
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[1]Kåma, krodha, moha, måda, låbha, matsarya. Desire, anger, delusion, pride, greed and jealousy.
[2] Within BG the hierarchy is: Senses, mind, intellect, Self and God (Krishna)
[3] Mülabandha, Uddiyåna-bandha and Jålandharadhå®a bandha.