--- In FairfieldLife@yahoogroups.com, "sparaig" <[EMAIL PROTECTED]> wrote:
>
> --- In FairfieldLife@yahoogroups.com, TurquoiseB <no_reply@> wrote:
> >
> > > > Or perhaps because chakras are grafted on after the vedic 
stuff he 
> > > DOES consider important? 
> > > > Maharishi mentions marmas, and not chakras.

In the early days, MMY was taslking about Kundalini, chakras, doing 
Puja to Shiva - as he did last winter. He was much more open about 
these things before.
Ingegerd
> > > 
> > > In all fairness to MMY, I don't think he wanted to open a 
pandora's 
> > > box 
> > > with this more esoteric stuff, who knows, I may not be a 
meditator now 
> > > if he did. He wants to broden his appeal not lessen it, 
afterall.....I 
> > > don't hold it against him, although it would be reassuring if 
he did 
> > > explain it from our (TM) point of view.  :-)
> > 
> > Haven't any of you guys considered the obvious?
> > He doesn't speak about chakras (and thousands
> > of other spiritual subjects) because he doesn't
> > know anything about them.
> > 
> > If you want to know about such things, go to
> > the spiritual traditions that have studied them
> > for centuries. His obviously didn't.
> >
> 
> Obviously. However, according to what little history I can find on 
the subject, the chakra 
> system grew out of mention in the Upanishads. The first mention I 
can find is in chapter 5 
> of the varaha upanishad and is primarily descriptive, IMHO:
> 
> http://www.geocities.com/advaitavedant/varaha.htm
> 
> CHAPTER - V
> 
>    Then Nidagha asked Lord Ribhu to enlighten him as to the rules 
(to be observed) in the 
> practice of Yoga. Accordingly He (the Lord) said thus:
>    1. "The body is composed of the five elements. It is filled 
with five Mandalas (spheres). 
> That which is hard is Prithvi (earth), one of them; that which is 
liquid is Apas; 
>    2. That which is bright is Tejas (fire); motion is the property 
of Vayu; that which 
> pervades everywhere is Akasa. All these should be known by an 
aspirant after Yoga. 
>    3. Through the blowing of Vayu-Mandala in this body, (there are 
caused) 21,600 breaths 
> every day and night. 
>    4. If there is a diminution in the Prithvi-Mandala, there arise 
folds in the body; if there is 
> diminution in the essence of Apas, there arises gradually greyness 
of hair; 
>    5. If there is diminution in the essence of Tejas, there is 
loss of hunger and lustre; if 
> there is diminution in the essence of Vayu, there is incessant 
tremor; 
>    6. If there is diminution in the essence of Akasa, one dies. 
The Jivita (viz., Prana) 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. 
>    7. It is for this reason that is called Udyana (lit., flying 
up). With reference to this, there is 
> said to be a Bandha (binding, also meaning a posture called Udyana-
Bandha, by which this 
> flight can be arrested). This Udyana-Bandha is to (or does away 
with) death, as a lion to an 
> elephant. 
>    8. 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.
>    9. Therefore this (Udyana-Bandha) 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. 
>    10. He should practise Mantra-Yoga. Laya-Yoga and Hatha-Yoga, 
through mild, 
> middling and transcendental methods (or periods) respectively. 
Laya, Mantra and Hatha-
> Yogas have each (the same) eight subservients. 
>    11-12(a). They are Yama, Niyama, Asana, Pranayama, Pratyahara, 
Dharana, Dhyana and 
> Samadhi. 
>    12(b)-13(a). (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). 
>    13(b)-14. Niyama is of ten kinds. They are Tapas (religious 
austerities), contentment, 
> belief in the existence of God or Vedas, charity, worship of 
Ishvara (or God), listening to 
> the expositions of religious doctrines, modesty, a (good) 
intellect, Japa (muttering of 
> prayers) and Vrata (religious observances). 
>    15-16. They are eleven postures beginning with Chakra. Chakra, 
Padma, Kurma, Mayura, 
> Kukkuta, Vira, Svastika, Bhadra, Simha, Mukta and Gomukha are the 
postures enumerated 
> by the knowers of Yoga. 
>    17. 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". 
>    18. Pranayama should be practised again and again in the 
following order, viz., 
> inspiration, restraint of breath and expiration. The Pranayama is 
done through the Nadis 
> (nerves). Hence it is called the Nadis themselves. 
>    19. 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 Muladhara or sacral plexus).
>    20-21. Nine digits above the genitals, there is Kanda of Nadis 
which revolves oval-
> shaped, four digits high and four digits broad. It is surrounded 
by fat, flesh, bone and 
> blood. 
>    22. In it, is situate a Nadi-Chakra (wheel of nerves) having 
twelve spokes. Kundali by 
> which this body is supported is there. 
>    23. It is covering by its face the Brahmarandhra (viz., 
Brahma's hole) of Susumna. (By the 
> side) of Susumna dwell the Nadis Alambusa and Kuhuh. 
>    24. In the next two (spokes) are Varuna and Yasasvini. On the 
spoke south of Susumna 
> is, in regular course, Pingala. 
>    25. On the next two spokes, are Pusha and Payasvini. On the 
spoke west of Susumna is 
> the Nadi called Sarasvati. 
>    26. On the next two spokes are Sankhini and Gandhari. To the 
north of Susumna dwells 
> Ida;
>    27-28. In the next is Hastijihva; in the next is Visvodara. In 
these spokes of the wheel, 
> the twelve Nadis carry the twelve Vayus from left to right (to the 
different parts of the 
> body). The Nadis are like (i.e. woven like the warp and woof of) 
cloth. They are said to 
> have different colours. 
>    29-30. The central portion of the cloth (here the collection of 
the Nadis) is called the 
> Nabhi Chakra (navel plexus). Jvalanti, Nadarupini, Pararandhra and 
Susumna are called the 
> (basic) supports of Nada (spiritual sound). These four Nadis are 
of ruby colour. The central 
> portion of Brahmarandhra is again and again covered by Kundali. 
>    31-33(a). Thus ten Vayus move in these Nadis. A wise man who 
has understood the 
> course of Nadis and Vayus should, after keeping his neck and body 
erect with his mouth 
> closed, contemplate immovably upon Turyaka (Atman) at the tip of 
his nose, in the centre 
> of his heart and in the middle of Bindu and should see with a 
tranquil mind through the 
> (mental) eyes, the nectar flowing from there. 
>    33(b)-34. Having closed the anus and drawn up the Vayu and 
caused it to rise through 
> (the repetition of) Pranava (Om), he should complete with Sri 
Bija. He should contemplate 
> upon his Atman as Sri (or Parasakti) and as being bathed by 
nectar. 
>    35. This is Kalavanchana (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. 
>    36. (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. 
>    37. 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. 
>    38. Having contracted simultaneously the anus and Yoni (the 
womb) united together, he 
> should draw up Apana and unite with it Samana. 
>    39. He should contemplate upon his Atman as Shiva and then as 
being bathed by nectar. 
> In the central part of each spoke, the Yogin should commence to 
concentrate Bala (will or 
> strength).
>    40. He should try to go up by the union of Prana and Apana. 
This most important Yoga 
> brightens up in the body the path of Siddhis.
>    41. As dam across the water serves as an obstacle to the 
floods, so it should ever be 
> known by the Yogins that the Chhaya of the body is to (Jiva). 
>    42. This Bandha is said of all Nadis. Through the grace of this 
Bandha, the Devata 
> (goddess) becomes visible. 
>    43. 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). 
>    44. If with Prana is made to rise up soon Udana, this Bandha 
checking all Nadis goes up. 
>    45. This is called Samputa-Yoga or Mula-Bandha. Through the 
Practising of this Yoga, 
> the three Bandhas are mastered. 
>    46. By practising day and night intermittingly or at any 
convenient time, the Vayu will 
> come under his control. 
>    47. With the control of Vayu, Agni (the gastric fire) in the 
body will increase daily. With 
> the increase of Agni, food, etc., will be easily digested. 
>    48. Should food be properly digested, there is increase of Rasa 
(essence of food). With 
> the daily increase of Rasa, there is the increase of Dhatus 
(spiritual substances). 
>    49. With the increase of Dhatus, there is the increase of 
wisdom in the body. Thus all the 
> sins collected together during many Crores of births are burnt up.
>    50. In the centre of the anus and the genitals, there is the 
triangular Muladhara. It 
> illumines the seat of Shiva of the form of Bindu. 
>    51. There is located the Parasakti named Kundalini. From that 
seat, Vayu arises. From 
> that seat, Agni becomes increased. 
>    52. From that seat, Bindu originates and Nada becomes 
increased. From that seat, 
> Hamsa is born. From that seat, Manas is born. 
>    53. The six Chakras beginning with Muladhara are said to be the 
seat of Sakti (Goddess). 
> From the neck to the top of the head is said to be the seat of 
Sambhu (Shiva). 
>    54. To the Nadis, the body is the support (or vehicle); to 
Prana, the Nadis are the 
> support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is 
the support; 
>    55. To Sakti, Hamsa is the seat and the locomotive and fixed 
universe. Being without 
> distraction and of a calm mind, one should practise Pranayama.
>    56. 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. 
>    57. 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. 
>    58. (The giving out of) all external objects is said to be 
Rechaka (expiration). The (taking 
> in of the) spiritual knowledge of the Shastras is said to be 
Puraka (inspiration) and (the 
> keeping to oneself of) such knowledge is said to be Kumbhaka (or 
restraint of breath). 
>    59. He is an emancipated person who practises thus such a 
Chitta. 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. 
>    60. It is only through Kumbhaka that Kumbhaka should be firmly 
mastered. Within it is 
> Parama-Shiva. That (Vayu) which is non-motionless should be shaken 
again through 
> Kantha-Mudra (throat-posture). 
>    61-62. Having checked the course of Vayu, 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 Vayu 
through the three Yogas. 
> He should shake Mahameru with the (aid of) Prakotis (forces) at 
the mouth of Vayu. 
>    63. The two Putas (cavities) being drawn, Vayu throbs quickly. 
The union of moon, sun 
> and Agni should be known on account of nectar. 
>    64. Through the motion of Meru, the Devatas who stay in the 
centre of Meru move. At 
> first in his Brahma-Granthi, there is produced soon a hole (or 
passage). 
>    65. Then having pierced Brahma-Granthi, he pierces Vishnu-
Granthi; then he pierces 
> Rudra-Granthi. 
>    66-67(a). Then to the Yogin comes Vedha (piercing) through his 
liberation from the 
> impurities of delusion, through the religious ceremonies 
(performed) in various births, 
> through the grace of Gurus and Devatas and through the practice of 
Yoga.
>    67(b)-68. In the Mandala (sphere or region) of Susumna 
(situated between Ida and 
> Pingala), Vayu should be made to rise up through the feature known 
as Mudra-Bandha. 
> The short pronunciation (of Pranava) frees (one) from sins; its 
long pronunciation confers 
> (on one) Moksha. 
>    69-70. So also its pronunciation in Apyayana or Pluta Svara 
(tone). He is a knower of 
> Veda, who through the above-mentioned three ways of pronunciation 
knows the end of 
> Pranava 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 Dvadasanta (twelfth centre). The 
Mantras should be uttered 
> on account of getting Mantra Siddhis. 
>    71-72(a). This Pranava (OM) will remove all obstacles. It will 
remove all sins. Of this, are 
> four Bhumikas (states) predicated, viz., Arambha, Ghata, Parichaya 
and Nishpatti. 
>    72(b)-73(a). Arambha 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. 
>    73(b)-74(a). It is said by the wise that the Ghata state is 
that in which Vayu having 
> forced an opening on the western side and being full, is firmly 
fixed there. 
>    74(b). Parichaya state is that in which Vayu is firmly fixed to 
Akasa, neither associated 
> with Jiva nor not, while the body is immovable. 
>    75. It is said that Nishpatti state is that in which there take 
place creation and 
> dissolution through Atman or that state in which a Yogin having 
become a Jivanmukta 
> performs Yoga without effort. 
>    Whoever recites this Upanishad becomes immaculate like Agni. 
Like Vayu, 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 Jivanmukta. This is what is 
said by the Rig-Veda. Like 
> the eye pervading the Akasa (seeing without effort everything 
above), a wise man sees 
> (always) the supreme seat of Vishnu. The Brahmanas who have always 
their spiritual eyes 
> wide open praise and illuminate in diverse ways the spiritual seat 
of Vishnu. OM, thus is 
> the Upanishad."
>    Thus ends the fifth Chapter of Varaha Upanishad.
> 
>    Om ! May He protect us both together; may He nourish us both 
together; May we work 
> conjointly with great energy, May our study be vigorous and 
effective; May we not mutually 
> dispute (or may we not hate any). 
>    Om ! Let there be Peace in me ! Let there be Peace in my 
environment ! Let there be 
> Peace in the forces that act on me !
> 
> Here ends the Varaha Upanishad belonging to the Krishna-Yajur-Veda.
>







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