Structure Ribhu, after observing
Tapas (penance) for 12 long deva years, is visited by Vishnu in his Varaha avatar; the latter asks Ribhu what boon he would like. Ribhu declines all worldly pleasures, and asks Vishnu to explain "that science of Brahman which treats of thy nature, a knowledge which leads to salvation". From this point on, the Upanishad is structured as a sermon by Varaha to the sage Ribhu. It has five chapters with a total of 247 verses.
Tattvas In Chapter 1 of the text, Varaha tells Ribhu first about the science of Tattvas, meaning "principles". Varaha then describes how the list of
tattva increases to 96 in verses 1.8 to 1.14. It includes the six stages of changes (Aiyar translates this to "existence, birth, growth, transformation, decay, and destruction"); six maladies or "infirmities" (hunger, thirst, suffering, delusion, age, and death);
koshas or six sheaths ("skin, blood, flesh, fat, marrow, and bones"); six adversities or foes of a body ("longing, anger, craving, arrogance, and malice"); three aspects of "
jiva" – "Vishva" (world), "
Taijasa" (endowed with light), and "
Prajna" (insight into nature of reality); three "
Guṇas" or qualities, innate psyche ("
Sattva,
Rajas, and
Tamas"); three types of
Karmas ("
Prarabdha" (past karma now being enjoyed), "
Sanchita" (past karma yet to be enjoyed), and "Agamin" (current karma to be enjoyed later)); five actions ("talking, lifting, walking, excreting, and enjoying"); and tattvas of "thought, certainty, egoism, compassion, kindness, anticipation, sympathy, and indifference". To complete its list of 96, the Varaha adds "Dik", or the four quarters, all Vedic deities who are part of the human body, namely "Vayu" (air, ear),
Sun (light, eye), "
Varuna" (water, tongue),
Ashvini Devas (nose), Agni (fire),
Indra,
Upendra, and
Mrityu (death); it includes the
moon, the four-faced
Brahma,
Rudra,
Kshetrajna (the conscious knower of the body), and
Ishvara. He tells Ribhu that the four means of this knowledge are to practice conduct of one's Varna (class) and one's Ashrama (stage in life), from ascetic austerity and with the help of a
Guru (spiritual teacher). The Varaha then states that the path to Brahmavidya is through the capacity to distinguish between the ephemeral and the eternal, detachment from the material world unto the spiritual world. A sincere longing for spiritual liberation and six virtuous qualities (
shama) are essential in order to achieve
Brahmavidya, asserts the Upanishad, these being tranquility, self-restraint, doing work without craving for rewards, endurance, faith, and meditation. Varaha states in verse 2.4 that the truly blessed are those who know
Brahman and
Atman and have thus become one with them. Those who know their Atman (soul) have no notions of Varna (class) or Ashrama (stage in life); they see Atman in all, they become Brahman and reach "Moksha" salvation even without seeking. That which is of the character of Truth, Knowledge, Bliss, and Fullness, states
Varaha Upanishad in verse 2.16, stands farthest away from
Tamas (darkness, destruction, chaos). Varaha states that what one aspires to is part of His own "light", which is all-encompassing. As Atman, self effulgent, Varaha states that "Brahma-Jnanis" are those who see nothing but the Brahman, and they are happy and content in the universe despite being subject to sufferings. The
Varaha Upanishad asserts the non-dualistic premise that Brahman and Atman are one, and those who know this fear nothing, suffer nothing, and possess fortitude. He is I, states Vishnu. "Become that, Ribhu; Thou am I verily", suggests Vishnu.
Sankalpa According to the Upanishad, the entire universe evolves by Sankalpa (a thinking, ideation process), one becomes what one thinks, metaphysics affects physics, and it is ideation that helps retain the appearances of the world. Following renunciation from this universe, which is also called a Sankalpa, the meditating mind is to be focused on the
Nirvikalpa (the unchangeable) or the unchangeable part (metaphysical reality). Varaha in verse 2.64 compares the "
samsara" (cycle of rebirth) to the domain of karma, states Billington, one that is like a long dream ("
swapna"), a delusion, a sea of sorrow. It defines
jivanmukta as someone who has overcome and attained liberation from this
samsara through self-knowledge.
Meditation Varaha explains that through obeisance to Him who is found in everything, and doing meditation for just 48 minutes (a
muhurtha), will expand his wisdom to the state of "Pratyagatman", the state of Atman which is forever liberated. It means living close to Jivatma (soul) and Paramatman (the Supreme Soul). The text reasserts its non-dualism in Chapter 3, adding that
bhakti to Vishnu is the path to liberating knowledge of Brahman. In verse 3.14–3.15, states Ayyangar, everyone is equal in the eyes of god, there is no difference between living forms and human beings based on law, family, caste, or clan, and everyone is one Truth and Absolute Brahman. The "Vishnu is Shiva" and "all is Shiva" theme repeats in verse 4.32, which declares, "The Guru is Shiva, the Veda is Shiva, the
Deva is Shiva, the Lord is Shiva, I Varaha am Shiva, all is Shiva, other than Shiva there is naught". The Ultimate Truth, states the text, is that which always is, which preserves its nature over time, and which is unaffected by anything.
Seven stages of knowledge The
Varaha Upanishad, in Chapter 4, states that individuals gain knowledge through seven stages: The text states that
AUM is a means for meditating on the nature of Atman and Brahman, wherein "A" represents
Akara and Visva, "U" represents
Ukara and Taijasa,
M represents
Makara and Prajna, the
Ardhamatra that follows AUM, represents the
Turiya. discusses moksha in this life (rather than afterlife), or
Jivanmukti, calling those who have reached such a state a
Jivanmukta (self-realized person). The verses 4.21–4.30 describe the characteristics of a Jivanmukta; Ayyangar and Aiyar state as follows: • He who is engrossed in the ways of the world, yet his mind is steady, like ether, is said to be Jivanmukta • He whose mental radiance neither rises nor sets, whose inner state is neither affected by happiness nor by misery inflicted on him, is said to be Jivanmukta • He who is wakeful while remaining asleep, he whose mental alertness is devoid of impressions, is known as Jivanmukta • He who responds to influences such as hatred, fear, love, yet his heart remains pure like
Akasha (
aether, space), is said to be Jivanmukta • He whose attitude is not be attached to anything, his intellect never clouded whether active or passive, is a Jivanmukta • He who does not shrink out of fear from the world, nor the world shrinks from him, who is free from anger, fear and joy, is a Jivanmukta • He whose mind is not agitated, though participating in the world, who rests in state of calmness and absolute consciousness, no matter what, is known as Jivanmukta The concept and characteristics of Jivanmukta in
Varaha Upanishad is similar, states Sprockhoff, but other Upanishads develop these ideas further and in greater depth.
Yoga Chapter 5 of the
Varaha Upanishad is dedicated to Yoga, as a discussion between Ribhu and his student Nidagha. There are three types of Yoga, states the text, and these are
Laya (soft),
Mantra (mystic), and
Hatha (middle), recommending Hatha Yoga as foremost of three.
Axiology: Yamas and Niyamas The
axiology in the
Varaha Upanishad is presented in Chapter 5 as ten
Yamas and ten
Niyamas. This list is similar to the list found in other Yoga texts such as the
Shandilya Upanishad, as well as by Svātmārāma: •
Ahiṃsā (अहिंसा): nonviolence •
Satya (सत्य): truthfulness •
Asteya (अस्तेय): not stealing •
Brahmacharya (ब्रह्मचर्य): celibacy when single, not cheating on one's partner •
Dhṛti (धृति): fortitude •
Dayā (दया): compassion •
Mitāhāra (मितहार): measured diet •
Śauca (शौच): purity, cleanliness The
Varaha Upanishad along with the Shandilya, suggests ten
niyamas in the sense of positive duties, desirable behaviors, and discipline. The Varaha's axiological list in Chapter 5 for observances include: •
Tapas: persistence, perseverance in one's purpose, penance austerity •
Santoṣa: contentment, acceptance of others and of one's circumstances as they are, joy •
Āstika: faith in Real Self (jnana yoga, raja yoga), belief in God (bhakti yoga), conviction in Vedas/Upanishads (orthodox school) •
Dāna: generosity, charity, sharing with others •
Īśvarapūjana: worship of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality) •
Siddhānta śrāvaṇa: listening to the ancient scriptures, texts about ethics, values, and principles •
Hrī: remorse and acceptance of one's past, modesty, humility •
Mati: think and reflect to understand, reconcile conflicting ideas •
Japa: mantra repetition, reciting prayers or knowledge •
Vrata: keeping promises, fast rituals, observing pilgrimage and
yajna Yogasanas (Rooster pose) is mentioned in the text. The Upanishad makes mention of eleven
asanas (Yogic postures), of which two pertain to physiological postures:
Mayurasana and
Kukkutasana. It describes squatting with folded legs known as
Sukhasana, a meditative pose. Varaha gives a simile of an artist practicing dance to an orchestra, balancing a vessel on her head. She is focused only on the stability of the pot, in the same manner a practitioner of Yoga always contemplates on the Brahman. The yogic practice should be centered on the "spiritual sound" only. Immersion and self-absorption in music is a form of yoga. Varaha encourages introspection, and states that a person discerning his own mistakes will be free of attachments in life.
Kundalini Varaha emphatically states that
Kundalini or corporeal energy is the ultimate power of truth. It is further states that
prana, the life force, exists in the
Nadis (channels, pipes or tubes), which run in the body, emanating from the
sole of the foot and running to the skull of the head. The six
Chakras beginning with
Muladhara are said to be the seat of Shakti. From the neck to the top of the head is said to be the seat of Shambu. ==References==