108 Upanishads

[Guest guest]

Sir,

Today for the first time in the history of world wide web, the

english translations of all the 108 known upanishads have been posted

in'

http://www.shastras.com/108upanishads/

http://celextel.org/108upanishads/

I would be extremely grateful, if you can bring this fact to the

notice of the members of our community.

With pranams,

Ramachander

[Guest guest]

AdiyEn Ramanuja Dhasan. With profound thanks to Srimaan.Ramachander, I plead all members to visit the website mentioned by the Swamin. AdiyEn firmly believe that Sandhyavandhanam is one of the most relevant duty for all of us in the modern world.and was very delighted when adiyEn read the available translation of SandilyOpanishad.AdiyEn had earlier heard of it, but have never read it. Below is reproduced the gist of Pranaayaama and what the salutations to each vaayu(during ParisEshanam and Utharaabhojanam) mean. Sandilya questioned Atharvan thus: “By what means are the Nadis purified ? How many are they in number ? How do they arise ? What Vayus (vital airs) are located in them ? What are their seats ? What are their functions ? Whatever is worthy of being known in the body, please tell me”. To that Atharvan replied (thus): “This body is

ninety-six digits in length. Prana extends twelve digits beyond the body. He who through the practice of Yoga reduces his Prana within his body to make it equal to or not less than the fire in it becomes the greatest of the Yogins. In men, the region of fire which is triangular in form and brilliant as the molten gold is situated in the middle of the body. “Prana, Apana, Samana, Udana, Vyana, these Vayus (vital airs) move in all the Nadis. Prana moves in the nostrils, the throat, the navel, the two great toes and the lower and the upper parts of Kundalini. Vyana moves in the ear, the eye, the loins, the ankles, the nose, the throat and the buttocks. Apana moves in the anus, the genitals, the thighs, the knees, the stomach, the seeds, the loins, the calves, the navel and the seat of the anus of fire. Udana lives in all the joints and also in the hands and

legs. Samana lives, permeating in all parts of the body. Along with the fire in the body, it causes the food and drink taken in, to spread in the body. It moves in the seventy-two thousand Nadis and pervades all over the body along with the fire. The fire Vayus Naga, Kurma, Krikara, Devadatta and Dhananjaya go towards the skin, the bones, etc. The Prana which is in the navel separates the food and drink which is there and brings about the Rasas (juices) and others. Placing the water above the fire and the food above (or in) the water, it goes to the Apana and along with it, fans up the fire in the centre of the body. The fire thus fanned up by the Apana gradually increases in brightness in the middle of the body. Then it causes through its flames the water which is brought in the bowels by the Prana to grow hot. The fire with the water causes the food and conditions, which are placed above, to be boiled to a proper

degree. Then Prana separates these into sweat, urine, water, blood, semen, the faeces and the like. And along with the Samana, it takes the juice (or essence) to all the Nadis and moves in the body in the shape of breath. The Agni Vayus excrete the urine, the faeces, etc., through the nine openings in the body which are connected with the outside air. The functions of Prana are inspiration, expiration and cough. Those of Apana are the excretion of the faeces and the urine. Those of Vyana are (such actions as) giving and taking. Those of Udana are keeping the body straight, etc. Those of Samana are nourishing the body. Pranayama is said to be the union of Prana and Apana. It is of three kinds – expiration, inspiration and cessation. They are associated with the letters of the (Sanskrit) alphabet (for the right performance of

Pranayama). Therefore Pranava (OM) only is said to be Pranayama. Sitting in the Padma posture, the person should meditate that there is at the tip of his nose Gayatri, a girl of red complexion surrounded by the numberless rays of the image of the moon and mounted on a Hamsa (swan) and having a mace in her hand. She is the visible symbol of the letter ‘A’. The letter ‘U’ has as its visible symbol Savitri, a young woman of white colour having a disk in her hand and riding on a Garuda (eagle). The letter ‘M’ has as its visible symbol Sarasvati, an aged woman of black colour riding on a bull, having a trident in her hand. He should meditate that the single letter – the supreme light – the Pranava (OM) – is the origin or source of these three letters ‘A’, ‘U’ and ‘M’. Drawing up the air through Ida for the space of sixteen matras, he should meditate on the letter ‘A’ during that time; retaining the inspired air for the space of sixty-four matras, he should meditate on the

letter ‘U’ during the time; he should then exhale the inspired air for the space of thirty-two matras, meditating on the letter ‘M’ during that time. He should practise this in the above order over and over again.18. Then having become firm in the posture and preserved perfect self-control, the Yogin should, in order to clear away the impurities of the Susumna, sit in the Padmasana (Padma posture) and having inhaled the air through the left nostril, should retain it as long as he can and should exhale it through the right. Then drawing it again through the right and having retained it, he should exhale it through the left in the order that he should draw it through the same nostril by which he exhaled it before and retained it. In this context, occur (to memory) the following verses:“In the beginning having inhaled the breath (Prana) through the left nostril, according to the rule, he should exhale it through the other; then having inhaled the air through the right

nostril should retain it and exhale it through the other. To those who practise according to these rules through the right and left nostrils, the nadis become purified within three months. AdiyEn request all members to educate their children with this knowledge(they ask too many questions) and inculcate in them the benefits of doing Sandhyaavandhanam. Sandhyaayai nama: AdiyEn Ramanuja Dhasan, Vaasu

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