Yoga Upanishad Series

Darshana
Upanishad

A PUBLICATION OF YOGA PRADIPIKA

 Preface
Darshana Upanishad

Darshana Upanishad is also known as Darshanopanishad, Yoga

Darshana Upanishad, or Jabala Darshana Upanishad. It is one of
the twenty Yoga Upanishads and the ninetieth of 108 Upanishads
of Muktika Upanishad order and found attached to Sama Veda.

This Upanishad consists of 109 verses in ten chapters and mainly

deals with Ashtanga Yoga.

This Upanishad is the dialogue between the great Sage

Dattatreya who is the four-handed Maha Vishnu himself and who
is the king of yoga territory and his devoted disciple and the great
sage Sankriti.

Thirunavukkarasu Sivasubramaniam
Editor cum Publisher in
1. Yoga Pradipika
2. Classic Yoga
3. Fit Well Yoga Life
 Chapter 1
Yama

When the sage Dattatreya was alone, Sankriti approached his

Guru and saluted him with folded hands with great modesty and
asked him to explain in detail the yoga of eight limbs, the
knowledge of which would make him become a Jivan-Mukta.

The Great sage starts to explain the yoga of eight limbs: Yama,
Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and
Samadhi are the eight limbs of Yoga.

The ten types of Yama are Ahimsa (Non-violence), Sathya (Truth),

Asteya (Non-stealing), Brahmacharya (Celibacy), Daya
(Compassion), Arjava (Straight-forwardness), Kshama
(Perseverance), Drutir (Willpower or Firmness), Mithahara
(Moderate food) and Saucha (Cleanliness).

Ahimsa - Non-Violence

The non violence is verily the penance. It is the non-indulgence in

violence by the mind, words, and body in accordance with the
injunctions of the scriptures. For a scholar in scriptures, the best
of non-violence is the strong belief that Atman transcends all,
which is impartial and beyond the grasps.
 Ashtanga Yoga: Yama

(Note: He who believes that Atman exists in all, sees Atman in

everyone and everything he interacts with. He treats all as his
own Atman. If he intends violence against anyone, it is violence
against his own self. This belief makes him not to indulge in
violence. This is the best type of Non-Violence since there is no
scope for violence at all).

Sathya - Truth

The perception of objects seen, heard, smelt by the eyes and

other organs of senses alone is true. All that exists is the
Supreme Brahman. It could not be otherwise. The strong belief in
this fact is the best truth for those who have crossed the ocean of
Vedanta.

Asteya - Non-stealing

The complete abstinence of the mind from cereals, gems, gold,

and the pearl belonging to others is non-stealing as known by the
noblemen. For those who know Atman, the great non-stealing is
the abstinence from dealing with Atman as being Anatman.

(Note: Anatman means that which is not Atman. In reality,

Anatman does not exist. For those who don't have the real
knowledge of Atman, Atman and Anatman are two separate and
distinct things. For him who knows, the abstinence from the belief
that there exist Atman and Anatman is the Non-stealing. This is
the best Non-stealing).
 Ashtanga Yoga: Yama

Brahmacharya - Celibacy

The non-indulgence in any contact with women by means of

mind, speech, and body is celibacy. It applies to one' own wife too
except for the period immediately after mensuration. The constant
application of mind to the state of becoming Brahman is the
Celibacy.

Daya - Compassion

The indulgence in other beings by mind, body, and speech as

towards one's own self is compassion as declared by the scholars
of Vedic literature.

Arjava - Straight-forwardness

The uniformity in treating one's own son, friend, wife, enemy, and
own self in all walks of life is Arjava.

Kshama – Perseverance

Kshama is not losing temper of mind, body, and speech even

when provoked by enemies.

Willpower

The downing of wisdom that the complete freedom from the

worldly clutches is possible only through the Scriptures is the
firmness or imperviousness. The unswerving belief "I am
Brahman, nothing other than that" is Drutir.
 Yama

Mithahara - Moderate Food

Leaving off a quarter of food which is purely for the attainment of

success in yoga is Moderate Food.

Shaucha - Cleanliness

External cleanliness is the getting rid of the impurities of the body

whereas the internal cleanliness that relates to the mind is the
meditation. Scholars say that cleanliness constitutes the
knowledge "I am Pure". The body is extremely impure whereas
Atman is Pure. Understanding the difference between them, to
which of them purity should be prescribed?

Fools enjoy external purity ignoring the purity of internal

awareness. It is like getting hold of a clod of the earth leaving off
the gold.

Atman is Brahman

For him, who has complete satisfaction with the nectar of

knowledge and who has discharged his duties, nothing is left to
be done. If at all, there is anything that is left, he has no complete
knowledge of the truth. For him, who knows Atman, there
remains nothing to be done even in the three worlds.

Hence, with all your effort, have recourse to non-violence and

other means. By the knowledge so acquired, know the truth
Atman is none other than the eternal Brahman.
 Chapter 2
Niyama

Tapas (Penance), Santosha (rejoice), Astikya (faith in scriptures),

Dhaana (charity), Isvara Pujita (God worship), Siddhanta
Sravana (study of scriptures), Hree (Modesty), Mathi (Adherence
to Scriptures) , Japa (Chanting) and Vrata (oath of commitment
to austerities) are the types of Niyama.

Let me explain in detail.

Tapas - Penance

The emaciation of the body by religious penance with regard to

the phase of the moon and the like as prescribed by the scriptures
is said to be Tapas.

What is Liberation? How can it be attained? What makes anyone

attain the wheel of births and deaths? For the learned, the
inquiries like these which give insight into the importance of the
inner things are Tapas.

Santosh - Rejoice

The accidental acquisition of any gain in daily life gives pleasure.

The wise men are bent on the acquisition of wisdom which is
termed as Santosh. But the highest order of Santosh is getting rid
of all attachments till one realises Brahman.
 Ashtanga Yoga: Niyama

Astika - faith in scriptures

Astika is the faith in Sruti and Smriti. (Note: Sruti refers to things
being remembered and Smriti refers to Vedas. Sruti changes
according to the ages and Smriti is eternal).

Dhaana - Charity

The charity by way of giving away of pecuniary things earned by

righteous means to persons who follow the path of scriptures or
whatever else they give is known as Dhaana.

Isvara Pujita -God Worship

Having a mind free from passion, a speech devoid of falsehood

by foul and other means, and action devoid of violence is Isvara
Pujita or God Worship.

Siddhanta Sravana - Study of Scriptures

One should understand the reality of existence, the eternal

wisdom, the extreme bliss and the extreme reality that exists
inside. This is the study of Truth expounded by Upanishads.

Hree – Modesty

The shyness felt in doing the act that is inferior according to the
concepts of Vedas and the world is Hree or Modesty.
 Ashtanga Yoga: Niyama

Mathi - Adherence to Scriptures

The committed belief in things enjoined in Vedas is Mathi or

adherence to scriptures. One should keep himself away from
anything against the guidelines, even though it is directed by his
Guru.

Japa – Mantra Chanting

The chanting of Mantra in accordance with Vedas is Japa. For

this, there are rules in Vedas, Kalpa Sutras, Dharma Sastras,
Purana and Ithihasas (Epics and scriptures).

Japa is of two kinds: Oral Chanting and Mental Chanting. Oral

chanting is also of two kinds: muttered Chanting and Chanting
aloud. Mental Chanting is also of two kinds: Chanting by
contemplation and Chanting by meditation.

The muttered chanting is a thousand times better than loud

chanting. The loud chanting will give results as prescribed in the
scriptures. If the mantra chanted is heard by the persons of low
caliber, it becomes devoid of bestowing the expected results.

Vrata

Vrata is not explained in this Upanishad. ( Note: Vrata is the

practice of oaths of commitment to the performance or non-
performance of specific activities as austerity for a specific period
of time).
 Chapter 3
Asana

The Asanas are nine in number. They are Svastikasana,

Gomukhasana, Padmasana, Virasana, Simhasana, Bhadrasana,
Muktasana, Mayurasana, and Sukhasana.

Svastikasana

Placing crosswise the two soles of the feet between the knees
and thighs and keeping the body, neck, and head in a straight line
is Svastikasana.

Gomukhasana

Placing the right ankle by the side of the left buttock and likewise
left ankle by the right side is known as Gomukhasana.

Padmasana

Placing the two soles of the feet over the two thighs and holding
the two big toes with two hands from behind the body is known as
Padmasana which will destroy the fear of diseases.

Virasana

Placing left foot over the right and keeping the body erect and
even is Virasana.
 Ashtanga Yoga: Asana

Simhasana

Simhasana is not explained in the Upanishad.

(Note: Placing the two ankles in the sides of the perineum - right
ankle on the left and left on the right, placing the hands on the
knees with fingers spread out, showing his face distinctly by
opening the mouth to the fullest extent and keeping the mind
under control by casting the sight on the tip of the nose is
Simhasana)

Bhadrasana

Placing the two ankles by the sides of the perineum and firmly
holding the sides of the feet to become motionless is Bhadrasana
which will destroy the poison and diseases.

Muktasana

Placing the right side of the perineum with the left ankle and the
left side with the right ankle is Muktasana. The genitals should be
placed over the left ankle which should be placed over the right
ankle.

Mayurasana

Placing the two palms on the ground, placing the tip of the elbows
by the sides of the navel, lifting the head and the legs upwards,
and floating in the air like a stick with the single pointed mind is
Mayurasana that destroys the sins.
 Asana

Sukhasana

In which posture, comfort, and courage are attained, that posture

is known as Sukhasana meant for weak people.

By mastering the postures, one can control the three worlds. After
having mastery over Asana, one should resort to Pranayama.
 Chapter 4
Ashtanga Yoga: Nadis and Prana

For anyone, one's body is 96 Angulas when measured with his

own thumb. In the middle of the body is the abode of fire shining
like molten gold. For humans, it is triangular in shape located two
Angulas above the anus and two Angulas below the genitals

Know the Center of the body! The Kandasthana is located nine

Angulas from Muladhara and it stretches out four Angulas in
diameter. It looks like the egg of a hen and placed inside a
sheath. In the middle of it is the navel.

Nadis

The Nadi located in the middle of the knot of the navel is

Susumna. Seventy-two thousand Nadis stand around it. Among
them, fourteen Nadis are important.

They are listed below.

 Nadis and Prana

1.Susumna
2.Pingala
3.Ida
4.Sarasvati
5.Pusa
6.Varuna
7.Hasti-jihva
8.Yajasvini
9.Alambusa
10.Kuhu
11.Visvodara
12.Payasvini
13.Sankini
14.Gandhari

Of these, three are more important. Among the three, one is the
most important. That is Susumna known as Brahma-Nadi as
called by the learned. Susumna is attached to the
Vertebral column known as Vina-Danda that is made up of bones
and extends up to the skull.

The seat of Kundalini is two Angulas below the navel. The form of
Kundalini is made up of eight constituents. She regulates the
functions of Vayus as her allotted function. Also, she regulates the
functions of the passage of food and drinks by the encircling the
sides of the navel with her own mouth which is the aperture of
Brahman.
 Nadis and Prana

Ida stands on the left of Susumna and Pingala stands on the right.
Sarasvati and Kuhu stand on the sides. Gandhari and Hasti-
jihva stand at the rear and front of Ida. Pusa and Yajasvini are at
the rear and front of Pingala.

Visvodara stands in between Kuhu and Hasti-jihva. Varuna stands

in between Yajasvini and Kuhu. Yajasvini is in between Pusa and
Sarasvati. Sankini is between Gandhari and Sarasvati. Alambusa
extends up to the Anus from the middle of the knot of the navel.
Kuhu is at the front of Susumna.

Pingala extends up to the right nostril and Ida to the left nostril.
Yajasvini goes up to the big toe of left foot. Pusa goes up to left
eye by standing behind Pingala.

Payasvini to the right ear. Sarasvati goes to the tip of the tongue.
Hasti-jihva to the big toe of the right foot. Sankini to the end of the
left ear. Gandhari to the right eye. Visvodara is located in the knot
of the navel.

Vayus

Vayus are ten in number. They are as below.

 Nadis and Prana

1.Prana
2.Apana
3.Vyana
4.Samana
5.Udana
6.Naga
7.Kurma
8.Krkara
9.Deva-datta
10.Dhanjaya

These Vayus flow through all the Nadis. Of them, the first five are
important. Among these, the first two are more important. Among
these two, Prana is the most important.

Prana always presents in the middle of the neck, nose, navel, and
heart.

Apana is always present in the middle of the anus, thighs, knees,

the whole belly, navel, hip, and shanks. Vyana is always present
in the middle of the ears and eyes, at the joints of shoulders and
neck, wrist and the throat.

Udana is present in legs and hands.

Samana pervades all parts of the body, without any doubt.

The second five Vayus starting from Naga are present in skin,
bones and the like.
 Nadis and Prana

The Functions of Vayus

The functions of Prana are the inhalation, exhalation, and

coughing. The works of Apana are the evacuation of faeces and
urine. Samana pulls everything to the proximity. Udana lifts things
up, without any doubt. Vyana causes clashes.

Naga does belching. Dhanjaya swelling. Kurma does the work of

shutting the eyes. Krkara is making oneself hungry. Bringing sleep
is the work of Devadatta.

The Deities of Nadis

Siva is the deity of Susumna. Hari is for Ida. Brahman is for

Pingala. Viraj is for Sarasvati. Pusan is for Pusa. For Hasti-jihva,
Varuna is the deity. For Yajasvini, the Sun. For Alambusa, Varuna.
For Kuhu, the God of hunger. For Gandhari and Sankini, the
moon is the deity. Prajapati is the deity of Payasvini. Pavaka is for
Visvodara.

The movement inside the Nadis

The moon always travels through Ida. Likewise the sun through
Pingala.

The passage of Vayu from Pingala to Ida is known as the

Northern course and Ida to Pingala is the southern course.
 Nadis and Prana

When Prana reaches the junction of Ida and Pingala, it is a new

moon in the body.

When Prana enters Muladhara, it is said to be the first equinox by

the dedicated performer of penance and when Prana enters the
cranium, it is the last equinox of the performer.

All inhalations and exhalations are the passage of months. When

the Prana reaches Kundalini through Ida, it is said to be the lunar
eclipse. If it is through Pingala, it is a solar eclipse.

Pilgrimage places inside the body

Sri-Parvata is at the crest. Kedara in the forehead. Benares is at

the junction of brows and nose. Kurushetra is at the chest.
Prayaga is at the heart chakra. In the middle of the heart is
Chidambaram. Kamalalaya is in Muladhara.

Having abandoned the pilgrimage waters inside the body and

resorting to external waters of pilgrimage places is like going after
broken pieces of glass having abandoned the gems in hands.

The pilgrimage resort of abstract meditation is the supreme resort

that is the proper remedy for all the sins. The wife is caressed
with one focus and the daughter is caressed with a different
focus.

The yogi, having faith in his own Atman, should not resort to
pilgrimage waters nor Gods made of wood and the like.
 Nadis and Prana

The internal pilgrimage resort is by far superior to external

pilgrimage resorts. The Thirtha (water of the pilgrimage places) of
Atman is the greatest Thirtha. Other Thirthas have no
significance.

If the internal Thirtha of Chitta (mind) is contaminated, it cannot

be purified by ceremonial baths and ablutions like a liquor-pot are
not purified even after hundreds of washings with water.

A man becomes pure (bodily) by bathing at places like Varanasi

during solstices, equinoxes, eclipses, and at intervening periods
always.

The Thirtha flowing from the washed feet of great men who are in
pursuit of the true knowledge and attainment of yoga, it is the
Thirtha for the purification of the contaminated mind of the
ignorant. (Note: It means that only the grace of Guru purifies).

Shiva is firmly established in the body. The fools seek Shiva in the
woods, stones, sacrifices, chanting, charity, and sacred waters. It
is like the person who serves food licks his elbow after throwing
off the ball of food. (Giving up Shiva who stands inside and
seeking him externally).

The yogis look for Shiva inside and not in images that have been
created for ignorant people to conceive the Supreme Being.
 Nadis and Prana

He who sees the eternal, real, non-dual, omniscient, and bliss

Brahman as his own Atman knows that. Always realize with the
help of your own mind " I am the Atman", giving up the cluster of
Nadis and the human state on your own accord.

On seeing the almighty, incorporeal, blissful, and eternal Brahman

in all the bodies, the yogi fortifies himself and does not experience
grief. By the strength of his wisdom, the ignorance that produces
the difference between Atman and Brahman is altogether lost.

What is the difference between Atman and Brahman? There

exists no difference.
 Chapter 5
Purification of Nadis

Sage Sankriti asked Sage Dattatreya to explain the purification of

Nadis by means of which one can attain Jivan-mukti meditating
constantly.

Dattatreya proceeds to explain briefly the mode of purification.

The aspirant having regulated his actions and conducts in line

with the prescriptions of the scriptures, being devoid of desires
and volition, having endowed with the eight limbs of yoga starting
from Yama, being in tranquil, having resorted to the ultimate
truth, and having confirmed in his own self properly instructed by
the enlightened should resort to a Math (ancient place for
practice) either at the top of a hill or on the banks of a river, or
under Bilva tree or at a forest which is pleasant and clean.

Then he should assume a posture facing east or north with his

neck, head and body erect in a straight line, having closed his
mouth and eyes, becoming motionless and start the yoga practice
to see with his eyes the tip of the nose, the disc of the moon in the
middle of the Bindu, the fourth state of consciousness, and the
nectar that falls down.
 Purification of Nadis

Inhaling the Prana through the left nostril and keeping it in the
belly visualizing the fire in the middle of the body, he should
meditate on the seed of fire ("Ram") with Bindu and Nada. Then
he should exhale the Prana through the right nostril. Again he
should inhale through the right nostril and meditate on the seed of
the fire. Then he should exhale the Prana through the left nostril.

He should practice this six times at three junctions of the day for
three to four days (uniformly for each day).

By constantly following this, he attains purification of the Nadis

that reflects in the lightness of the body, glowing of fire in the belly
and the clear manifestation of sound. The symptoms are the
indications for successful mastery. He should continue the
practice until he sees the symptoms.

Then he should proceed to purify his Atman. The true nature of

Atman is that it is always pure, eternal, self-luminous and is
always in the form of happiness. By the impact of ignorance, it is
seen as impure. By the impact of wisdom, its purity is seen. He
alone is pure who washes away the mud of impurity with the
water of true knowledge. Not others who are bound by Karma.
 Chapter 6
Pranayama

Sage Dattatreya proceeds to present the description of

Pranayama.

Pranayama consists of Rechaka, Puraka, and Kumbhaka which

are in the form of the triplets of the letters. Pranava is one such
form of the triplet. Pranayama is made up of that.

He should Inhale through the left nostril visualizing the form of the
letter "A" for the duration of sixteen Matras.

Thereupon he should retain the Prana in the belly for the duration
of sixty-four Matras visualizing the form of the letter "U" and
muttering the Pranava mentally.

He who is intent on this should hold the air to his maximum

convenient capacity. (Note: This means that the said proportion of
Rechaka, Puraka, and Kumbhaka should be maintained without
any strain on the part of the performer. That is why the ratio
16:64:32 is prescribed).

Then he should exhale through right nostril for the duration of

thirty-two Matras visualizing the letter "M".

This is one Pranayama and it should be followed further.

 Pranayama

Then he should inhale through right nostril for the duration of

sixteen Matras visualizing the letter "A" with a one-pointed mind.
He should retain the Prana with the understanding that he does it
without any inconvenience for the duration of sixty-four Matras
visualizing the letter "U" muttering the Pranava. Then he should
exhale through the left nostril for the duration of thirty-two Matras
visualizing the letter "M".

He should repeat the practice with the understanding that he

should continue with inhaling through the left nostril. Likewise, it
should be repeated daily.

If he continues in this manner for six months, he will become the

man of wisdom. Within one year, he acquires the knowledge of
Brahman. He should continue to practice daily. He who has
resorted to daily practice discharging his duties is released from
bondage from the practice of Pranayama alone with the
knowledge gained therefrom.

Puraka is inhaling the Prana from outside. Retaining the Prana in

the belly is Kumbhaka. Expelling the Prana outside is known as
Rechaka.

The inferior type of Pranayama produces profound perspiration.

The moderate type of Pranayama generates tremor in the body.
The superior type gives levitation. Hence it should be practised
earnestly from stage to stage to attain levitation. Once attained,
he becomes an adept and found himself in happiness.
 Pranayama

Pranayama purifies the mind. When the mind is purified, the inner
radiance becomes visible to his own eyes. Prana along with mind
takes its abode in Atman. His body will rise up. The little
knowledge gained has the capacity to release him from bondage.

Giving up Rechaka and Puraka, one should take the practice of

Kumbhaka alone. (This is for adepts only). His sins will be
destroyed and he will attain great knowledge. He will get swiftness
of the mind. The grey hairs and the like will go.

For him who relies on Pranayama alone, nothing is unattainable.

Hence one should earnestly take Pranayama with determination.

Benefits of Pranayama

Then Sage Dattatreya proceeds to enumerate the benefits of

Pranayama to sage Sankriti.

Drawing the Prana from outside, filling up in the belly during the
morning and evening twilight or at noon, and holding Prana at the
tip of the nose, in the navel, and at the big toes of the feet, a yogi
will live for hundred years without diseases.

By holding it at the tip of the nose, the mastery is gained. By

holding it in the middle of the navel, diseases are prevented. By
holding at the big toes, lightness of the body is the result.
 Pranayama

He who drinks the air inhaling through the tongue will get
immunity over diseases, thirst, and tiredness.

He who holds the Prana at the root of the tongue will drink the
nectar of immortality with the help of tongue.

He who holds the Prana at the middle of the eyebrows after

inhaling through the left nostril will drink the pure nectar and
alleviate himself from all diseases.

He who holds the Prana at the middle of the navel after inhaling
through the left nostril and right nostril will be free from all
diseases.

For him who holds in the Prana in the navel after inhaling through
the tongue and drinking the nectar during the twilight of the
morning as well as evening and noon for one full month, the
diseases arising out of the imbalances of Vata (air) and Pitta (bile)
will perish.

If the Prana is held in the eyes after inhaling through the nostrils,
all diseases pertaining to eyes will be destroyed. Likewise the
ears and head too.
 Pranayama

Shanmukhi Mudra

Assuming Svastikasana, having controlled the mind well, forcing

slowly the Apana a little by little, muttering Pranava, one should
press the ear and other organs of senses with his fingers. He
should close the senses of the ears with his thumbs, eyes with his
forefingers, and two nostrils with other fingers. He should retain
the mind in the head until the manifestation of Bliss happens. By
doing this, Prana enters Brahma Randhra, the crevice of
Brahman.

When Prana enters there, Nada is generated. At first, it resembles

a Conch-blast. Then in the middle, it resembles a thunderclap
roaring like a waterfall in a mountain when Prana enters the
middle of the head. Atman who is now pleased appears before
him. Then comes the ripeness of the knowledge from yoga and
the release from the bondage.

Mastery in Pranayama

Then he should press the perineum with his right and left ankles.
He should press with his ankles the joints under the knees
meditating upon Lord Shiva, Lord Vinayaka, and Goddess
Sarasvati.
 Pranayama

Having drawn up the Prana through the tip of the stalk of the
genital along with Pranava and Sperm and confine it in the middle
of Muladhara. By this, the fire kindled by the Vayu will be brought
to Kundalini. Again there is the union of Prana, Fire, and Kundalini
in Susumna. He who practises like this will have mastery over
Prana.

Profuse perspiration comes first. Then comes the tremor of the

body and finally levitation. These are the symptoms of mastery
over Pranayama.

For him who has gained mastery, piles, anal fistula, and other
diseases will vanish. All sins whether they are small or big will go.
Then the mind will become clear. Subsequently, the experience of
Brahman, detachment becomes possible. By detachment, the
worldly experience is taken as a tool to attain alone-ness. After
knowing the supreme God, he will be released from the bondage.

He who drinks the elixir of wisdom even once runs away

immediately forgoing all actions.

They who have the real knowledge view the world as the form of
knowledge. Others view the world as the form of wealth.

By the knowledge of Atman, ignorance is destroyed. On the

annihilation of ignorance, there is the annihilation of passions and
the like. In the absence of passions and the like, the
disappearance of the fruits of actions of virtue and vice. As a
result of their disappearance, the dependence of the body comes
to an end.
 Chapter 7
Pratyahara

Pratyahara is the forceful bringing back of the senses from their

natural tendency of going after the objects of sensory pleasure.

Seeing all objects as Brahman with a well-controlled mind is

Pratyahara. This is according to those who know Brahman.

All the actions until death, whether pure or impure, are attributed
to Brahman. This is Pratyahara.

One should perform his daily duties of ceremonial observances

and rites with the attitude of satisfying Brahman alone. This is
Pratyahara.

Drawing in the Prana and confining it in place after place: Drawing

from the root of the teeth and confining it at the throat. From
throat to the chest. From chest to navel. Navel to the place of
Kundalini. From the place of Kundalini to Muladhara. Then
drawing the Apana to two hips. The hips to the thighs. Then to the
knees. The knees to the Shanks. From the Shanks to big toes.
This is known as Pratyahara from the times of yore.

All the sins and diseases of worldly existence vanish altogether

for him who has the practice of Pratyahara.
 Pratyahara

Being motionless and Assuming the Svastikasana, he should

draw in Prana imagining the Prana is filled from the sole of the
feet to head. Then he should draw in from the pair of the feet.
Then Muladhara, navel, heart, throat, palate, eyebrow center, and
then forehead. And finally, he should draw in from the head and
retain it there.

Having the mind well under control, having the idea of Atman
inside the body, he should confine the Atman in the indescribable
non-dual Brahman. This the actual Pratyahara as known by those
well versed in Vedanta.

For him who has resorted to practices like this, nothing is

unattainable.
 Chapter 8
Dharana

The sage Dattatreya proceeds to explain the five Dharanas.

In the ethereal space of the body, the outside ether should be

meditated. Likewise outside Vayu in Prana, outside fire in the
belly, water in water region, and earth in the earth region.

He should mutter the mantra as "Ha", "Ya", "Ra", "Va", and "La"
respectively. It is the supreme Dharana that gets rid of all the sins.

Up to the knees is the portion of the earth. Up to Anus, Water. Up

to heart, Fire. Up to the middle of brows, Air. Above that to the
head, Ether.

One should meditate on Lord Brahman in the portion of the earth,

Lord Vishnu, in the portion of water, Lord Mahesvara in the
portion of Fire, Lord Isvara in the portion of Air, Lord Sadashiva in
the portion of ether.

Other I describe other Dharana. The yogi should always meditate

on Lord Shiva Who is the basis for all scriptures and bliss as
Atman for getting rid of all the sins.
 Dharana

Up to the knees is the portion of the earth. Up to Anus, Water. Up

to heart, Fire. Up to the middle of brows, Air. Above that to the
head, Ether.

One should meditate on Lord Brahman in the portion of the earth,

Lord Vishnu, in the portion of water, Lord Mahesvara in the
portion of Fire, Lord Isvara in the portion of Air, Lord Sadashiva in
the portion of ether.

Other I describe other Dharana. The yogi should always meditate

on Lord Shiva Who is the basis for all scriptures and bliss as
Atman for getting rid of all the sins.

In Pranava, one should meditate upon Brahman who is indistinct

and indescribable and who is the prime cause of all and who is
complete in Atman, by withdrawing senses and mind and merge
them with Atman. In this way, he gets rid off all causes that bring
forth the effects of the various forms of Brahman.
 Chapter 10
Dhyana

Then he proceeds to describe Samadhi that destroys the worldly

existence.

Samadhi is the creation of consciousness wherein Jivatman and

Paramatman merge. Atman is eternal, transcendental, devoid of
blemishes and perfectly identical to Paramatman. Out of delusion,
It is divided and seen as separate. There is no duality. There is no
phenomenal world. There is no cycle of births and deaths. Like
ether is said to be ether of pot and the ether of Math (the place of
practice and residence for Guru and disciples), Atman is said to
be the form of Jiva and Brahman, out of delusion.

I am not the body, I am not Prana, I am not the senses and I am

not the mind. I am just the witness always. I am Shiva alone.
This knowledge is known as Samadhi.
 Chapter
Samadhi

Sage Dattatreya starts describing Dhyana that destroys the

worldly existence. One should meditate on Isvara Who is the very
Truth, the very existence, Brahman that transcends all, the
panacea for diseases of worldly nature, Who has got his retas
(semen) turned upwards, and Who has the form of the world. He
should meditate upon the great yogi Isvara with the conception
that He I am.

Alternatively, for the attainment of Videha Mukti, he should

meditate Upon Atman that is the very Truth, Existence,
consciousness, bliss, non-dual entity, pure, eternal without the
beginning, the middle and the end, the subtle, intangible, and
imperceptible as Brahman I am.

For the person of a great soul who has resorted to the practices of
this nature, the knowledge of Vedanta manifests gradually without
a doubt.
 Samadhi

I am Brahman. Not the worldly existence. Nothing or no one

behind me. In the ocean, foams, waves, and the like are
generated and dissolved in the same ocean. Likewise, the world
dissolves in me. There is no such thing as mind nor the delusion
of the world. He, in whom Paramatman has manifested, reaches
the supreme state, the state of Purusha, on his own accord.
When the attainment of Brahman is accomplished, the
consciousness pervades all and shines always in the mind and
nothing could intervene. If he sees all beings in his own Atman
and his Atman in all being, he becomes Brahman. He who does
not see all beings in Samadhi becomes one with the transcendent
Brahman. When one looks upon his Atman as Brahman alone,
then all the world becomes delusion alone. There ensues the final
bliss.

The great sage Dattatreya said thus to Sage Sankriti who looks
upon his own Atman alone without any fear.

Thus ends Darshana Upanishad.

Om Tat Sat!

Ref: Sanskrit Text Reference

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