Kshurika Upanishad - क्षुरिकोपनिषत्

 Kshurika Upanishad -  क्षुरिकोपनिषत् 

कैवल्यनाडीकान्तस्थपराभूमिनिवासिनम् ।

क्षुरिकोपनिषद्योगभासुरं राममाश्रये ॥

I take refuge in Lord Rama, the one who resides in the supreme and subtle sound of the Absolute, and the one whose yoga is radiant like a razor-sharp blade.

ॐ सहनाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Om: May we be protected together, may we be nourished together, may we work together with great energy.

May our study be filled with brilliance, may we not have hatred towards each other.

Om: Peace, peace, peace.

ॐ क्षुरिकां सम्प्रवक्ष्यामि धारणां योगसिद्धये ।

यं प्राप्य न पुनर्जन्म योगयुक्तस्य जायते ॥ १॥

I will describe the razor-like discipline (Kshurika) for the attainment of yoga. By following it, the yogi, having achieved it, is not born again.

वेदतत्त्वार्थविहितं यथोक्तं हि स्वयंभुवा ।

निःशब्दं देशमास्थाय तत्रासनमवस्थितः ॥ २॥

The principles of the Vedas, as prescribed by the Self-born Creator, are in accordance with the knowledge of the soundless region. In that space, one should be seated in a posture.

कूर्मोऽङ्गानीव संहृत्य मनो हृदि निरुध्य च ।

मात्राद्वादशयोगेन प्रणवेन शनैः शनैः ॥ ३॥

Like the tortoise which withdraws its limbs, the mind is restrained in the heart by the practice of the twelve elements, slowly and steadily, with the sound of the Om.

पूरयेत्सर्वमात्मानं सर्वद्वारं निरुध्य च ।

उरोमुखकटिग्रीवं किञ्चिद्भूदयमुन्नतम् ॥ ४॥

One should fill the entire being with prana, closing all the doors (the senses), placing the chest, throat, and the back of the neck slightly upward.

प्राणान्सन्धारयेत्तस्मिनासाभ्यन्तरचारिणः ।

भूत्वा तत्र गतः प्राणः शनैरथ समुत्सृजेत् ॥ ५॥

The prana should be meditated upon in the inner body. When this is done, it slowly leaves the body.

स्थिरमात्रादृढं कृत्वा अङ्गुष्ठेन समाहितः ।

द्वे गुल्फे तु प्रकुर्वीत जङ्घे चैव त्रयस्त्रयः ॥ ६॥

By fixing the mind firmly in a steady posture and focusing on the thumb, the practitioner should practice on the two ankles, and the three joints of the legs.

द्वे जानुनी तथोरुभ्यां गुदे शिश्ने त्रयस्त्रयः ।

वायोरायतनं चात्र नाभिदेशे समाश्रयेत् ॥ ७॥

By focusing on the two knees and both thighs, one should direct the attention towards the anal and genital areas. The central energy channel, the navel, should be the focus.

तत्र नाडी सुषुम्ना तु नाडीभिर्बहुभिर्वृता ॥

अणु रक्तश्च पीताश्च कृष्णास्ताम्रा विलोहिताः ॥ ८॥

There, the central channel, Sushumna, is surrounded by many smaller channels. There are subtle red, yellow, black, and copper-colored currents.

अतिसूक्ष्मां च तन्वीं च शुक्लां नाडीं समाश्रयेत् ।

तत्र संचारयेत्प्राणानूर्णनाभीव तन्तुना ॥ ९॥

One should meditate on the subtle, thin, and white channel, and by focusing the prana in that channel, it can pass through the navel's string.

ततो रक्तोत्पलाभासं पुरुषायतनं महत्

दहरं पुण्डरीकं तद्वेदान्तेषु निगद्यते ॥ १०॥

Beyond this is the space, symbolized as a lotus, shining like a red lotus. This is known in the Upanishads as the space of the Supreme.

तद्भित्त्वा कण्ठमायाति तां नाडीं पूरयन्यतः ।

मनसस्तु क्षुरं गृह्य सुतीक्ष्णं बुद्धिनिर्मलम् ॥ ११॥

The yogi, breaking through this, travels upwards through the throat, using the sharp, subtle tool of the mind, the razor-sharp intellect.

पादस्योपरि यन्मध्ये तद्रूपं नाम कृन्तयेत् ।

मनोद्वारेण तीक्ष्णेन योगमाश्रित्य नित्यशः ॥ १२॥

Where the center of the foot is, there is a form that is cut by the sharp mind. One should reach this place with firm dedication to yoga.

इन्द्रवज्र इति प्रोक्तं मर्मजङ्घानुकीर्तनम् ।

तद्ध्यानबलयोगेन धारणाभिर्निकृन्तयेत् ॥ १३॥

It is called "Indra’s Thunderbolt," the energy of the joints, which can be severed by the concentration on the inner strength of the mind.

ऊर्वोर्मध्ये तु संस्थाप्य मर्मप्राणविमोचनम् ।

चतुरभ्यासयोगेन छिन्देदनभिशङ्कितः ॥१४॥

Within the thighs, the vital energy is concentrated. The prana can be detached from this place by the pure practice of the yogi.

ततः कण्ठान्तरे योगी समूहन्नाडिसञ्चयम् ।

एकोत्तरं नाडिशतं तासां मध्ये वराः स्मृताः ॥ १५॥

The yogi, in the throat, unites with the energies of the central channels, passing through the nadi junctions. There is an understanding of the hundreds of nadis that contain specific potential.

सुषुम्ना तु परे लीना विरजा ब्रह्मरूपिणी ।

इडा तिष्ठति वामेन पिङ्गला दक्षिणेन च ॥ १६॥

The central channel (Sushumna) is supreme and pure, while Ida remains on the left side, and Pingala is situated on the right.

तयोर्मध्ये वरं स्थानं यस्तं वेद स वेदवित् ।

द्वासप्ततिसहस्राणि प्रतिनाडीषु तैतिलम् ॥ १७॥

The one who knows this, knows the supreme seat. There are 72,000 nadis spread across the body, and each carries its own power.

छिद्यते ध्यानयोगेन सुषुम्नैका न छिद्यते ।

योगनिर्मलधारेण क्षुरेणानलवर्चसा ॥ १८॥

The nadi that passes through the Sushumna is not broken, but one who practices pure yoga with mental steadiness can sever the other nadis, like a razor cutting through the air.

छिन्देन्नाडीशतं धीरः प्रभावादिह जन्मनि ।

जातीपुष्पसमायोगैर्यथा वास्यति तैतिलम् ॥ १९॥

A wise person severs a hundred nadis through the power of meditation. The same can be achieved in the world of the body by using a sharp instrument in spiritual practice.

एवं शुभाशुभैर्भावैः सा नाडीति विभावयेत् ।

तद्भाविताः प्रपद्यन्ते पुनर्जन्मविवर्जिताः ॥ २०॥

Thus, one should think of the nadi as full of both auspicious and inauspicious qualities. By meditation on this nadi, the practitioner escapes the cycle of rebirth.

तपोविजितचित्तस्तु निःशब्दं देशमास्थितः ।

निःसङ्गतत्त्वयोगज्ञो निरपेक्षः शनैः शनैः ॥ २१॥

One whose mind is purified through tapas (austerity), who is free from distractions, a master of the self, and devoid of attachment, reaches the ultimate region slowly, steadily.

पाशं छित्त्वा यथा हंसो निर्विशङ्कं खमुत्क्रमेत् ।

छिन्नपाशस्तथा जीवः संसारं तरते सदा ॥ २२॥

Like the swan who cuts through its bonds and flies into the sky, the soul, breaking its bond, crosses over the ocean of samsara.

यथा निर्वाणकाले तु दीपो दग्ध्वा लयं व्रजेत् ।

तथा सर्वाणि कर्माणि योगी दग्ध्वा लयं व्रजेत् ॥ २३॥

At the time of liberation, the lamp goes out after burning the oil. Likewise, the yogi, by burning all his karma, merges into the infinite.

प्राणायामसुतीक्ष्णेन मात्राधारेण योगवित् ।

वैराग्योपलघृष्टेन छित्त्वा तं तु न बध्यते ॥ २४॥

By practicing intense pranayama and with constant effort in detachment, the yogi cuts through the ego and remains untethered, attaining immortality.        

अमृतत्वं समाप्नोति यदा कामात्स मुच्यते ।

सर्वेषणाविनिर्मुक्तश्छित्त्वा तं तु न बध्यत इत्युपनिषत् ॥

"He attains immortality (Amṛtatva) when he is freed from desires (Kāma),
And, being liberated from all cravings, his mind is not bound (by attachments). Thus, says the Upanishad."

This verse indicates that when a person is freed from desires and attachments, they achieve the state of immortality, where the mind is no longer bound by worldly cravings.

ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

"Om, may we be protected together, may we be nourished together,
May we work together with great energy,
May our study be filled with brilliance, and may we not have hatred towards each other.
Om, peace, peace, peace."

॥ इति क्षुरिकोपनिषत्समाप्ता ॥

"Thus ends the Kshurika Upanishad."