Upanishads

Yogakundalini Upanishad

Krishnayajurveda
group of Upanishads – yoga

1. Chitta is the subconscious mind. It is the memory. Samskaras or impressions are stored here. Chitta is one of the four elements of the antahkarana or inner instruments. The other three instruments are the mind, the intellect and the ahamkara or ego.
2. The mind is made of wind. It moves like the wind. The intellect is made of fire. Chitta is made of water. The ego is made of earth.
3. Chitta has two causes for existence – the vasanas or subtle desires and the vibrations of prana.
4. If one is controlled, both are controlled.
5. The student of yoga should control prana by moderation in food (mitaharaya), asanas or yogic postures and shakti-chalana.
6. O Gautama! I will explain the nature of these three disciplines. Listen carefully.
7. The yogi should eat fresh and nutritious food. He should fill his stomach only halfway with food, a quarter with water, and leave the remaining quarter empty to please Lord Shiva, the protector of yogis. This is moderation in eating.
8. The right foot on the left thigh and the left foot on the right thigh is padmasana. This pose destroys all sins.
9. One heel below the muladhara, the other above it, the trunk, neck and head are in one straight line - this is the adamantine pose, or vajrasana. Mulakanda is the root of kanda, the sexual organ.
10. A wise yogi should bring the kundalini from muladhara to the sahasrara, or thousand-petalled lotus at the crown of the head. This process is called shakti-chalana.
11. The kundalini should pass through the svadhishthana chakra, the manipura chakra at the navel, the anahata chakra at the heart, the vishuddha chakra at the throat and the ajna chakra at the point between the eyebrows, or trikuti.
12. Two things are necessary for shakti-chalana. The first is saraswati-chalana, the second is restraint of prana, or breath.
13. Saraswati-chalana is the awakening of the saraswati nadi. The saraswati nadi is located to the west of the navel among the fourteen nadis. Saraswati is also called arundhati, which literally means "she who helps to perform good deeds."
14. Saraswati-chalana and breath control straighten the kundalini, which normally has a spiral shape.
15. Kundalini cannot be awakened without awakening saraswati.
16. When prana, or breath, passes through ida, or the left nostril, the yogi should sit in padmasana and lengthen the akasha, which is 12 fingers long, by 4 fingers. On exhalation, prana goes out by 16 fingers, and on inhalation, it enters by only 12 fingers, that is, 4 fingers are lost. If one inhales 16 fingers, the kundalini is awakened.
17. The wise yogi should awaken the saraswati nadi with this extended breathing and, pressing the ribs near the navel with the index fingers and thumbs of both hands, swing the kundalini with all his might, from right to left, again and again.
18. Then he should pause when the kundalini finds an entrance to the sushumna. In this way the kundalini can enter the sushumna.
19. The prana enters the sushumna along with the kundalini.
20. The yogi should also expand the navel by contracting the neck. Then, shaking the saraswati, he directs the prana higher, into the chest. By contracting the neck, he raises the prana still higher.
21. Saraswati contains sound. It should be shaken daily.
22. Simply shaking Saraswati cures dropsy or jalodara, as well as gulma (stomach disease), plihi (spleen disease) and many other diseases of the abdominal organs,
23. I will briefly describe Pranayama. Pranayama is the vayu moving in the body. Restraint of prana is known as Kumbhaka.
24. Kumbhaka is of two types: Sahita and Kevala.
25. Before proceeding to Kevala, the yogi must master Sahita.
26. There are four Bhedas (piercings): Surya, Ujjayi, Sitali and Bhastrika. Sahita Kumbhaka is the Kumbhaka associated with these four kinds.
27. Find a clean, beautiful place, free from sharp stones, thorns, etc. It should not be wet, hot or cold. Spread a clean and comfortable mat, not too low and not too high. Sit in Padmasana. Now shake Saraswati. Inhale the air slowly through the right nostril as deeply as possible, then exhale through the left nostril. Exhale after cleaning the skull by holding the breath. This destroys the four evils caused by Vayu and also worms. This exercise should be repeated often. It is called Surya Bheda.
28. Close the mouth. Inhale the air slowly through both nostrils. Retain it between the heart and the neck. Then exhale through the left nostril.
29. This exercise removes heat in the head and mucus in the throat, and all diseases. It purifies the body and increases the gastric fire. It removes all disorders arising in the nadis and jalodara or dropsy, that is, accumulation of water in the abdomen. The name of this kumbhaka is ujjayi. It can be done standing or while walking.
30. Draw the air through the tongue with a hissing sound ga. Retain it as in the previous exercise. Then exhale slowly through both nostrils. This exercise is called sitali kumbhaka,
31. Sitali kumbhaka cools the body. It removes gulma or chronic dyspepsia, pliha (spleen disease), consumption, excess bile, fever, thirst and poisoning.
32. Sit in padmasana with your back erect and your abdomen drawn in. Close your mouth and exhale through your nose. Then draw in a little air so that it noisily fills the space between your neck and your skull. Then exhale in the same way and inhale more and more frequently. You should breathe like a blacksmith's bellows. When you feel tired, inhale through the right nostril. If the abdomen is full of vayu, close the nostrils with all the fingers except the index finger. Perform kumbhaka and exhale through the left nostril.
33. This exercise removes inflammation of the throat. It increases the digestive gastric fire. It enables one to know the kundalini. It brings purity, removes sins, gives pleasure and happiness, destroys the mucus that blocks the entrance to the brahma-nadi or sushumna.
34. It also pierces the three granthis or knots, distinguished according to the three types of nature or gunas. These three granthis or knots are the vishnu-granthi, the brahma-granthi and the rudra-granthi. This kumbhaka is called bhastrika. Students of yoga should pay special attention to it.
35. The yogi should perform three bandhas: mula bandha, uddiyana bandha and jalandhara bandha.
36. Mula bandha: apana (breath), which has a downward tendency, is directed upward by the force of the sphincter of the anus. This process is called mula bandha.
37. When apana rises and reaches the sphere of agni (fire), the flame of agni becomes long, as it is fanned by vayu.
38. Then, in a heated state, agni and apana mix with prana. This agni is very hot. The fire arising in the body awakens kundalini with its heat.
39. Then kundalini makes a hissing sound. It straightens up like a snake hit with a stick and enters the hole of the brahma nadi or sushumna. The yogi should practice mula bandha daily and frequently.
40. Uddiyana bandha: At the end of kumbhaka and the beginning of exhalation, uddiyana bandha should be practiced. Since in this bandha the prana is directed upwards into sushumna, the yogis call it uddiyana.
41. Sit in vajrasana. Hold the toes firmly with both hands. Then press the kanda and the places near the ankles. Then slowly raise the tana or thread or nadi situated towards the west, first to udara or the upper part of the abdomen above the navel, then to the heart, then to the neck. When the prana reaches the sandhi or navel knot, it slowly removes all diseases in that region, so this exercise should be done frequently.
42. Jalandhara Bandha: This should be done at the end of puraka (inhalation). The yogi contracts the neck, thereby preventing the upward movement of vayu.
43. Prana passes through the brahma nadi on the western tana in the middle, when the yogi contracts the neck sharply, lowering the chin to the chest. Having assumed the above posture, the yogi should shake the saraswati and control the prana.
44. On the first day, kumbhaka should be done four times. On the second day, it should first be done ten times, then five more times separately.
46. On the third day, twenty times will suffice. After this, kumbhaka should be done with three bandhas and the number of repetitions should be increased daily by five times.

KHECHARI-VIDYA

1. We shall now proceed to describe the science called khechari.
2. He who properly masters it will be freed from old age and death in this world.
3. Having mastered this science, O sage, he who is vulnerable to the sufferings of death, disease and old age will strengthen his mind and practice khechari.
4. He who has mastered the science of khechari through books, explanations and practice, conquers old age, death and disease in this world.
5. To such a master should one go for refuge. From all points of view he should be considered as one's guru.
6. The science of khechari is difficult to understand. Its practice is difficult. Khechari and melana are not performed simultaneously. Literally, melana is adjacent to khechari.
7. The key to the science of khechari is kept in deep secrecy. This secret is revealed to the disciples only at initiation.
8. Those who engage only in practice do not obtain melana. O Brahman, only a few master the practice after several births. But melana is not attainable even after a hundred births.
9. By practicing for several births, some yogis obtain melana in one of the next births.
10. The yogi obtains the siddhis mentioned in several books when he obtains melana from the mouth of the guru.
11. The state of Shiva, free from further reincarnations, is attained when the yogi obtains melana by perceiving the meaning of what is written in the books.
12. This science is therefore not easy to master. The ascetic has to wander on the earth until he masters it.
13. Having mastered this science, the ascetic obtains the siddhi powers.
14. Therefore, whoever imparts this melana should be considered as Achyuta or Vishnu. He who imparts this science is also Achyuta. He who teaches the practice should be considered as Shiva.
15. You have received the knowledge from me. You should not impart it to others. He who has received this knowledge should make every effort to acquire it. He should impart it only to those who deserve it.
16. He who is able to teach divine yoga is a guru. Go to where he lives and learn the science of khechari from him.
17. After proper training, one should proceed to the practice carefully. By this science the siddhi of khechari is attained.
18. By this science, the adept becomes the master of the khecharis or devas by uniting with the khechari-shakti (i.e., kundalini-shakti). He always lives among them.
19. Khechari contains the bija or seed letter. Khechari bija is described as agni surrounded by water. It is the abode of the devas or khechari. This type of yoga enables one to master this siddhi.
20. The ninth bija letter of the somamsa or moon face should be pronounced in reverse order. Consider it as the Supreme and its beginning as the fifth. This is called the kuta (horns) of several bhinnas (or parts) of the moon.
21. Through initiation from the guru the science of yoga is known.
22. He who repeats this twelve times daily is not subject even in sleep to the spell of maya or illusion, which is born in his body and is the source of all evil deeds.
23. To him who repeats this five lakhsanas times with great diligence, the science of khechari will reveal itself. All obstacles will disappear from his path. Grey hair and wrinkles will also undoubtedly disappear.
24. He who has mastered this great science should practice it constantly. Otherwise, he will not obtain a single siddhi on the path of khechari.
25. If this nectar-like knowledge does not come to the yogi during practice, he should receive it at the beginning of melana and always repeat it. He who does not have it will never obtain siddhi.
26. Only in this case will the yogi quickly obtain siddhi.
27. The seven syllables – HRIM, BHAM, SAM, PAM, PHAM, SAM and KSHAM – constitute the khechari mantra.
28. He who has realized the Atman should, having extended his tongue from the base of the palate, in accordance with the instructions of his guru, cleanse it of all impurity for seven days.
29. He should take a sharp, clean and oiled knife, similar to the leaf of the snuni plant, and trim the frenulum of the tongue by one hair. After this, he should sprinkle the place with a mixture of saindhava or rock salt and pathya or sea salt.
30. On the seventh day, he should again trim the tongue by one hair. Then he should trim it regularly with great care for six months.
31. The root of the tongue, strengthened by the veins, is destroyed in six months. Then the yogi who knows how to act in good time should wrap the tip of the tongue, the abode of Vag-Ishvari, or the deity in charge of speech, in a rag and draw it out.
32. O sage, if it is drawn daily for six months, it begins to reach the middle of the eyebrows in the center and to the ear holes on the sides. Gradual practice makes it possible to reach the base of the chin with it.
33. After three years, it easily reaches the hair on the head. On the sides it reaches the base of the skull, and below, to the hollow under the throat.
34. In the next three years, it occupies the brahmarandhra. There, without a doubt, it stops. Above, it reaches the crown of the head, and below, to the hollow under the throat. Gradually he opens the great indestructible door in the head.
35. One should perform the six angas, or parts, of the khechari-bija-mantra, pronouncing them with six different intonations. This is necessary for obtaining all the siddhis.
36. Karanyasa, or the movements of the fingers and hands while reciting the mantras, should be done gradually. Karanyasa should not be done all at once, otherwise the body will quickly be destroyed. O wise one, it should be done little by little.
37. After the tongue enters the brahmarandhra through the external path, align its direction with the direction of the movement of the thunderbolt of Brahma. The thunderbolt of Brahma is not subject to the devas.
38. Doing this with the tip of the finger for three years, the yogi should ensure that the tongue enters inside. It enters the opening of the brahmarandhra. After entering the brahmadvara, the yogi should diligently perform mathana, or shaking.
39. Some wise yogis are able to attain siddhis even without mathana. Without mathana, they are also obtained by one who repeats the khechari mantra. He who does japa and mathana quickly reaps the fruits.
40. The yogi should keep his breath in the heart by connecting a gold, silver or iron wire to the nostrils with a thread dipped in milk. He should slowly do mathana, sitting in a comfortable posture and fixing his gaze on the point between the eyebrows.
41. The state of mathana comes naturally, like sleep in an infant, after six months. It is not advisable to do mathana constantly. It should be done only once a month.
42. The yogi should not roll his tongue on this path. In twenty years of practice he will certainly obtain this siddhi. Then he will begin to perceive in his body the unity of the world and the Atman.
43. O Lord of Kings, this path of urdhva-kundalini or the supreme kundalini is the path of conquering the macrocosm. Here ends the second chapter.

MELANA MANTRA

1. Melana Mantra: HRIM, BHAM, SAM, SHAM, PHAM, SAM and KSHAM.
2. The Lotus-born Brahma said: “What, O Shankara, is the sign of this mantra – the new moon, the first day of the lunar fortnight, or the full moon? On the first day of the lunar fortnight, on the new moon and the full moon days, it should be strengthened. There is no other way or time.”
3. From desire for an object, passion is born. Passions should be gotten rid of. After this, one should strive for niranjana or innocence. Whatever seems pleasant should be abandoned.
4. The yogi should preserve manas in shakti and shakti in manas. He should look into manas by means of manas. Only then will he leave even the highest state.
5. Manas alone is bindu. It is the cause of creation and preservation.
6. As curd can be obtained only from milk, so bindu can be obtained only from manas. The organ of manas is not that which is situated in the centre of bandhana. Bandhana is where shakti is between the sun and the moon.
7. The yogi should stand in the abode of bindu and close the nostrils, having known sushumna and its bheda or penetration, and having directed vayu to the middle.
8. Having known vayu, the above-mentioned bindu, sattva-prakriti, and also the six chakras, the yogi should enter the sphere of happiness, sahasrara, or sukha-mandala.
9. There are six chakras. Muladhara is situated near the anus. Svadhishthana is near the genitals. Manipuraka is in the navel. Anahata is in the heart.
10. Vishuddhi chakra is at the base of the neck. The sixth chakra, ajna, is in the head (between the eyebrows).
11. Having acquired knowledge of these six mandalas, or spheres, the yogi should enter the sukha-mandala, drawing in vayu and directing it upward.
12. He who practices control over vayu becomes one with brahmanda, the macrocosm. He must subdue vayu, bindu, chitta and chakra.
13. The yogi can obtain the nectar of equality through samadhi alone.
14. Without the practice of yoga, the lamp of wisdom does not light, just as the fire dormant in the sacrificial tree does not light without friction.
15. Fire in a closed vessel does not shed light outside. When the vessel is broken, light appears outside.
16. The human body is a vessel. The abode of “That” is the light-fire within. When, by the words of the guru, the body is broken, the light of brahmajnana becomes dazzling.
17. With the guru as the pilot and by abhyasa, one crosses the subtle body and the ocean of samsara.
18. Sprouting in para, vak (speech) puts forth leaves in pashyanti, produces a bud in madhyama and blossoms in vaikhari. Vak reaches the stage of absorption of sound in the reverse order, that is, beginning with vaikhari.
19. Para, pashyanti, madhyama and vaikhari are the four kinds of vak. Para is the highest sound. Vaikhari is the lowest sound.
20. In evolution, vak begins with the highest sound and ends with the lowest.
21. In involution, vak takes the opposite direction, dissolving into para, the highest subtle sound.
22. He who considers the great Lord of speech (vak), the Undifferentiated, the Illuminating, to be the Self - he who thinks thus, will never be affected by words, high or low, good or bad.
23. Absorbing their respective upadhis or vehicles, all of them in turn are themselves absorbed by the pratya-gatma (inner soul) - the three aspects of consciousness (vishva, taijasa and prajna) of man, the Virat, Hiranyagarbha and Ishvara of the universe, the egg of the universe, the egg of man and the seven worlds.
24. Heated in the fire of jnana, the egg is absorbed by its karana or cause into the Paramatman or universal Self. It becomes one with Parabrahman.
25. And then there is no stability, no depth, no light, no darkness, no describable, no distinguishable.
26. Like the light in a lamp, Amman is in the body of man - so one should think.
27. The Atman is the size of a thumb. It is smoke without fire. It has no form. It shines within the body. It is indivisible and immortal.
28. The first three aspects of consciousness relate to the gross, subtle and karana (causal) body of man. The other three aspects of consciousness pertain to the three bodies of the universe.
29. Man is and appears to be an egg in his constitution, just as the world is and appears to be an egg.
30. Maya deludes the vijnana-atma, which resides in the human body in the states of waking, dreaming and sleepless sleep.
31. But after many births, due to good karma, it desires to attain its deepest state.
32. Spiritual quest arises. Who am I? How did I come to be in the mud of this existence? What happens to me in the state of sleepless sleep, who acts in me in the states of sleep and wakefulness?
33. Chidabhasa is the result of foolishness. As fire burns cotton, it is burned by wise thoughts, as well as by its own supreme enlightenment.
34. The burning of the outer body is not burning at all.
35. Pratyagatma is in the dahara (akasha-ether of the heart). When worldly wisdom is destroyed, it gets vijnana and scatters everywhere and in one moment burns the two coverings – vijnanamaya and manomaya. And then He Himself is always shining within. And this light resembles the light inside a vessel.
36. Before the onset of sleep and death, the muni who thus contemplates should be known as a jivanmukta.
37. He has done what had to be done. Therefore he is fortunate.
38. Such a person attains videhamukti, giving up even the state of jivanmukti.
39. He enters the state in which he moves in the air.
40. Afterwards, That alone remains. That is soundless, incorporeal, formless and immortal.
41. That is rasa, or Essence. It is eternal and odorless. It is greater than the greatest, it has neither beginning nor end. It is permanent and indestructible.

Thus ends the Yoga-kundalini Upanishad.