Wednesday, October 13, 2010

Yoga-Kundalini Upanishad

Om !
May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om !
Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
1. Chitta has two causes, Vasanas and (Prana) Vayu. If one of them is
controlled, then both are
2. Of these two, a person should control (Prana) Vayu always through
moderate food, postures and
thirdly Sakti-Chala.
3-4. I shall explain the nature of these. Listen to it, O Gautama. One
should take a sweet and
nutritious food, leaving a fourth (of his stomach) unfilled, in order
to please Shiva (the patron of
Yogins). This is called moderate food. Posture herein required is of
two kinds, Padma and Vajra.
5. Placing the two heels over the two opposite thighs (respectively)
is the Padma (posture) which is
the destroyer of all sins.
6. Placing one heel below the Mulakanda and the other over it and
sitting with the neck, body and
head erect is the Vajra posture.
7. The Sakti (mentioned above) is only Kundalini. A wise man should
take it up from its place
(Viz., the navel, upwards) to the middle of the eyebrows. This is
called Sakti-Chala.
8. In practising it, two things are necessary, Sarasvati-Chalana and
the restraint of Prana (breath).
Then through practice, Kundalini (which is spiral) becomes straightened.
9-10(a). Of these two, I shall explain to you first Sarasvati-Chalana.
It is said by the wise of old that
Sarasvati is no other than Arundhati. It is only by rousing her up
that Kundalini is roused.
10(b)-11(a). When Prana breath is passing through (one’s) Ida (left
nostril), he should assume firmly
Padma-posture and should lengthen (inwards) 4 digits the Akasa of 12 digits.
11(b)-13(a). Then the wise man should bind the (Sarasvati) Nadi by
means of this lengthened
(breath) and holding firmly together (both his ribs near the navel) by
means of the forefingers and
thumbs of both hands, (one hand on each side) should stir up Kundalini
with all his might from
right to left often and often; for a period of two Muhurtas (48
minutes), he should be stirring it up
13(b)-14. Then he should draw up a little when Kundalini enters
Susumna. By this means,
Kundalini enters the mouth of Susumna. Prana (also) having left (that
place) enters of itself the
Susumna (along with Kundalini).
15. By compressing the neck, one should also expand the navel. Then by
shaking Sarasvati, Prana
goes above (to) the chest.
16-17. Through the contraction of the neck, Prana goes above from the
chest. Sarasvati who has
sound in her womb should be shaken (or thrown into vibration) each
day. Therefore by merely
shaking it, one is cured of diseases.
18. Gulma (a splenetic disease), Jalodara (dropsy), Pliha (a splenetic
disease) and all other diseases
arising within the belly, are undoubtedly destroyed by shaking this Sakti.
19. I shall now briefly describe to you Pranayama. Prana is the Vayu
that moves in the body and its
restraint within is known as Kumbhaka.
20. It is of two kinds, Sahita and Kevala. One should practise Sahita
till he gets Kevala.
21. There are four Bhedas (lit., piercings or divisions) viz., Surya,
Ujjayi, Sitali and Bhastri. The
Kumbhaka associated with these four is called Sahita Kumbhaka.
22-23. Being seated in the Padma posture upon a pure and pleasant seat
which gives ease and is
neither too high nor too low, and in a place which is pure, lovely and
free from pebbles, etc., and
which for the length of a bow is free from cold, fire and water, one
should shake (or throw into
vibration) Sarasvati;
24. Slowly inhaling the breath from outside, as long as he desires,
through the right nostril, he
should exhale it through the left nostril.
25. He should exhale it after purifying his skull (by forcing the
breath up). This destroys the four
kinds of evils caused by Vayu as also by intestinal worms.
26(a). This should be done often and it is this which is spoken of as
26(b)-27. Closing the mouth and drawing up slowly the breath as before
with the nose through both
the Nadis (or nostrils) and retaining it in the space between the
heart and the neck, one should
exhale it through the left nostril.
28. This destroys the heat caused in the head as well as the phlegm in
the throat. It removes all
diseases, purifies his body and increases the (gastric) fire within.
29. It removes also the evils arising in the Nadis, Jalodara
(waterbelly or dropsy) and Dhatus. This
Kumbhaka is called Ujjayi and may be practised (even) when walking or standing.
30. Drawing up the breath as before through the tongue with (the
hissing sound of) ‘Sa’ and
retaining it as before, the wise man should slowly exhale it through
(both) the nostrils.
31. This is called Sitali Kumbhaka and destroys diseases, such as
Gulma, Pitha, consumption, bile,
fever, thirst and poison.
32. Seated in the Padma posture with belly and neck erect, the wise
man should close the mouth and
exhale with care through the nostrils.
33. Then he should inhale a little with speed up to the heart, so that
the breath may fill the space
with noise between the neck and skull.
34-35. Then he should exhale in the same way and inhale often and
often. Just as the bellows of a
smith are moved (viz., stuffed with air within and then the air is let
out), so he should move the air
within his body. If the body gets tired, then he should inhale through
the right nostril.
36-37(a). If his belly is full of Vayu, then he should press well his
nostrils with all his fingers except
his forefinger and performing Kumbhaka as before, should exhale
through the left nostril.
37(b)-38. This frees one from diseases of fire in (or inflammation of)
the throat, increases the gastric
fire within, enables one to know the Kundalini, produces purity
removing sins, gives happiness and
pleasure and destroys phlegm which is the bolt (or obstacle) to the
door at the mouth of Brahma-
Nadi (viz., Susumna).
39. It pierces also the three Granthis (or knots) differentiated
through the three Gunas. This
Kumbhaka is known as Bhastri and should especially be performed.
40. Through these four ways when Kumbhaka is near (or is about to be
performed), the sinless
Yogin should practise the three Bandhas.
41. The first is called Mulabandha. The second is called Uddiyana and
the third is Jalandhara. Their
nature will be thus described.
42. Apana (breath) which has a downward tendency is forced up by one
bending down. This process
is called Mulabandha.
43. When Apana is raised up and reaches the sphere of Agni (fire),
then the flame of Agni grows
long, being blown about by Vayu.
44-45(a). Then Agni and Apana come to (or commingle with) Prana in a
heated state. Through this
Agni which is very fiery, there arises in the body the flaming (or the
fire) which rouses the sleeping
Kundalini through its heat.
45(b)-46. Then this Kundalini makes a hissing noise, becomes erect
like a serpent beaten with stick
and enters the hole of Brahmanadi (Susumna). Therefore Yogins should
daily practise Mulabandha
47-48(a). Uddiyana should be performed at the end of Kumbhaka and at
the beginning of expiration.
Because Prana Uddiyate (viz., goes up) the Susumna in this Bandha,
therefore is called Uddiyana by
the Yogins.
48(b)-49(a). Being seated in the Vajra posture and holding firmly the
two toes by the two hands, he
should press at the Kanda and at the place near the two ankles.
49(b)-50. Then he should gradually upbear the Tana (thread or Nadi)
which is on the western side
first to Udara (the upper part of the abdomen above the navel), then
to the heart and then to the
neck. When Prana reaches the Sandhi (junction) of navel, slowly it
removes the impurities (or
diseases) in the navel. Therefore this should be frequently practised.
51. The Bandha called Jalandhara should be practised at the end of
Kumbhaka. This Jalandhara is of
the form of the contraction of the neck and is an impediment to the
passage of Vayu (upwards).
52. When the neck is contracted at once by bending downwards (so that
the chin may touch the
breast), Prana goes through Brahmanadi on the western Tana in the middle.
53. Assuming the seat as mentioned before, one should stir up
Sarasvati and control Prana.
54. On the first day Kumbhaka should be done four times; on the second
day it should be done ten
times and then five times separately;
55. On the third day, twenty times will do and afterwards Kumbhaka
should be performed with the
three Bandhas and with an increase of five times each day.
56-57. Diseases are generated in one’s body through the following
causes, viz., sleeping in daytime,
late vigils over night, excess of sexual intercourse, moving in crowd,
the checking of the discharge
of urine and faeces, the evil of unwholesome food and laborious mental
operation with Prana.
58. If a Yogin is afraid of such diseases (when attacked by them), he
says, “my diseases have arisen
from my practice of Yoga”. Then he will discontinue this practice.
This is said to be the first
obstacle to Yoga.
59. The second (obstacle) is doubt; the third is carelessness; the
fourth, laziness; the fifth, sleep;
60. The sixth, the not leaving of objects (of sense); the seventh,
erroneous perception; the eighth,
sensual objects; the ninth, want of faith;
61. And the tenth, the failure to attain the truth of Yoga. A wise man
should abandon these ten
obstacles after great deliberation.
62. The practice of Pranayama should be performed daily with the mind
firmly fixed on Truth. Then
Chitta is absorbed in Susumna and Prana (therefore) never moves.
63. When the impurities (of Chitta) are thus removed and Prana is
absorbed in Susumna, he
becomes a (true) Yogin.
64. Apana, which has a downward tendency should be raised up with
effort by the contraction (of
the anus) and this is spoken of as Mulabandha.
65. Apana thus raised up mixes with Agni and then they go up quickly
to the seat of Prana. Then
Prana and Apana uniting with one another go to Kundalini, which is
coiled up and asleep.
66-67. Kundalini being heated by Agni and stirred up by Vayu, extends
her body in the mouth of
Susumna, pierces the Brahmagranthi formed of rajas and flashes at once
like lightning at the mouth
of Susumna.
68-69(a). Then it goes up at once through Vishnugranthi to the heart.
Then it goes up through
Rudragranthi and above it to the middle of the eyebrows; having
pierced this place, it goes up to the
Mandala (sphere) of the moon.
69(b)-70(a). It dries up the moisture produced by the moon in the
Anahata-Chakra having sixteen
70(b)-71. When the blood is agitated through the speed of Prana, it
becomes bile from its contact
with the sun, after which it goes to the sphere of the moon where it
becomes of the nature of the
flow of pure phlegm. How does it (blood) which is very cold become hot
when it flows there ?
72. (Since) at the same time the intense white form of moon is
speedily heated. Then being agitated,
it goes up.
73. Through taking in this, Chitta which was moving amidst sensual
objects externally, is restrained
there. The novice enjoying this high state attains peace and becomes
devoted to Atman.
74. Kundalini assumes the eight forms of Prakriti (matter) and attains
Shiva by encircling him and
dissolves itself in Shiva.
75. Thus Rajas-Sukla (seminal fluid) which rises up goes to Shiva
along with Marut (Vayu); Prana
and Apana which are always produced become equal.
76. Pranas flow in all things, great and small, describable, or
indescribable, as fire in gold.
77. Then this body which is Adhibhautika (composed of elements)
becomes Adhidaivata (relating to
a tutelar deity) and is thus purified. Then it attains the stage of Ativahika.
78. Then the body being freed from the inert state becomes stainless
and of the nature of Chit. In it,
the Ativahika becomes the chief of all, being of the nature of That.
79. Like the conception of the snake in a rope, so the idea of the
release from life and Samsara is the
delusion of time.
80. Whatever appears is unreal. Whatever is absorbed is unreal. Like
the illusory conception of
silver in the mother-of-pearl, so is the idea of man and woman.
81. The microcosm and the macrocosm are one and the same; so also the
Linga and Sutratman,
Svabhava (substance) and form and the self-resplendent light and Chidatma.
82. The Sakti named Kundalini, which is like a thread in the lotus and
is resplendent, is biting with
the upper end of its hood (namely, mouth) at the root of the lotus the
83-84. Taking hold of its tail with its mouth, it is in contact with
the hole of Brahmarandhra (of
Susumna). If a person seated in the Padma posture and having
accustomed himself to the
contraction of his anus makes his Vayu go upward with the mind intent
on Kumbhaka, then Agni
comes to Svadhisthana flaming, owing to the blowing of Vayu.
85. From the blowing of Vayu and Agni, the chief (Kundalini) pierces
open the Brahmagranthi and
then Vishnugranthi.
86. Then it pierces Rudragranthi, after that, (all) the six lotuses
(or plexuses). Then Sakti is happy
with Shiva in Sahasrara Kamala (1000 lotuses seat or pineal gland).
This should be known as the
highest Avastha (state) and it alone is the giver of final beatitude.
Thus ends the first chapter.
1. I shall hereafter describe the science called Khechari which is
such that one who knows it is freed
from old age and death in this world.
2. One who is subject to the pains of death, disease and old age
should, O sage, on knowing this
science make his mind firm and practise Khechari.
3-4. One should regard that person as his guru on earth who knows
Khechari, the destroyer of old
age and death, both from knowing the meaning of books and practice,
and should perform it with all
his heart. The science of Khechari is not easily attainable, as also
its practice.
5. Its practice and Melana are not accomplished simultaneously. Those
that are bent upon practice
alone do not get Melana.
6. Only some get the practice, O Brahmana, after several births, but
Melana is not obtained even
after a hundred births.
7. Having undergone the practice after several births, some (solitary)
Yogin gets the Melana in some
future birth as the result of his practice.
8. When a Yogin gets this Melana from the mouth of his Guru, then he
obtains the Siddhis
mentioned in the several books.
9. When a man gets this Melana through books and the significance,
then he attains the state of
Shiva freed from all rebirth.
10. Even Gurus may not be able to know this without books. Therefore
this science is very difficult
to master.
11. An ascetic should wander over the earth so long as he fails to get
this science and when this
science is obtained, then he has got the Siddhi in his hand (viz.,
mastered the psychical powers).
12. Therefore one should regard as Achyuta (Vishnu) the person who
imparts the Melana, as also
him who gives out the science.
13. He should regard as Shiva him who teaches the practice. Having got
this science from me, you
should not reveal it to others.
14-15. Therefore one who knows this should protect it with all his
efforts (viz., should never give it
out except to persons who deserve it). O Brahmana, one should go to
the place where lives the
Guru, who is able to teach the divine Yoga and there learn from him
the science Khechari and being
then taught well by him, should at first practise it carefully.
16-17. By means of this science, a person will attain the Siddhi of
Khechari. Joining with Khechari
Sakti (viz., Kundalini Sakti) by means of the (science) of Khechari
which contains the Bija (seed of
letter) of Khechari, one becomes the lord of Khecharas (Devas) and
lives always amongst them.
Khechari Bija (seed-letter) is spoken of as Agni encircled with water
and as the abode of Khecharas
18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of
Somamsa (Soma or moon part)
should also be pronounced in the reverse order.
19. Then a letter composed of three Amsas of the form of moon has been
described; and after that,
the eight letter should be pronounced in the reverse order;
20. Then consider it as the supreme and its beginning as the fifth and
this is said to the Kuta (horns)
of the several bhinnas (or parts) of the moon.
21-22(a). This which tends to the accomplishment of all Yogas, should
be learnt through the
initiation of a Guru. He who recites this twelve times every day, will
not get even in sleep that Maya
(illusion) which is born in his body and which is the source of all
vicious deeds.
22(b)-23. He who recites this five lakhs of times with very great care
– to him the science of
Khechari will reveal itself. All obstacles vanish and the Devas are pleased.
24. The destruction of Valipalita (viz., wrinkle and greyness of hair)
will take place without doubt.
Having acquired this great science, one should practise it afterwards.
25-26. If not, O Brahmana, he will suffer without getting any Siddhi
in the path of Khechari. If one
does not get this nectar like science in this practice, he should get
it in the beginning of Melana and
recite it always; (else) one who is without it never gets Siddhi.
27. As soon as he gets this science, he should practise it; and then
the sage will soon get the Siddhi.
28. Having drawn out the tongue from the root of the palate, a knower
of Atman should clear the
impurity (of the tongue) for seven days according to the advice of his Guru.
29. He should take a sharp knife which is oiled and cleaned and which
resembles the leaf of the
plant Snuhi (“Euphorbia Antiquorum”) and should cut for the space of a
hair (the Fraenum Lingui).
30. Having powdered Saindhava (rock-salt) and Pathya (sea-salt), he
should apply it to the place. On
the seventh day, he should again cut for the space of a hair.
31. Thus for the space of six months, he should continue it always
gradually with great care. In six
months, Siro-Bandha (Bandha at the head), which is at the root of the
tongue is destroyed.
32. Then the Yogin who knows timely action should encircle with
Siro-Vastra (lit. the cloth of the
head) the Vak-Ishvari (the deity presiding over speech) and should draw (it) up.
33. Again by daily drawing it up for six months, it comes, O sage, as
far as the middle of the
eyebrows and obliquely up to the opening of the ears;
34. Having gradually practised, it goes to the root of the chin. Then
in three years, it goes up easily
to the end of the hair (of the head).
35-36. It goes up obliquely to Sakha and downwards to the well of the
throat. In another three years,
it occupies Brahmarandhra and stops there without doubt. Crosswise it
goes up to the top of the
head and downwards to the well of the throat.
37. Gradually it opens the great adamantine door in the head. The rare
science (of Khechari) Bija
has been explained before.
38. One should perform the six Angas (parts) of this Mantra by
pronouncing it in six different
intonations. One should do this in order to attain all the Siddhis;
39. And this Karanyasam should be done gradually and not all at a
time, since the body of one who
does it all at once will soon decay.
40-41(a). Therefore it should be practised, O best of sages, little by
little. When the tongue goes to
the Brahmarandhra through the outer path, then one should place the
tongue after moving the bolt of
Brahma which cannot be mastered by the Devas.
41(b)-42. On doing this for three years with the point of finger, he
should make the tongue enter
within; then it enters Brahmadvara (or hole). On entering the
Brahmadvara, one should practise
Mathana (churning) well.
43. Some intelligent men attain Siddhi even without Mathana. One who
is versed in Khechari
Mantra accomplishes it without Mathana.
44-46(a). By doing the Japa and Mathana, one reaps the fruits soon. By
connecting a wire made of
gold, silver or iron with the nostrils by means of a thread soaked in
milk, one should restrain his
breath in his heart and seated in a convenient posture with his eyes
concentrated between his
eyebrows, he should perform Mathana slowly.
46(b)-47. In six months, the state of Mathana becomes natural like
sleep in Children. And it is not
advisable to do Mathana always. It should be done (once) only in every month.
48. A Yogin should not revolve his tongue in the path. After doing
this for twelve years, Siddhi is
surely obtained.
49. Then he sees the whole universe in his body as not being different
from Atman. This path of the
Urdhva-Kundalini (higher Kundalini), O chief of Kings, conquers the macrocosm.
Thus ends the second chapter.
1. Melana-Mantra: Hrim, Bham, Sam, Pam, Pham, Sam, Ksham. The
lotus-born (Brahma) said: “O
Shankara, (among) new moon (the first day of the lunar fortnight) and
full moon, which is spoken of
as its (mantra’s) sign ?
2. In the first day of lunar fortnight and during new moon and full
moon (days), it should be made
firm and there is no other way (or time).
3. A man longs for an object through passion and is infatuated with
passion for objects. One should
always leave these two and seek the Niranjana (stainless).
4-5. He should abandon everything else which he thinks is favourable
to himself. Keeping the
Manas in the midst of Sakti and Sakti in the midst of Manas, one
should look into Manas by means
of Manas. Then he leaves even the highest stage. Manas alone is the
Bindu, the cause of creation
and preservation.
6. It is only through Manas that Bindu is produced, like the curd from
milk. The organs of Manas is
not that which is situated in the middle of Bandhana.
7-8(a). Bandhana is there where Sakti is between the sun and moon.
Having known Susumna and its
Bheda (piercing) and making the Vayu go in the middle, one should
stand in the seat of Bindu and
close the nostrils.
8(b)-9(a). Having known Vayu, the above-mentioned Bindu and the
Sattva-Prakriti as well as the
six Chakras, one should enter the Sukha-Mandala (viz., the Sahasrara
or pineal gland, the sphere of
9(b)-11. There are six Chakras. Muladhara is in the anus; Svadhisthana
is near the genital organ;
Manipuraka is in the navel; Anahata is in the heart; Visuddhi is at
the root of the neck and Ajna is in
the head (between the two eyebrows).
12. Having known these six Mandalas (spheres), one should enter the
Sukha-Mandala (pineal
gland), drawing up the Vayu and should send it (Vayu) upwards.
13. He who practises thus (the control of) Vayu becomes one with
Brahmanda (the macrocosm). He
should practise (or master) Vayu, Bindu, Chitta and Chakra.
14-15. Yogins attain the nectar of equality through Samadhi alone.
Just as the fire latent in
(Sacrificial) wood does not appear without churning, so the lamp of
wisdom does not arise without
the Abhyasa Yoga (or practice of Yoga). The fire placed in a vessel
does not give light outside.
16. When the vessel is broken, its light appears without. One’s body
is spoken of as the vessel and
the seat of ‘That’ is the fire (or light) within;
17-18(a). And when it (the body) is broken through the words of a
Guru, the light of Brahma Jnana
becomes resplendent. With the Guru as the helmsman, one crosses the
subtle body and the ocean of
Samsara through the affinities of practice.
18(b)-19. That Vak (power of speech) which sprouts in Para, gives
forth two leaves in Pashyanti;
buds forth in Madhyama and blossoms in Vaikhari – that Vak which has
before been described,
reaches the stage of the absorption of sound, reversing the above
order (viz., beginning with
Vaikhari, etc.,).
20-21(a). Whoever thinks that He who is the great lord of that Vak,
who is the undifferentiated and
who is the illuminator of that Vak is Self; whoever thinks over thus,
is never affected by words,
high or low (or good or bad).
21(b)-23(a). The three (aspects of consciousness), Vishva, Taijasa and
Prajna (in man), the three
Virat, Hiranyagarbha and Ishvara in the universe, the egg of the
universe, the egg of man and the
seven worlds – all these in turn are absorbed in Pratyagatman through
the absorption of their
respective Upadhis (vehicles).
23(b)-24(a). The egg being heated by the fire of Jnana is absorbed
with its Karana (cause) into
Paramatman (Universal Self). Then it becomes one with Para-Brahman.
24(b)-25. It is then neither steadiness nor depth, neither light nor
darkness, neither describable nor
distinguishable. Sat (Be-ness) alone remains. One should think of
Atman as being within the body
like a light in a vessel.
26. Atman is of the dimensions of a thumb, is a light without smoke
and without form, is shining
within (the body) and is undifferentiated and immutable.
27-28(a). The Vijnana Atman that dwells in this body is deluded by
Maya during the states of
waking, dreaming and dreamless sleep; but after many births, owing to
the effect of good Karma, it
wishes to attain its own state.
28(b)-29(a). Who am I ? How has this stain of mundane existence
accrued to me ? What becomes
in the dreamless sleep of me who am engaged in business in the waking
and dreaming states ?
29(b)-30. Just as a bale of cotton is burnt by fire, so the Chidabhasa
which is the result of nonwisdom,
is burnt by the (wise) thoughts like the above and by its own supreme
illumination. The
outer burning (of body as done in the world) is no burning at all.
31-32. When the worldly wisdom is destroyed, Pratyagatman that is in
the Dahara (Akasa or ether
of the heart) obtains Vijnana, diffusing itself everywhere and burns
in an instant Jnanamaya and
Manomaya (sheaths). After this, He himself shines always within, like
a light within a vessel.
33. That Muni who contemplates thus till sleep and till death is to be
known as a Jivanmukta.
Having done what ought to be done, he is a fortunate person.
34. And having given up (even) the state of a Jivanmukta, he attains
Videhamukta (emancipation in
a disembodied state), after his body wears off. He attains the state,
as if of moving in the air.
35. Then That alone remains which is soundless, touchless, formless
and deathless, which is the
Rasa (essence), eternal, and odourless, which has neither beginning
nor end, which is greater than
the great and which is permanent, stainless and decayless.
Thus ends the third chapter.
Hari Om Tat Sat !
Om !
May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om !
Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1 comment:

  1. I love the voice of truth. This is divine however, what are your views Nath. I can read the Gita or any number of books in my home library, but I can only hear your beautiful voice here.

    Namaste, my brother, love is all there is, all else is illusion...