Bibliography It is a highly significant text related to the exposition of the Kundalini Yoga ,  describes Hatha and Lambika yoga, and the last chapter is primarily about the quest of self-knowledge, Atman , Brahman the Non-dual Brahman  and living liberation. These schools of thought also consider Brahman to be the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept is the single binding unity behind diversity in all that exists in the universe. Tantra denotes the esoteric traditions of Hinduism and Buddhism that co-developed most likely about the middle of the 1st millennium AD. The term tantra, in the Indian traditions, also means any systematic broadly applicable "text, theory, system, method, instrument, technique or practice". Shakti is the primordial cosmic energy and represents the dynamic forces that are thought to move through the entire universe in Hinduism and Shaktism.
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It forms part of the Krishna Yajurveda. It deals with an exposition of Hatha and Lambika Yogas. It concludes with an account of the non-qualified Brahman. The Non-dual Brahman is the quest of all seekers. It begins with an analysis of the nature of Chitta. It maintains that Samskaras and Vasanas on the one hand, and Prana, on the other, constitute the causes for the existence of Chitta.
If Vasanas are controlled, Prana is automatically controlled. If Prana is controlled, the Vasanas are automatically controlled. The Yoga-Kundalini Upanishad presents methods for the control of Prana. The Yogic student does not deal with Vasanas.
He concerns himself with the techniques of controlling the Prana. These three methods are fully explained in the first chapter. Light, sweet and nutritious food forms the discipline of Mitahara. The Padmasana and the Vajrasana are two important Asanas used by the Yogic student.
Shakti-Chalana is arousing the Kundalini and sending it to the crown of the head. Kundalini can be aroused by a twofold practice. Saraswati Chalana and the restraint of Prana are the two practices.
The rousing of the Saraswati Nadi is Saraswati Chalana. The process, as described in the Yoga-Kundalini Upanishad, for arousing Kundalini is simple. When a person exhales, the Prana goes out 16 digits. In inhalation it goes in only 12 digits, thus losing 4.
The Kundalini is aroused if one can inhale Prana for 16 digits. This is done by sitting in Padmasana and when the Prana is flowing through the left nostril, and lengthening inwards 4 digits more. By means of this lengthened breath the Yogic student should manipulate the Saraswati Nadi and stir up the Kundalini Shakti with all his strength, from right to left, repeatedly.
This process may extend to three quarters of an hour. All this has been briefly and yet comprehensively described in the Yoga-Kundalini Upanishad. The most important result of shaking the Saraswati Nadi is that it cures the several diseases arising within the belly, and cleanses and purifies the system.
These two types of Kumbhaka bring about the complete restraint of the Prana. Suryabheda Kumbhaka destroys the intestinal worms and the four kinds of evils caused by Vayu. Ujjayi purifies the body, removes diseases and increases the gastric fire. It also removes the heat caused in the head and the phlegm in the throat.
Sitali cools the body. It destroys gulma, dyspepsia, pliha, consumption, bile, fever, thirst and poison. These forms of Sahita Kumbhaka purify and prepare the entire physiological organism for the arousal of the Kundalini Sakti and for the experience of the non-dual Brahman. Apart from bringing a number of wholesome physiological changes, Bhastrika Kumbhaka pierces the three knots or the Granthis. The Yoga-Kundalini Upanishad then proceeds to prescribe the practice of the three Bandhas, for the Yogic student.
The process by which the downward tendency of the Apana breath is forced up by the spincter muscles of the anus, is called the Mulabandha. By this Bandha the Apana is raised up. It reaches the sphere of Agni or fire. Then the flame of the Agni grows long, being blown about by Vayu. In a heated state, Agni and Apana commingle with the Prana. This Agni is very fierce. Through this fiery Agni, there arises in the body the fire that awakens and arouses the Kundalini, through its radiant heat.
The aroused Kundalini makes a hissing noise, becomes erect and enters the hole of Brahmanadi. The Yogins practise this Mulabandha daily. After giving detailed knowledge of the techniques of the Bandhas, the Yoga-Kundalini Upanishad explains the number of obstacles the Yogic students encounter. It also gives the methods of overcoming these obstacles. The causes of the diseases in the body are seven. Sleeping during the daytime.
Late vigils overnight. Excess of sexual intercourse. Moving amidst crowds. The effect of unwholesome food. Checking of the discharge of urine and faeces. Laborious mental operations with the Prana.
The mistake that the Yogic student commits is that when diseases attack him, he erroneously attributes the diseases to his practice of Yoga.
This is the first obstacle in Yoga. The Yogic student begins to doubt as to the efficacy of the Yoga Sadhana. This is the second obstacle. Carelessness or a state of confusion is the third obstacle. Indifference or laziness is the fourth obstacle. Sleep is the fifth obstacle and the sixth is the attachment to sense-objects.
The seventh obstacle is erroneous perception or delusion. The eighth is concern with worldly affairs. The ninth is want of faith. The tenth obstacle to Yoga practice is want of the necessary aptitude for grasping the Yoga truths. Earnest spiritual aspirants should avoid all these obstacles by means of a close investigation and great deliberation. Further on, the Upanishads describe the process and the manner by which the Kundalini is roused and taken to the Sahasrara by piercing through the Granthis.
When the awakened Kundalini moves upwards, the shower of nectar flows copiously. The Yogi enjoys this which keeps him away from all sensual pleasures. The Yogi takes his stand upon the Inner Reality, the Atman. He enjoys the highest state of spiritual experience. He attains peace and is devoted only to the Atman.
By the whole process of the Kundalini Yoga Sadhana, the body of the Yogi attains very subtle state of the spiritual Consciousness. The Yogi who has attained to Samadhi experiences everything as Consciousness. The Yogi realises the oneness of the macrocosm and the microcosm. Because, the Kundalini Shakti has reached the Sahasrara Kamala or the thousand-petalled lotus and has become united with Siva, the Yogi enjoys the highest Avastha.
This is the final beatitude. The Chakras are centres of Shakti as vital force. These are the centres of Prana Shakti manifested by Pranavayu in the living body.
Those aspirants who aspire to arouse the Kundalini Shakti to enjoy the Bliss of Union of Siva and Shakti, through awakened Kundalini, and to gain the accompanying Powers or Siddhis, should practise Kundalini Yoga.
To them, this Yoga-Kundalini Upanishad is of great importance. It equips them with a comprehensive knowledge of the methods and processes of the Kundalini Yoga in which the Khechari Mudra stands prominent. The Kundalini Yogi seeks to obtain both Bhukti and Mukti. He attains liberation in and through the world. Jnana Yoga is the path of asceticism and liberation. Kundalini Yoga is the path of enjoyment and liberation. The Hatha Yogi seeks a body which shall be as strong as steel, healthy, free from suffering and therefore, long-lived.
Master of the body, the Yogi is the Master of life and death. His shining form enjoys the vitality of youth. He lives as long as he has the will to live and enjoys in the world of forms. His death is the death at will Ichha-Mrityu.
The Yogi should seek the guidance of an expert and skilled Guru. The Serpent Power is the power which is the static support or Adhara of the whole body and all its moving Pranic forces. The polarity as it exists in, and as, the body is destroyed by Yoga which disturbs the equilibrium of bodily consciousness, which consciousness is the result of the maintenance of these two poles. In the human body the potential pole of Energy which is the Supreme Power is stirred to action. The Shakti is moved upward to unite with the Siva, the quiescent Consciousness in the Sahasrara.
By Pranayama and other Yogic processes the static Shakti is affected and becomes dynamic. When completely dynamic, when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way.
Yoga Kundalini Upanishad
Etymology[ edit ] Yoga from the root yuj means "to add", "to join", "to unite", or "to attach" in its most common literal sense. The title "Yoga-kundalini Upanishad" literally means "the secret doctrine of Kundalini yoga". Chronology[ edit ] The Yoga-Kundalini Upanishad is a common era text, composed sometime after Yogasutras. First and foremost, states the text, a yogin should begin by mastering Prana. The verses 1.