| Kundalini Awakening |
Introduction
Yoga Kundalini Upanishad is also called as Yoga Kundali Upanishad. It is the eighty-sixth Upanishad of Muktika Upanishad order and forms part of the Krishna Yajur Veda. It contains 171 verses classified into three chapters.
The first chapter contains 87 verses dealing with Kundalini Yoga involving Asana, Pranayama, Bandhas and Samadhi. The method of awakening Kundalini is discussed in detail.
The second chapter contains 49 verses. Kechari Vidya involving mantra and mudras are given in detail.
The qualities of Atman, Jivan Mukti and Videha Mukti are detailed in the 35 verses of the third chapter.
CHAPTER 1
ASANAS, PRANAYAMAS, BANDHAS AND SAMADHI
Prana and its control
The operating causes of the mind are the powers of memory and Prana. If either of them is not active, the other one also becomes inactive. Among these, the Yogi should take control over Prana first. This can be made possible by employing temperance in food, proper posture and awakening the power in the order mentioned. In other words, Mithahara, Asana and Shakti Chalana are the three ways to take control over Prana.
Temperance in food
Gautama! Listen to me sincerely! I explain them (three ways of controlling Prana) in detail.
One should take the nourished and sapient food (by employing common sense in selecting the food that is good for one) leaving off the quarter of that. Even that should be taken for the satisfaction of Lord Shiva. This is known as Mithahara, the employing temperance in food.
Yoga Postures
The postures are of two kinds. They are Padmasana and Vajrasana.
When the yogi places the soles of his feet over his thighs, it is Padmasana. It destroys all the sin.
When the yogi places his left heel under Mula-Kanda (the knot of the perineum) and right one over it by keeping the head, neck and body in one line, it is said to be Vajrasana.
Kundalini awakening (Shakthi Chalana)
Kundalini alone is the power. The learned one should rouse it from its seat to the middle of the eyebrows. This is known as the kundalini awakening. This involves two practices. The rousing of Sarasvati Nadi and holding up the Prana. By these practices, Kundalini gets its uprightness.
Rousing of Sarasvati Nadi (Sarasvati Chalana)
Among these practices, I now explain the practice of rousing the Sarasvati Nadi which was known as Arundhati earlier. By rousing the Nadi, Kundalini makes her move on her own.
Assuming the Padmasana posture, when the Prana goes through the left nostril, the yogi should elongate the length from four Angulas to twelve Angulas and hold it fast with two thumbs and forefingers and pass out the Prana through right nostril and right to left. It should be continued, without any fear, for a period of a couple of Muhurtas (Muhurta =90 minutes). Then the learned one should draw upwards the kundalini from her seat. By doing so, Kundalini will reach the door of Susumna. Now the yogi should make the constriction of the belly (Uddiyana Bandha) together with the constriction of the throat (Jalandhara Bandha). Then Prana in the chest will move upwards activating the Sarasvati Nadi. On rousing the Sarasvati Nadi, he should expel the Prana through the right nostril. By the constriction of the throat, Prana will move upwards. He should rouse Sarasvati always with the sound. By rousing like this, he will get rid of diseases like Indigestion, dropsy, spleen enlargement, and other diseases of belly in all certainty. (Note: The practice of rousing Sarasvati Nadi will be explained in detail by a separate post).
Pranayama
I now proceed to explain Pranayama. Prana is the vital air coursing through the body. Ayama is Kumbhaka or the control. Kumbhaka is of two kinds: Sakala Kumbhaka (combined with inhalation and exhalation) and Kevala Kumbhaka (happening on its own). Combined variety is to be practised till Kevala Kumbhaka manifests on its own. Kumbhakas namely Surya Kumbhaka, Ujjayi Kumbhaka, Sitali Kumbhaka, and Bastrika Kumbhaka are of combined variety.
Surya Bheda
Securing a secluded and hallowed spot within the reach of the bow, devoid of pebbles, chillness, fire, and water, he should assume Baddha Padmasana on a seat which is of medium height, which is easy to assume, and which gives comfort.
Rousing the Sarasvati Nadi, he should inhale the air through right nostril to his maximum capacity and expelling through the left nostril to purify his skull. (Note: It is implied that Kumbhaka to the maximum convenient capacity should be performed in between).
The diseases arising out of Vada and intestinal worms are destroyed. This practice should be repeated again and again. It is known as Surya Bheda.
Ujjayi
Holding the mouth tightly, he should inhale the air through both the nostrils in such a way that occupying the space between throat and heart and making a noise. He should make Kumbhaka as before and exhale through the left nostril.
This excellent practice removes the heat produced in the head and phlegm in the neck and cures the diseases by increasing the warmth of the body, destroying the toxins in the Nadis. It removes the disorders affecting the humour of the body. This can be performed even while standing and moving. It is called as Ujjayi.
Sitali
After performing Kumbhakas as said earlier, he should inhale the air through the tongue and exhale it through both the nostrils. (Note: Kumbhaka is implied in between).
This is known as Sitali and it kills indigestion, spleen enlargement, consumption, nausea, fever, thirst and poisons.
Bastrika
Assuming Lotus Pose, keeping the neck and belly in line and holding the mouth tightly, he should expel the air through the nostrils in such a way that it makes a noise from throat to head. Then he should fill in a little air to the heart and expel it quickly as before and repeat the process again and again. Like the pair of the bellows of the blacksmith is blown in quick succession, he should make the air move in the body.
Until fatigue is experienced, he should expel through the right nostril.
Until the stomach is filled with the air, he should perform Kumbhaka lightly holding the nose with two forefingers and expel it through the left nostril.
It removes the heat generated in the throat and increases the warmth of the body.
It rouses the Kundalini. It is endowed with good qualities like giving good health, killing sins, clears the phlegm and obstructions found in Brahma Nadi (Susumna). It breaks the three knots made up of three Gunas.
This is known as Bastrika.
Bandhas
After mastering the four Kumbhakas mentioned, three bandhas should be performed by the learned yogi.
The first one is Mula-bandha. The next one is Uddiyana Bandha and the third one is Jalandhara Bandha. I proceed to explain them individually.
Mula-Bandha
When the downward coursing Apana is directed upwards by the constriction, it is Mula-Bandha.
When Apana moves upwards and reaches the region of fire (the navel chakra), the flame of fire of Prana is heightened by the over-heat generated.
By the flame and the heat prevailed over the region, the sleeping Kundalini is heated and roused like a snake being beaten by a stick. It hisses, becomes erect and enters the hole to reach the interior of Brahma Nadi (Susumna).
Hence the yogi should always practice Mula-Bandha.
Uddiyana Bandha
Uddiyana Bandha is to be performed after Kumbhaka and before exhalation. (Note: Uddiyana Bandha is performed by constricting the lower abdomen muscles towards the spine).
By doing this, Prana goes up into Susumna Nadi. Because of this, yogis call it by the name Uddiyana Bandha, literally means the upwards-coursing lock.
Assuming Vajrasana, the yogi should hold the feet and press the ankles against the perineum, then he should press back the belly, heart and neck. By doing this, Prana will move to the centre of the belly.
This should be performed very slowly. It gets rid of all the diseases of the belly.
Jalandhara Bandha
It should be performed after inhalation that means, before Kumbhaka. (It is performed by constricting the throat by pressing the chin against the chest). It obstructs the path of Prana by making a lock in the throat region. The nether part of the throat being pressed, Prana enters Susumna.
Assuming the proper posture, Prana should be controlled in the manner explained above.
Number of Times for Pranayama Practice
On the first day, ten times each of four kinds of Pranayama should be practised. On the second day, fifteen times of each kind of Pranayama. On the third day and subsequent days, the number should be progressively increased by five per day.
Always Pranayama should be practised along with three Bandhas.
Obstacles to Yoga Practice
1. During night time, keeping awake for a long time or having excess sexual interaction makes the Yogi resort to sleeping during the daytime. Holding the urine and faeces for the extended time period, irregular postures, and over-anxious breath control in excess of the capacity results in diseases and disorders. When the practitioner holds his breath with force, the disease is instantly produced. Then he complains the practice of yoga as the cause of the disease. Thenceforth he terminates his practice. This is the first obstacle.
2. Doubting the efficacy of results is the second obstacle.
3. The state of confusion.
4. Lethargy.
5. Sleep.
6. Sticking to the objects of senses.
7. Delusion.
8. Worldly concerns.
9. Disbelief
10. Misunderstanding the truth of yoga.
The yogi should these obstacles by deliberation.
The awakening of Kundalini
Then he should perform the practice of Pranayama constantly fixing his mind on the truth. The mind takes its seat in Susumna and Prana does not move forward.
When the impurities of Susumna are removed, there ensues the path of Prana in Susumna by directing the downward coursing Apana upwards by performing Mula-Bandha.
Apana together with fire moves towards Prana. The fire being mixed with Prana and Apana proceeds to Kundalini.
The sleeping and coiled Kundalini being heated by the fire and the flow of Vayus (Prana and Apana) straightens its body and enters the door of Susumna.
It bursts to open the knot of Brahma (Brahma Granthi) which is dominated by Rajo-Guna and enters the door of Susumna like the streak of lightning.
Then it reaches and bursts to open the knot of Vishnu (Vishnu Granthi) which is located at the heart region.
Subsequently, it reaches and bursts open the knot of Rudra (Rudra Granthi) which is located at the middle of the eye-brows called Ajna Chakra.
Then it reaches the cool region of the moon and dries up the moisture that extends to Anahata Chakra of sixteen petals carried by the Vayus.
The blood which turns bile being agitated by Prana and having contact with the Sun.
When it reaches the sphere of the moon, it becomes phlegm. How this liquid of cold character will turn hot?
Hence the white form of the moon is heated at once. The agitated kundalini moves up and the shower of nectar starts to flow. By swallowing this nectar, Chitta (mind) is detached from the sensual pleasures and absorbed in Atman.
Then Kundalini having given up the eight forms of Prakriti (Pancha Bhutas, Manas, Buddhi and Ahamkara) embraces Shiva and dissolves in Shiva.
So also Rajas (feminine energy) and Sukla (Masculine energy) dissolves in Shiva and immediately Prana and Apana which were born together are at equilibrium.
Prana penetrates all things, whether they are small or big, and whether they are describable or not like the fire penetrates Gold.
The Absolute Consciousness and Right Knowledge
Then the body of the yogi which is of Adhibhautika (pertains to matter) becomes Adhideivika (pertains to unseen forces).
Then it reaches Adhivahika (pertains to pure Atman). It is the state devoid of all impurities. It is the state of Chit, the absolute consciousness. Adhivahiha is preeminent of all which is being the nature of Brahman.
Having got rid of the notion of qualified Brahman and the notion of the existence of other things apart from Brahman and having attained the true knowledge of Brahman by the dawn of the knowledge of the form of Atman, liberation is attained.
Otherwise absurd notions like the notion of the serpent in a rope arise by delusion. The notion of worldly attachment and relief are by the delusion of time.
The appearance is a delusion. The appearance of silver in the shell of the oyster is a delusion. So is the appearance of men and women.
The macrocosm and microcosm appear dissimilar but they are the same. So is the Linga and Sutratman. So are the manifested state and unmanifested states Atman and Consciousness.
The awakening of Kundalini – a quick recap
The power Kundalini which is in the form of a fine filament of lotus stalk having bitten the knot of Muladhara with the top of its hood, taken hold its tail by mouth, reaches Brahma-Randhra.
When the yogi, assuming the Lotus posture, having absorbed his mind in Kumbhaka, constricts the perineum, Vayu will move upwards and by that, the fire reaches Svadhisthana in a blaze.
Then Kundalini having agitated by the Vayu and Fire breaks open the knot of Brahman. Subsequently, it breaks open the knot of Vishnu and the knot of Rudra and breaks the six lotuses too.
In Sahasrara, She delights in the company of Shiva. This state alone is Videha Mukti which is the cause of the manifestation of Supreme Bliss.
CHAPTER 2
KECHARI VIDYA
I, now, proceed to talk about the details of Kechari Vidya. By mastering this, the yogi could conquer old age and death. Having come to know this Vidya, the person suffering from old-age, diseases, and death should practice Kechari Vidya.
The yogi, having learned the knowledge of Kechari from books and resorted to the practice of Kechari Vidya, destroys old-age, diseases, and death in the precincts of the earth.
The person like him is to be selected and approached as Guru.
Kechari Vidya is not easily attainable. The mastery is gained only with great effort. The practice and its performance could not be achieved simultaneously. Those who are aspiring to practice alone could not attain performance.
The one who intends on the practice will get mastery at some time during the course of several births. But the perfect performance could be attained only at the end of hundreds of births. Having got the mastery over practice, the yogi will get the mastery over performance in subsequent births, based on the perfect mastery of practice during previous births.
The benefits of Kechari as described in the books accrue on yogi, only when the secret of performance is duly transmitted to him by a competent Guru.
He who has mastered the philosophy, practice and performance attains the state of Shiva, having detached from all worldly affairs.
Even Gurus are powerless to impart the guidelines without referring to the Scriptures. The scriptures explaining the science is not easily attainable. The Vagabond has to wander over the earth till he gets the science. Once he got it, the success in his own palm.
Hence, for having success in Kechari, one should resort to Lord Shiva, who is the bestower of the right practice, right performance, and the philosophy (scriptures of the science). He should take refuge in him.
Having known this science from me, you should not reveal unto anyone. It should be kept as a profound secret
On reaching the proximity of the Guru who is the bestower of the divine yoga, one should learn Kechari Vidya from him with a keen intellect and sincerely commence the practice as directed by him without laziness. The success in the accomplishment of Kechari is thus attained.
Having resorted to this Kechari Yoga together with Kechari Mudra duly accompanied by Kechari Bija (the mantra of seed letter), the yogi will become the lord of ether. He will travel in the worlds of expansive ether. (Note: “Ke” in Sanskrit means “ether”. “Chara” means “travel”. Having mastery in this Vidya makes the yogi to fly in the air or travel the worlds of heavens).
Kechari Mantra
The letters of Kechara, Avasatha, Vahni, Ambu mandala forms the Bija Mantra. (Note: The Bija mantra formed is “Hreem”). The Lambika yoga performed with that can be achieved.
The ninth letter of the Somamsa counting backwards should be taken. Then the eighth letter from backwards. The fifth letter in the same way as the next one. Then the letter indicating the moon. Then “Koota”. (The mantra so formed is “Hreem, Bham, Sam, Pam, Pham, Sam and Khsam”. This is Kechari Mantra).
This mantra should be initiated by the Guru and bestows everything attainable through yoga. The yogi who is not free from the delusion of being conquered by the internal organs of senses does not attain success even in a dream.
The success in the accomplishment of Kechari Vidya will come to him who chants this mantra 500 thousand times each day for twelve days continuously along with a talisman. All impediments will go away. The guardian deities bestow their grace. Wrinkles and grey hairs perish.
Having got this Vidya, the yogi should practice it with dedication. Otherwise, it drips away and will be of no use. While during the practice of Kechari, the vidya (science or philosophy)) is not gained by the yogi, he should attain it during the course of the performance of it and chant this. By resorting to any other course, even little success is not attained.
When the science is attained, he should seek shelter in the Vidya. Then the yogi will attain success.
Practice Regime
The tongue should be drawn up from the root of the palate and cleansed for seven days in the manner prescribed by the Guru.
He should take a well-oiled clean sharply edged instrument resembling the leaf of a milk hedge plant and cut the frenulum of the tongue to the extent of the width of a hair.
Leaving off any other work behind, he should first treat the wound with the application of myrobalan and rock salt pulverized together. He should repeat the process after seven days.
In this manner, he should continue the process for six months with due diligence. After the elapse of six months, the fold of the membrane at the base of the tongue will be gone.
The yogi should tie-up the tip of the tongue with a thread like cloth and pull it gradually having considered the season, time and the action. In six months, it will be possible for him to reach the middle of eye-brows and obliquely the crevice of the ear. It will reach the chin downwards.
In three years, it will be possible for him to reach the hair in his head and obliquely to the root of the tuft. In the downward direction, to the well of the throat.
In the next three years, it will reach Brahma Randhra and envelope it and obliquely it will reach the outer surface of the crest. In the downward direction, it will go to the gap of the throat. Gradually it will pierce open the great door of the cranium.
The Kechari vidya described here along with the Bija Mantra is very difficult to attain. He should perform Anga Nyasa with syllables of the mantra with their distinct modulations. Likewise, he should perform Kara Nyasa for the purpose of attaining all successes.
