Yoga Kundalini Upanishad summary

Y O G A K U N D A L I N I U PA N I S H A D
T R A N S L AT E D B Y
T H I R U N AV U K K A R A S U
SIVSUBRAMANIAM
Yoga Kundalini Upanishad
About The Author
Thirunavukkarasu Sivasubramaniam engages himself in blogging, Yoga, Tantra,

Vedic math and Astrology. His deep passion towards Yoga, Tantra and other Vedic
scriptures has driven him to be proficient in those disciplines.
He undertakes to disseminate the knowledge of classical yoga scriptures to the

online community. In this line, he has translated the Yoga Upanishads into English
and published them in his yoga blog: Classical Yoga Studies: Yoga Upanishad, Yoga
Sutra, Gita.
He created a comprehensive website on yoga: Yoga Pradipika wherein you could

find yoga blog, yoga forum, and yoga magazine together with all yogic kriyas and
yoga routines with videos and images. All types of yoga like Hatha Yoga, Raja Yoga,
Laya Yoga and Kundalini Yoga are discussed in great depth. Yoga Pradipika is a
great place for any yoga lover whether he/she is new to yoga or an adept.
Websites on Tantra, Vedic Math, Astrology, and classic Tamil literature are yet to
come. A travel blog of Shiva temples by name www.shivadharsan.com is also on
the cards.
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Table of Contents
Introduction 4
About the Upanishad
Chapter 1 5
Asana, Pranayama, Bandhas and Samadhi
Chapter 2 18
Kechari Vidya
Chapter 3 24
Jivan Mukti and Videha Mukti
Resources 8
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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.
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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
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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.
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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).
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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).
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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.
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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.
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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.
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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.
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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.
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7. Delusion.
8. Worldly concerns.
9. Disbelief
10. Misunderstanding of the truth of yoga.
The yogi should overcome 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.
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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.
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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.
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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.
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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.
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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
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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,
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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.
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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.
Thus, the practice is followed in the step by step manner. He who tries
all at once, his body will meet with dissolution. Hence the practice
should be strictly pursued in the phased manner and thereby the tongue
will reach the crevice of Brahman by the external path.
He should press the Uvula with the help of finger and thrust the tongue
inside. By practising like this, he will open the door of Brahman within
three years.
After entering Brahma Randhra, he should start the practice of churning.

Some adepts just practice it without churning. Success is possible even
without churning for those who have succeeded in the mastery of
Kechari Mantra. When Mantra practice is performed along with
churning, success is accomplished very quickly.
Page 22
In the nostril, he should place a probe made up of gold, silver or steel

along with a thread soaked in milk. Assuming a convenient posture of
his personal choice, holding the Vayus in the heart, fixing the sight in the
middle of the eyebrows, he should start practising the churning
correctly.
Six months of practising will yield the mastery and he could perform
churning by the mere thought. Churning is not good when practised
daily. He should resort to it once in a month. He could not traverse the
path along with tongue always.
A practice in this manner for twelve years will give Siddhi. He will see
the entire universe in his body. The upward path of Kundalini with its
shining teeth in his body is the great path of the entire universe.
Page 23
CHAPTER 3
JIVAN MUKTI AND VIDEHA MUKTI
The Supreme Mantra: Hreem, Bham, Sam, Pam, Pham, Sam and Khsam.
Lord Brahman requested Lord Sankara to describe the symbolic

representations of Amavasya (New Moon), Pratipad (Partial moon) and
Paurnamashi (Full moon).
During the practice when the yogi experience any discomfort in his
eyes, Pratipad (partial closing of eyes) or Amavasya (full closing) should
be resorted to. After getting confirmed, Paurnamashi (wider opening)
should be stabilized. There is no other way to this.
The yogi should always avoid:
(1) Going after the sensual pleasures arising out of desire and
passion under the delusion of gratification of desire and passion
and
(2) Attachment to sensual pleasures.
Avoiding these two, he should seek refuge in the eternal Atman. His
desires should be on those who are helpful to him and avoid everything.
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Contemplating his mind on Kundalini, then contemplating his mind on

the centre of Kundalini, looking on his mind with the mind, he should
give-up that too. This is the state of Transcendence.
The mind alone is the Bindu which is the cause of creation and
sustenance. The Bindu is derived from the mind like the ghee is from
milk. The Bindu is not bound by anything. It does not resemble its cause,
the mind.
If the Kundalini is between the Sun and the Moon, there is bondage.
Knowing this, he should break open the Sushumna Nadi and project
the vital air through the middle of it and place it in the eye-brow centre
along with the meditation “I am the God” and control of Prana in
Brahma-Randhra.
Having known the Prana, Bindu, Prakriti (existence), and six chakras, he
enters the bliss of yoga. Muladhara, Svadhisthana, Manipura, Anahata,
Visuddhi, Ajna are the six chakras.
Muladhara is said to be located at the region of Perineum. Svadhisthana

at the region the Genitals. Manipura is located in the region of the navel.
Anahata is at the heart. Visuddhi is the base of the throat. Anja is the
region of eye-brow centre.
Having known the chakras, he should enter the region of bliss. He

should enter it by drawing the Vayu through Susumna and directing it
upwards. By cultivating the Vayu thus, he pervades the whole
macrocosm. Hence he should cultivate the Vayu, Bindu, Chakras, and
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the mind. By this way, the yogi attains the equipoised state of Samadhi
that gives immortality.
The fire that resides in the log of wood does not rise up without churning.
So also, without the practice of yoga, the light of wisdom could not
shine. The lamp inside a pot could not emit the light outside. If the pot is
broken, the light will manifest outside. The body is the pot and Atman
the lamp.
When the teachings of Guru destroys the ignorance, the knowledge of

Brahman will manifest. Having got a Guru like a helmsman and his
teachings as the boat, and the impressions left on his mind as coaching,
the yogi crosses the ocean of worldly existence.
Having sprouted up in Para, turned into two leaves in Pasyanthi, budded

in Mathyama, Speech has blossomed in Vaikhari. (Para,
Pasyanthi, Mathyama, and Vaikhari are the four features of the sound).
Speech, when the order is reversed, reaches the dissolution. The
supreme lord and eternal Paramatman rouses the power of speech. He,
who has resorted to the conviction “I am He”, is in no way affected even
when he is spoken unto with articulate sounds of high, low or vulgar.
The triad of Visva, Taijasa and Prajna, the triad of Virat, Hiranyagarbha
and Isvara, the macrocosm, the microcosm, and Bhur and other worlds
in their order will dissolve in the innermost Atman, simultaneously with
the dissolution of the prime causes of them. The macrocosm and
microcosm dissolve along with their causes when burnt with the fire of
knowledge. What is dissolved in the Atman is Brahman alone.
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There remains something thereafter which is serene and beautiful,

which is not radiance or darkness and which is inexpressible and
distinct.
The yogi should meditate on the Atman of the measure of thump in the
middle as a smokeless radiating lamp placed inside the pot. It takes its
seat in the interior of the body as imperishable, eternal Atman.
The Vijnana-Atman is under delusion because of the states of sleeping,

dreaming and waking. By the influence of the meritorious observances
during the several births, it desires to get transformed and ponders over:
Who am I?
How this defect of worldly attachment has been brought about?
What is my destination during sleep?
Who am functioning in the waking and dreaming states?
Completely absorbed in these kinds of cares, because of the inner light
and the transformation of ignorance into consciousness, tortured by the
external misery, he becomes burnt up like a ball of cotton being
consumed in the fire.
When the innermost Atman at the seat of Dahara starts to pervade and
radiates its lights in all sides, it burns up the Vijnana at once and all the
knowledge is lost. In order to completely burn up all the knowledge that
is in the mind, it shines always in the interior like a lamp in a pot.
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Jivan Mukta and Videha Mukta
The yogi who continues to meditate like this till he attains sleep and till
he attains death is Jivan Mukta. He is blessed and he has discharged
all his duties.
When the body of Jivan Mukta meets the dissolution in the course of
time, he enters the state of Videha Mukti, like the wind reach the state of
motionlessness. In there, That alone remains. In there, Sound ceases to
exist. Touch, form, decay, and taste cease to exist. Smell is absent there.
It is eternal. It has no beginning nor end. It transcends all. It is the most

extraordinary, and devoid of impurities and ailments.
Om Tat Sat!
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Resources
References
1. T.R. Srinivasa Ayyangar, The Yoga Upanishads, The Adayar Library, 1938.
2. Srinivasa Chari S.M., The Philosophy of Upanishads, Munshiram

Manoharlal Publishers Pvt Ltd.
 https://www.classicyoga.co.in
 https://www.yogapradipika.com
 https://www.sanskritdocuments.org
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Y O G A K U N D A L I N I U PA N I S H A D

About The Author

Thirunavukkarasu Sivasubramaniam engages himself in blogging, Yoga, Tantra,

He undertakes to disseminate the knowledge of classical yoga scriptures to the

He created a comprehensive website on yoga: Yoga Pradipika wherein you could

About the Upanishad

Asana, Pranayama, Bandhas and Samadhi

Jivan Mukti and Videha Mukti

Yoga Kundalini Upanishad is also called as Yoga Kundali Upanishad. It

The first chapter contains 87 verses dealing with Kundalini Yoga

The second chapter contains 49 verses. Kechari Vidya involving mantra

ASANAS, PRANAYAMAS, BANDHAS AND SAMADHI

Prana and its control

Gautama! Listen to me sincerely! I explain them (three ways of

Kundalini awakening (Shakthi Chalana)

Rousing of Sarasvati Nadi (Sarasvati Chalana)

Among these practices, I now explain the practice of rousing

I now proceed to explain Pranayama. Prana is the vital air coursing

After performing Kumbhakas as said earlier, he should inhale the air

This is known as Sitali and it kills indigestion, spleen enlargement,

Until fatigue is experienced, he should expel through the right nostril.

This is known as Bastrika.

After mastering the four Kumbhakas mentioned, three bandhas should

When the downward coursing Apana is directed upwards by the

Hence the yogi should always practice Mula-Bandha.

Uddiyana Bandha is to be performed after Kumbhaka and before

It should be performed after inhalation that means, before Kumbhaka.

Assuming the proper posture, Prana should be controlled in the manner

Number of Times for Pranayama Practice

Always Pranayama should be practised along with three Bandhas.

Obstacles to Yoga Practice

The yogi should overcome these obstacles by deliberation.

The awakening of Kundalini

Then he should perform the practice of Pranayama constantly fixing his

It bursts to open the knot of Brahma (Brahma Granthi) which is

Subsequently, it reaches and bursts open the knot of Rudra (Rudra

Then Kundalini having given up the eight forms of Prakriti (Pancha

So also Rajas (feminine energy) and Sukla (Masculine energy) dissolves

The Absolute Consciousness and Right Knowledge

Then the body of the yogi which is of Adhibhautika (pertains to matter)

Then it reaches Adhivahika (pertains to pure Atman). It is the state

The appearance is a delusion. The appearance of silver in the shell of

The awakening of Kundalini – a quick recap

In Sahasrara, She delights in the company of Shiva. This state alone is

I, now, proceed to talk about the details of Kechari Vidya. By mastering

The person like him is to be selected and approached as Guru.

The benefits of Kechari as described in the books accrue on yogi, only

He who has mastered the philosophy, practice and performance attains

Even Gurus are powerless to impart the guidelines without referring to

The ninth letter of the Somamsa counting backwards should be taken.

This mantra should be initiated by the Guru and bestows everything

The success in the accomplishment of Kechari Vidya will come to him

he should attain it during the course of the performance of it and chant

He should take a well-oiled clean sharply edged instrument resembling

After entering Brahma Randhra, he should start the practice of churning.

In the nostril, he should place a probe made up of gold, silver or steel

JIVAN MUKTI AND VIDEHA MUKTI

Lord Brahman requested Lord Sankara to describe the symbolic

The yogi should always avoid:

Contemplating his mind on Kundalini, then contemplating his mind on

Muladhara is said to be located at the region of Perineum. Svadhisthana

Having known the chakras, he should enter the region of bliss. He