Kundalini upanishad

Kundalini upanishad

Q: let’s start from first, about chitta and subconscious mind.

Guruji: let’s take it complete- they are giving 2 reasons of unsteadiness of the mind. If your mind is so fluent. The memories of sanskaras of the past worlds and breathe. These two are the reasons: if you are able to neutralize them both- then mind will become steady.

There are 2 reasons for the desire in the chitta or unsteadiness- I mean not steady. One is sanskaras from old memories, from past birth, and vayu- breathe. And if you are able to discipline even one out of these two – then both are ended, both are finished and the mind is established in its own self. This is what they tell. You see- absolute different translation. And out of these two – first you should try to win vayu or breath. And there are 3 ways to conquer the breath or the prana.

They are giving 3 methods for controlling vayu. First- little food, like they give in yoga – mitahara; postures; and Shakti chalini mudra. And they are describing exactly like it is giving in yoga – keep your stomach half full, half empty. And they are describing two postures – lotus pose and siddhasana. Siddhasana they are giving as the name of vajrasana;- in Hatha Yoga Pradipika, also if you remember, they also call siddhasana as vajrasana. Then in fifth shloka they describe padmasana. Same way as they do in Hatha Yoga Pradipika. Siddhasana almost the same in sixth shloka.

They say the main Shakti is kundalini. And the knower, the wise practitioner of yoga – by the Shakti chalan it should bring him from down to between the eyebrows; this is called Shakti chalini.

They are now giving two special ways for awakening kundalini. One they are calling Saraswati chalan – moving Saraswati; and another is stopping of the prana – pranayama. By this stopping of prana the kundalini becomes straight. And Saraswati chalan- what is Saraswati chalan?- you remember Hatha Yoga Pradipika: ida is Ganga, pingala is Yamuna, and sushumna is Saraswati. It is simple( smiling). So opening of the sushumna is called Saraswati chalan.

In the ancient time the wise were also calling Saraswati as Arundhati. And here it is might be mentioned that Arundhati was the name of the wife of rishi Vasishtha. This is 9 shloka, now we goes to 10.

It is the very interesting shloka- 11th one. They are describing brain. Same way like this( hasti) and this( vitasti). 12 and 4; what is 12- 3 times measuring four fingers- this is the size of brain, and 4 fingers on the forehead also. So when you activate your Saraswati the Shakti goes up; you keep it inside that rolled back clothes that size( 12 and 4 fingers) – that means inside your mind and your skull you keep that power.

Q: why here mentioned 4 fingers n forehead?

Guruji: they are describing the size of the brain, which looks like a very soft white cloth rolled. And they are telling the size – it is about 12 angulas. Everybody’s head is same from their own hand. You measure your head – it is always the same if you are not bold, from hair line to back of the head.

12th shloka. They are not mentioning the nose. They are mentioning fingers – the thumb and way to touch it- the way to hold your hands together. And then move the Shakti from left to right. The thumbs must be together. I think that is the direct description of the second kriya, or third and forth kriya; from left to right and right to left. They also describe like indian woman wearing the clothes – they just do it the same way( putting saree cover the head). Any villager woman wearing saree always do like this.

So you practice it for 96 minutes.

Q: what about creating some vibrations in the belly?( in the 15th shloka)

Guruji: it is the second part of nabhi kriya when you take your head up, you are pulling your thing down also, inside; – same thing. By doing this the vayu goes beyond your chest- it goes up.

Q: and what about 16th shloka, when you must remove the air from the right side, right channel?

Guruji: you see, this is the real technical thing. They are not telling about the right nostril, they are simply saying “ the sun”. And sun is apana, mind it, and moon is prana – you must remember that. By doing this, they will change the place. And instead of prana going out you will release apana. It is absolutely different.

I think it’s a fantastic description the levels of Kriya Yoga after attening khechari. Because in the next chapter they will discuss the khechari mudra also.

Q: and next they say the release of diseases the yogi will be free from…

Guruji: yes, the yogi will be from all the diseases, but when the diseases also called the world – this maya is also called the disease. They called the disease of the creation. When they are telling about disease- there is the long way, not some physical problem.

Even though, they are describing some stomach problems will simply disappear.

Q: and what about 2 types of kumbhaka in 20th shloka?

Guruji: sahita and kevala. Kevala is the result of sahita. When your body itself become like a pot: pot is not breathing, but that is air inside. It is kevala kumbhaka.

Surya Bhedana, Ujjayi, Shitali and Bhastrika – all of them are doing with kumbhaka.

When that particular breathe you are taught you are opening sushumna, you are drawing up apana. Just take for instance nabhi kriya- you are drawing up breath with apana – that means you drawing up surya. Simple thing. This is a high-tech program here. This is for yogis, who have already learn hatha yoga, – for them it is suggested. They are not mentioning Surya bhedana, they are saying Surya Ujjayi; surya and Ujjayi. They simply calling one “surya” that means apana is involved because only by taking up apana the kundalini will go with it. If you can not take up apana – then kundalini will always devented.

Q: could you explain 24th and 25th shlokas?

Guruji: they are saying that from right side you take in breath very slowly and then you release it from left. You can switch nostrils from inside by the tongue. In pranayamas in kriya you just need to can close one thing( nostril?) – prana will be go from there, but the effect will be different.

Ujjayi: closing the mouth( it is 26th,27th 28th ). By closing the mouth with both nostrils you must breathe; that when you are breathing there should come sound, which should resonance from your heart to your skull. And then fill it complete chest and your throat, then hold. And then release it from the left nostril. They said that you must continue to do it all the time.

And now I think it is better to discuss Shitali also. They are saying that you must draw the breathe with your tongue; and then you do kumbhak; and then release vayu slowly-slowly. Because you have done khechari mudra you must put your tongue inside in such way that when you will take in breathe, it should first strike tip of the tongue, you must take it like this( showing hand move like the claws). And then same way from the throat you inhale, hold, and then release slowly. In many book it is said to make the beak of the crow. What is the beak of a crow?- they are describing it exactly: if you go for the different variety of khecharis- that thing is like a crow’s beak. When you are taking your tongue inside in khechari mudra – that is like crow’s beak inside. So keep in your tongue there, draw the air with the help of your tongue. Air should actually passes through the tongue, you should feel the breathe. You put enough pressure; so you will have to draw the breathe with some force, so it will actually rub with the tip of the tongue; at the same time you will drawing the breathe out from your throat- in Kriya yoga.

Try it: you take your tongue inside, just put it in the between of your two nose holes; then do pranayama. But you must feel the air pressure, press with your tongue so you will feel sort of close nose from the behind. Then draw breathe; – then the real friction will taking place.

Q: ok, I’m feeling the flowing of the air…

Guruji: you should actually press your nose from behind. So when you will breathe it will be some force with some pressure. Then draw the breath, with the sound from the throat like in Kriya yoga. Keep pressing your nostrils from behind. And exhale the same way. It is just a preparation for bhastrika pranayama, which will be actually done for Shakti chalani. Shitali will prepare your body.

And bhastrika pranayama – exactly as you are doing pranayama in Kriya yoga. Same way: first you exhale, make your body empty; then with that particular sound and with force inhale. And you should do it like that – it should touch your throat, tongue inside and your heart and your head. All these four places you must feel the effect of your inhalation.

Q: what is the difference between Ujjayi and Bhastrika?

Guruji: in Bhastrika you will be making sound, like you do it in Shvasahita. Ujjayi- you are making the sound; but that sound, which only comes with breath will be Bhastrika. Like you do sound in pranayama in Kriya- it should be more powerful for Bhastrika, that’s it. When you have learn all these sounds, and when you will do bhastrika – you will remain aware of all the places the sound will resonate. It is from throat, palate, head and heart.

When I teach you pranayama first level- the sound goes from the throat, but it will go inside. When you will start feeling it here(near the sun plexus) you will also feel it here( throat). And by these two it will have direct impact inside( in khechari). In the center of the body, where the bronchial track is ending. This is control: you are feeling it from the throat – the same feeling you will feel here( in the above mentioned center) – slowly effect will go down. But it takes quite a long time to get that. That’s why you practice.

There actually the main confusion come because sometime they use simply the words “surya” and “Chandra”. But that also doesn’t mean left and right nostril – it suddenly means apana and prana. That means when you are drawing the breath, you are drawing from surya – means you are drawing up apana. Only who knows that certain technic from the throat will actually understand that how you should draw apana upward. And kundalini is one, combined with apana. When apana you will be able to draw up – then Shakti will rise. And when you will get the perfect pranayama your Saraswati chalan will take place.

Bhastrika is the special type of breathe, which will draw up apana. The sound is coming from breathe, not from larings.

And a sinless yogi while practicing these pranayamas and kumbhakas – he should also practice three bandhas. By contracting your throat you put your chin on your heart – that is called Jalandhara bandha. After kumbhaka when we exhale – before exhalation we do uddiyana. Pulling your stomach inside with air inside, not the air outside – in that case it is agnisara. But without nauli and agnisara you will never be able to feel the actual contraction of the muscles. So that is also needed.

In mahamudra you practicing almost two bandhas are done.

48 shloka: they are simply saying that sitting in vajrasana hold your feet and hands strongly. If your feet are not strongly held that asana will not be possible. Simpliest way is the best: sit in siddhasana and press your knees – so they will not sprawl.

Q: what is the 4 types of kumbhaka?( shloka 54)

Guruji: Surya, Shitali, Ujjayi and Bhastrika – that are 4 types of kumbhaka. Shloka 57: they are saying that using too much force in pranayama – it is not suggested. Sleeping in the daytime, not sleeping in the nighttime. We are taking in the middle: we are not sleeping in the daytime – we sleep in the morning time.

So for this, with very pure intellect, with pure thought the one should practice pranayama( shloka 62). And by continuous practice the mind will remain inside sushumna. And when the mind will remain inside sushumna – the prana will follow it.

Q: what does it mean- mind inside sushumna?

Guruji: you will continuously moving your mind up and down in your sushumna; when it is perfect – you mind will enter sushumna; and where mind is- prana will also enter. And you will do it special bhastrika also, shvasahita and other next technics – mind and prana will become one, your sushumna will wake up and different things come to happen. I will say- it is a gradual process; suddenly no current will pass. Step by step every thing.

In shloka 63 they are saying: forcibly drawing apana upward; the strong sound will click this apana upward. But they are concentrating too much there on mulabandha.

There are 2 ways: in 64 shloka they are saying that contracting – then mulabandha will take place. But what you should contract- nobody is writing. But if you remember exact description of vajroli mudra in Hatha Yoga Pradipika: while you are urinating- you stop the flow, and again urinate and then stop. That will enable you to control certain muscle inside – for boys and girls both. That contraction will trigger something else inside. It is not easy; but only by that you will be able to do that. You will know exactly how to do it. And the second way is contracting the anus.

I think it is again the very technical question here: in Hatha Yoga Pradipika they say –sit on your heel, then contract. And what you will contract? Your heel is already pressing. Contraction what? The same muscular contraction, which you will contract when you stop the flow of urine. Then, with both these things- pressure with the heel and that contraction- then real mulabandha will take place. Simple thing. Contraction is that – heel press is that.

Q: it affects nabhi?

Guruji: yes, it will have direct effect on nabhi also; but there it affect generative organs – they can produce life. When you use them differently – they will create internal life. Instead of creating external life – internal life will be created. And you remember th Taoism? In books of Taoism we can read that the foetus will develop inside – that they called internal life. Connect them together. When union will take place- what then? New life comes: it is the result of the union. Superconsciousness.

In shlokas 71-72 they describing the final effect of the kundalini power. All the hormones, which are coming from the Moon, from the brain – it will simply make them dry by taking there. Also it will combine with apana and will take on the essence of blood and your plan(?) – bile. Then it will heat up all the system. And it will heat up your brain also – mind; and then it will go up. Now the mind which was going always outside – it will be inside now. It will draw into itself( antarmukhi). And then the kundalini will become one with all these things: five elements, mind, buddhi and the feeling of being – and will become one with that. And they will unite and become one with the Shiva. It will merge with Shiva. As if by the heating the gold is become liquid and spreads more widely: so the divine power will spread through out your body by this force. And then this physical body will become like sukshma sharira. It will be like atma then. It will become spirit.

All three granthi will be pierced – Brahma, Vishnu and Rudra( shloka 80). After that it goes in to sahasrara. And as Shakti unite with Shiva and will remain at eternal bliss.

You are opening it – granthi means a special knot which are stopping kundalini to rise. How? You are going down, opening them one by one – so finally the kundalini will flow. No obstacle in between.

Q: when the lotuses will be formed?

Guruji: in the need time you are practicing lotus are also forming; everything is going together.

But Brahma – also literally means the mind. Brahma granthi bhed is the first step in Kriya yoga; when you are doing khechari mudra, that means you connect your plug in, your mind starts open up and energy comes down to anahata chakra. When you open the heart – it goes down to your navel. Then you open it also – up to muladhara. And because the path is clear – kundalini will rise without any obstacle.