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The opening verse mentions the two causes that bring about fluctuations of the mind. They are Pråña and Våsanås (subliminal activators). Most standard texts on Ha†ha Yoga normally refer to this and as one learns to control one, the other may also follow. Here we are urged to refine the internal movements of Pråña by a moderate diet, practice of postures and Ωakti-calana (awakening the kuñ∂alinî energy). The later is done primarily through the practice of pråñåyåma, which is dependent on a refinement in the earlier stages in order to become successful. In the initial stages or Pråñåyåma a standard nå∂îΩodhana practice is referred to before the four types of Kumbhakas[2] are introduced, where Bhastrikå is considered superior. These are to be practiced in order to bring about the higher state of Kevala Kumbhaka.
The traditional three bandhas are introduced to zeal the pråña within the spine and cause the subtle awakening of Kuñ∂alinî. The practice of Müla-bandha is considered superior and here it is utilized through the contraction of the anus and upward lift of the apåna våyu:
When apåna våyu is raised up and reach the place of agni (internal fire), then the flames of agni will expand and fuel up. This internal heat will arouse the sleeping Kuñ∂alinî, which will make a hissing noise, becomes erect and may enter the hole of brahmanå∂î (sußumnå) ( 1.43-46).
The Uddiyåna-bandha and Jålandhara-bandha are best implemented at the end of the Kumbhaka and prior to the exhalation. Müla-bandha is to be practiced as often as possible and the stability, strength and progression in the practice should be integrated slowly and gradually for the best results.
There are many obstacles to the practice of yoga and here the author outlines the same as in YS 1.30. They may be defeated by a regular practice of Pråñåyåma if the mind can be firmly absorbed in the inner truth of the self (åtman). This will naturally remove impurities of the mind and elevate the mind of the practitioner.
When the citta is absorbed in the sußumnå and the pråña becomes still, the impurities of the mind (citta) may be eradicated and the practitioner may finally reach the state of yoga (lit. become a yogî) (1. 62-64).
Mülabandha is here the initial trigger that may awaken Kuñ∂alinî and further pierce the three knots (granthis) situated in the navel, heart and forehead. Once this refinement has taken place the practitioner will more clearly experience his inmost åtmå. This process of refinement is due to the purification of pråñå within the body and as one becomes more centered from within, the body will be able to sustain higher states of consciousness. This inner transformation will reveal the illusion of material existence and reveal to the practitioner his/her inmost essence.
The second chapter is primary concerned with the practice of khecarî mudrå. It is a science best learnt from a proper guru and no other practices of yoga are comparable to the strength and insight this may give. It is interesting to observe how all other practices are primarily concerned with a refinement of the physical body up to the area of the throat whereas the practice of Khecarî begins at the back of the palate and work more directly on the mind and inmost areas of the citta. It is to be integrated with a secret practice of mantras and detailed explanation is given about the duration for practice as well as the subtle movements of the awakened kuñ∂alinî within the head. After twelve years of proper practice on is guaranteed to experience the whole universe as situated in ones body and undifferentiated from ones own åtmå.
In the final chapter we are introduced to a seven-syllable mantra that is suppose to aid the awakening of the Kuñ∂alinî. The practitioner is urged to leave off his passions and desires for object and should abandon everything he may feel an attachment towards. One should examine ones mind thoroughly because it is within the mind the transformation happens and unless the practitioner find ways to purify it the awakening to yoga will never fully manifest. Like curd is produced from the churning of milk, so the inner bindu may be released from the ‘purification’ of the mind and body. The body is also the storehouse of the six cakras and as the Kuñ∂alinî enters through these the practitioner may be equally transformed and eventually come to experience his/her inmost nature. ‘Yet in order to experience the nectar of equanimity in Samådhi, the seeker of truth needs to practice consistently, because practice alone is what helps to make perfect and reveal the inmost light of the self’ (3.24-25).
One is to contemplate this body as a vessel where a light is stored up from within. Through the grace of a guru or an appropriate practice the layers of the vessel may become more transparent and the inner light may permeate more thoroughly. According to this text all beings are deluded due to the influence of Måyå that is seeping into all states of consciousness, but as ones karmas (actions) improve one may gradually learn to distinguish between what is real verses less real and hence discover a greater effulgence from within as the ultimate source of ones identity.
Once this inmost centering is established, all ones external actions will change accordingly since one is lit-up from within and will no longer be pulled by the external fluctuations of the mind. ‘What then remains is the formless, soundless, unperceivable, eternal essence of the self. Which has neither beginning nor end, is greater than the great, and is permanent, indestructible and spotless’ (3. 35). As a practitioner of yoga comes to experience ‘That’, he/she is freed from all karmas and has realized the highest state of Yoga, which is here equal to the goal of Vedanta.
Thus concludes the Kuñ∂alinî Upanißad and our inquiry into the nine principle Yoga Upanißads. Steady Insightful Practice to you all!
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[1] All written in the Anu߆ubh meter apart from the last written in VaµΩastha.
[2] Süryabhedana, Ujjåyî, Ωîtålî and bhastrikå