The Yoga Upanishads are a total of 17 Upanishads that are included into the Muktika, a collection of 108 Upanishad. It includes the ten principles Upanishads as commented upon by Shankaracharya. In addition we find 21 on common Vedanta, 23 on Sanyasa (renunciation), 9 on Devi worship, 14 on Vishnu, 14 on shiva and finally 17 on Yoga. The work predates 1656 CE since the Persian Prince Shahzada Dara Shikoh commented upon them and also translated 50 of them into Persian.

The Yoga Upanishads feature practical teachings on yoga in order to reach the goal of Vedanta which is an absorption in the divine, freedom from suffering and a realization of the highest truth. They build upon the principle teachings of yoga and then supersede it with the concepts of Vedanta. The ultimate goal is thus not the cultivation of a clear distinction and separation between Pursha and Prakrti, but rather a transcendence of physical appearances in order to realize ones inherent soul (atman).

The traditional practices of Hatha Yoga are elaborated upon in the Yoga Upanishads. Many of the Upanishads gives a detailed explanation of the esoteric body and the movements of Prana with their respective function within the body.  The predominant teachings feature aspects of Pranayama, how to awaken Kundalini, Pratyahara, higher aspects of Dharana, Dhyana and Samadhi, and detailed descriptions on how to awaken higher states of Consciousness from a greater absorption in Pranava (OM). They Upanishads claim to teach the essence of the Vedas and are aiming at revealing the highest truth through practical experience. All of texts claim to be associated with one of the four Vedas. This is certainly a superimposition, due to a language and style that reflect a work of maximum five hundred years old. Some of the Yoga Upanishads also borrow verses from the Hatha Yoga Pradipika (HYP) and Goraksha Shataka (GS), which were probably compiled around the 14^th Century, although the tradition of Hatha Yoga certainly goes back many centuries if not millenniums. The Yoga Upanishads illuminate the esoteric teachings on yoga in order to attain the highest goal of Vedanta and their message and teachings are truly relevant for anybody who are seeking a greater understanding of yoga beyond the stretch. 

Two decent translations supported by the Theosophical Society (Adyar), are available. First by K. Narayana Swami Aiyer in 1914[1] as “Thirty Minor Upanishads” then later by G. Shrinivasa Ayyangar in 1938 as “The Yoga Upanishads”. I’ve had the privilege to study them with my teacher Gangadhara V. Bhatt in Mysore and here follows a brief reference to nine of these Yoga Upanishads in hope that they may shed some light on the subtle teachings on yoga and how it effects us in multiple ways.

Today I’ll make some brief notes on the content of the Shandilya Upanishad, supposedly from the Atharva Veda:

 

SHANDILYA UPANISHAD:

The Shandilya Upanishads features the teachings of yoga as instructed from Atharvan to Shandilya. Shandilya is approaching the sage Atharvan for the sake of gaining an experience of the Atman (the self), and yoga is the practical path to attain this. The traditional eight limbs are elaborated upon, but here we are given instructions on ten types of Yamas and Niyamas, eight different Asanas, three types of Pranayama, five types of Pratyahara , three types of Dharana, two types of Dhyana and finally one Samadhi. The text is written partly in prose, partly in verse and has many direct quotes from the HYP.

The ten Yamas are presented as principle tools to clear the mind, root out disturbances and pave the way for a greater receptivity of the self. The first five are the same as in YS and they are not only to be avoided in action, but equally in mind, thought and speech. The ten Niyamas are for the purpose of purifying the mind further and they build upon the noble qualities emphasized in the Vedas for greater stability of mind and increased receptivity to the divine.  Eight Asanas are mentioned and a mastering of these will lead to elimination of all diseases within the body and a conquering of the three worlds. The standard requirement of having a good grounding in the asanas prior to the practice of pranayama is not mentoined. Here a proper establishment in Yamas and Niyamas are expected to commence the practice of Pranayama.

The practice of Pranayama has major focus in this Upanishad. Primarily it is for the purpose of cleansing the Nadis, then for the more subtle distinction on how the ten winds (vayus) operate inside the body, which may eventually lead to the expanded vision of the Atman from within. The length of the body is articulated to be 96 angulas, and prana extends for another 12 angulas, making it a total of 108. Life-breath and fire (agni) is the support of all living species and we are given a clear description of the seat of fire within men, four-footed animals and birds. Within this center of men a network of nadis stretch out. As long as there is life force (prana), within the body, the Jiva (soul) is situated within this network of nadis, like a spider in a web, and wanders about according to ones previous karmas.

The seat of Kundalini is articulated to be below and above the navel in an intertwined position. It consists of eight parts[1] and coils itself eight times around. Kundalini is the great serpent power manifest as Shakti and may block or prompt further spiritual progress, depending on ones actions. During a proper yoga practice it may move, awaken and enter the Brahmarandhra, located in the base of the spine[2] and cause a subtle awakening of Prana within the Sushumna Nadi. This central nadi is also the support of all other principle nadis, the sustainer of life and the very support of the universe, according to this text.

Pranayama is here defined as ‘the union of prana and apana’ and consist of inhalation, exhalation and retention. The practice of retention (kumbhaka) is of two types, sahita and kevala. The earlier is what is preceded by either inhalation or exhalation, whereas the later is when the breath is suspended for longer periods of time, here a minimum of 48 minutes (one muhurta). This state of Kevala Kumbhaka is the superior state of the pranayama practice. Only the initial stages involves effort, after some time it is rather the inner absorption of the mind and the senses in the inmost subtle channel that will sustain the body and give it the support it needs.

Prior to the practice of pranayama the ten subdivisions of Prana is introduced with their respective location, functionality and responsibility within the body. Where to keep the focus of the mind is also being stressed, however this internal absorption is stated to be impossible without the purification of the body, mind and senses. Pranayama is first introduced as a basic Nadishodana[3] practice that should be done for a minimum of 3-7 months, then more advanced stages of Pranayama is being introduced where longer periods of retention is required and specific areas within the body specified of where to hold ones attention and concentration. Here is with reference to holding the chin on the chest during pranayama practice:

This is the means to conquer prana and the fear of death. Press the yoni with the left heel and then place the other foot on top of the left thigh. Inhale and rest the chin on the chest. Contract the pelvic floor and reflect, according to capability, your Atman situated within your mind. This is the direct perception to attain truth.  

In the 3^rd chapter of YS, Patanjali refers to 31 siddhis (perfections) that can be mastered if the practitioner has learned to practice samyama[4] on a particular point. Here in Shandilya Upanishad a total of 51 points of concentration are referred to for greater inner absorption that will also give certain extraordinary benefits when mastered.

 

Pratyahara is then introduced and it is of five types:

1. Restraining the organs from attaching themselves to the objects of the senses.
2. Considering everything one sees to be Atma.
3. Renouncing the fruits of ones daily actions.
4. Turning away from all objects of sense.
5. Dharana in the eighteen important places.[5]

 

Dharana involves a further introspection of the mind.

1. Centering the mind in the Atma.
2. Drawing the external space (akasha) into the space of the heart.
3. Contemplating the governing deity of each respective element.

 

Dhyana is of only two types, Saguna and Nirguna.

1. Meditations on god as having different qualities.
2. Absorption in the reality of the self only.

Samadhi has only one definition namely: “The union of Jivatman and Paramatman.

There are two short subsequent chapters that illustrate the superiority of practical experience rather than mere theoretical knowledge. Here the direct inner experience of the self (atman) is aimed for in order to transcend the ‘surface’ patterns of the mind and help to liberate from a limited Ego-existence. In the second chapter Brahman is glorified with all the famous epithets of the Veda. However, it is mere theoretical knowledge, unless a practical experience is being embodied. In this text, this is considered possible only through the practice of yoga!

 

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[1] [1] Now re-publihsed by Parimal Publications Delhi: 2003.

[1] Supposedly representing the five subtle elements, and Budhi, Ahamkara and Manas.

[2] Some texts argue it is in the head, but here it is definitely in the base of the spine. Above Muladhara and below manipuraka cakra.

[3] Alternative nostril breathing.

[4] An integrated practice of both Dharana, Dhyana and Samadhi.

[5] The feet, toes, ankles, calves, knees, thighs, anus, penis, navel, heart, pit of the throat, palate, nose, eyes, in between the eye brows, the forehead and the head in ascending and descending order.