Book Review: Yoga Chudamani Upanishad: Crown Jewel of Yoga commentary by Swami Satyadharma (Yoga Publications Trust 2003)
This
is a Tantric treatise on kundalini yoga from the quite late Yoga
Upanishads of medieval times in India. Swami Satyadharma is a student of
Swami Satyananda Saraswati who was a student of the famed Swami
Sivananda. This text translation and commentary are published in
cooperation with the Bihar School of Yoga in India. The commentary is from Vedantic perspective.
I
found this book to be very practical and filled with interesting
tidbits of information as well as technique. It is every bit as
informative as the Hatha Yoga Pradapika but has very little hatha yoga
and is an earlier text. The introductory chapter notes the traditional
organization of the Vedas and the Upanishads and some variations where
there are different numbers of Upanishads. The word – upanishad – means
to – sit near – referring to learning spiritual knowledge and technique
by sitting near the master, or guru.
The
Yoga Chudamani Upanishad is thought to have been composed between 700
AD and 1000 AD although the authors are unknown. It is a concise text of
about 121 mantras, or short statements with traditional commentaries
enhanced by Swami Satyadharmas commentary and info. The subject is the
esoteric kundalini yoga of the prana, nadi, and bindu – or the winds,
channels, and drops.
First
described are the shatanga – or six-limbed yoga. Basically this is the
same as Patanjali’s ashtanga – or eight-limbed yoga without the yama and
niyama as preliminary conditions. So we have Asana (posture), Pranayama
(breath control), Pratyahara (withdrawal of the senses), Dharana
(holding the concentration on an object), Dhyana (stabilized
concentration), and Samadhi (integrated non-dual meditative stability).
Asana is used to regulate the prana and Pranayama is used to expand the
prana. Dhyana is also called spontaneous meditation or contemplation and
Samadhi is also referred to as the transcendental state of equanimity.
There is some interesting info in the commentaries about the five
akashas of the Vedas and the three akashas of the yogic tradition. These
refer to the etheric planes. In yoga they are: 1) Chidakasha – infinite
consciousness in head region or ajna chakra. Consciousness is said to
become more refined as it rises up through the chakras so here it is
most subtle. 2) Hridayakasha – the experience of personality
transformation after awakening the energy within associated with the
heart region or the anahata chakra. 3) Daharakasha – the psychic
dimension of the manifest universe – the deep etheric plane – chakras
and elements.
There
is some very good detailed information on the chakras and how one
meditates on them and what happens as the kundalini rises through them.
Kundalini-shakti in dormant state is said to be coiled at the base of
the spine at the root chakra (mooladhara). When it is awakened it may
rise up through the swadhisthana chakra but may then fall back down.
When it rises to the level of the manipura chakra it is said to be
irreversible so for this reason it is sometimes said to begin its
journey upward here. Of the 72,000 channels in the body there are three
main ones in importance – the Ida, Pingala, and Shushumna. Shushumna is
the central channel and in most of these yogic systems the method is to
gather energy into the central channel and also to remove obstacles and
knots in the other two – the lunar and solar channels. There is
information about the panchavayus – or five pranas and mention also of
the five secondary pranas. Straight from the text translation:
“The
vital airs are named prana, apana, samana, vyana, udana, ....” “Prana
is located in the heart and apana is always in the lower regions. Samana
is located in the navel region and udana in the throat region. Vyana
moves in the entire body....” The five secondary pranas – or upa-pranas
are related as well to specific bodily functions: naga is the energy
that controls belching, vomiting, or spitting. Koorma controls the
flickering of the eyelids. Krikara controls sneezing. Devadatta controls
yawning. The all-pervading dhananjaya stays with the body for a time
after death. i am pretty sure that these secondary pranas can also be
considered aspects of the respective primary pranas.
Jiva
– the individual soul (or Jiva Atman – the spark of divinity as yet
unrecognized) is said to move with the breath and prana. Breath itself
represents entry into the dualistic universe of the duality of
inhalation and exhalation. Jiva moves with prana, the upward-moving
active aspect of breath as inhalation and with apana, the
downward-moving passive aspect of breath as exhalation. Jiva is also
said to move through Ida and Pingala nadis at the speed of light and
difficult to detect but since these nadis terminate at the nostrils one
may control this flow through pranayama, or breath awareness and
control. Breath itself is aid to be the mantra Hamsa (or HamSo or
SoHam). Since this is automatic and without deliberate sound it is
called ajapa gayatri – or spontaneous mantra. Ha is associated with
Shiva/Purusa and Sa is associated with Shakti/Prakriti.
The
knower through experience of prana and kundalini-shakti may access the
eight siddhis, or magical powers: 1) the ability to infinitely small 2)
infinitely large 3) infinitely heavy 4) infinitely light 5) ability to
fulfill wishes 6) ability to fulfill desires 7) ability to subjugate
others 8) attainment of absolute supremacy. These refer to the eight
coils of kundalini although some texts refer to three coils sometimes
equated to Nada – the primal sound, Bindu – the primal point source and
Bija – the seed of creation. Others say the three coils represent the
three aspects of shakti: will, action, and knowledge necessary to create
the world of name, form, and idea. Other say omniscience, omnipresence,
and omnipotence.
Kundalini
in dormant state as the sleeping coiled serpent is said to block the
Door of Brahma (access to Shushumna that leads to knowledge of the
Infinite). It is said in the text translation that: “She can be awakened
(through) the mind along with the prana by the fire of yoga.”
Next
there is explanation of the bhandas, or yogic locks and other
information regarding diet and discipline. The Jalandhara Bhanda, or
throat lock is explained. The Moola Bhanda, or pelvic/anal lock is
explained as is the Uddiyana Bhanda, or pulling up and in the
abdomen into a lock. These are means to work prana and their benefits
to the yogi are given. As for diet the recommendations are soft, sweet,
and milky and to avoid harsh and pungent foods and to keep sexual
abstinence for best results.
The
subject of the Khechari Mudra is explained. This is a rather strange
mudra where one attempts to place the tongue as far up into the sinus
cavity from the throat as is possible. It is said that yogis will hang
weights and otherwise try to stretch their tongues over long periods of
time in order to do this mudra. Parts of the tongue and inner mouth may
be cut in a gradual fashion to help affect the changes. This should be
considered the external form of khechari mudra according to hatha yoga.
According to raja yoga method one just attempts to get the tongue along
the upper palate as best one can towards the nasal cavity. The gaze is
fixed at the eyebrows – at the ajna chakra, or third eye. That is where
the effect is said to be observed. This practice is said to keep the
nectar that drips from the bindu (point) at the top back of the head
from going down below the throat chakra and is said to free the yogi
from the effects of (and need for) sleep and food. The yogi is freed
from karmic effects and overcomes death.
The
bindu (drop, or point) is said to be the source point of the human body
and may have a few different meanings: 1) Bindu chakra at the top back
of the head important in kundalini yoga; 2) Drop of nectar/ambrosia
which falls down from bindu chakra to empower the whole bodily systems;
3) Semen, or Seed Potential in humans; 4) Vital Energy which creates and
sustains the physical.
If
the bindu (ambrosial drops) do fall down they can be brought back up
through the yoni mudra. If it falls down to the manipura chakra it may
be burnt in gastric or metabolic fire. The yoni mudra is said to prevent
this. This practice is similar to the Shanmukhi mudra where the seven
apertures of the head are closed with the thumb and fingers (as in the
method for pratyahara), the breath is held, and the attention is placed
on the bindu point in the head. This is the method for bringing the
fallen drops of nectar back up.
Next
we come to the merging of the red bindu and the white bindu. I am
familiar with this process as interpreted in the Buddhist Tantric Texts
where it is said that at death they merge at the heart before the most
subtle consciousness leaves the bodily abode. The yoga to merge them
while living is very similar to the kundalini yoga described here. The
red bindu is at the manipura (solar chakra) and is associated with the
female reproductive cycle (menstuum) and also with the guna of rajas –
dynamic activity. It is the prana shakti. The white bindu is associated
with the male sperm within the seminal fluid and is situated either at
the swadhisthana chakra (at genitals) or at the bindu visarga – also
referred to as the place of the moon - in the top back of the head –
depending on context. It is the citta shakti – or consciousness energy.
This merger is said to be exceedingly difficult and is referred to as a
gateway to divinity. I have heard Buddhist teachers
refer to this as the physical basis of enlightenment. Here is a related
quote given in the book from the Shiva Samhita, “Know that the seminal
fluid is the moon and the menstrual fluid is the sun. It is necessary to
unite the two within one’s own body. In fact, I
(Shiva) am the seminal fluid and the menstrual fluid is Shakti. When
the two are united in the body of a yogi, he attains a divine body.”
This union can be seen as a more detailed basis of the goal of yoga as
the union of jivatma – the individual soul – with the paramatma – the
universal soul of divinity.
Next
is given instruction in the method called maha mudra and maha bhedra
mudra. This practice involves khechari mudra, shambhavi focus on third
eye center, and all three bhandas – moola, uddiyana, and jalandhara. It
is done in utthanpadasana, or a forward fold posture with one foot
tucked back under the perineum to apply pressure at the mooladhara
chakra. In both forms the breath is retained. One benefit of the
practice is that it is said to make all foods equally digestible as it
greatly increases the digestive power – this awakens the agni mandala.
The lower chakras then assist in reversing the bindu nectar-energy back
upward. It is even said that at this level of digestive functioning that
one could even consume poison without harm. The fall of the bindu is
said to be responsible for the onset of aging and of all diseases. It is
said that disease can be prevented or removed by reversing this
process. The method is said to be very good for men especially. The
method is also said here in the text to best be kept secret. The author
being female goes on to explain the difference between the genders in
this regard: “The nature of the female system differs in this respect.
It relates with rajas, the red bindu, which is established in the lower
centers and associated with the reproductive system and the menstrual
cycle. Rajas is united with the Sun at manipura, which means that the
natural tendency of women is to create and support life. Women do not
need to transcend the material world in order to undergo spiritual
experience. Their inner receptivity is enhanced through the natural
processes of life, especially the production of children, resulting in
direct experience of higher reality. Therefore, in the past women
generally did not seek to perform practices to derive spiritual
awakening and powers. However, should a woman choose to rechannel her
force to the higher centres, she can undergo a more powerful awakening
than a man because rajas is stronger than shukla, especially in the
lower centres. This is why a female countertpart was often sought in the
tradition of Tantra.”
Next
covered is the meditation posture of padmasana, or lotus posture. The
eyes gaze on the tip of the nose – nasikagra drishti - and one chants
the mantra AUM. The nature of AUM as Brahman is covered as well and
commented on according to the Mandukya Upanishad of much older vintage.
The four states: waking, dreaming, deep sleep, and the 4th,
or turiya state of Brahman are equated to the four matras, or meters of
AUM – the last being the silent integrated whole. In the commentary the
author states that,
“Therefore,
the goal of yoga is to transcend the modifications and associations of
the mind. This can only be achieved through realization that the entire
manifest existence, in all of its change and complexity, is the
projection of the unmanifest reality. Behind the world of name and form
there abides one eternal reality, symbolized by AUM.” The experience of
AUM in the heart center – or anahata – is described as the anahad nada –
or unstruck sound which leads the yogi upwards into unmanifest reality.
In nada yoga there are four classes of sound – audible, whispered,
mental, and transcendental. One may practice mantra audibly, whisper,
mentally hearing the sound, or one may experience the transcendental
mantra if one is so inclined – as the unstruck sound. The powers of AUM
are given as will, action, knowledge, creation, maintenance, and
destruction.
The
subject of pranayama is covered as well in the text – often
re-iterating the benefits of controlling the prana. Prerequisite to
pranayama is clearing the channels with the practice of nadi shodhana –
alternate nostril breathing which includes chandra bheda and surya bheda
which are simply breathing in from each nostril and holding the breath
while visualizing the luminous white moon at bindu while retaining
inhalation from the left nostril and visualizing a fiery sun at anahata
(although I have heard also at manipura) while retaining inhalation from
the right nostril. The benefits are said to be good health, activation
of the fire, and hearing of the inner sound.
As
regards kumbhaka, or breath retention, it is stated that it should be
held in the confines of the region of prana in the heart space, or
hridayakasha, moving up and down within its confines. That way it would
not be burned up in the agni fire in the manipura region. Inhalation,
retention, and exhalation are equated to A, U, and M of the pranava. The
ratio for the Omkara Pranayama is 12:16:10 rather than the typical
ratio of 1: 4:2 in other pranayamas. Omkara Pranayama is done while
focusing on AUM symbol and sound. Three levels of pranayama effects are
given: sweating, trembling, and stability. The kundalini practice is to
close the 9 gates (seven of the head with the mudra) as well as the
anal sphincter (with moola bhanda) and urinary tract (with vajroli
mudra). Then the kundalini-shakti is drawn up through shushumna nadi.
This practice is the Shaktichalini Mudra that leads to the union of
Shiva and Shakti, Consciousness and Energy, at the Sahasrara, or Crown
Chakra.
Asanas
destroy disease and pranayama destroys unskillful karma. Pratyahara
removes mental impurities. The process of purifying the mind through
pratyahara is said to be gradual and one improves with practice.
Eventually one observes the arising of thoughts and discards them by not
attaching to them and purity increases.
This
is a wonderful book for a yogi, more detailed and useful than the Hatha
Yoga Pradapika, but also a great companion to it. Technique is
emphasized as well as expected results and benefits of practicing.
Highly useful text and commentary.
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