Yoga Chudamani Upanishad

Mantra 1
The purpose of this Upanishad indicates a process of self-evolution through the practice
of kundalini yoga.

Mantra 2
The six limbs of kundalini yoga are asana, pranayama, pratyahara, dharana, dhyana
and Samadhi.

Kundalini yoga is an integral part of the tantric system.

1. Asana: pranic regulation through physical postures

Asanas are the basis for kundalini yoga because of their effect on the pranic system;
regulating and balancing the energy throughout the body by removing energy
blockages in the pranic channels and stimulating the energy centers.

Toxins, tensions or stiffness cause blockages and imbalances. Asanas systematically

remove these obstructions and prepare the body for the awakening of pranas, energy
centers and kundalini.

There are two categories of asana: dynamic and static. In the context of higher practices,
asana refers to a posture which is meant for meditation. Asana is a posture in which the
body is able to remain steady and comfortable for a duration of time.

The sadhaka maintains a state of physical harmony so that the mind can be focused
without any external distractions.

2. Pranayama: pranic expansion through manipulation of the breath (see Siva Samhita)
Stage 1 - In the preliminary stage of pranayama, awareness of the breath is engendered
and breathing is made regular and rhythmic. As the breathing is synchronized, the
energy flow is harmonized and the mind becomes peaceful.
Stage 2 - After attaining this initial awareness, control of the three aspects of breath: (i)
puraka (inhalation), (ii) rechaka (exhalation), and (iii) kumbhaka (retention), is
developed through further techniques. The energy channels are purified and balanced
in preparation for pranic awakening.
Stage 3 – Control of breathing leads to expansion of prana, the culmination of
pranayama.

3. Pratyahara: withdrawal of the senses

Pratyahara is the withdrawal of the senses to the field of inner reality. Thus, the mind
can now perceive the inner experiences of the subtle personality. The mind is extrovert
by nature, and becomes diffuse in its quest for happiness by the objects of the world.

Vast amounts of energy are utilized in external pursuits that leave the mind fragmented
and drained. In order to conserve and harmonize the mental force, the yogic aspirant
channels the mental and sensory tendencies (karmas) of his personality towards inner
awareness and experience.

Normally the mind follows the senses, as illustrated by the image of the five horses
drawing the chariot of the mind. In pratyahara, the senses follow the mind.

4. Dharana: fixing the mind upon one single object or idea

After the faculties of the mind have been withdrawn, they are focused on a single point.
The mind, or awareness, is anchored on a point to hold the mind absolutely steady. This
will be a symbol, idea or mantra. The point of focus includes an energy center (chakra),
either the heart center of the chest or the third eye center between the eyebrows.
Concentration on one of these centers awakens the energy inherent in that center.

5. Dhyana: spontaneous meditation or contemplation

The subject and the object of perception become one. An uninterrupted flow of
consciousness occurs that transcends any region or object. The field of awareness
expands beyond the normal boundaries of perception (found in objects).

6. Samadhi: the transcendental state of equanimity

Consciousness is freed from individual identity. Kundalini ascends to the sahasrara
chakra, and merges with the universal state. Samadhi is the culmination of all religions,
philosophies and yogas. This is an experiential state to be realized by the practitioner.
Mantras 3, 4a: Psychic physiology
The first asana is siddhasana (adepts pose). The next is padmasana (lotus pose).
These postures lock the body in a steady, balanced and upright position and keep the
spine straight. The steadier we are in the posture the further our progress in meditation.

Siddasana
In siddhasana, the lower energy centers, mooladhara and swadhisthana are stimulated
and the vital airs in this region (normally flowing downward), are rechanneled to the
higher centers in the brain for spiritual awakening.

Padmasana
In padmasana there is no direct stimulation of the lower centers. Sustained practice
balances and aligns the nadis and opens sushumna nadi.

Both of these postures activate the chakras and sushumna passage, and redirect the
energy to the brain, which enables deeper concentration and develops awareness of the
latent psychic faculties; as well as the experience of the akasha or spatial dimension of
the mind.

Each chakra is a vortex of vital, conscious and elemental energy around which our
individual being takes its material form.

Mantras 4b, 5, 6a: Knowledge of the chakras

The first six chakras are located along the region of the spinal cord, from the base of the
perineum to the point between the eyebrows. They are interconnected and energized
through the network of energy channels called nadis.

At the physical level the nadis correspond to the nervous system.

1. Mooladhara (“root center”)

There are seven centers below the mooladhara situated in the legs, representing the
lower instinctive levels of consciousness. The human dimension begins from
mooladhara.

This is the Bhu Loka, earth region, of experience.

Kundalini is the source of all energy in man and in the universe, whether sexual,
emotional, mental, psychic or spiritual. Energy is one, although the psychic centers
through which it manifests give it various qualities and attributes. The awakening of
this energy through practice, self-purification and concentration and its union with pure
consciousness is the aim of yoga.

At the psychological level, mooladhara is the center of primitive and deep-rooted

instincts in man’s nature. It represents the expression of the kundalini energy through
the instinct of survival or self-preservation.

When open, mooladhara provides the will to live in the physical dimension, physical
vitality, grounding and stability. When blocked, the physical vitality is low, one is
unable to establish a place in the world and avoids physical activity.

2. Swadhisthana (“one’s own abode”)

Swadhisthana is situated at the sacrum. Symbolized by a vermillion lotus with six
petals, at the center of the lotus is a silvery white crescent moon, representing water
element. Within the moon is the bija mantra Vam riding on a crocodile, representing the
power of the subterranean element.

This is the Bhuwah loka, intermediate region between heaven and earth. Vishnu, the
sustainer of the universe, is the presiding devata. The operating force is the attraction of
opposites.

Associated with the genitals and sexual drive, the primary motive is pleasure rather
than progeny. From the desire for pleasure arises the need to hold on to the source of
that pleasure, which results in attachment. Pain arises when desire is not met. Thus,
raga-dwesha arises. Human creative energy is expressed through the desire for sexual
union.

More deeply, swadhisthana is the seat of the unconscious mind, the storehouse of all
karmas and samskaras. The unconscious mind is the substratum of individual existence
and is far more powerful than the conscious mind.

Mooladhara represents manifest unconscious where the karmas and instincts are
expressed as anger, greed, jealousy, passion, delusion and so on. Swadhisthana is the
unconscious in a potential state, where the karmas and samskaras remain in seed form.
For example, swadisthana represents the seed of the action, the latent desire, while
mooladhara manifests as the unconscious action that proceeds from that desire.
All experience is recorded and filed away in some deeper layer of the mind. These
samskaras form the total unconscious and they influence the mind, though they are not
consciously perceived. These samskaras form our karmic inheritance and travel with the
soul from life to life. The seeds of birth and rebirth are contained at swadisthana.

Non-attachment to pleasure is the key which unlocks the gate of swadisthana and
enables kundalini to pass through to manipura.

3. Manipura (“city of jewels”)

The focal point of heat and vitality, symbolizing the fire element.

The loka is Swaha, the heavenly region. The guna is rajas and the operating force is
combustion. The yoga path is karma yoga.

Physiologically is relates to digestive organs, digestive fire, and the solar plexus.
Psychologically it is the center of dynamism, power, control, status and ego identity.
The creative energy is expressed through work, productivity, manipulation and
attraction to excitement. Manipura also relates to lower emotions which may be
negative such as anger, hatred, fear, selfishness, or positive emotions expressed as
courage, perseverance, and the desire to succeed.

It is connected with physical health and resistance; when developed it can become a
powerful center for pranic healing. The trigger point is located at the front of the navel
and is associated with individual status, relationships and connections in life.

Kundalini goes through transformation when passing through manipura, and

awakening becomes more stable and ongoing.

4. Anahata (“unstruck”)
Situated behind the heart. Anahata means ‘unstruck’. All sounds in the created universe
are produced by striking two objects together, creating different vibrations or sound
waves. That sound, which issues from beyond the material world, is the source of all
sounds. This is known as anahad nada. This unstruck sound manifests at the heart center,
where it is perceived as internal, unborn and undying vibration, the pulse of the
universe. Anahata is the center of hridayakasha, the heart space, where the jivatma
resides.
Symbolized by two interlacing triangles, at the center of which is the bija mantra Yam,
riding on a black antelope, representing the air element.

The loka or dimension of experience is Mahah. The presiding deity is Isha, the Lord in
all-pervading form. The operating force is vibration and the yoga path is bhakti.

Physiologically, anahata is related to cardiac plexus, heart and lungs.

Psychologically, anahata is center of higher emotions such as love, compassion, serenity

and patience. By activating anahata, the lower emotions are transformed and one
becomes free from worldly and sensual desires associated with the lower centers. The
creative energy is naturally expressed through acts of sharing, uniting, motivating and
inspiring others.

Located behind the heart in the spine, anahata is associated with harmony between the
individual and divine will.

Anahata is a very powerful healing center when developed. It is a center for artistic
expression and inspired speech. It is at anahata the physical energy is transformed into
spiritual energy; one becomes a yogi with awakening of anahata, before that one is a
practitioner.

Up to anahata one remains subject to the limitations of the fate or destiny (past karmas)
with which one is born. However, when anahata opens one becomes the master of one’s
destiny, and whatever one thinks comes true. Therefore, the awakening of this center
requires mastery over the mind as well as positive thoughts, associations and ideals.

5. Vishuddhi
Symbolizing ether or space, the loka is the experience of Janah. The yoga path is mantra
and all forms of chanting.

Vishuddhi chakra is the bridge between the physical dimension of the body and the
mental dimension of the head.

Physiologically it is associated with the thyroid, parathyroid, larynx and pharynx.

Psychologically, it is the center of communication and creative expression.

Discrimination between the higher mind (vidya) and the lower mind (avidya) arises at
vishuddhi, and the ability to speak the truth.
The trigger-point at the throat-pit relates with the assuming of personal responsibility
for oneself and one’s actions, and the ability to derive mental nourishment from one’s
experiences of life. The chakra point is associated with the assimilation of this
nourishment and with one’s sense of self within the social and professional arenas.

According to kundalini yoga, vishuddhi is the center of purification where the amrita
(divine nectar of immortality) falls down from the bindu at the top of the back of the
head. The amrita is purified at vishhuddhi and becomes a powerful rejuvenating force.
This nectar has a dual nature and acts as a poison also. In the higher centers the nectar
remains undifferentiated. When vishuddhi awakens, it acts as a filter and removes the
poison (impurities) from the nectar. Otherwise, the unpurified nectar falls unobstructed
down to manipura where it is burnt up by the sun. This results in disease, decay, old
age and death.

Vishuddhi is also linked with swadhisthana and the sexual drive.

6. Ajna
Known as the jnana chaksu (eye of wisdom), bhrumadhya (eyebrow center), guru chakra,
third eye, and the eye of Siva. Ajna means ‘command’. Here instructions are received
when the sadhaka enter deep states of consciousness beyond mental perception and
cognition.

Ajna is symbolized by a silver lotus with two petals representing the sun and moon.
The sun and moon represent pingala and ida nadis. The ajna chakra is the point of
confluence where ida, pingala and sushumna merge into one stream of consciousness.
The merging of these three forces represents the transcendence of duality, and hence of
ego and individuality. The tanmatra, jnanendriya and karmendriya of this center are all
mind. The loka or region is Tapah.

Ajna chakra s located at the top of the spinal column. Physiologically, it is associated
with the brain and the pineal gland. Psychologically, it is synonymous with awareness
and relates to intellectual and psychic abilities. Activation of ajna increases faculties of
mind: intelligence, memory, will power, concentration and visualization. The trigger-
point is associated with ability to understand mental concepts and the chakra-point is
responsible for the implementation of ideas. Ajna is the threshold between mental and
psychic dimensions, opening to the higher realms of awareness beyond the manifest
dimension.
7. Sahasrara
The highest center at the crown of the head, beyond all attributes; the abode of super-
consciousness. Sahasrara resides at Satya loka, where individual consciousness merges
with the absolute. Here the doorway to transcendental perception opens.