Kundalini Yoga Ek Vishleshan

Here's a comprehensive summary of the Jain text "Kundalini Yoga: Ek Vishleshan" by Swami Kripalvanand, based on the provided pages:

The text "Kundalini Yoga: Ek Vishleshan" by Swami Kripalvanand delves into a profound analysis of Yoga, its definitions, purpose, types, and the central role of Kundalini in spiritual realization.

1. Definitions and Clarity of Yoga: The author begins by highlighting the multitude of Yoga definitions, focusing on three prominent ones:

• Lord Krishna's definitions:
  • "Yoga is equanimity." (Samata hi Yoga hai) - emphasizing emotional balance.
  • "Yoga is skill in action." (Karma-acharana mein nipunta ka naam Yoga hai) - highlighting proficiency in performing duties.
• Maharshi Patanjali's definition: "Yoga is the cessation of the fluctuations of the mind." (Chittavrittiyon ke nirodh ka naam Yoga hai) - focusing on mental control.

The author suggests that a unified definition of Yoga would encompass both sensory control (indriya-nigraha) and mental control (manonigraha). The text cites the Yogakundalyupanisad, stating that instability of the mind arises from vasana (desires/impressions) and vayu (prana/breath). The destruction of one leads to the destruction of the other.

Krishna's distinction between Jnananishtha (devotion to knowledge) and Karmanishtha (devotion to action) is presented, linking the former to sensory organs and the latter to motor organs. This leads to the classification of Yoga into Jnana Yoga (Yoga of Knowledge) and Karma Yoga (Yoga of Action). Jnana Yoga uses the mind as a medium, while Karma Yoga uses prana.

Bhakti Yoga (Devotional Yoga) is acknowledged as the soul of Yoga, inseparable from both knowledge and action. While knowledge-oriented paths may overlook action in a state of divine union, devotion necessitates action. Those who remain neutral to concepts of God and atheism while acting are called Karmayogis. The author emphasizes that all actions ultimately bind unless performed for the sake of sacrifice or divine purpose (Yajnartha Karma), which leads to liberation.

The text clarifies that even a Jnani (wise person) and a Bhakta (devotee) perform actions, but they do not consider themselves the doer, attributing actions to nature or God respectively. Akartritva (non-doership) itself is considered Karma Yoga and sacrifice. Subtle actions (thoughts) lead to gross actions. Desires are based on contact with objects, thus the absence of desires and stabilization of vayu leads to the cessation of the mind. Therefore, the yogi must first control prana.

2. The Purpose of Yoga: The ultimate purpose of Yoga is the attainment of the four Purusharthas (human pursuits): Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation).

• Sakam Sadhakas (desire-oriented practitioners) achieve Kama and Artha through their incomplete Dharma.
• Nishkam Sadhakas (desireless practitioners) achieve Moksha through their complete Dharma. The former follow the path of preya (pleasure), while the latter follow the path of shreya (spiritual welfare). Thus, Yoga has two main adherents: householders and renunciates. One cannot embark on the path of shreya until the attraction of worldly pleasures is overcome.

3. Types of Yoga: The text asserts that Yoga is one, but the perception of different types arises from variations in practitioners' nature, methods, and practices. The goal of all Yoga is the cessation of mental modifications (Chittavritti Nirodha), leading to nirbija samadhi (seedless contemplation).

The author categorizes Yoga based on its predominant elements:

• Tarkapradhana (logic-oriented): Leads to Jnana Yoga.
• Bhavaprādhāna (emotion-oriented): Leads to Bhakti Yoga.
• Karma-pradhāna (action-oriented): Leads to Karma Yoga.

The Srimad Bhagavatam states that Krishna prescribed Jnana Yoga, Karma Yoga, and Bhakti Yoga as the three means to reach Him. The Yogavashistha compares Yoga to a bird with two wings of knowledge and devotion, both essential for flight.

The text lists numerous synonyms for these broad categories:

• Jnana Yoga: Brahmayoga, Akshara-brahmayoga, Shabdajoga, Sāṁkhyayoga, Rājayoga, Pūrvayoga, Ashtāṅgayoga, Amānasakayoga, Asampragnātayoga, Nirbījayoga, Nirvikalpayoga, Acetan-samādhi, Manonigraha.
• Karma Yoga: Sannyāsayoga, Vriddhiyōga, Sampragnātayoga, Savikalpayoga, Haṭhayoga, Haṁsayōga, Siddhayōga, Kriyāyoga, Tārakayōga, Prāṇōpāsanā, Sahajayōga, Śaktipāta, Tantrayōga, Binduyōga, Śivayōga, Śaktiyōga, Kuṇḍalinīyōga, Pāśupatayōga, Niṣkāmakarmayōga, Indriyanigraha.
• Bhakti Yoga: Karmasamarpaṇa Yoga, Chetan-samādhi, Mahābhāva, Premayoga, Prapattiyōga, Śaraṇāgatiyōga, Īśvarapraṇidhāna, Anugrahayoga, Mantrayoga, Nādayoga, Surat-Śabda-Yoga, Layayōga, Japayoga.

Karma Yoga is considered the first step, and Jnana Yoga the final. Sensory control (indriya-nigraha) must precede mental control (manonigraha). Neglecting sensory control while practicing mental control wastes time and hinders true practice.

The text notes that Yogadarśana (Patanjali's Yoga) follows Sankhya Darśana, thus being a scripture of knowledge, devotion (due to God's assertion), and action (through its eight limbs).

The Vedas are divided into Jnana Kanda, Karma Kanda, and Upasana Kanda. The text details various Upanishads and independent texts that expound on Karma Yoga and Jnana Yoga. It emphasizes that Jnana Yoga can only be practiced after achieving the mastery of Karma Yoga. Upasana Kanda Upanishads discuss Bhakti Yoga, often equating its actions to Karma Yoga when performed for the Lord's pleasure.

The Yoga Sastras also mention three types of Yoga:

1. Āṇavayoga: Involves Ashtanga Yoga practices like asana, pranayama, mudra, pratyahara, etc., with the primary aim of sensory control.
2. Śāktayoga: Arises after Kundalini awakens and is activated by the Aṇavāyoga practices.
3. Śāmbhavayoga: The ultimate stage that Śāktayoga evolves into.

This implies Yoga is one, but it has three states of progression.

4. The Foundation of All Yogas: Kundalini: The author asserts that awakening Kundalini is essential for achieving the spiritual goal (shreya). Without awakening Kundalini, the desired spiritual attainment is impossible, as it is the foundation of all Yogas and the gateway to them. The auspicious results of various paths of knowledge, devotion, and yoga all culminate in the awakening of Kundalini.

Kundalini is described as a coiled serpent blocking the Sushumna nadi (central energy channel), preventing passage. While worldly individuals indulge in pleasures through its influence, leading to bondage, renunciates practice Yoga, leading to liberation. The upward movement of semen (shukra) leads to health, youth, immortality, and knowledge, while its downward movement causes disease, old age, death, and ignorance. Hence, Krishna's instruction to Arjuna to become urdhvareta (one who has upward-flowing semen) is highlighted.

Awakening Kundalini is a rare feat, difficult for ordinary practitioners. Many claim to know Kundalini but few truly understand it. Understanding Kundalini means understanding Yoga. While prāṇa utthāna (awakening of prana) is different from Kundalini awakening, the former, through asana, mudra, pranayama, and dhyana, prepares the ground for the latter, which alone can pierce the chakras and granthas (energy knots) and purify the body-mind.

5. Downward-Facing and Upward-Facing Kundalini: Kundalini has two states: dormant and awakened. While dormant, ignorance persists, and liberation is unattainable. The downward-facing Kundalini at the Muladhara chakra is called Adhaḥśakti. Many enter this "desire-seat" through various practices, but without true understanding, it becomes a cause for downfall. Awakening this downward Kundalini is relatively easy, but making it upward-facing is extraordinary and requires continuous practice. The author warns that the awakened Kundalini can create immense challenges, and navigating the ocean of desires to become urdhvareta is harder than the Mahabharata war.

Entry into Yoga occurs after piercing the Muladhara and Swadhisthana chakras. These are centers of both pleasure and Yoga. Until Pūrvayoga (preliminary Yoga) is mastered, the focus remains on the pleasure centers. When prana conquers apana, and the Ajna chakra becomes the point of focus, the urdhvareta yogi achieves a divine body, Ritamvara prajna (true knowledge), and higher states of Yoga.

The upward-facing Kundalini in the navel region is characterized by knowledge, increasing detachment, and the flourishing of Sattva guna (quality of goodness), leading to enlightenment. Finally, it reaches the Sahasrara chakra, uniting with Shiva and granting liberation.

6. Methods of Kundalini Awakening: The text outlines several methods for awakening Kundalini, practiced for thousands of years in India:

• Regular practice of Siddhasana: This asana pierces the Muladhara chakra, leading to the ignition of yogic fire and awakening of Kundalini. Various asanas are linked to specific chakras.
• Practice of Yoga Mudras: Ten primary mudras are mentioned, including Mahamudra, Mulabandhamudra, Shaktichalanmudra, Mahabandhamudra, Uddiyanabandhamudra, Jalandharabandhamudra, Viparitakarani mudra, Khecharimudra, and Vajroli/Yoni mudra. These are described as advanced practices that manipulate prana and connect with specific chakras, ultimately leading to Kundalini awakening.
• Pranayama: Considered the "key" to Yoga, practices like Anuloma-Viloma are said to awaken Kundalini. The text emphasizes the supreme importance of prana and its control for mental stillness and spiritual progress.
• Pratyahara: Withdrawal of the senses is also presented as a way to awaken Kundalini. The author discusses five types of pratyahara based on the five senses. The mind's stabilization is crucial, and it can be achieved by focusing on one sense or an object of meditation.
• Dhyana (Meditation): Both steady (achala) and moving (chalā) meditation are taught by experienced gurus, with the latter allowing the body to move freely during practice.

7. Shakti Pat and Prana Utthana: Shakti Pat (descent of divine energy) or Shakti Sanchar is equivalent to divine grace (anugraha) in Bhakti and Jnana Yoga. A capable guru can transmit this grace through sight, sound, touch, or intention, leading to prāṇa utthāna.

While Kundalini can be awakened spontaneously or through various yogic practices, a qualified guru's guidance is essential for understanding and properly integrating the experiences. The text cautions against equating prāṇa utthāna with Kundalini awakening itself; prāṇa utthāna aids the process.

8. Experiences Upon Kundalini Awakening: The text details various physical and mental experiences that can occur upon Kundalini awakening, including involuntary movements, asanas, mudras, chanting, emotional outbursts, visions, and altered states of consciousness. These are considered common yogic experiences that open up new dimensions of practice. The author cites the Srimad Bhagavatam to illustrate the ecstatic states of devotion, emphasizing that true spiritual realization comes from recognizing these experiences as signs of progress.

The text concludes by stating that all yogic practices, from initial stages to Kundalini awakening and samadhi, require immense dedication and can take many years, even lifetimes. However, with the right guidance, dedication, knowledge, and practice, liberation can be achieved more quickly. The interplay of faith, knowledge, and conduct is crucial for rapid progress. The text ends with a prayer for guidance from untruth to truth, darkness to light, and mortality to immortality.