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kundalini upanishad[laya yoga]

Discussion in 'JF Doctor' started by Andrew Nyerere, Jul 16, 2012.

  1. Andrew Nyerere

    Andrew Nyerere Verified User

    Jul 16, 2012
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    Chitta And The Control Of Prana

    1. Chitta is the Subconscious mind. It is the mind-stuff. It is the store-house of memory. Samskaras or impressions of actions are imbedded here. It is one of the four parts of Antahkarana[the mind as it is used to control the body] or inner instruments, viz., mind, intellect, Chitta and Ahankara or ego.
    2. Mind is formed out of wind. So, it is fleeting like the wind. Intellect is formed out of fire. Chitta is formed out of water. Ego is formed out of earth.
    3. Chitta has two causes for its existence, viz., Vasanas or subtle desires and the vibration of Prana.
    4. If one of them is controlled, the result is, both of them are controlled.
    Mitahara, Asana And Shakti-Chalana

    5. Of these two, viz., Prana and Vasanas, the student of Yoga should control Prana by moderate food (Mitahara), by Asanas or Yogic postures and thirdly by Shakti-Chalana.
    6. O Gautama! I shall explain the nature of these three disciplines. Listen with rapt attention.
    7. The Yogi should take sweet and nutritious food. He should fill half the stomach with food. He should drink water, one quarter of the stomach. He should leave the fourth quarter of the stomach unfilled in order to propitiate Lord Siva, the patron of the Yogins. This is moderation in diet.
    The Padma And Vajra Asanas

    8. Placing of the right foot on the left thigh and the left foot on the right thigh, is Padmasana. This posture is the destroyer of all sins.
    9. Placing one heel below the Muladhara and the other over it and sitting with the trunk, neck and head in one straight line is the adamantine posture or the Vajrasana. Mulakanda is the root of the Kanda, the genital organ.
    The Rousing Of The Kundalini

    10. A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the thousand-petalled Lotus in the crown of the head. This process is called Shakti-Chalana.
    11. The Kundalini should pass through the Svadhishthana Chakra, the Manipura Chakra in the navel, the Anahata Chakra in the heart, the Vishuddha Chakra in the throat, and the Ajna Chakra between the eyebrows or the Trikuti.
    12. Two things are necessary for the practice of Shakti-Chalana. One is the Sarasvati Chalana and the other is the restraint of Prana or the breath.
    The Sarasvati Chalana

    13. Sarasvati Chalana is the rousing of the Sarasvati Nadi. Sarasvati Nadi is situated on the west of the navel among the fourteen Nadis. Sarasvati is called Arundhati. Literally, it means that which helps the performance of good actions.
    14. Through this practice of Sarasvati Chalana and the restraint of the Prana, the Kundalini which is spiral becomes straightened.
    15. The Kundalini is roused only by rousing the Sarasvati.
    16. When Prana or the breath is passing through one's Ida or the left nostril, one should sit firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. In exhalation Prana goes out 16 digits and in inhalation it goes in only 12 digits, thus losing 4. But if inhaled for 16 digits then the Kundalini is aroused.
    17. The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both hands one hand on each side, should stir up Kundalini with all his strength, from right to left, again and again. This stirring may extend over a period of 48 minutes.
    18. Then he should draw up a little when Kundalini finds its entry into Sushumna. This is the means by which the Kundalini enters the mouth of Sushumna.
    19. Along with the Kundalini, Prana also enters of itself the Sushumna.
    20. The Yogic student should also expand navel by compressing the neck. After this, by shaking Sarasvati, the Prana is sent above to the chest. By the contraction of the neck, Prana goes above from the chest.
    21. Sarasvati has sound in her womb. She should be thrown into vibration or shaken daily.
    22. Merely by shaking Sarasvati one is cured of dropsy or Jalodara, Gulma (a disease of the stomach), Pliha (a disease of the spleen) and all other diseases rising within the belly.
    Varieties Of Pranayama

    23. Briefly, I will now describe to you Pranayama. Prana is the Vayu that moves in the body. The restraint of Prana within is known as Kumbhaka.
    24. Kumbhaka is of two kinds, namely, Sahita and Kevala.
    25. Till he gets Kevala, the Yogic student should practise Sahita.
    26. There are four divisions or Bhedas. These divisions are: Surya, Ujjayi, Sitali and Bhastrika. Sahita Kumbhaka is the Kumbhaka associated with these four.
    Suryabheda Kumbhaka

    27. Select a place which is pure, beautiful and free from pebbles, thorns, etc. It should be of the length of a bow free from cold, fire and water. To this place, take a pure and pleasant seat which is neither too high nor too low. Upon it, sit in Padmasana. Now, shake or throw into vibration Sarasvati. Slowly inhale the breath from outside, through the right nostril, as long as this is comfortable, and exhale it through the left nostril. Exhale after purifying the skull by forcing the breath up. This destroys the four kinds of evils caused by Vayu. It destroys also the intestinal worms. This should be repeated often. It is called Suryabheda.
    Ujjayi Kumbhaka

    28. Close the mouth. Draw up slowly the breath through both the nostrils. Retain it in the space between the heart and the neck. Then exhale through the left nostril.
    29. This removes both the heat caused in the head and the phlegm in the throat. It removes all diseases. It purifies the body and increases the gastric fire. It removes all the evils arising in the Nadis, Jalodara or dropsy, that is water in the belly, and Dhatus. The name for this Kumbhaka is Ujjayi. It can be practised even when walking or standing.
    Sitali Kumbhaka

    30. Draw up the breath through the tongue with the hissing sound Sa. Retain it as before. Then slowly exhale through both the nostrils. This is called Sitali Kumbhaka.
    31. Sitali Kumbhaka cools the body. It destroys gulma or the chronic dyspepsia, Pliha (a disease of the spleen), consumption, bile, fever, thirst and poison.
    32. Sit in Padmasana with belly and neck erect. Close the mouth and exhale through the nostrils. Then inhale a little up to the neck so that the breath will fill the space, with noise, between the neck and skull. Then exhale in the same way and inhale often and often. Even as the bellows of a smith are moved stuffed within with air and then let out, so you should move the air within the body. When you get tired, inhale through the right nostril. If the belly is full of Vayu, press well the nostrils with all your fingers except the forefinger. Perform Kumbhaka and exhale through the left nostril.
    33. This removes the inflammation of the throat. It increases the digestive gastric fire within. It enables one to know the Kundalini. It produces purity, removes sins, gives pleasure and happiness and destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahmanadi or the Sushumna.
    34. It pierces also the three Granthis or knots differentiated through the three modes of Nature or Gunas. The three Granthis or knots are Vishnu Granthi, Brahma Granthi and Rudra Granthi. This Kumbhaka is called Bhastrika. This should be especially practised by the Hatha Yogic students.
    The Three Bandhas

    35. The Yogic student should now practise the three Bandhas. The three Bandhas are: the Mula Bandha, the Uddiyana Bandha and the Jalandhara Bandha.
    36. Mula Bandha: Apana (breath) which has a downward tendency is forced up by the sphincter muscles of the anus. Mula Bandha is the name of this process.
    37. When Apana is raised up and reaches the sphere of Agni (fire) then the flame of Agni grows long, being blown about by Vayu.
    38. Then, in a heated state, Agni and Apana commingle with the Prana. This Agni is very fiery. Through this there arises in the body the fire that rouses the sleeping Kundalini through its heat.
    39. Then this Kundalini makes a hissing noise. It becomes erect like a serpent beaten with a stick and enters the hole of Brahmanadi or the Sushumna. Therefore, the Yogins should practise daily Mulabandha often.
    40. The Uddiyana Bandha: At the end of the Kumbhaka and at the beginning of expiration, Uddiyana Bandha should be performed. Because Prana Uddiyate, or the Prana goes up the Sushumna in this Bandha, the Yogins call it Uddiyana.
    41. Sit in the Vajrasana. Hold firmly the two toes by the two hands. Then press at the Kanda and at the places near the two ankles. Then gradually upbear the Tana or the thread or the Nadi which is on the western side first to Udara or the upper part of the abdomen above the navel, then to the heart and then to the neck. When the Prana reaches the Sandhi or the junction of the navel, slowly it removes the impurities and diseases in the navel. For this reason, this should be practised frequently.
    42. The Jalandhara Bandha:This should be practised at the end of Puraka (after inhalation). This is of the form of contraction of the neck and is an impediment to the passage of Vayu (upwards).
    43. The Prana goes through Brahmanadi on the western Tana in the middle, when the neck is contracted at once by bending downwards so that the chin may touch the breast. Assuming the posture as mentioned before, the Yogi should stir up Sarasvati and control Prana.
    How Many Times Kumbhaka Should Be Practised

    44. On the first day, Kumbhaka should be practised four times.
    45. It should be done ten times, on the second day, and then five times separately.
    46. On the third day, twenty times will be enough. Afterwards Kumbhaka should be practised with the three Bandhas and with an increase of five times each day.
    The Obstacles To The Practice Of Yoga And How To Overcome Them

    47. Seven are the causes of the diseases in the body. Sleeping during the daytime is the first, late vigils overnight is the second, excess of sexual intercourse the third, moving amidst crowds the fourth. The fifth cause is the effect of unwholesome food. The sixth is the checking of the discharge of urine and faeces. The seventh is the laborious mental operation with Prana.
    48. When attacked by such diseases, the Yogi who is afraid of them says, "My diseases have arisen from my practices of Yoga." Then he will discontinue this practice. This is the first obstacle to Yoga.
    49. The second obstacle to Yoga is the doubt as to the efficacy of Yoga practice.
    50. Third obstacle is carelessness or a state of confusion.
    51. The fourth is indifference or laziness.
    52. Sleep constitutes the fifth obstacle to Yoga practice.
    53. The sixth is not leaving the objects of senses; the seventh is the erroneous perception or delusion.
    54. The eighth is sensual objects or concern with worldly affairs. The ninth is want of faith. The tenth is non-aptitude for understanding of the truths of Yoga.
    The Rousing Of The Kundalini

    55. The intelligent practitioner of Yoga should, by means of close investigation and great deliberation, avoid these ten obstacles.
    56. With the mind firmly fixed on the Truth, the practice of Pranayama should be performed daily. Then the mind takes its repose in the Sushumna. The Prana therefore never moves.
    57. When the impurities of the mind are thus removed and Prana is absorbed in the Sushumna, one becomes a true Yogin.
    58. When the accumulated impurity, clogging the Sushumna Nadi, is completely removed and the passage of vital air through the Sushumna is effected by performing Kevala Kumbhaka, the Yogin forcibly causes the Apana with the downward course to rise upwards by the contraction of the anus (Mula Bandha).
    59. Thus raised up, the Apana mixes with Agni. Then they go up quickly to the seat of Prana. Then, Prana and Apana uniting with one another, go to Kundalini which is coiled up and asleep.
    60. Heated by Agni and stirred up by Vayu, Kundalini stretches its body in the interior of the mouth of the Sushumna.
    The Kundalini Reaches The Sahasrara By Piercing Through The Three Knots

    61. The Kundalini pierces through the Brahmagranthi formed of Rajas. It flashes at once like lightning at the mouth of Sushumna.
    62. Then Kundalini goes up at once through Vishnugranthi to the heart. Then it goes up through the Rudragranthi and above it to the middle of the eyebrows.
    63. Having pierced this place, the Kundalini goes up to the Mandala (sphere) of the moon. It dries up the moisture produced by the moon in the Anahata Chakra which has sixteen petals.
    64. Through the speed of Prana, when the blood is agitated, it becomes bile from its contact with the sun. Then it goes to the sphere of the moon. Here it becomes of the nature of pure phlegm.
    65. When it flows there, how does the blood which is very cold become hot?
    66. Since at the same time the intense white form of moon is rapidly heated. The agitated Kundalini moves upwards and the shower of nectar flows more copiously.
    67. As a result of swallowing this, the Chitta of the Yogin is kept away from all sensual pleasures. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called nectar. He takes his stand in his own Self.
    68. He enjoys this highest state. He becomes devoted to the Atman and attains peace.
    The Dissolution Of Prana And Others

    69. The Kundalini then goes to the seat of the Sahasrara. It gives up the eight forms of the Prakriti: earth, water, fire, air, ether, mind, intellect and egoism.
    70. After clasping the eye, the mind, the Prana and the others in her embrace, the Kundalini goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara.
    71. Thus Rajas-Sukla or the seminal fluid which rises up, goes to Siva along with Marut or the Vayu. Prana and Apana which are always produced become equal.
    72. Prana flows in all things, big and small, describable or indescribable, as fire in gold. The breath also dissolves itself.
    73. Born together of the same quality, the Prana and the Apana also dissolve themselves in the presence of Siva in the Sahasrara. Having reached an equipoised condition, they no longer go up or down.
    74. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements or in the mere remembrance of it, the mind having been reduced to the form of faint impressions and the speech having remained only in the form of recollection.
    75. All the vital airs then spread themselves outright in his body even as gold in a crucible placed on fire.
    Experiencing Everything As Consciousness During Samadhi

    76. The body of the Yogi attains very subtle state of the pure Brahman. By causing the body made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme Deity, the body of the Yogi gives up its impure corporal state.
    77. That alone is the Truth underlying all things, which is released from the state of non-sentience and is devoid of impurities.
    78. That alone which is of the nature of the Absolute Consciousness, which is of the character of the attribute "I" of all beings, the Brahman, the subtlest form of That alone is the Truth underlying all things.
    79. The release from the notion that the Brahman is qualified, the delusion about the existence or non-existence of anything apart from the Brahman (which should be annihilated) and experience such as these that remain, there the Yogi should know as the Brahman. Simultaneously with the drawing of such knowledge of the form of the Atman, the liberation is attained by him.
    80. When such is not the case, only all kinds of absurd and impossible notions arise. The rope-serpent and such other absurd notions, brought about by delusion take their rise. Absurd notions like the notion which men and women have, of silver, in the shell of the pearl-oyster, arise.
    81. The Yogi should realise the oneness of the Visvatman and others up to the Turiya. He should realise the oneness of the microcosm with the Virat Atman and others, upto the Turiya, of the macrocosm, also of the Linga with the Sutratman, of the Self with the unmanifested state, of the Atman manifested in one's Self with the Atman of Consciousness.
    The Samadhi Yoga

    82. The Kundalini Sakti is like a thread in the Lotus. It is resplendent. It is biting with its mouth, the upper end of its body, at the root of the Lotus, the Mulakanda or the Muladhara.
    83. It is in contact with the hole of Brahmanadi of Sushumna, taking hold of its tail with its mouth.
    84. Seated in Padmasana, if a person who has accustomed himself to the contraction of his anus (Mula Bandha), makes the Vayu go upwards with the mind intent on Kumbhaka, the Agni comes to the Svadhishthana flaming, owing to the blowing of Vayu.
    85. From the blowing of Vayu and Agni, Kundalini pierces open the Brahmagranthi. It then pierces open the Vishnugranthi.
    86. Then the Kundalini pierces the Rudragranthi. After that, it pierces all the six lotuses or the plexus. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala, the thousand-petalled lotus. This should be known as the highest Avastha or the state. This alone is the giver of final beatitude. Thus ends the first chapter.

  2. Andrew Nyerere

    Andrew Nyerere Verified User

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    Laya yoga,Kundalini yoga is the heart of yoga. I discovered thus upanishad yesterday. For those who have difficulty in understanding some of the words used,I suggest,you refer to ''Wisdom of the Ancients'' by Lobsang Rampa,which is basically a dictionary.
    Kwa mfano,pale mwanzo anasema,the chitta is made of vasanas [habits]and prana.If you control one,you will control both,I will tell you how to control prana. Hii nadhani is what they call a wrong turn in education,anaamua kueleza kuhusu control of prana,badala ya control of habits.
    I am sure the moderator will be quick to say this is a waste of time,but it is not,this is yoga. When you are doing laya yoga,be careful,you must have an understanding,more or less,of what you are doing,and what you want to achieve with every practice that you are doing.
  3. Mahmetkid

    Mahmetkid JF-Expert Member

    Jul 16, 2012
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    Hongera, japo misamiti hina utata kuihelewa.
  4. Evarm

    Evarm JF-Expert Member

    Jul 17, 2012
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    Mkuu Andrew Nyerere, tuwekee kwa kiswahili basi,
    Pamoja sana!!!!
  5. Chambo81

    Chambo81 JF-Expert Member

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    Daah kaka mkubwa umenikumbusha kitu muhimu sana huwezi amini nimekua initiated KUNDALINI ENERGY about three years ago but unfortunatuly mpaka sasa ipo domant...maisha yamenichukua yamenipeleka yanakotaka hata meditation nimeacha,nimeanza kula ovyo kama mtu wa kawaida kabisa wa mtaani while naelewa kila kitu...umenifanya nianze kifikiria kurudi kwenye asili!!!THANK YOU BRO U MADE MY NEW DAY!!!
  6. Andrew Nyerere

    Andrew Nyerere Verified User

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    Nimeanza jana kuitafsiri,halafu umeme umekatika ghafla, nimepoteza kila kitu. Baadaye,nitajaribu tena.
  7. Andrew Nyerere

    Andrew Nyerere Verified User

    Jul 20, 2012
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    India vipo vitabu vinne vya Veda. Hivi vitabu ndio chanzo cha dini za India. Mwisho wa kila veda,kuna maandiko ambayo yanaitwa Upanishad,ambayo yanahusu mambo ya roho.
    .Kundalini Upanishad

    1. Chitta ni akili ya subconscious,akili ya chini,ndipo kumbukumbu zinapowekwa. Samsakara au hisia za matendo zimo ndani. Ni moja ya sehemu nne za antakarana,au vyombo vya ndani,yaani;akili,ufahamu,chitta na ahamkara.
    Falsafa ya Mashariki au falsafa ya Vedanta inatumia hili neno ‘'antakarana' kuiita akili kama inavyotumika kuuthibiti mwili. Akili imegawanywa katika sehemu tofauti,'ahamkara' ndio kama trafiki,inayopokea na kuziongoza hisia tofauti zinapofika akilini,na kuzitambua kama elm.[facts]

    1. Akili imeundwa kutokana na upepo,kwa hiyo ni nyepesi kama upepo. Ufahamu umeundwa kutokana na moto. Chitta imeundwa kutokana na maji. Ego,ahamkara,imeundwa kutokana na ardhi.
    2. Chitta ina sababu mbili za kuwepo kwake;vasana,[tabia au tamaa] na pumzi
    3. Kama moja yao ikithibitiwa,matokeo yake ni kwamba zote mbili zinathibitiwa.
    Mitahara, Asana na Shakti Chalana.

    1. Kati ya hizi mbili,yaani ,prana na vasana,mwanafunzi wa yoga anapaswa kuithibiti prana kwa kula chakula kwa kadiri[mitahara],kwa asana au mazoezi ya yoga,na tatu,kwa shakti chalana.
    2. Ewe Gautama! Nitaeleza asili ya nidhamu hizi tatu. Sikiliza kwa makini.
    3. Yogi[mtu anayefanya mazoezi ya yoga anaitwa'yogi']anapaswa kula chakula kitamu na chenye lishe bora. Anapaswa kujaza tumbo nusu kwa chakula. Anapaswa kunywa maji robo moja ya tumbo,anapaswa kuacha robo moja ya tumbo wazi,ili amtukuze Bwana Shiva[Lord Shiva] mlezi wa yogis. Hii ndio inaitwa kula kwa kiasi.

    1. Padma na Vajra asana
    8. Kuweka mguu wa kushoto kwenye paja la mguu wa kulia na mguu wa kulia kwenye paja la mguu wa kushoto ni padma asana. Huu mkao ni mwangamizi wa dhambi zote.
    9.Kuweka kisigino kimoja chini ya muladhara na kingine juu yake,na kukaa katika hali ambayo shingo,kichwa na mgongo vyote vipo katika mstari mmoja ni vajra asana.Mulakanda ni mzizi wa kanda,ipo katika chombo cha uzazi.

    Kuiibua kundalini

    1. Yogi mwenye busara anatakiwa kuichukua kundalini kutoka muladhara na kuipeleka sahasrara au lotus yenye petal elfu moja kwenye utosi wa kichwa.[sahasrara ipo katikati ya cerebrum]
    2. Kundalini inapita kwa njia ya svashishthana chakra,manipuraka chakra katika kitovu,anahata chakra moyoni,na ajna chakra katika nyusi,au trikuti.[Hizi chakra zipo katika uti wa mgongo. Muladhara ya kwanza ipo chini ya uti wa mgongo,katikati ya organ of generation na organ of excretion;hii ndio chanzo cha nguvu ya mwili;swadhisthana ipo usawa wa kiungo cha uzazi,hii chakra inaitwa ‘water principle'.inahusiana na maji;manipuraka chakra ipo usawa wa kitovu,hii inaitwa ‘fire principle'inahusiana na moto;anahata ipo usawa wa moyo,inahusika na hisia[feeling na kila kitu tunachogusa;vishudha chakra usawa wa koo,inahusika na kuzungumza,ajnachakra usawa wa nyusi,inahusiana na Ruhani.,ya mwisho ni sahasrara chakra,ipo ndani ya ubongo. Kundalini inapita katika hizi chakra,na pia inapita kwenye mafundo matatu.]
    3. Mambo mawili ni muhimi kwa ajili ya mazoezi ya shakti chalana,moja ni sarasvati chalana na jingine ni kujizuia prana au pumzi.
    Sarasvati chalana

    1. Sarasvati chalana ni kuiibua nadi ya sarasvati. Nadi ya sarasvati iko upande wa magharibi ya kitovu,miongoni mwa nadi 14. Sarasvati inaitwa arundhati. Maana yake hasa ni ile inayosaidia utendaji wa vitendo vizuri. [‘Nadi' ni sauti inayosikika kwa ndani,sauti ya ruhani wa binadamu. Yaani ukiisikiliza sauti hii huwezi kukosea.]

    15.Kwa kupitia njia hii ya sarasvati chalana na kujizuia pumzi,kundalini ambayo kwa kawaida imepindika,inanyooka.

    1. Kundalini inaibuliwa tu kwa kuiibua sarasvati.[sarasvati ni goddess of learning,yaani mtakatifu au swahaba anayesimamia kujifunza].
    2. Wakati prana au pumzi inapita katika pua ya kushoto,mtu anapaswa kukaa imara katika padmasana na kuirefusha nukta 4 akasha ya nukta 12. Wakati wa kutoa pumzi, prana huenda nje nukta 16 na katika kuvuta pumzi inaendelea kwa tarakimu 12 tu,kwa hivyo inapoteza 4. Lakini kama ukivuta pumzi kwa tarakimu 16 kundalini inaibuliwa.
    3. Yogi mwenye busara lazima aiibue sarasvati kwa hii pumzi iliyorefushwa na kuzishikilia mbavu zake karibu na kitovu kwa njia ya kidole cha shahada na gumba[forefinger and thumb],kwa mikono yake,upande wa kulia na kushoto,aitingishe kundalini,kutoka kulia kwenda kushoto tena na tena. Mtikisiko huu unaweza kuendelea kwa dakika 48.[aangalie asiustue moyo]
    4. Kisha lazima ainue kifua chake juu kidogo wakati kundalini inaingia katika sushumna. Hivi ndivyo kundalini inavyoingia katika mdomo wa sushumna.[suhsumna ni katikati ya uti wa mgongo,hapa ndipo kundalini inapita kwenda juu.Kushoto na kulia ya kundalini kuna ida na pingala,ambayo moja inaishia pua ya kushoto na nyingine inaishia pua ya kulia,zote zinaanzia chini .]
    5. Pamoja na kundalini,prana pia itaingia yenyewe katika sushumna.
    6. Mwanafunzi wa yoga pia lazima akipanue kitovu kwa kulikandamiza shingo. Baada ya hivyo,na kutingishika sarasvati,prana inapelekwa juu ya kifua. Kwa kulikandamiza shingo prana inaenda juu ya kifua.
    7. Sarsvavati ni sauti ndani ya tumbo lake.Inapaswa kutingishwa au kutikiswa kila siku.
    8. Kwa kutingisha tu sarasvati mtu anatibiwa ugonjwa wa kuvimba mwili[dropsy] au ugonjwa wa nyongo,na magonjwa mengine yote ya tumbo.
    Aina za pranayama

    1. Sasa nitakuelezea kwa ufupi kuithibiti prana.Prana ni vayu, hewa inayotembea ndani ya mwili. Kuishikilia pumzi baada ya kuivuta inaitwa ‘kumbhaka'
    2. Kumbhaka ni aina mbili sahita na kevala.
    3. Mpaka hapo atakapoipata kevala,mwanafunzi wa yoga anapaswa kufanya mazoezi ya sahita.
    4. Kuna migawanyo au bheda nne. Hii migawanyo ni; surya,ujjayi,sitali na bhastrika. Sahita kumbhaka inahusiana na hizi nne.
    Suryabheda kumbhaka

    1. Chagua mahali ambapo ni safi,pazuri na ambapo hakuna kokoto,miiba,n.k.,. Mahala penye urefu wa upinde;hapana baridi,moto au maji. Kwenye sehemu hiyo weka kiti,kitu cha kukalia,ambacho hakiko juu au chini sana. Kaa juu yake katika padma asana. Sasa,itingishe saravati,vuta hewa kupitia tundu la kulia,ishikilie hewa kwa muda mrefu unavyoweza,bila kujidhuru,halafu itoe kwa kupitia tundu la kushoto. Toa hewa baada ya kulitakasa fuvu kwa kuilazimisha hewa ipande juu. Hii inateketeza maovu ya aina nne yanayoletwa na vayu. Pia inateketeza wadudu ndani ya utumbo. Hii irudiwe mara nyingi. Inaitwa suryabdheda.
    Ujjayi kumbahaka
    Funga mdomo. Vuta hewa polepole kupitia pua zote. Shikilia pumzi katika nafasi kati ya moyo na shingo. Halafu itoe kupitia pua ya kushoto.

    1. Hii inaondoa ujoto unaotoka katika kichwa na phlegm katika koo. Inatakasa mwili na kuongeza moto wa tumbo wa digestion[kusaga chakula]. Inaondoa maovu yanayotokana na nadi. Hii kumbhaka inaitwa ujjayi. Inaweza kufanywa hata wakati wa kutembea au kusimama.
    Sitali kumbhaka

    1. Uchomoe ulimi nje na uvute pumzi kwa kupitia ulimi kwa sauti ya Sa. Ishikilie kama kwanza. Halafu itoe polepole kwa kupitia pua zote.

    1. Sitali kumbhaka inapooza mwili ,inaondoa homa,kufunga tumbo,na sumu.

    1. Bhastrika Kumbhaka
    32Kaa katika padma asana na tumbo na shingo vikiwa vimenyooka. Funga mdomo na vuta pumzi kupitia pua zote mbili. Halafu vuta pumzi kidogo mpaka kwenye shingo ili pumzi ijaze nafasi kwa kelele,kati ya shingo na fuvu. Halafu toa pumzi hivyo hivyo,na uvute pumzi tena na tena mara nyingi. Ili mapafu yako yavute hewa nukta moja,na kutoa hewa nukta moja,kama pampu. Ukichoka vuta hewa kupitia pua ya kulia,fanya kumbhaka,halafu toa hewa kupitia pua ya kushoto.

    1. Hii inaondosha kuvimba koo. Inaongeza moto wa digestion. Inawezesha kuijua kundalini. Inaleta usafi,inaondoa dhambi,inaleta radhi na furaha na kuondoa phlegm ambazo ni kikwazo au kipingamizi kwenye mlango wa brahamanandi au sushumna.
    2. Inakata mafundo[granthis]matatu;fundo la kitovu,findo la moyo,fundo la nyusi. Kumbhaka hii inaitwa bhastrika. Hii ni muhimu sana hasa kwa wanafunzi wa hatha yoga.
    [mafundo matatu;kwanza fundo la kitovu,mtu ni lazima aondoe ashiki za mwili,hamu za mwili na tadi na inda,fundo la pili,mtu atakase emotion zake,hisia zake,aelewe binadamu wote ni sawa,bila kujali rangi zao au dini zao,wote ni sawa mbele ya Mungu,hivyo ni kupenyeza fundo la pili,fundo la solar plexus;fundi la tatu ,fundo la nyusi ni kupenyeza kwa Ruhani wako.]
    Bhandas tatu
    34Mwanafunzi wa yoga sasa ni lazima afanye bhanda tatu. Bhanda tatu ni;mula bhanda,Uddiyana Bhandha na Jalandhara bhandha.
    36.Mula bhandha;Apana[pumzi inayoshuka]ambayo ina tabia ya kwenda chini inalazimishwa juu kwa kukandamiza misuli ya utumbo mkubwa. Mula bhanda ndio jina la huu mchakato.
    37.Apana ikiinuliwa na kufika maeneo ya agni[moto,manipuraka chakra] hapo moto unakuwa mrefu,kwa kupulizwa na vayu.
    38.Halafu,baada ya moto kuongezeka agni na apana vinachanganyika na prana. Huu moto ni mkali sana. Kutokana na hii kunaibuka moto ambao unaiibua kundalini iliyolala,kutokana na huu moto.
    39.Halafu hii kundalini inatoa sauti kama ya nyoka ambaye amepigwa na fimbo na kuingia shimo la brahamanadi au sushumna.
    40.Uddiyani bhandha;Mwisho wa kumbhaka na mwanzo wa kutoa pumzi uddiyana bhanda ifanywe. Kwa sababu prana uddiyate au prana inaingia katika sushumna kwa hii bhanda,yogi wanaiita uddiyana.
    41.Kaa katika vajra asana. Ishikilie miguu yako miwili. Halafu iguse kanda[kende] na pia katika sehemu karibu na visigino. Halafu polepole ivute juu tana au nyuzi au nadi[sauti] ambayo ipo upande wa magharibi;kwanza mpaka kwenye udara au sehemu ya juu ya tumbo,halafu kwenye moyo,halafu kwenye shingo. Prana itakapofika kwenye makutano ya kitovu,polepole itaondoa uchafu na magonjwa yote ya kitovu. Kwa sababu hii mazoezi haya lazima yafanywe mara kwa mara.
    43.Jalandhara bhanda;zoezi hili lifanywe mwisho wa wa puraka[baada ya kutoa pumzi] Hii ni aina ya kukunja shingo na inazuia vayu[hewa]isipande juu.
    44.Prana inaingia katika brahmanadi magharibi ya tana iliyopo katikati,wakati shingo limekunjwa mara moja kwa kushusha kidevu kiguse kifua. Baada ya kukaa kama alivyelekezwa mwanzo,yogi aitikise sarasvati na kuthibiti prana.

    Kumbhaka ifanywe mara ngapi
    44.Siku ya kwanza kumbhaka ifanywe mara nne.
    45.Ifanywe mara 10,siku ya pili,na baadaye ifanywe mara tano.
    46.Siku ya tatu,mara 20 zinatosha. Baadaye kumbhaka ifanywe pamoja na bhanda tatu ; na iongezwe mara tatu kila siku.

    Vikwazo kwa mazoezi ya yoga na jinsi ya kuvishinda
    Yapo saba mambo yanayoleta magonjwa katika mwili. Kulala wakati wa mchana ni ya kwanza. Ya pili ni kukesha kwa muda mrefu usiku,kufanya ngono kupita kiasi ni ya tatu,kupita kati ya makundi ya watu ni ya nne,sababu ya tano ni athari ya chakula kibovu,ya sita ni kuzuia upitaji wa mkojo na kinyesi[kufunga tumbo],ya saba ni kutumia akili kwa nguvu kubwa wakati prana inafanya kazi.
    Wakati anashambuliwa na magojwa hayo,yogi mwenye woga atasema''magonjwa yangu yanasababishwa na haya mazoezi ya yoga'',na ataacha kufanya yoga,hicho ndicho kikwazo cha kwanza.
    49.Kikwazo cha pili cha yoga ni shaka kuhusu ufanisi wa mazoezi ya yoga.
    50.Kikwazo cha tatu ni uzembe au hali ya machafuko[ya akili]
    51.nne ni kutojali au uvivu
    52.Usingizi ni kikwazo cha tano cha mazoezi ya yoga
    53Sita ni kutoviacha vitu vya hisia[macho,masikio,pua,ulimi,ngozi],saba ni mtazamo usiokuwa sahihi au wa udanganyifu
    54nane ni kuhangaika sana na mambo ya kidunia,tisa ni kukosa imani,kumi ni ufinyu na kushindwa kuelewa ukweli wa yoga.

    Kuiibua kundalini
    55.Mfanya mazoezi mwenye ufahamu wa yoga,anapaswa kwa njia ya uchunguzi makini na kutafakari sana,aepuke hivi vizuizi kumi.
    56.Na akili ambayo imeuzingatia ukweli mazoezi ya pranayama yafanywe kila siku. Halafu akili itatua katika sushumna. Na prana haitatembea.
    57.Wakati uchafu uliokusanyika,unaoiziba sushumna nadi,unaondolewa kabisa,na mwendo wa hewa katika sushumna unafanikishwa kwa kufanya kevala kumbhaka,yogi anailazimisha apana ambayo inaelekea chini kupanda juu kwa kukunja misuli ya utumbo mkubwa.
    58.Ikiinuliwa namna hiyo,apana inachanganyika na moto. Halafu prana na apana zinaungana,zinakwenda kwa kundalini ambaye amejikunja na amelala.
    59.Kwa kuunguzwa na moto na kupepewa na hewa,kundalini inaunyooosha mwili wake ndani ya mdomo wa sushumna.Kundalini inafika sahasrara kwa kupenyeza mafundo matatu.
    60.Kundalini inapenyeza fundo la kitovu ambalo linaundwa na rajas. Inawaka kama radi kwenye mdomo wa sushumna.
    62.Halafu kundalini inakwenda moja kwa moja na kupenyeza fundo la solar plexus. Halafu inapenyeza fundo la nyusi
    63.Baada ya kupenyeza hapa,kundalini inakwenda kwenye mandala[nyanda] ya mwezi. Inakausha umande uliosababishwa na mwezi katika anahata chakra ambayo inayo petals 16[michanuo 16].
    64.Kutokana na spidi ya prana damu inasisimka,inakuwa bile kutokana na mawasiliano yake na jua. Halafu inakwenda kwenye nyanja ya mwezi. Hapa inakuwa na asili ya phlegm.
    65.Inapopita kule,inakuwaje damu ambayo ni baridi sana inakuwa moto?
    66.Kwa vile wakati huo huo,umbo jeupe sana la mwezi linapashwa moto haraka. Kundalini iliyotikiswa inakwenda juu na mvua ya nectar inaongezeka.
    67.Akiimeza hii,chitta ya yogi inawekwa mbali na anasa. Yogi anaunganika na Ruhani wake na anaipokea sadaka inayoitwa nectar[utomvu] Anachukua msimamo wake katika Nafsi yake.
    68.Anafikia kilele cha juu. Anaungana na Ruhani na anapata amani.

    Kusambaratika kwa prana na vingine
    69. Baada ya hapo kundalini inakwenda sahasrara. Inaachana na maumbo yote ya prakriti;ardhi,maji,moto,hewa,ether,[akasha],ufahamu na egoism.
    70. Baada ya kuvingira jicho,akili,prana na vingine,kundalini inakwenda kwa Shiva naye pia inamvingira,halafu inamezwa katika sahasrara,
    71.Kwa hivyo Rajas-Sukla au manii ambayo inapanda juu,inakwenda kwa Shiva pamoja na Marut au Vayu. Prana na apana ambazo wakati wote zinaundwa zinakuwa na mizani sawa.
    72. Prana inatembea katika kila kitu,kikubwa au kidogo,kinachoelezeka au kisichoelezeka,kama moto katika dhahabu. Pumzi pia inasambaratika.
    73. Vimezaliwa kwa kitu kimoja,prana na apana pia zanasambaratika mbele ya Shiva katika sahasrara. Baada ya kufikia hali ya mizani sawa,haziendi juu au chini.
    74.Halafu yogi anashamiri na prana ambayo inasambaa nje kwa njia ya elements ambazo zimefifia au zipo katika kumbukumbu tu,akili pia imefifia katika hisia zake na mazungumzo yamebakia katika hali ya kumbukumbu tu.
    75. Hewa zote muhimu katika mwili zinasambaa katika mwili wake kama vile dhahabu inayopashwa moto katika crucible[chungu]

    Kuhisi kila kitu kama akili wakati wa samadhi
    76.Mwili wa yogi unakaribia hali ya Brahma[Muumba]. Kwa kufanya mwili ambao umeundwa kwa elements kumezwa na Ruhani au Mungu Mkuu,mwili wa yogi unatakasika.
    77. Ile pekee ndio Kweli ambayo ndio msingi wa vitu vyote,ambayo iko huru kutokana na hali ya kutokuwa na fahamu,na imetakasika.
    78.Hiyo yenyewe ndio Akili Kuu,ambayo asili yake ni ‘Mimi' ya viumbe vyote,Muumba,kiini[essence] chake Hiyo pekee ndio Kweli ambao ndio msingi wa vitu vyote.
    [Kwa hiyo tunaye hapa Mungu ambaye ndiye'Mimi' wa kila kitu,na Mungu ambaye ni Kweli ya kila kitu.]
    79.Kuondokana na dhana kwamba Brahman[Muumba] ana mipaka yoyote,udanganyifu kuhusu kuwepo au kutokuwepo kwa kitu chochote bila kuhusiana na Brahman[wazo ambalo lazima lifutwe]na mambo kama haya yanayobakia yogi ayafahamu kama Brahman.Pamoja na kuelewa umbo la Ruhani,anapata wokovu.
    80. Vinginevyo,kila aina ya dhana zisizowezekana zitatokea. Kamba-nyoka ambaye ni kamba na dhana nyingine ambazo hazina maana,ambazo zinaletwa na hadaa zitaibuka. Dhana zisizo na maana ambazo wanaume na wanawake wanazo,za shaba katika gamba la pearl-oyster zinaibuka.
    81.Yogi lazima aelewe umoja wa visvatman na wengine mpaka hali ya turiya[utulivu wa akili]. Yogi pia lazima aelewe umoja wa sutraatman[Roho wa Kweli,kama navyozungumzwa na Kristu] na Ruhani. Aelewe umoja wa microcosm[kiumbe kidogo]na Virat Atman[‘Mungu' wa hii mbingu[universe].,na wengine mpaka katika nafasi ya turiya,umoja wa nafsi yake na hali ambayo haidhihiriki ya Ruhani wake,umoja wa Ruhani wake na akili yake.
    Samadhi yoga
    82.Kundalini Shakti ni kama nyuzi katika lotus[katika chakra]. Inang'aa. Imeuma na mdomo wake,sehemu ya juu ya mwili wake,kwenye mzizi wa Lotus,mulakanda au muladhara.
    83.Inagusana na shimo la Brahmanadi la sushumna,inaishikilia mkia wake kwa mdomo wake.
    84.Baada ya kukaa katika padmasana,kama mtu akikandamiza utumbo mkubwa[mula bhanda],na kuifanya vayu ipande na akili yake iko katika kumbhaka,agni inakuja mpaka svadhishtana inawaka moto,kwa ajili ya kupuliza kwa vayu.
    85. Kutokana na kupuliza kwa vayu na moto,kundalini inapenyeza fundo la kitovu. Halafu inapenyeza pia fundo la solar plexus.
    86.Halafu kundalini inapenyeza fundo la nyusi. Baada ya hapo inapenyeza lotus[chakra] zote sita au plexus. Halafu kundalini shakti inafurahi na Shiva katika Sahasdala Kamala. Hii ifahamike kama hali au avastha ya juu kabisa. Hii peke yake ndio inaleta furaha.
    Hapa inaisha sura ya kwanza
    [FONT=&amp]Thus ends the first chapter[/FONT]
    Andrew Nyerere,
    Kama mtu haelewi anaweza kuuliza.
  8. Chambo81

    Chambo81 JF-Expert Member

    Jul 23, 2012
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    Brother Edrew naendelea kukusoma....safi sana..The way navyojua mimi ili kuelewa vizuri kile unachosema ni lazima mtu uwe umetulia sana but no matter what KUELEWEKA SIO KAZI YAKO CHA MSINGI NI WEWE KUMWAGA UKWELI UNAOUJUA coz kuelewa ni process, usipoeleweka leo utaeleweka baadae..!!!napata shida kidogo keulewa kwa sababu sasa hivi nipo down spiritually as i told you nimestop meditation...but i get the concept!!Najua spiritual groups zipo nyingi sana hapa Bongo so ningependa kujua wewe unapractice wapi spirituallity yako..???coz am so interrested with your topic.
  9. Chambo81

    Chambo81 JF-Expert Member

    Jul 23, 2012
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    Daaah natamani nikuelewe mazima but ma spritual awareness ipo low vibaya!!!sure unani-inspire bro!!!daaaaaaaaaaaaaamn!!naendelea kupitia taraaaaatiiibu as kama nasoma verses za Tao..!!
  10. Andrew Nyerere

    Andrew Nyerere Verified User

    Aug 9, 2012
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    Kechari Vidya

    1. Sasa,basi,yanafuata maelezo ya sayansi inayoitwa kechari.
    2. Yeye ambaye kihalali ameielewa hii sayansi,amenasuliwa kutoka katika uzee na kifo katika dunia hii.
    3. Kwa kuifahamu hii sayansi, Ewe mwenye hekima,yule ambaye yupo chini ya maumivu ya kifo,ugonjwa na umri mkubwa,anapaswa kuifanya akili yake imara na mazoezi ya kechari.
    4. Yeye ambaye amepata maarifa ya kechari kutoka kwenye vitabu,na kwa ufafanuzi wake,na kwa kufanya mazoezi,anaiweza sayansi hii,anakuwa mwangamizi wa uzee,kifo na magonjwa .
    5. Mtu kama huyo unapaswa kumfuata kwa hifadhi. Kwa kila hali,unapaswa kumuona kama guru.
    6. Sayansi ya kechari haipatikani kwa urahisi. Mazoezi yake siyo rahisi kuyapata. Mazoezi yake na melana yanafanikishwa kwa pamoja. Melana maana yake ni kuunganisha.
    7. Ufunguo wa hii sayansi ya kechari unawekwa siri sana. Siri yake inafundihswa na mastadi wakati wa mafunzo.
    8. Hawapati melana wale ambao wameng’ang’ania mazoezi tu. O Brahmana,baadhi wanapata baada ya kuzaliwa mara kadhaa. Lakini hata baada ya kuzaliwa mara mia,melana haipatikani.
    9. Baada ya kufanya mazoezi kwa maisha kadhaa,yogi wengine wanapata melana baada ya kuzaliwa katika siku zijazo.
    10. Yogi anazipata siddhi ambazo zimetajwa katika baadhi ya vitabu baada ya kuipata hii melana kutoka kwa mdomo wa guru.
    11. Hali ya Shiva iliyo huru kabisa kutokana na kuzaliwa upya tena,inapatikana mfanya mazoezi haya anapoipokonya kutoka kwenye maana iliyopo katika vitabu.
    12. Sayansi hii,kwa hiyo,ni ngumu sana kuimiliki. Mpaka atakapoipata hii sayansi yogi lazima atangetange katika dunia.
    13. Yogi anakua na nguvu za kimwili na za kiakili,mara tu anapoipata hii sayansi.
    14. Mtu anapaswa kumuona ni acyuta au Vishnu yeyote anayemfundisha hii melana. Yeye pia anapaswa kuonwa acyuta yeyote anayempa hii melana. Anayefundisha haya mazoezi aonekane kama Shiva.
    15. Umeipata sayansi kutoka kwangu. Usiwafundishe wengine. Yeye anayeifahamu hii sayansi afanye mazoezi kwa juhudi zake zote. Isipokuwa tu kwa wale wanaostahili asimweleze yeyote.
    16. Yeye anayeweza kuifundisha hii Yoga Takatifu,ndiye guru. Pale anapoishi,nenda. Halafu jifunze kutoka kwake hii sayansi ya kechari.
    17. Baada ya kuijifunza vyema kutoka kwake,mtu afanye mazoezi kwa uangalifu. Halafu mtu ataipata sidhi ya kechari kwa hii sayansi.
    18. Mtu anakuwa Bwana wa Kecharas kwa kujiunga na Kechari Shakti [yaani,kundalini shakti] kwa uwezo wa hii kechari. Anaishi kati yao siku zote.
    19. Kechari inayo mbegu,mbegu ya herufi. Mbegu ya kechari inatajwa kama agni amezungukwa na maji. Ni nyumba ya Deva au Kecharas. Umiliki wa sidhi unapatikana kwa hii yoga.
    20. Herufi ya tisa,au bija ya somansa au Uso wa Mwezi itamkwe kinyume. Halafu ione hiyo kama ndiyo Kubwa na mwanzo wake kuwa ya tano.
    21. Kwa uanzishwaji[initiation] wa guru,hii ambayo ndio inawezesha mafanikio yote ya yoga,ijifunze.
    22. Mtu anayeitamka hii mara kumi na mbili kila siku hatapata hata katika usingizi wake ile maya au udanganyifu ambao unatokana na mwili na ambao ndio chanzo cha matendo yote ya ujalili.
    23. Kwa yule anayeitamka hii mara laki tano kwa uangalifu mkubwa,sayansi ya kechari itajidhihirisha kwake. Kwake yeye,vizuizi vyote vitatoweka. Devas wanafurahi. Bila shaka uangamizaji wa mnvi na kukunjika kwa uso,valipalita,kutatokea.
    24. Mtu anayeipata hii sayansi kubwa ya kechari,afanye mazoezi kila wakai,ama sivyo hatapata sidhi zozote katika hii njia ya kechari.
    25. Mtu kama katika haya mazoezi haipati hii sayansi tamu kama utomvu,ataipata mwanzo anapoanza melana na kuitamka wakati wote. Ama sivyo,asipokuwa nayo,hptati sidhi kamwe.
    26. Mara tu anapoipata hii sayansi,aanze kuifanyia mazoezi. Hivoy ndivyo anavyoweza kupata sidhi upesi.
    27. Herufi saba,HRIM,BHAM,SAM,PAM,PHAM, na KSHAM,zinaitwa Kechari Mantra.

    Kuukata mzizi wa ulimi frenum lingui.

    1. Mjuzi wa atman[ruhani]baada ya kuuchomoa ulimi wake nje,ausafishe kufuatana na maagizo ya guru wake,kwa siku saba.
    2. Achukue kisu:kikali,kisafi,na kilichowekwa mafuta na aukate mzizi wa ulimi wake kiasi cha unywele mmoja,halafu aweke chumvi pale.
    3. Baada ya siku saba,akate tena ukubwa wa unywele moja. Kwa hivyo,kwa uangalifu mkubwa aendelee hivyo kwa muda wa miezi sita.
    4. Mzizi wa ulimi,ambao umeshikiliwa na mishipa yake unatoweka baada ya miezi sita. Halfu yogi,kwa kufahamu wakati mwafaka afunge ncha ya ulimi
    wake[makazi ya vag-ishwari,mungu wa sauti],na augeuze ulimi wake nyuma.

    Ulimi unafika Brahmarandhra

    1. Ewe Mwenye Hekima,tena kwa kuutoa kwa miezi sita,unafika mpaka katikati ya nyusi na pembeni paka kwenye matundu ya sikio. Kwa mazoezi zaidi unakwenda mpaka chini ya kidevu
    2. Halafu,bila tatizo lolote,unakwenda mpaka nywele zinapoishia katika kichwa baada ya miaka mitatu,na pembeni unakwenda mpaka kwenye sakha[sehemu fulani chini ya fuvu] na chini mpaka kwenye koo.
    3. Unafika Brahmarandhra baada ya miaka mitatu mingine. Bila shaka unaishia hapo. Unakwenda juu mpaka kwenye utosi, na chini mpaka kwenye koo. Polepole unafungua mlango ambao ni ngome ya kichwa.
    4. Mtu afanye anga[sehemu] nne za kechari bija mantra,kwa kuitamka kwa sauti sita tofauti. Ili kuzipata sidhi zote mtu afanye hivi.
    5. Karanyasa au kuchezesha vidole na mikono wakati wa kutamka mantra,ifanywe polepole. Karanyasa isifanywe kila wakati,kwa sababu mwili wa mtu anayeifanya yote kwa wakati mmoja utaharibika upesi. Ewe mbora wa wenye hekima,ifanywe pole pole.
    6. Mtu anapaswa,wakati ulimi unapita katika brahmarandhra kwa njia ya nje,auweke ulimi baada ya kuiondoa ngome ya brahma. Ngome ya Brahma haiwezi kumilikiwa na Devas.
    7. Baada ya kufanya hivi na kidole chake kwa miaka mitatu,Yogi ataufanya ulimi wake uingie ndani. Inaingia katika brahmarandra au shimo. Baada ya kuingia katika brahmadvara,mtu afanye vema mathana au kukoroga.
    8. Hata bila mathana yogi wengine wenye hekima wanapata sidhi. Pia anaifanikisha bila mathana ambaye anaifahamu vema kechari mantra. Mtu anapata matunda upesi kwa kufanya japa na mathana.
    9. Yogo aishikilie pumzi yake moyoni mwake,kwa kuunganisha waya uliotengenezwa kwa dhahabu,shaba au chuma na pua kwa njia ya uzi ambao umechovwa katika maziwa. Baada ya kukaa vizuri na akili yake anafikiria sehemu katikati ya nyusi,afanye mathana polepole.
    10. Hali ya mathana inakuja kwa urahisi kama usingizi kwa watoto,baada ya miezi sita. Haishauriwi mathana ifanyike kila siku. Ifanywe mara moja tu kila mwezi.

    Urdhvakundalini yoga.

    1. Yogi asiuzungushe ulimi wake katika njia. Miaka kumi na mbili ya mazoezi haya kwa hakika ytatmpa yogi sidhi . Halafu yogi anaihisi Mbingu[universe] yote katika mwili wake kwamba siyo taofauti na ruhani wake
    2. Ewe chifu wa Wafalme,hii njia ya urdhvakundalini au kundalini ya juu inaishinda Mbingu.

    Melana mantra

    1. Melama mantra;-Hrim,Bham,Sam,Sham,Pham,Sam,na Ksham.
    2. Brahma mzaliwa wa lotus alisema;Miongoni mwa mwezi mpya na mwezi mpevu,Ee Shankara,ndio inayosemwa kuwa ni ishara ya mantra. Siku ya mwezi mpevu au siku ya mwezi mpya ifanywe. Hakuna njia nyingine au wakati.

    Hisia-vitu,manas na bandhana

    1. Kwa ajili ya hamu,mtu anatamani kitu. Anakuwa na hamu kubwa ya kupata vitu.
    5.Manas[nguvu ya mawazo-thought power] pekee ndie bindu. Ndio chanzo cha kuumba na kudumisha.

    Kuingia katika sukha-mandala
    6.Kama mtindi kutoka kwenye maziwa,ni kwa njia ya manas tu ndio bindu inatengenezwa. Chombo cha manas sio kile ambacho kipo katikati ya bandhana. Bandhana ipo pale ambapo Shakti ipo katikati ya mwezi na jua.
    7.Yogi lazima asimame katika kiti cha bindu na azibe pua zake,baada ya kuifahamu sushumna na bheda yake au kupenyeza na kuifanya vayu iingie katikati.
    8. Baada ya kuifahamu vayu,bindu iliyotajwa hapo juu na satva-prakriti pamoja na chakra sita,mtu ataingia katika eneo la furaha au sahasrara au sukha-mandala

    Chakra sita
    9.Zipo chakra sita. Muladhara ipo chini kabisa ya uti wa mgongo.Svadhisthana ipo karibu na kiuongo cha uzazi. Manipuraka ipo usawa wa kitovu. Anahata ipo usawa wa moyo.
    10.Vishudha ipo usawa wa koo. Chakra ya sita,Ajna,ipo usawa wa nyusi.
    11.Baada ya kuzifahamu hizi mandala ua maeneo sita,mtu anapaswa kuingia katika sukha-mandala,kwa kuivuta vayu na kuipeleka juu.
    12.Anaungana na brahmanda,Mbingu,anayefanya hivi mazoezi haya ya kuimiliki vayu. Vayu,bindu,chitta na chakra lazima zimilikiwe naye.

    Abhayasa na Brahma Jnana
    13.Kwa Samadhi[kutafakari]pekee,yogi anapata utomvu wa usawa.
    14.Bila mazoezi ya yoga,taa ya hekima haiangazi,kama ambavyo moto uliomo ndani ya kuni za sadaka hauibuki mpaka uchochewe.
    15.Moto katika chombo hauangazi nje. Lakini,chombo kikivunjika.moto unatokea nje.
    16.Mwili wa mtu unaitwa chombo. Kiti cha ‘Hiyo’ ni mwanga au moto wa ndani.Kama,kwa maneno ya guru,mwili unavunjwa,mwanga wa Brahmajnana unaangaza.
    17.Mtu anavuka mwili mwepesi[subtle body] na bahari ya samsara,na guru kama nahodha,na kwa uwezo wa abyasa.

    Aina nneVak[sauti]
    18. Vak[sauti]inachipua katika para,halafu inakuwa na tawi la pili,pasyanti,halafu inakuwa madhyama ,halafu inamea inakuwa vaikhari;-ile vaikhari,iliyotajwa kwanza,ikifikia kikooa,inarudi ilikotoka,kuanzia vaikhari,madhyama,pasyanti mpaka para.
    19.Para,pasyanti,madhyama na vaikhari ndio aina nne za sauti. Para ndiyo ya juu kabisa. Vaikhari ndiyo ya chini.
    20.Vak inaanza kutoka juu mpaka chini wakati wa kumea.
    21.Wakati wa kufifia ,inabadili mwelekeo ili iungane na para,sauti nyepesi kuliko zote.
    22. Yeyote anyefikiria kwa yule Mmoja ambaye ndiye Bwana mkubwa wa ile vak[sauti],asiyetofautishika,anayetoa mwangaza kwa ile sauti ni Ruhani,-mtu anayefikiria hivyo,hataathiriwa na maneno,ya juu au ya chini,mabaya au mazuri.

    Kuunganika na Ruhani
    23.Kwa kuunganika na upadhi au vyombo vyao,vyote hivi vinamezwa katika Pratyagatma-sehemu tatu za ufahamu,Visva,Taijasa na Prajna katika binadamu,na tatu,Virat,Hiranyagarbha na Ishwara katika Mbingu,yai la mbingu,yai la mtu na dunia saba.
    24.Kwa kupashwa moto na moto wa prajna,yai linamezwa pamoja na karana yake au chanzo,kuingia katika Ruhani au roho ya Mbingu.
    25.Sio utulivu au kina,sio mwangaza au giza,,haiwezi kuelezeka au kutofautishika. Ile pekee inayobaki ndio uwepo,ukweli.

    Asili muhimu ya binadamu
    26.Kama mwangaza katika chombo,Ruhani yupo katika mwili-hivyo ndivyo mtu anavyotakiwa kufikiria.
    27.Ruhani ukubwa wake ni kama dole gumba. Ni mwangaza bila moshi. Haina umbo.Inaangaza katika mwili. Haitofautishiki na inadumu milele.
    28.Sehemu tatu za kwanza za ufahamu ni miili mitatu ya binadamu,gross,subtle na karana. Sehemu tatu nyingine zinahusu miili mitatu ya Mbingu.
    29.Katika muundo wake binadamu yupo na anaonekana kama yai,kama ambavyo Mbingu ipo na inaonekana kama yai.
    30.Katika hali ya kuwa macho,kuota na usingizi usio na ndoto,Ruhani nwenye akili ambaye anadumu ndani ya mwili anahadaiwa na Maya.
    31.,Lakini,baada ya kuzaliwa mara nyingi,kwa ajili ya matokeo ya matendo mazuri[karma nzuri],inatamani kufikia hali yake halisi.
    32.Maswali yanaanza. Mimi ni nai? Maisha haya nimeyapata vipi?Katika usingizi usio na ndoto,ni jambo gani linatokea kwangu mimi ambaye nina shughuli nyingi wakati niko macho,na katika ndoto?
    33.Chidabhasa inasababishwa na kutokuwa na hekima. Inaunguzwa na mawazo ya hekima,kama ambavyo robota la katani linavyounguzwa ma moto,na pia kwa yenyewe kujiangazia.
    34.Kuungua kwa mwili wa nje sio kuungua hata kidogo.
    35.Pratyagatma ipo katika Dahara[Akasha ya moyo]. Inapata, wakati elimu ya kidunia ikiteketezwa,Vijnana,na inajieneza kila pahali na na mara moja inaunguza ala mbili,Vijnanamaya na Manomaya. Halafu ni yeye mwenyewe anayeng’aa ndani wakati wote. Inang’aa kama mwangaza katika chombo.
    36.Mpaka usingizi au mauti yatakapomfika,Muni anayetafakari namna hii anaitwa jivanmukta.

    37.Ameshafanya jambo ambalo linapaswa kufanywa. Kwa hiyo yeye ni mtu mwenye bahati sana.
    38. Mtu wa namna hiyo anapata videhamukti[wokovu],baada ya kuiacha hata ile hali ya kuwa jivanmukti.
    39.Mara tu mwili unapochakaa,anapata wokovu katika hali ya kutokuwa na mwilividehamukti. Hali kama vile ya kutembea angani.

    Brahman asiyekuwa na nafsi mbili
    40.Baada ya hapo,inabaki Hiyo pekee. Hiyo ndio isiyo na sauti,isiyogusika,isiyo na umbo, na isiyokufa.
    41.Hiyo ndio Rasa aua Kiini. Inadumu milele na haina harufu,ni kubwa kuliko kitu kikubwa,haina mwanzo wala mwisho. Inadumu milele,haina doa,haiozi. Hivyo ndio mwisho wa Kundalini-Yoga Upanishad.
  11. Andrew Nyerere

    Andrew Nyerere Verified User

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    Nimeimalizia tafsiri ya kundalini upanishad.
  12. Andrew Nyerere

    Andrew Nyerere Verified User

    Aug 20, 2012
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  13. jogi

    jogi JF-Expert Member

    Aug 20, 2012
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    We Andrew Nyerere andaa basi angalau kacheti, tukimaliza kusoma hii makitu ututunukie manake du!!!
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