Commentaries around
“Question to T Krishnamacharya –
Q: Some people describe that Kuṇḍalinī
goes through the Suṣumṇā
to the Sahasrāra.
Is this correct?
A: No, it is the Prāṇa Vāyu that
moves through the Suṣumṇā.
– Śrī Krishnamacharya – The Pūrṇācārya
– published by the KYM in 1997″
“The obstacle is also called Kuṇḍalinī because it looks like an earring
worn by women in the olden days and Kuṇḍali means ‘earring’.
It is also called Śakti because its power is so great that
it is able to block the flow of Prāṇa into the Suṣumṇā.
We must note that it is Prāṇa that is eventually
supposed to go into the Suṣumṇā.
Many books describe that which goes up as Kuṇḍalinī.
Kuṇḍalinī does not go up.
Suṣumṇā is like a conductor through which energy flows.
This energy is the same energy that is always present, Prāṇa.”
– TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 243-244
“While it is used as a metaphor that the Kuṇḍalinī
is going up, really, it does not make sense.
If we say that Kuṇḍalinī is an energy that gives us truth,
then we have to a accept the fact that we have
two energies in life, Prāṇa and Kuṇḍalinī.
Some also say that energy is sleeping.
What is meant by this?
Many of these ideas, Im sorry to say,
are based on incorrect translations.
Kuṇḍalinī represents Avidyā,
and the absence of Avidyā
represents absence of Kuṇḍalinī.”
– TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 248
“Then he has certain ideas also about Kuṇḍalinī.
The force is Prāṇa,
the force called Śakti or Kuṇḍalinī is indeed Prāṇa.
The only means that can have any effect is the use of Prāṇāyāma,
with emphasis on exhalation and the Bandha,
aided by devotional chantings.
And the evolution of Kuṇḍalinī is very much linked to the person’s state of mind and Vairāgya.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.
“The great yogin Yājñavalkhya said that the constant and intensive
practice of Prāṇāyāma brought Prāṇa and Agni together,
and gradually the obstacle at the base of the Suṣumṇā would be totally dissolved.
He gave this block the name ‘Kuṇḍali’ meaning coiled
or ‘Kuṇḍalinī’ meaning ‘rolled up’ in other texts.
Kuṇḍalinī represents that which blocks access to the central energetic channel.
When this obstacle is eliminated, Prāṇa penetrates
and begins to rise in the central channel.
This is the most precise description we have of the process.
This is also the most clear and coherent.”
– ‘Concerning the Cakra’ by TKV Desikachar
“There are two different energies which are in conflict – Ha and Ṭha.
Because of these two energies we are not in our natural state.
Why do they never meet?
Because there is a big obstacle in the form of a coiled serpent.
Further we add to the obstacle rather than reduce it.
Through practices we can use the fire that is in our system to slowly reduce the obstacle.
When this happens the two have the possibility of entering Suṣumnā and become one.
When this happens there is the union of Ha and Ṭha.”
– TKV Desikachar
“In Practicing the Tri Bandha we engage with Haṭha teachings:
In that, the inhale takes the Agni towards the Mūlādhāra.
This effect on Agni increases with the Antar Kumbhaka,
as the Antar Kumbhaka helps to intensify the fire.
Following this process in bringing the Agni down,
the exhale takes the Mūlādhāra towards the Agni.
Thus the exhale draws the Apāna towards the Agni,
plus adding Uḍḍīyana Bandha holds the Apāna up.
This is the link with the effect on the Kuṇḍalinī,
though in terms of practice, very hard to get.
Here also, the coming down period is important.
For example, do not eat just after, though you feel hungry.
Uḍḍīyana Bandha is a heating process and Madhura Rasa,
such as sweet rice cooked with milk is initially recommended.”
– 108 Mudrā Practice Pointers
“Bṛṃhaṇa Kriyā and Laṅghana Kriyā, as
expansive and contractive activities, are two
potentials explored through Āsana and the Breath.
Alongside the practice of Āsana, Mudrā and Prāṇāyāma,
they are actualised through a theoretical understanding of
the primary principles that inform Haṭha Yoga and Āyurveda.
The alchemical process underpinning this understanding
is the relationship between the two primary principles of
Prāṇa and Agni in order to influence Haṭha Yoga concepts such
as Prāṇa, Apāna, Sūrya, Candra, Nāḍī, Cakra and Kuṇḍalinī.
In terms of Bṛṃhaṇa Kriyā and Laṅghana Kriyā, the
Viniyoga of Bṛṃhaṇa effects a dispersion of Agni from
the core to the periphery and the Viniyoga of Laṅghana
effects a concentration of Agni from the periphery to the core.
Integrating the application of these two specific processes
facilitates access, through the Merudaṇḍa, Prāṇa and Agni,
to either energising or cleansing potentials, or as collaborative
outcomes within the practice of Āsana, Mudrā and Prāṇāyāma.”
– 108 Yoga Practice Pointers
Links to Related Posts:
- Compendium of Quotes from TKV Desikachar on the Yoga of T Krishnamacharya……
- I do wonder if this attraction to Yoga experiences is Avidyā in……
- Prāṇa – Its origin, function and malfunction
- Prāṇāyāma within Rāja Yoga and Haṭha Yoga
- Religiousness in Yoga Study Guide: Chapter Seventeen Theory: Various Approaches to Yoga Pages 237-249
- Studying, Practicing and Learning the Tri Bandha involves Theory, Techniques and Cautions…
- The presence and actions of Prāṇa Śakti……..
