The 32 Upaniṣads belonging to the Kṛṣṇa Yajurveda are:KathāTaittiriyaBrahmaKaivalyaSvetasvataraGarbhaNārāyaṇaAmṛtabinduAmṛtanadaKalagnirudraKshurikaSarvasaraSukharahasyaTejobindhuDhyānabindhuBrahmavidyāYogatattvaDakshinamurtiSkandaSarirakaYogasikhaEkaksharaAkṣiAvadhutaKatharudraRudrahrudhayaYogakundaliniPanchabrahmaPranaagnihotraVarahaKalisantaranaSarasvatirahasya
Tejo Bindu Upanishad Pdf 13
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Brahma did tapas for one thousand years to know about Brahmam from Lord Vishnu. This upanishad contains what Lord Vishnu told him. He also clears his doubts, such as whether Brahmam has a form or not and also gives the shapes of several yantras.
Yoga Chudamani Upanishad is a manual of higher sadhana for advanced and initated aspirants. It delineates the ancient path of kundalini awakening in its original and pure form before the proliferation of modern yogic literature. The text elucidates a unique combination of kundalini yoga and vedantic upasana. It discusses the nadis, prana vayus, chakras and kundalini Shakti, and also provides detailed descriptions of ajapa gayatri and pranava, which are older vedic and upanishadic meditative disciplines.
The Yoga Upanishads were composed after the Yoga Sutras of Patanjali and form an important part of the classical yoga literature. Their number varies between twenty and twenty-two. The following texts are generally listed among this group: 1. Advayataraka, 2. Amritanada, 3. Amritabindu, 4. Brahmavidya, 5. Darshana, 6. Dhyanabindu, 7. Hamsa, 8. Kshurika, 9. Maha Vakya, 10. Mandalabrahmana, 11. Nadabindu, 12. Pashupatabrahmana, 13. Shandilya, 14. Tejobindu, 15. Trjshjkhjbrahmana, 16. Va ra ha, 17. Yoga Chudamani, 18. Yogakundali, 19. Yogaraja, 20. Yogashikha, 21. Yogatattwa.
Following these detailed discussions on yogic physiology and ajapa gayatri, the kundalini shakti is described along with its pathway, method of awakening and the necessary dietary and disciplinary observances. The text further deals with the theory of the red and white bindus, rajas and shukla, which represent the vital and conscious as well as the female and male forces. This is an important tantric concept which actually completes the theory of kundalini, but has been omitted from many of the later yogic texts due to its association with the sexual aspects of Tantra. The processes of retention and reversal of the bindus are clearly described here along with the relevant practices utilized in the different stages of this process. In this context several important mudras and bandhas, such as khechari, vajroli, maha mudra, jalandhara, moola and uddiyana, are described in detail.
After this, the text again takes a different turn. Pranava is followed by discussions on the importance of the control and retention of Prana which result in longevity. In order to control and retain prana the practice of Pranayama is a necessity. Here the methods of Pranava Pranayama Chandra bheda surya bheda, nadi shodhana and kumbhaka are described along with their particular esoteric significance and forms of concentration which are not found in other yogic or upanishadic texts. Finally the text draws to a close with further discussion on the limbs of yoga their benefits and progression bringing it back again to the topic on which it had begun. Bu this time however the reader has become a participator in the yogic process and not just an intellectual observer.
The manuscripts of Nadabindu discovered in different parts of India, partially vary in the Kala list. For example, the Calcutta version differs from Poona edition by replacing Dhriti with Dhruva, and Mauni for Nari.
The twelve Kalas, according to Nadabindu text, are Ghosini, Vidyunmali, Patangini, Vayuvegini, Namadheya, Aindri, Vaishnavi, Sankari, Mahati, Dhriti, Nari and Brahmi.
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