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Advaya-Tāraka-Upaniṣad is the upaniṣad of the non-dual (advaya) deliverer (tāraka). In the context of Taraka Yoga 'taraka' means 'ferrying one across the ocean of saṃsāra', liberation from the cycle of birth, death and rebirth, by dwelling in the radiant light of pure consciousness, which is the central theme of Vedānta philosophy, the identity of the Brahman with the innermost Self, the ātman. The text begins by listing the six spiritual qualities necessary for progress on the spiritual path. It then describes the three points of concentration (laksyas), outer, intermediate and inner, each one giving insights, signs or visual experiences. Taraka can be with or without form. Tāraka is with form when experienced through the sense of sight, and without form when ājñā cakra is awakened and a radiant light, the essential form of the nondual Reality, is seen above it. This is achieved through the practice of śāṃbhavī mudrā, nosetip gazing, and hearing praṇava, the mantra AUM.Finally the qualities of the true spiritual teacher are listed. This teacher is the one who can guide the yogin along the path to liberation, and whom the yogin experiences as a spiritual reality rather than a human personality. Maṇḍala-Brāhmaṇa-Upaniṣad, a later, more extensive version of Advaya-Tāraka-Upaniṣad. There are eighty-nine lengthy verses divided into five Brāhmaṇas, which are explanations of sacred knowledge and teachings. This work refers to the three visionary experiences (lakṣya) and the five types of 'ether-space' (ākāśa) known in tāraka-yoga. It further mentions three types of gaze (dṛṣṭi) during meditation and the importance of the nine cakras and six ādhāras. The goal is 'transmindedness' (amanaskatā), the condition of 'living liberation' (jīvan-mukti).' Āditya, the Lord of the Sun, describes the eightfold path of yoga to his disciple, the sage Yājñavalkya. Along the path are five obstacles which can be conquered by six remedies, The five obstacles on the path are sensual desire, anger, incorrect breathing, fear and sloth, which can be conquered by spiritual volition, patience and equanimity, a scant diet, concentration, truthfulness and integrity. Meditation on Tāraka, the light of yoga, is recommended, as Tāraka is the deliverer from the mundane existence of the cycle of conception, birth, life and death to sat-cit-ānanda: existence-consciousness-bliss, which are the three integral parts of Brahman, the ever-expanding consciousness, and leads to amanaska, when the mind is free from thought and desire. Meditation on Tāraka through śāmbhavī mudrā leads to praṇava, the light of pure consciousness and the primal sound vibration of AUM. Certain rituals are described which lead to dhyāna and the light of kaivalya, final liberation in the state of consciousness, where all differences are unified. The difference between suṣupti (deep sleep) and samādhi is explained. The essential qualities of a true spiritual teacher are viveka (discrimination between the permanent and impermanent), vairagya (dispassion, letting go of desire for mundane enjoyments), ṣaḍsampatti (the six virtues of equanimity, self-control, sensory withdrawal, endurance, faith and constant concentration on reality) and mumukṣutva (intense desire for liberation). By contemplating the paramātman, and living without all the senses, one attains the Supreme Reality. The mind is thus recognised as the cause of both bondage and liberation.Finally the yogin becomes an avadhūta, free from all worldly attachments or mental illusions.

These upani¿ads advocate the path of T¿raka Yoga to attain kaivalya, final liberation.Advaya-T¿raka-Upani¿ad is the upani¿ad of the non-dual (advaya) deliverer (t¿raka). In the context of T¿raka Yoga 'taraka' means 'ferrying one across the ocean of säs¿ra', liberation from the cycle of birth, death and rebirth, by dwelling in the radiant light of pure consciousness, which is the central theme of Ved¿nta philosophy, the identity of the Brahman with the innermost Self, the ¿tman. The text begins by listing the six spiritual qualities necessary for progress on the spiritual path. It then describes the three points of concentration (laksyas), outer, intermediate and inner, each one giving insights, signs or visual experiences.Mä¿ala-Br¿hmäa-Upani¿ad is a later, more extensive version. It describes the five types of 'ether-space' (¿k¿¿a) known in t¿raka-yoga, the three types of gaze (d¿¿¿i) during meditation and the importance of the nine cakras and six ¿dh¿ras. The goal is 'transmindedness' (amanaskat¿), the condition of 'living liberation' (j¿van-mukti). The yogin must follow the eightfold path of yoga, conquering any obstacles with his spiritual qualities.Meditation on T¿raka through ¿¿mbhav¿ mudr¿ leads to präava, the light of pure consciousness and the primal sound vibration of AUM. The mind is thus recognised as the cause of both bondage and liberation. Finally the yogin becomes an avadh¿ta, free from all worldly attachments or mental illusions.

Trishikhi Brahmanopanishad is Volume 7 in the Yoga Upanishad series. *A brahmäa goes to aditya-loka, the world of the Sun to ask: "O Lord! What is the body? What is the breath? What is the cause? What is the soul?" The Sun replies that all comes from the form of ¿iva, whose light is Brahman. Then follows explanations of how the world was formed through the five major elements, their qualities, properties and functions, their synthesis and through pañcik¿räa, the divisions and combinations of the elements. The brahmäa is advised to follow both the eightfold path of yoga leading to jñ¿na and the path of karmayoga or kriy¿yoga. Renunciation and satsang, company of the wise, are emphasised. Teachings are given of the subtle body, viz. cakras, köas, n¿¿¿s,pr¿¿as, dhatus, four states of consciousness kü¿alin¿ and ¿tman as well as the agni mä¿ala, the region of fire and its role in awakening the subtle energies, and the n¿¿ikanda, where the three main n¿¿¿s, i¿¿ pi¿gal¿ and süumn¿, unite and separate. The main pr¿¿¿yama practices are n¿¿¿ ¿odhana and kumbhaka. A peaceful solitary place in nature is recommended for progress in s¿dhana. Signs of approaching death are described.Practices for meditation with ¿ämukh¿ mudr¿, h¿day¿ñjali mudr¿ or khecar¿ mudr¿ are: the five elements; the deities of the elements; V¿sudeva, the Transcendent Self; Vi¿¿u; and the forms in the Universe.

Shandilya Upanishad is the sixth volume of the Yoga Upanishads series. The ¿¿¿¿ilya Upani¿ad is connected with the Atharva Veda. It commences with the yogin invoking R¿ma to guide him along the eightfold path of yoga to liberation.In the first verse of chapter one, ¿¿¿¿ilya asks the Lord Atharvan to instruct him in the eight-limbed path of yoga, with the aim of reaching the true Self. ¿¿¿¿ilya himself was a Rishi with many disciples, and was the progenitor of the ¿¿¿¿ilya lineage. Atharvan was a Vedic rishi, who, together with Angiras, is said to have revealed the Atharva Veda, and was the first to perform yagña, fire oblations. The first two sections describe the foundations of yoga, yama and niyama, external and internal restraints. Section three describes the eight ¿sanas, which, as well as having physical, mental and energic benefits, prepare the body for sitting still for a long time in meditation without discomfort. Later sections describe the fourteen main n¿¿¿s, ten v¿yus, mäipura cakra and ku¿¿alin¿ of the subtle or pranic body. The methods of purification of the n¿¿¿s are described in great detail, as purification is considered necessary for the higher stages of concentration (dh¿rä¿) and meditation (dhy¿na). The prerequisites for yoga practice are listed. A meditation on agni mä¿ala is given. Pr¿¿¿y¿ma is defined as AUM, and the practice of n¿¿¿ ¿odhana pr¿¿¿y¿ma with emphasis on kumbhaka and the effects of the practice are described in detail.Teachings are then given on khecar¿ and vai¿¿av¿ mudr¿, control of pr¿¿a, awakening ku¿¿alin¿, säyama, praty¿h¿rä, dh¿rä¿, dhy¿na and sam¿dhi. The necessity of both yoga and jñ¿na for liberation is emphasised. Chapter two has sections on knowledge of Brahman, creation of the universe, the names of Brahman, and Datt¿treya.