The Yoga Tradition

by Georg Feuerstein

  Pressing the left heel against the perineum, [the yog/«) should contract the anus while pulling the apâna [life force] upward. [Thus] is the “root lock” (mûlâ-bandha) to be performed. (1.81)

  By unifying apâna and prâna, urine and faeces are reduced. Even if he is old, he becomes young again through the constant [practice of] the root lock. (1.82)

  Assuming the lotus posture, holding the body and head straight while gazing at the tip of the nose, he should recite the imperishable om-sound in seclusion (ekdnta). (1.83)

  The supreme Light is om, in whose morae (mâtrâ) abide the deities of moon, sun. and fire Itogether with] the realms [symbolized by the words] hhuh, bhuvah, and svah. (1.84)

  Comments: The sacred syllable om symbolizes the Absolute, but its constituent parts (a, u. and m) represent the three worlds (loka), expressed in the words bhiih, bhuvah, and svah, standing for earth, mid-region, and heaven/sky respectively.

  The supreme Light is om, wherein abide the three times (i.e., past, present, and future], the three Vedas [i.e., the Rig-, Yajur-, and Sdma-Veda], the three worlds, the three intonations (svara), and the three deities [i.e.. Shiva, Vishnu, and Brahma?]. (1.85)

  The supreme Light is om wherein abides the threefold power (shakti) [consisting in] action, will, and wisdom, or brahmi, raudri, and vaishnavi. (1.86)

  Comments: The feminine aspect of the Divine, epitomized in the term sliakri, is thought to comprise the three functions of creative action (kriyâ), creative will (¡a lia), and creative wisdom (jnâna). These are also referred to by the adjectival forms of the three great deities Brahma, Rudra (i.e., Shiva), and Vishnu.

  The supreme Light is om, wherein abide the three morae, namely the syllable a, the syllable u, and the syllable m known as the “seed-point” (bindu). (1.87)

  The supreme Light is om. He should recite in words its seed-syllable (bîja), practice it with the body, and remember it with the mind. (1.88)

  He who constantly recites the prânava, whether he be pure or impure, is not tainted by sin, just like a lotus leaf [is not stained by the surrounding] water. (1.89)

  When the “wind” moves, the semen moves as well. When it does not move, (the semen also] does not move. [Ill the yogin [desires to] attain stock-stillness (stlidnutva), then he should restrain the “wind” [i.e., the breath/life force]. (1.90)

  So long as the “wind” remains in the body, the psyche is not released. Its departure [causes] death. Therefore he should restrain the “wind.” (1.91)

  So long as the air is held in the body, the mind is free from ill. So long as the gaze [is expertly directed] between the eyebrows, how can there be fear of death ? (1.92)

  Therefore, out of fear of death, [even] Brahma is intent on breath control, as are the yogins and sages. Therefore one should restrain the “wind.” (1.93)

  Through the left and right pathways [i.e., the nostrils], the hamsa goes forth (prayana) [a distance of] thirty-six fingers outside [the body], wherefore it is called prâna. (1.94)

  When the whole network of channels, filled with impurities, is purified, then the yogin becomes capable of controlling (samgrahana) the life force. (1.95)

  The yogin [seated in] the bound lotus posture should fill in the life force through the lunar [nostril] and then, after holding it according to his capacity, expel it again through the solar [nostril]. (1.96)

  Meditating on the moon disk, the nectar that resembles [white] curd or is like cow’s milk or silver, [the yogin practicing] breath control should be happy. (1.97)

  Comments: The text uses the word prandyamin for the practitioner of prandyâma. The lunar disk (himba) is visualized in the head at the place of the nectar of immortality above the palate.

  Drawing in the breath (shvasa) through the right [nostril], he should fill the abdomen gradually. Having retained it according to the rules, he should expel it again through the lunar [nostril], (1.98)

  Meditating on the solar circle, which is a mass of brightly burning flames located at the navel, the yogin practicing breath control should be happy. (1.99)

  When the breath is filtered through the idd [i.e., the left nostril], he should expel it again through the other [nostril]. Sucking the air in through the pingalâ [i.e., the right nostril] he should, after holding it, release it again through the left [nostril]. By meditating on the two disks—of the sun and the moon—according to the rules, the host of channels become pure after three months. (1.100)

  By purifying the channels, [the yogin] achieves health, the manifestation of the [subtle inner] sound (ndda), [the ability to] hold the “wind” according to capacity, and the flaring up of the [inner] fire. (1.101)

  Comments: The inner fire (anala) is the abdominal heal (uddra-agni. written udaragni), which is essential in the process of awakening the serpent power.

  Part II

  Through the restraint of the out-breath (apâna), the air, the life force (prâna), remains in the body. By means of only a single breath, [the yogin] should burst open the way into the “space” (gagana) [at the crown of the head]. (2.1)

  Comments: The life force (prâna) manifests in the human body in five functional varieties, of which primarily apâna and prâna are the engine that powers our psychophysical life. The former is connected with exhalation, the latter with inhalation. By stopping the out-going life force, the yogin builds up pranic energy in the body, which, when properly deployed, can force open the hidden doorway at the crown of the head. It is here that the individuated life force rejoins the cosmic life force.

  [Yogic] exhalation, inhalation, and retention are of the nature of the humming sound (prânava) [i.e., the sacred syllable om]. Breath control is threefold and endowed with twelve measures (mâtrâ). (2.2)

  Comments: In Hatha-Yoga, breath control is often connected with the practice of om recitation, which is counted in “measures.” A mâtrâ is a unit of time, which is variously defined. Thus, in the Brihad-Yogi-Ydjnavalkya-Smriti (8.112) it is explained as the time it takes to snap one’s fingers thrice, circle the knee with the hand once, and clap thrice. In the present text, it is equated with the duration of the om-sound—lasting a couple of seconds.

  The [internal] sun and moon are connected with the twelve measures; they are not fettered by the network of defects (dosha). The yogin should always know [these two principles], (2.3)

  Comments: The human body is a replica of the macrocosmic realities. “As above, so below.” Thus the sun and the moon are also located within the body. The former is thought to be located at the navel, the latter in the head.

  During inhalation he should perform twelve measures [of the syllable om). During retention he should perform sixteen measures, and during exhalation ten ow-sounds. This is called “breath control” (prânâyâma). (2.4)

  In the initial [stage of breath control] twelve measures [should be done]; in the middle [stage] twice as many are deemed [appropriate]; in the superior [stage] thrice as many are prescribed. Such is the qualification of breath control. (2.5)

  In the lower [stage], the “substance” (dharma) [i.e., sweat] is forced out; in the middle [stage] there is trembling; in the superior [stage] the yogin rises [from the ground]. Hence he should [carefully] restrain the air (vâyu). (2.6)

  The yogin, [seated in] the bound lotus posture and saluting the teacher and Shiva, should practice breath control in solitude (ekdnta), with his gaze on the middle between the brows. (2.7)

  Comments: The bound lotus posture (haddha-padma-âsana) is performed by crossing the arms behind one’s back while being seated in the regular lotus posture and grasping the toes with the opposite hands.

  Drawing up the apâna air, he should unite it with the prâna. When it is led upward with the [kundalinî] power, he is released from all sins. (2.8)

  Having closed the nine gates (dvara) [i.e., the openings of the body], having sucked in the air and holding it firmly, having conducted it to the “space” (dkdsha) [of the heart?] together with the apâna and the [abdominal] fire (vahni), starting
up the [kundalinî] power and placing it in the head, for sure according to this rule, as long as [the yogin who is] joined with the abode of the Self [at the crown center] remains [thus], he is praised by the host of the great ones. (2.9)

  Comments: The process of awakening the kundalinî is characteristically described as the joint action of prâna, apâna, and the gastric fire. Together they generate sufficient energy to rouse the dormant kundalinî resting at the base of the spine.

  Thus, breatli control is the fire [feeding on] the fuel of transgressions (/;dtaka). ’[’lie yogins always call it the “great bridge” Heading across] the ocean of [conditioned] existence. (2.10)

  Comments: Since the time of the Brahnuinas, breath control has been hailed as a superb means of burning up the karmic deposits resulting from demeritorious thoughts and actions.

  Through posture, diseases are removed; through breath control, transgressions [are atoned for]; through sense-withdrawal. the yogin is released from [all] mental modifications (vikâra). (2.11)

  Fondness for concentration [causes] steadiness (dhairya): through meditation. [he obtains] a marvelous [state of] consciousness. In [ the condition of] ecstasy (samâdhi), having cast off auspicious and inauspicious karma, he attains liberation. (2.12)

  Sense-withdrawal is said (to come aboul] with twice six breath controls; auspicious concentration is recognized [to come about] with twice six sense-withdrawals. (2.13)

  Twelve concentrations arc said to be meditation by the experts in meditation. Ecstasy (samâdhi) is said [to come about] with twelve meditations. (2.14)

  Upon seeing in that ecstasy the supreme Light—infinite and facing all round—there is no activity or past or present karma. (2.15)

  Having assumed the posture with the penis [between] the two heels, [and while] curbing the openings of the ears, eyes, and nasal passage with the fingers, and having inhaled the air through the mouth and having contemplated (the prâna] in the chest together with the fire [in the abdomen] and the apâna, he should hold them steady in the head. Thus, the lord of yogins, of the form of that ] Reality ], reaches sameness (samatd) with Reality (tattva) [i.e.. Shiva]. (2.16)

  When the air has reached the “space” (gagana) [at the heart?], a mighty sound is produced [resembling that of musical] instruments such as a bell. Then perfection (siddhi) is near. (2.17)

  [The yogin who is] yoked through breath control [accomplishes] the removal of all [kinds of] illnesses. [The person who is] not yoked in the practice of Yoga [ invites) the manifestation of every [kind of] illness. (2.IS)

  Various illnesses [such as) hiccups, cough, asthma, and afflictions of head, ear, and eyes are caused through the mismanagement (vyatikrama) of the air. (2.19)

  Just as the lion, the elephant, and the tiger are tamed very gradually, lest they should kill the trainer —so the air is not [to be] employed (without great discipline], (2.20)

  He should let go of the air very gradually, and he should also inhale very gradually. Moreover, he should hold (the breath] very gradually. Thus, perfection is near. (2.21)

  The eyes and other (senses) are roaming among their respective sense objects. Their withdrawal from them is called “sense-withdrawal” (pratydhdra). (2.22)

  Even as the sun reaching the third time-(quarter) withdraws its luster, so the yogin resorting to the third limb [of Yoga] [should withdraw every] mental modification (vikâra). (2.23)

  As a tortoise contracts its limbs into the middle of the shell, so the yogin should withdraw the senses into himself. (2.24)

  Recognizing that whatever he hears with the ears, whether pleasant or unpleasant, is the Self— the knower of Yoga withdraws [his hearing], (2.25)

  Recognizing that whatever he smells with the nose, whether fragrant or ill-smelling, is the Self— the knower of Yoga withdraws [his sense of smell], (2.26)

  Recognizing that whatever he sees with the eyes, whether pure or impure, is the Self—the knower of Yoga withdraws [his vision]. (2.27)

  Recognizing that whatever he senses with the skin, whether tangible or intangible, is the Self— the knower of Yoga withdraws [his sense of touch], (2.28)

  Recognizing that whatever he tastes with the tongue, whether salty or not salty, is the Self—the knower of Yoga withdraws [his sense of taste], (2.29)

  The sun withdraws the shower made of lunar nectar (amrita). The withdrawal of that [shower] is called “sense-withdrawal.” (2.30)

  The one female, having come from the lunar region, is enjoyed by two, while the third, [in addition to] the two, is he who undergoes aging and death. (2.31)

  Comments: The meaning of this stanza is not clear.

  In the place of the navel dwells the one sun, of the essence of fire. And the moon, of the essence of nectar, is always situated at the root of the palate. (2.32)

  The moon, facing downward, showers [nectar]; the sun, facing upward, devours [that lunar nectar], Hence the [inverted] pose (karani) is to be known so that the ambrosia can be obtained. (2.33)

  [When] the navel is above and the palate is below, [that is to say, when] the sun is above and the moon is below, [then that is] known as the inverted pose. It should be learned from the teacher’s instructions. (2.34)

  Comments: The inverted pose (viparîta-karani) can be either the headstand or the shoulderstand.

  Where the triply fettered bull roars a mighty roar, the yogins should know that the center of the “unstruck” (andhata) [sound is situated] at the heart. (2.35)

  Comments: The “triply fettered bull” (tridhd baddho vrislwh) is the psyche (jtva) bound by the three qualities (guna) of Nature—sattva, rajas, and tamas.

  When the life force has reached the great lotus [at the crown of the head), after having approached the manipuraka-[center] and having passed on to the andhata-[center] the yogin attains immortality (amrita). (2.36)

  [The yogin] should contemplate the supreme Power (sliakti), placing his tongue upward [in the brahmic] cavity as prescribed. [The nectar) trickling down from the sixteen-petaled lotus above is obtained by forcibly going up [to tlie palate with the tongue 1. That faultless yogin who drinks from the tongue’s home (kula) the [special) sixteenth part of the exceedingly clear water of the kald wave [flowing from) that (lotus) lives long with a body as tender as a lotus fiber. (2.37)

  He should drink the cool surge [of air] with the mouth (shaped] like a crow’s beak. By regulating the prâna and the apâna, the yogin does not age. (2.38)

  For him who drinks the prâna air with the tongue [placed at ] the root of the palate, there will be the removal of all illnesses after half a year. (2.39)

  He, having contemplated the whole nectar in the fifth center [called] “pure” (vishuddha), takes off by the up-palh, having cheated the jaws of the [inner] sun [at the navel). (2.40)

  By the sound vi is meant the “swan” (hamsa) (i.e., the spontaneous breath); shuddhi [or “purity”) is called “spotless.” Hence the knowers of the centers (cakra) know the center at the throat as [that which is) named vishuddha. (2.41)

  [The life force], after escaping the jaws of the [inner] sun, rises of its own accord into the hollow at the end of the nose [after the yogin] has placed the nectar into that cavern. (2.42)

  Having gathered the exceedingly clean water of the kald of the moon (showering] from above the region of the throat, he should conduct it into the hollow at the end of the nose and then everywhere by means of the “space” (at the crown of the head). (2.43)

  The knower of Yoga who drinks the ambrosia (soma) by firmly placing the tongue upward [against the palate) undoubtedly conquers death within half a month. (2.44)

  He who controls the root opening overcomes [every] obstacle and reaches [the slate] beyond old age and death, like the five-faced Hara (i.e., Shiva]. (2.45)

  By pressing the tip of the longue against the great cavity of the “royal tooth” (râja-danta) (i.e., the uvula) and contemplating the ambrosial Goddess, he becomes a poet-sage (kavî) within six months. (2.46)

  Comments This techni
que is also known as lamhikd-yoga. The word lamhikd means “hanger” and refers to the uvula, which is stimulated by the tongue to increase the production of saliva, whose subtle counterpart is the limpid nectar of immortality.

  The great flow above [the uvula] blocks all the [other) flows [in the body]. Whoever does not release the nectar [should first practice] the paths of the five concentrations. (2.47).

  If the tongue constantly kisses the tip of the “hanger” [i.e., the uvulal, causing the liquid (rasa) to How [that tastes] salty, pungent, or sour, or is like milk, honey, and ghee, then diseases, old age, and death are removed, teachings (slidstra) and their auxiliaries are celebrated,31 and he will attain immortality and the eight [paranormal ( qualities and attract the consorts (anga) of the adepts (siddha). (2.48)

  After two or three years, the yogin whose body is filled with nectar has his semen (retas) go upward and [enjoys] the appearance of [paranormal] qualities like miniaturization (animan). (2.49)

  Comments: The upward-streaming of the subtle aspect of the male semen is the yogic counterpart to what in psychological language is known as “sublimation.” More precisely, it is a form of “superlimination,” since the process involves going beyond the threshold (Latin: limen) of the ordinary psychophysical condition. This rare state is technically known as Ardhva-retas.

  Just as there is fire [as long as there is] fuel, and light [as long as there are] oil and wick, so also the embodied [psyche] does not leave the body when it is filled with the lunar part (kala). (2.50)

  In the case of a yogin whose body is daily filled with the lunar part, poison does not spread, even if he should be bitten by [the serpent king] Takshaka himself. (2.51)

  [When the yogin is] equipped with posture, joined to breath control, and endowed with sense- withdrawal, he should practice concentration. (2.52)

  Concentration is explained as steadiness of the mind and concentration upon the five elements in the heart individually. (2.53)

  The earth [element] stationed in the heart is a resplendent yellow or yellowish square, with the syllable la and the lotus-seated [God Brahma], Dissolving the life energies together with the mind therein [i.e., in the heart], he should concentrate for five ghatikas [i.e., two hours]. He should always practice the stabilizing earth concentration to conquer the earth. (2.54)