Part 3 - The Hathayoga Pradipika and Yoga-upanisads

The Hatha Yoga pradipika (Hathayoga-pradipika) "the Light on Hatha Yoga" was composed by Svatmarama (as Atmarama) Yogindra in the middle of the fourteenth century. This is undoubtedly the classical manual on Hatha-Yoga. It comprises 38 stanzas organized into four chapters viz. Upudesa. Svatmarama, a follower of the Saiva Yoga tradition of Andhra, mainly expounds Hatha-Yoga as a means to Raja Yoga. The first chapter is dedicated primarily to a description of the principal postures (asanas), the second chapter speaks of the cleansing practices as well as the life force (Prana) and its regulation through breath-control (Pranayama). In the third chapter, Svatmarama introduces us to the subtle-physiology and techniques, such as the mudras and bandhas, by which the life force can be properly continued in the body and the Kundalini is awakened The concluding chapter deals with the higher stages of Yogic practices, including the ecstatic condition (Samadhi), which is understood in Vedantic terms. The Hathayoga-pradipika has an excellent commentary entitled Jyotsana ("Light") by Brahmananda of mid-eighteenth century.

414 The systems of Yoga are differentiated according to their methods and they are known as Astanga, Laya, Dhyana, Mantra, Bhakti, Taraka, Karma etc. All these are classified into two broad divisions viz. Hathayoga and Rajayoga. These two are interdependent either of them being impracticable without the other. It is suggested in the Hathayoga-pradipika that each yoga viz. the Laya, the Taraka, the Dhyana, etc. has its beginning in the Hatayoga, consciously or unconsciously and ends in Rajayoga 54 The regulation of breath for the purpose of checking the modification of the thinking principle i.e. the mind is called the Hathayoga, under which the Astanga, Mantra, etc. naturally fall. Rajayoga begins where Hathayoga properly followed. As the Hathayoga begins the power to remove diseases, bodily or mental, its practices regulates the action of the heart, the lungs, and the circulation of the blood. It even bestows the gift of putting off death indefinitely although it is rarely exercised by the true Yogin who knows the consequences of interfering with the laws of nature. The Hathayoga-pradipika, mainly, describes the intimate relation between the mind and the Prana That relation is proved by our daily experience of life; when we absorbed in deep thought, the process of breathing becomes slow. The suspension of the mental activity increases in proportion to the slowness of the breath; in case of asphyxia, mental activity ceases altogether until respiration is revived and complete disappearance of mental activity takes place with the death of the body. These considerations prove that mind and Prana are interdependent, each unable to act independently of the other. Thus, both the Hathayoga and the Rajayoga are necessary counterparts of each other. Either of them cannot be successfully followed to the exclusion of the other. Moreover, without the directions of a competent Guru, benefits are not secured and no one can be a perfect Yogi without the knowledge of the practices of both. I. Updesa According to the tradition of Yoga, the Hathayoga-pradipika, mainly emphasizes on the right place known as Matha for the practice of Yoga as well as the obstacles, before describing the asanas. Monastery (Matha). It is a small room, situated in a solitary place, being 04 cubits square. It should be free from stones, fire, water and all kinds of disturbances. It should be in place where justice is properly administrated, where good people live and food can be obtained easily and plentifully. The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cowdung and free from dirt, filth and insects. On its outside, there should be bowers, raised platform, a well and a compound. Having seated in such a room and free from all anxcities, Hathayogi should practise Yoga, as instructed by Guru.

415 Both the Trishikhi-brahmana-upanishad and the Shandilya-upanishad speaks about the right place for the practice of Yoga. But in the Shandilya-upanishad only, the similar description of a monastery is found with somewhat difference in language. To depict the obstacles in the practice of the Hathayoga, the Hathayoga-pradipika discloses the six causes, which destroy the Yoga, viz. over-eating, exertion, talkativeness, adhering to rules, promiscuous company and unsteadiness. But Yoga succeeds by six viz. zeal, bold determination, perseverance (dhairya), discriminative knowledge, faith and aloofness from company. The 10 obstacles to the practice of Yoga is stated in the Yogakundali-upanishad, which are different from that of mentioned in the Hathayoga-pradipika While the Yogatattva-upanishad speaks about the obstacles such as laziness, bragging, bad company, practsing necromancy, dabbling with minerals, longing for women and others - which can be compared with those obstacles mentioned in the Hathayoga-pradipika Yama and Niyama: The 10 yamas viz. non-injuring, truth, non-stealing, continence, forgiveness, endurance, compasion, rectitude, temperance in food and cleanliness; as well as the 10 Niyamas viz. penance, contentment, belief in God, donation, worship of God, study of establish truth, modesty, faith, austere (tapa) and sacrificial rites (hutam) - are listed in the Hathayoga-pradipika; and the similar list is found in the Darshana-upanishad and in the Shandilya-upanishad, with the difference that in case of Niyamas the Darshana-upanishad defines only first nine, the ninth one i.e. tapa is replaced for japa in the Hathayoga-pradipika; and the Shandilya-upanishad replaces japa and austere vow (vrata) for austere(tapa) and sacrificial rites (hutam) of the Hathayoga-pradipika Moreover, the 07 Yoga-upanishads viz. the Tejobindu-upanishad, the Trishikhi-brahmana-upanishad, the Darshana-upanishad, the Mandala-brahmana-upanishad, the Yogatattva-upanishad, the Varaha-upanishad, and the Shandilya-upanishad enunciate yama and Niyama variously. Asanas: As the Hathayoga-pradipika depicts- the asanas should be practised for gaining steady posture, health and lightness of body, they are described 15 in number. (1) The Svastikasana: Having kept both the legs under both the thighs with the body straight; calmly sitting in this way is called Svastikasana. The 05 Yoga-upanishads viz. the Amrtanada-upanishad, the Darshana-upanishad, the Trishikhi-brahmana-upanishad, the Shandilya-upanishad, and the Varaha-upanishad mention it variously, but the two viz. the Darshana-upanishad and the Shandilya-upanishad define it similar to the Hathayoga-pradipika (2) The Gomukhasana - Placing the right ankle on the left side and the left ankle on the right side, makes the Gomukhasana which appears like the face of a cow. The 04 Yoga-upanishads viz. the Trishikhi-brahmana-upanishad, the Darshana-upanishad, the Shandilya-upanishad and the Varaha-upanishad enlist it, and excluding the Varaha-upanishad, others define it similarly.

416 (3) The Virasana: - Placing one foot on the thigh of the opposite side, so also the other foot on the opposite thigh, makes the Virasana. Among the 03 Yoga-upanishads viz. the Trishikhi-brahmana-upanishad, the Darshana-upanishad, the Shandilya-upanishad, the Trishikhi-brahmana-upanishad and the Darshana-upanishad speak about only one leg, there is no mention of the other foot while the Shandilya-upanishad defines it in the same way, which is mentioned in the Hathayoga-pradipika (4) The Kurmasana - Placing the right ankle on the left side of the anus and the left ankle on the right side of it, make the Kurmasana Among 20 Yoga-upanishads, only the Varaha-upanishad enlists it; others are silent about this asana. (5) The Kukkutasana: - Taking the posture of the Padmasana and carrying the hands under the thighs, when the Yogi raises himself above the ground, with his palms resting on the ground, it becomes the Kukkutasana Among the Yoga-upanishads, the Varaha-upanishad enlists it and the Trishikhi-brahmana-upanishad defines it similarly. (6) The Uttanakurmasana - Having assumed the Kukkutasana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back, touching the ground, it becomes Uttana kurmasana, which appears like a tortoise. The Varaha-upanishad enlists it Instead of 'backside touching the ground', mentioned in the Hathayoga-pradipika, the Trishikhi-brahmana-upanishad mentions 'to stretch the body in a supine posture with the face upward like a tortoise'. (7) The Dhanurasana: - Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanurasana. The similar description of this asana is found in the Trishikhi-brahmana-upanishad (8) The Matsyasana: - Technique: Having placed the right foot at the root of the left thigh, grasping the toe with the right hand passing over the back, One should place the left foot at the root of the right thigh, and it should be grasped with the left hand passing behind the back. Benefits: (1) It increases gastric fire (2) It destroys the group of the most deadly diseases (3) Its practice awakens the Kundalini (4) It makes the moon steady in men. This posture is not mentioned in any Yoga-upanishads (9) The Pascimatanasana - Having stretched the feet on the ground like a stick and grasping the toes of both the feet with both the hands, one should sit with his forehead resting on the thighs - it becomes the Pascimatanasana

417 Benefits (1) It carries the air from the front to the back part of the body i.e. to the Susumna, (2) It kindles gastric fire, (3) It reduces obesity and cures all diseases of men. Without mentioning the benefits of this posture, the only Trishikhi-brahmana-upanishad defines it with the only difference that - instead of resting the forehead on the thighs, the Trishikhi-brahmana-upanishad states to place the face on the knees. (10) The Mayurasana - Placing both the palms on the ground and the navel on both the elbows, balancing thus, one should stretch his body backward like a stick - this is Mayurasana. Benefits (1) It soon destroys all diseases (2) It removes abdominal diseases arising from irregularities of phlegm, bile and wind (3) It digests unwholesome food taken in excess (4) It increases the gastric fire and destroys the most deadly poison. According to the 03 Yoga-upanishads viz. the Trishikhi-brahmana-upanishad, the Darshana-upanishad and the Shandilya-upanishad, in addition to the above mentioned process, there should be one-pointed mind during the practice. The Darshana-upanishad states it as the destroyer of all sins and the Shandilya-upanishad says that all diseases that affected the body are perished and poison are assimilated without any evil effect. (11) The Savasana - Lying down on the ground like a corpse; is called Savasana, which removes fatigue and gives rest to the mind. It is not found in any Yoga-upanishads (12) The Siddhasana Technique: * Press firmly the heel of the left foot against the perineum and the right heel above the male organ. With the chin pressing on the chest, sit calmly. Restrain the senses and gaze steadily the space between the eyebrows. Leaving the last two steps, the Trishikhi-brahmana-upanishad defines this posture similarly. And, with somewhat different way, the Shandilya-upanishad defines it, "Pressing the right part of the Yoni above the genitals with the left heel, one projects the introspecting mind towards the middle of the eye-brows". There is no mention of the other foot. The other way to assume this posture is also mentions in the Hathayoga-pradipika by placing the left heel on the male organ (medhra) and placing the right one on it. The Dhyanabindu-upanishad and the Yogatattva-upanishad only mentions it in the list of the Asanas. Any of the 03 Yoga-upanishads does not speak about its benefits. Benefits: (1) It opens the door of salvation (2) It cleanses the impurities of 72,000 nadis Importance. This asana is also known as the Vajrasana, the Muktasana or the Guptasana. Just as the importance of the temperance in food is among yamas, that of

418 non-injuring among the niyamas, similarly, the Siddhasana is the chief of all the asanas. By practising this asanas simultaneously with contemplating on oneself and being temperance in food, the yogi, obtains success. Without knowing this asana, other postures are of no use, if success has been achieved in this asana, Prana vayu becomes calm and becomes restrained by Kevala Kumbhaka. By getting success in this posture, one gets Unmant state at once and three bandhas are accomplished of themselves. Lastly, it praises this posture by saying that there is no asana like the Siddhasana, no kumbhaka like kevala, no mudra like khecari and no laya like nada i.e. the Anahata Nada. (13) The Padmasana: - Technique : * * Place the right foot on the left thigH and left foot on the right thigh. Grasp the toes with the hands crossed over the back. Press the chin against the chest, AND Gaze on the tip of the nose. This is the destroyer of the diseases. The Dhyanabindu-upanishad, the Yogatattva-upanishad and the Varaha-upanishad enlist it. Both the Trishikhi-brahmana-upanishad and the Yogakundali-upanishad defines it simply to place the soles of his feet over the two thighs crosswise. And, in addition to this practice, the Shandilya-upanishad and the Darshana-upanishad add to hold the tips of the big toes with his two hands in the reverse order. Thus, the similarity is only found in the first step mentioned according to the Hathayoga-pradipika It is called Baddhapadmasana in the Trishikhi-brahmana-upanishad thereafter; the Yogakundali-upanishad, the Yogacudamani-upanishad and the Yogashikha-upanishad mention it to perform during another yogic practices. It also mentions the another way - "Placing the feet on the thighs with the sole upwards and hands on the thigh with the palm upwards, one should gaze on the tip of the nose. One should keep the tongue pressing against the root of the teeth of the upper jaw. Pressing the chin against the chest one should raise the air up slowly i.e. raise the apana vayu gently upward." This posture, destroyer of all diseases, is difficult to attain by everybody but can be learnt by intelligent people. The another way is Having kept both the hands together in the lap, performing the padmasana firmly, keeping the chin fixed to the chest and contemplating on Him in the mind, by drawing the Apanavayu up and pushing down the air after inhaling it. Joining thus, the prana and the Apana in the navel, one gets the highest intelligence by awakening the Sakti (Kundalini). One who can control breathing, sitting with padmasana, is free from bondage. (14) The Simhasana Technique ---- Press the heels on both sides of the seam of perineum, so that the left heel touches the right side and the right heel touches the left. side of it.

* 419 Place the hands on the thighs with stretched fingers, Keep the mouth open and the mind concentrated, Gaze on the tip of the nose. This effects the completion of the three bandhas The Shandilya-upanishad and the Darshana-upanishad, similarly mention the process to perform this asana. The Shandilya-upanishad does not speak about the concentration of the mind while according to the Darshana-upanishad, one should control the mind and show his face distinctly during the practice. The Dhyanabindu-upanishad, the Yogatattva-upanishad and the YRU enlist it only. (15) The Bhadrasana: Technique Place the heels on either sides of the seam of the perineum, keeping the left heel on the left side and the right one on the right side. * Hold the feet firmly joined to one another with both the hands. The Amrtanada-upanishad, the Dhyanabindu-upanishad, the Varaha-upanishad enlist it; while the Trishikhi-brahmana-upanishad, the Darshana-upanishad, the Shandilya-upanishad define it similarly. According to the Hathayoga-pradipika, the expert yogis call it Goraksasana, which removes fatigue. The temperance in food (mitahara): The temperance in food is that in which the food well cooked with ghee and sweets, leaving a fourth part of his stomach, should be eaten with the offering of it to siva, according to the Hathayoga-pradipika The same idea is found in the Yogakundali-upanishad Only excluding the words 'the food offering to Siva', the Darshana-upanishad and the Shandilya-upanishad defines the temperance in food which is included mitahara among 10 yamas. Now, the food injurious as well as suitable to a Yogi is mentioned in the Hathayoga-pradipika (a) Food injurous to a Yogi: Bitter, sour, saltish, hot, green vegetables, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, butter milk, plums (Kulattha), oil cake, asafotida, garlic, onion etc. should not be eaten. Moreover, food heatenagain, dry, too much saltish, sour, minor grands and vegetables that cause burning sensation should not be eaten. Fire, women, traveling, etc should be avoided. Further the view of Goraksa is represented here - one should keep aloof from the society of the evil-minded, fire, women, traveling, early morning bath, fasting and all kinds of bodily exertion. (b) Food beneficial to a Yogi: Wheat, rice, barley, sastik, good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, parval, moong, pure water are very beneficial to a Yogi. A yogi should eat tonics, well sweetened, greasy, milk, butter etc that may increase humors of the body, according to his desire.

420 To complete the first Upadesa of the Hathayoga-pradipika, Svatmarama discloses the way how to attain success in the practice of yoga. whether the young, old or too old, sick or lean if he discards the laziness, he gets success by prastising Yoga. Success comes to him who is engaged in the practice. By merely reading books on Yoga, one can never get success. Not by adopting a particular dress, not by telling tales, but practice alone is the means to success. Moreover, it is stated that by regular and close attention to Nada in Hathayoga, a brahmacari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success within a year. And asanas, various kumbhakas, and other divine means should be practised till the fruit is obtained. Thus, the importance of the Yoga practices is represented to attain success (siddhi), In comparision to this text, some Yoga-upanishads mentions related accomplishments (siddhi) during the yogic practices while siddhis are not disclosed in this text. The six purificatory practices (Satkarmas): In the II Upadesa of the Hathayoga-pradipika, which mainly explains about the breath control (pranayama), the six purificatory practices are mentioned briefly and clearly. The Hathayoga-pradipika opines that these six practices are necessary only if there are impurities in the Nadis in other words if there is excess of fat or phlegm in the body, these six should be performed before performing the breath control. But those who are not suffering from the excess of these, should not be perform them. The six practices are as follow:- (1) The Dhauti:- A strip of cloth, moist with warm water, about 03 inches wide and 15 cubits long, is swallowed through the passage shown by the Guru, and is taken out again this is known as Dhauti karma. By practising it, cough, asthma, enlargement of the spleen, leprosy and 20 kinds of diseases born of phlegm are disappeared. (2) The Basti Squatting in navel -deep water and inserting a pipe, open at both ends, six inches long, smooth piece of 1/2 inch diameter pipe, half inside the anus, the anus should be contracted and expelled. This is known as a Bastikarma, by practising which, colic, enlarged spleen, dropsy arising from the disorders of vata, pitta and kapha are all cured. Secondly, the Dhatus, the sense organs and the mind become calm. It gives glow and tone to the body and increases the gastric fire. All the disorders disappear. (3) The Noti -A string (sutra) about six inches long should be passed through the passage of the nose and the end of a string is taken out in the mouth. - this is the Neti karma by which all the diseases of the cervical and scapular regions are destroyed. It is the cleaner of the brain and giver of divine sight. (4) The Trataka-Being calm one should gaze steadily at a small mark, till eyes are filled with tears-this is trataka which destroys the eye-diseases and removes sloth etc.

421 (5) The Nauli -----Sitting on the toes with heels raised above the ground, resting the palms on the ground and in this bent pasture, the belly is moved forcibly from left to right just as in vomiting-this is Nauli Karma which removes dyspepsia, increases the gastric fire dries up all the disorders and causes happiness, It is like the goddess of creation and known as the excellent exercise in Hatha yoga. (6) The Kapalabhati - To perform the inhalation and the exhalation very quickly like a pair of bellows of a blacksmith, is known as kapalabhati which dries up all the disorders from the excess of phlegm. Thus, one can easily attain success if the breath- control is performed after being free from the phlegmatic disorders, impurities etc. by above mentioned six practices. Moreover, the additional practice viz.the Gajakarani is mentioned- By carrying the Apanavayu up to the throat, the food etc. in the stomach are vomited. Practising it, by degrees, the system of Nadis become known (or controlled) The Breath-control (Pranayama) :- As suggested in the Hathayoga-pradipika, having established the posture, and eating salutary and moderate food, a yogi should practice the breath-control, as instructed by his Guru purpose of performing pranayama: To get steadiness of mind, a yogi should restrain the vital air because the vital air being disturbed, the mind becomes disturbed. So long the vital air stays in the body, it is called life and death consists in the passing out of the air. Therefore, it is necessary to restrain the breath, This same idea is found in the Yogacudamani-upanishad (89-90). Moreover, to attain success in the nonmindedness state (Unmani-avastha) the vital air should be passed through the middle channer, i.e. Susumna, which is not possible owing to the impurities of the nadis. So, when the whole system of nadis is cleaned a yogi becomes able to control the prana Therefore, pranayama should be performed daily with sative buddhi in order to drive out the impurities of susumna. Method of Performing Pranayama: At first, a yoga should pertarm the following two practices: (a) Sitting in the Padmasana, a yogi should fill in the air through the left nostril, keeping it confined according to his ability, it should be expelled slowly through the right nostril. Then, (b) Drawing in the air through the right nostril slowly, belly should be filled keeping it confined (i.e. kumbhaka) as before, it should be expelled slowly through the left nostril. These two practices of pranayama are known as Anuloma and pratilomapranayama respectively.

422 Thus, one should inhale through at the nostril through which it was expelled, and having restrained it there till possible, it should be expelled through the other, slowly not forcibly. By practising in this way, through the right and the left nostrils alternately, the collection of the nadis of a yogi becomes clean i.e. becomes free from impurities after three months and over. Among Yoga-upanishads, the Yogatattva-upanishad describes the same method, mentioned above, of performing pranayama which is known as the commencement of pranayama. Before describing the practice, it adds the descriptin of monastery and mentions that-having assumed the padmasana keeping the body erect and palms closed in the attitude of prayer, one should salute his tutelary deity-It suggests to use thumb to obstruct the opposite nostril while inhaling the air through the one nostril. Thus, the Yogatattva-upanishad deals with the detailed description, not only for curing the diseases but also for the spiritual upliftment .According to both i.e. the Hathayoga-pradipika and the Trishikhi-brahmana-upanishad, kumbhaka should be perfomed four times during day and night i.e. morming, noon, evening and midnight: till the number of kumbhakas for one time is 80 and for day and night together, it is 320. Result: Both the Hathayoga-pradipika and the Shandilya-upanishad states that during the practice of pranayama, in the beginning, there is perspiration which should be rubbed into the body that makes strong body, in the middle stage there is quivering and in the third stage one obtains steadiness but according to the Shandilya-upanishad the body will rise in this third stage. During the first stage of practice, the food consisting of milk and ghee is wholesome. After establishing the practice, there is no such restriction. Moreover, Just as lions elephants and tigers are controlled, by slow degrees, so the vital air is controlled, otherwise it kills the practiser himself. Here, the Hathayoga-pradipika adds that by performing pranayama, properly, it eradicates all diseases but an improper practice generates diseases, such as hiccough, asthma, cough, pain in the head, ears and the eyes by the disturbance of the breath, Hence, both the text suggests to expel the air with proper tact and to fill in skillfully, and when it has been kept confined properly it brings success (Siddhi). By removing the impurities, the air can be restrained according to one's desire, the gastric fire is increased, the divine sound is awakened and the body becomes healthy. Here the Hathayoga-pradipika adds the appearance of the outward signs of success such as lean body and glowing colour, then the success is attained surely. * Importance of Pranayama Brahma and other deities were also engaged in the exercise of the breath control by which they got rid of the fear of death. Therefore, one should practise it. So long as the mind is undisturbed and so long as the gaze is between the eyebrows there is no fear of death. Moreover, by properly controlling the prana, the systems of Nadis become clear of the impurities, then the air, piercing the entrance of the susumna, enters it easily.

423 Retaining the breath (Kumbhaka): As suggested by the Hathayoga-pradipika, to accomplish the manonmani state various kumbhakas are performed by those who are expert in the method. The manonmani state is the steadiness of mind which comes when the air moves freely in the middle, i.e. in the Susumna, and when the mind becomes calm. The eight kinds of Kumbhakas are described- (1) The Suryabhedana - Taking any comfortable posture the yogi should drawn in the air slowly through the right nostril. Then it should be confined within, so that it fills from the nails to the tips of the hair, then expelled through the left nostril slowly. This excellent Suryabhedana cleanses forehead, destroys the disorders of vata removes the worms hence it should be performed again and again. Before mentioning this process it informs that-at the end of puraka, jalanadhara bandha should be perfomed at the end of kumbhaka, and at the beginning of recaka, Uddiyana bandha should be performed. By drawing up from below and contracting the throat, by pulling back the middle of the front portion of the body, i.e. beltly, the prana goes to the Brahma nadi i.e. the Susumna. By pulling up the Apana vayu and by forcing the prana Vayu down the throat, the yogi liberated from old age, becomes young as it were 16 years old. The similar process mentioned above is found in the Yogakundali-upanishad and the Yogashikha-upanishad with somewhat difference, instead of confining the air within, which fills from the nails to the tip of the hair, the Yogakundali-upanishad and the Yogashikha-upanishad suggest to fill in the air as much as could be desired. In addition, the Yogakundali-upanishad suggests the suitable place, a particular asana i.e. baddhapadmasana and before drawing in slowly the air through the right nostril one should sarasvatinadi .The Yogashikha-upanishad adds that one should, be temperate in food, of a resolute fame of mind, there should be secluded spot and the imperishable Truth of the Highest import should be meditated upon. In case of benefits, both imforms the same benefits. (2) The Ujjayi kumbhaka-Having closed the mouth, the air should be drawn in such a way that it touches from the throat to the chest and makes noise while passing. It should be retained within so that it fills from the nails to the tips of the hair and expelled it through the left nostril. This ujjayi kumbhaka removes phlegm in the throat and increases the gastric fire. It destroys the defects of the nadis dropsy and disorders of humours. It should be perfomed in all condition of life even while walking or sitting. The similar process, mentioned above, is found in the Shandilya-upanishad the Yogakundali-upanishad and the Yogashikha-upanishad with somewhat difference. The only difference is found in the Yogakundali-upanishad is that it suggests to perform kumbhaka simply holding the air. And the Yogashikha-upanishad does not suggest to close the mouth before inhalling the external air through the nostrils, to direct the air along the two sides of kundalini and to hold it in the belly, There is no mention of making noise during inhalling the air. The benefits mentioned in both the Yoga-upanishads are the same.

424 In the Shandilya-upanishad, the closing of the mouth is not suggested and the kumbhaka should be as far as possible, the increase of the gastric fire and the removal of phlegm is mentioned as a result of practising it. (3) The Sitkari kumbhaka - The air should be draw in through the mouth, making a hissing noise and exhale it only through the nostrils. By practising this kumbhaka, one's beauty becomes like that of the God of Love. He is regarded adorable by the yogins and becomes destroyer of the cycle of creation. He is not afflicted with hunger, thirst sleep or lassitude. The goodness (sativik) of his body becomes free from all the disturbances, and really, he becomes the lord of the yogis in this world. There is no mention of holding the breath which is suggested in the Shandilya-upanishad, as long as possible; as a result of it thirst, hunger and sleep through indolence will not be produced, according to the Shandilya-upanishad (4) The Sitali: Protruding the tongue, a little, outside the lips, one should inhale the air with the tongue and perform Kumbhaka as the air, holds within, from the nail to the tip of the hair. Then, the air is expelled slowly through the nostrils. This cures colic, enlarged spleen, fever, disorders of bile, hunger, thirst and counteracts poisons. The same process is found in the Shandilya-upanishad with the only difference in performing Kumbhaka as long as possible. According to the Yogakundali-upanishad, before inhalling the air through the mouth and expelling the air through the nostrils, Kumbhaka should be performed at first. In brief, the Yogashikha-upanishad informs that one should draw in the air through the mouth, expel it through the nostrils, which destroys bile, hunger and thirst. (5) The Bhastrika: It is elaborated with the physical and spritual benefits. Crossing the feet and placing them on both the thighs, one assumes Padmasana, the destroyer of all sins. Keeping the body straight, closing the mouth carefully, the air should be expelled through the nose. It should be filled up to the lotus of the heart by drawing it in, with force, making noise and touching the throat, the chest and the head. It should be expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked. In the same way, the air of the body should be moved intelligently, filling it through the right nostril when fatigue is experienced. The air is drawn in through the right nostril by pressing the thumb against the left side of the nose, to close the left nostril. When the nostril is filled to the full, it should be closed with the fourth finger and kept confined properly. Then, it should be expelled through the left nostril. This destroys wind, bile and phlegm and increases the digestive power. It quickly awakens the Kundalini, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities, accumulated at the entrance of the Susumna nadi

425 This Bhastrika should be performed plentifully, for it breaks the three knots viz. Brahma granthi in the chest, Visnu granthi in the throat and Rudra granthi between the eyebrows. The same process is represented in the Yogakundali-upanishad, and briefly it is mentioned in the Yogashikha-upanishad with its benefits, which does not speak about the specific asana. (6) The Brahmari:- By filling the air with force, making noise like wasp (bhringi) and expelling it slowly, making noise in the same way- this practice causes a sort of ecstacy in the minds of Yogindras. It is not found in any Yoga-upanishads, (7) The murccha kumbhaka closing the passages with jalandhara Bandha firmly at the end of puraka and expelling the air slowly, is called Murccha. It causes the mind to swoon and giving comfort. The Yoga-upanishads is silent about it. (8) The Plavini: When the belly is filled with the air and the inside of the body is filled to its utmost with air, the boat floats in the deepest water, like the leaf of a lotus. Any Yoga-upanishads does not utter a single word about it, now both the Hathayoga-pradipika and the Shandilya-upanishad states thus-breath-control is broadly classified in the two viz. Sahita and Kevala. Considering the inhaling, the expelling and the holding, pranayama is of three kinds. And considering it accompanied by the inhaling and the expelling, it is Sahita and without these it is called Kevala. The practice of Sahita should be continued till success in Kevala is gained. Kevala is simply confining the air with ease, without the inhalling and the expelling. For him who is able to keep the air confined according to pleasure, by means of the kevala kumbhaka, everything is possible to obtain in the three worlds. This detail about kevala kumbhaka is also found in the Yogatattva-upanishad, He obtains the position of Rajayoga undoubtedly, kundalini awakens by kumbhaka by which susumna becomes free from impurities. On the complition of kumbhaka, the mind should be given rest. Thus, one is raised to the position of Rajayoga, when the indications of success in the practice of Hatha Yoga is found in the body of a yogi. (1) The body becomes lean, (2) The face glows with delight, (3) The Anahata nada manifests, (4) Ears are clear, (5) body becomes healthy, (6) Bindu is under control, (7) The gastric fire is increased, then one should know that the Nadis are purified and success in Hathayoga is approaching. According to the Hathayoga-pradipika, there is no success in Rajayoga without Hathayoga and no success in Hathayoga without Rajayoga. One should, therefore, practise both these, well, till complete success is gained. The Yogakundali-upanishad suggest two kinds of kumbhaka i.e.(1) Sahita which is practiced along with Surya, Ujjayi, Sitali and Bhastri kumbhaka, and (2) Kevala kumbhaka.

426 Mudras: The whole III Upadesa of the Hathayoga-pradipika is pertaining to the description of Mudras. *The purpose for puractising mudra and its importance: Just as the chief of the snakes is the support of the earth with the mountains and forests on it, so all the yoga practices rest on the kundalini. And by awakening the sleeping kundalini by favour of a guru, all the lotuses and the knots are pierced through. Therefore, in order to awaken this goddess, sleeping at the entrance of Brahmadvara, mudras should be practised. These mudras should be kept secret by every means, as one keeps one's box of jewellry, and just as husband and wife keep their dealings secret. These all have been explained by Adinath i.e. the lord Siva, they give eight kinds of divine wealth (aisvarya)viz. Anima, Garima, Mahima, Prapti, Ladhima, Prakamya, Isata and Vasitva. There are ten mudras which annihilate old age and death- (1) The Mahamudra: Pressing the perineum (yoni) with the heel of the left foot and stretching forth the right foot, one should grasp its toe by the thumb and first finger by stopping the throat, the air is drawn in from the outside and carried down. Just as a snake, stuck with a stick, becomes straight like a stick, similarly, kundalini sakti becomes straight at onces. Then, lda and pingala becomes lifeless; leaving them, kundalini enters the susumna. Then, the air should be expelled slowly and not voiently, for this very reason, it is known as Mahamudra, propounded by great maters, Great evils and pains, death are destroyed by it, hence it is called the Mahamudra. Having practised with the left nostril, it should be practice with the right one. When the number of both sides becomes equal, the mudra should be discontinued. There is nothing wholesome or injurous because it destroys the injurous effect of all the chemicals (rasas). Even the deadliest of poisons, if taken, act like nectar. Consumption, leprosy, prolepsus anus celoic and the diseases due to indigestion-all these irregularities are removed by the practice of the mudra, moreover, it is the giver of great success to men. Hence, it should be kept secret by every effort and not revealed to any and everyone. The similar process is found in the 02 Yoga-upanishads viz. the Dhyanabindu-upanishad and the Yogacudamani-upanishad, with the only difference that - instead of 'drawing in the air from outside and carried down' the Dhyanabindu-upanishad suggests to fill the air in the pair of beiiies and holding it up while the Yogacudamani-upanishad suggests to fill both the bellies with the air, holding it there. Only physical benefits are mentioned in both of them and the awakening of the kundalini sakti during the practice of this mudra, mentioned in the Hathayoga-pradipika is not disclosed in both of them. (2) The Mahabandha: Pressing the left heel to the perineum and placing the right foot on the left thigh, one should fill in the air. Keeping the chin firm against the chest and having pressed the air, the mind should be fixed on the middle of the eyebrows or in

427 the susumna. Having confined it so long as possible, it should be expelled slowly. Thus, having practised on the left side, it should be practised on the right side, the another view is that the closing of throat is not necessary here for keeping the tongue pressed against the root of the upper teeth which makes a good bandha (stop), this practice stops the upward motion of all the nadis. This mahabandha, the giver of great siddhis, is the most skillful means for cutting away the snares of death. It brings about the conjunction of Ida, pingala and susumna. Then it carries the mind to kedara i.e. the space between the eyebrows which is the sect of siva. Only the Yogatattva-upanishad describes this bandha instead of placing the right foot on the left thigh, the Yogatattva-upanishad suggests to stretch out the foot, holding firmly with both hands; after right mentioning all the steps of this bandha, it states that whichever foot is stretched out, he should mount it on the thigh of the other leg. In the Yogatattva-upanishad, there is no suggestion of fixing the mind on the middle of eyebrows or in the susumna after the inhalation, which is mentioned in the Hathayoga-pradipika Any benefits are not mentioned in Yogatattva-upanishad (3)The Mahavedha: As the beauty and loveliness do not avail a woman without husband so the maha-mudra and the maha-bandha are useless without the mahavedha. Such is the value of practising the maha-vedha. Sitting with the Mahabandha, the yogi should fill in the air and keep his mind concentrated. The movements of the vital air should be stopped by closing the throat. Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently leaving both the passages i.e. Ida and pingala the air moves into the middle one. The union of the Ida(soms) pingala, (surya) and susumna(Agni) brings immortality. When the air becomes as it were dead, the air should be expelled. This mahavedha, the given of great siddhis, destroys old age and death grey hair and shaking of the body. The three viz. the mahamudra the mahabandha and the mahavedha destroy old age and death, increase the gastric fire, confer the accomplishment of Anima etc. These three should be practised in eight different ways daily and hourly, they increase collection of good actions and lessen the evil ones. People instructed well, should begin their practise by little, first. The only Yogatattva-upanishad describes it while inhalling the air, there is no suggestion of the concentration of the mind which is in the Hathayoga-pradipika instead of the action of striking the buttocks against the ground, the Yogatattva-upanishad suggests to fill completely Ida and the pingala so that the air flows quickly in the susumna nadi which throbs there. The Yogatattva-upanishad briefly informs about the process while the Hathayoga-pradipika speaks about its importance and physical benefits in detail.

428 (4) The Khecari: The mind and the tongue reach akasa by its practice, so it is known as Khecari mudra by siddhas. Yogacudamani-upanishad The same meaning of the word khecarimudra is represented in the Dhyanabindu-upanishad and the The khecari mudra is accomplished by thursting the tongue into the gullet by turning it over itself and keeping the eyesight in the middle of the eyebrows. The same definition of practising the khecari mudra is found into the Dhyanabindu-upanishad, the Yogacudamani-upanishad, the Yogashikha-upanishad,the Yogatattva-upanishad, and the Shandilya-upanishad To accomplish this, the tongue is lengthened by cutting the fraenum lingual moving and pulling it. Taking a sharp, smooth and clean instrument of the shape of a cuctus leaf, the fraenum of the tongue should be cut a little, at a time. Then, rock salt and yellow myrobalan should be rubbed on the seventh day, it should again be cut a hair's breadth. This should be done regularly for six months. At the end of six months, the freanum of the tongue will be completely cut. Turning the tongue upwards, it is fixed on the three ways (tripathe) known as Vyomacakra that makes it the khecari mudra The similar method to be adopted for the practice of the khecari mudra is found in the Shandilya-upanishad and the Yogakundali-upanishad The method for cutting the fraenum of the tongue is mentioned in brief, in the Shandilya-upanishad while the Yogakundali-upanishad elaborates and suggests that approximately in the course of three years, the tongue reach the Brahmarandhra. Thus, the yogi who sist for a minute turning his tongue upwards, is saved from posions, diseases, death, old age etc. He is not afflicted with diseases death, sloth, sleep, hunger, thirst and swooning. He is not stained with karmas and not snared by time. If the hole behind the palate is stopped with khecari by tuning the tongue upwards, bindu cannot leave its place even if a woman was embraced. This same importance of the Khecari Mudra is given in the Dhyanabindu-upanishad and the Yogacudamani-upanishad By sitting with the tongue turned backwards and concentrated mind, if the yogi drinks somarasa, he conquers death within 15 days. And his body, full of Somarasa evenif beaten by taksaka, its poison cannot permeat his body, The soule doesnot-leave-the body which is full of nectar exuding from the soma The word Gobhaksanam means cutting the 'go' means the tongue, which means thrusting the tongue in the gullet which destroys great sins. Amaravaruni (immortal liquor) is the nectar exuding from the moon. It is produced by the fire which is generated by thrusting the tongue. If the tongue can touch with its end the hole from which falls the juice (rasa) which is saltish, bitter, sour, milky and similar to ghee and

429 honey, one can drive away diseases, destroy old age, can evade an attack of arms, become immortal and can attract fairies. He who drinks the clear stream of liquor of the moon falling from the brain to the sixteen-petalled lotus in the heart, obtained by means of prana, by applying the tongue to the hole of the pendient in the palate, and by meditaing on the great power kundalini, becomes free from disease and tender in body like the stalk of a lotus. The yogi lives a very long life. On the top of the Meru (vertebral column), concealed in a hole, there is the somarasa and there is the universal spirit i.e. atma in it. It is the source of the downgoing Ida,pingala and susuman nadis which are the Gangas, yamuna and the sarasavati from that candra is shed the essence of the body which causes death of men, Therefore, it should be stopped from shedding. Yogashikha-upanishad This type of importance of practising the Khecari mudra is mentioned in the This Khecari mudra is a very good means for this purpose. There is no other means of achieving this end. This hole is the generator of knowledge and is the source of the five streams i.e. Ida, pingala etc. In that colourless vaccum, khecari mudra should be established. There is only one seed germinating the whole universe from it, there is only one without any one's support and there is one condition called manonmani, similarly, there is only one mudra called khecari (5) The Uddiyanadbhandha: By practising it, prana flies in the susumna or it may be said that the prana, the great bird tied to is flies without being fatigued, therefore it is known as the Uddiyanabandha. According to the Hathayoga-pradipika as well as the Yogatattva-upanishad the Yogakundali-upanishad and the Yogashikha-upanishad, by practising this bandha, prana vayu flows, (flies, Uddiyate) in the susumna, hence it is called Uddiyanabandha. Moreover, the great bird, i.e. prana, ties to it, flies without being fatigued so it is Uddiyana bandha, this same view is in the Dhyanabindu-upanishad, in the Yogacudamani-upanishad and in the Varaha-upanishad, too. The Hathayoga-pradipika and all these 03 above mentioned Yoga-upanishads praise it as a lion for the elephant of death. The portion above and below the navel should be drawn backwards towards the spine, this bandha is always very easy when learnt from a Guru The practition, if old, becomes young again, by practising it for six months, once can undoubtedly conquer death. This same description is in the Yogashikha-upanishad The Dhyanabindu-upanishad suggests the constriction of the abdomen above the novel, in the Yogacudamani-upanishad, the constriction is behind the belly and belowes the navel, The Yogakundali-upanishad elaborates it step by steap and the Varaha-upanishad only implies, the necasity and rules, for practising this bandha.

430 According to the Hathayoga-pradipika, of all the bandhas, uddiyana is the best, for by the binding it firmly, libration comes spontaneously. 6. The Mulabandha- It is made by pressing perineum (Yoni) with the heel contracting up the anus and by drawing the Apana.This same practice is represented in the Dhyanabindu-upanishad, while the Yogacudamani-upanishad suggests that having pressed the genitals with the kick of the heel and one should firmly contract the same. During the practice, the Apana naturally inclined downward, goes up, by force hence, by constriction of the anus i.e. the seat of the Muladhara, the mulabundha is so known. This view is found in the Yogakundali-upanishad, too. Further, pressing the heel well against the anus, one should draw up the air by force, again and again till it goes up-This is mulabandha. The same preatise is found in the Yogashikha-upanishad Result: Prana, Apana, Nada and Bindu uniting into one in this way, give success in yoga undoubtedly. It is also mentioned in the Yogashikha-upanishad and in the Yogatattva-upanishad By the purfication of Prana and Apana urine and excrements decrese. And even an old man becomes young by constantly practising Mulabandha. This same result is stated in the Dhyanabindu-upanishad and the Yogacudamani-upanishad Moreover, going up the Apana enters the zone of fire i.e. the stomach. The flame of fire struck by the air is thereby lengthened. These, fire and Apana, go to the naturally hot prana which becomes inflamed thereby and causes burning sensation in the body. Then, the sleeping kundalini becomes well heated and awakens well. It becomes straight like a serpent, struck dead with a stick. It enters the Brahmanadi just as a serpent enters its hole. Therefore, the yogi should always practise the mulabanda. This same result of rousing the kundalini is found in the Yogakundali-upanishad which emphatically points out the Mulabandha as an aid of awakening the kundalini. The Varaha-upanishad describes it in totally different way, as a result of which other 03 bandhas are carefully practised. The 07 Yoga-upanishads depict the Mulabandha either in detail or only mentioning its name in the list. (7) The Jalandhara bandha: By contracting the throat, one should press the chin firmly against the chest. This Jalandh arabandha destroys old age and death. The same practice is found in the Yogatattva-upanishad According the the Dhyanabindu-upanishad and the Yogacudamani-upanishad, the constriction of the throas is known as the Jalandharabandha there is no mention of pressing the chin against the chest. Result: The Hathayoga-pradipika describes that this bandha stops the opening of the group of the Nadis, through which the juice from the sky (the soma in the brain) falls down. It is, therefore,

431 called the Jalandhara bandha-the destroyer of a hosts of diseases of the throat. In this bandha, the indications of a perfect contraction of throat are the nectar does not fall into the fire and the air is not distrubed. The two nadis viz. Ida and the pingala, should be stopped, firmly by contracting the throat, and the middle centre i.e. the visuddhi cakra stops the 16 vital parts (adharas) The usuage of the three bandhasBy drawing up the anus (mulasthana), Uddiyana bandha should be performed by closing the Ida and the pinigala, the flow of the air should be directed to the susumna. The parana becomes calm and latent by this means, Thus there is no death, old age, and disease, etc. These three bandhas are the best of all and have been practised by the masters. The nectar, possessing divine qualities, which exudes from the soma is devoured by the surya in the stomach, owing to this, the body becomes old. To remedy this, the opening of the surya is avoided by excellent means, and it shoud be leant best by instruction from a guru, but not by even a million discussion. " As a result of practising this bandha, the Dhyanabindu-upanishad and the Yogacudamani-upanishad mentions that the nectar does not fall into the fire i.e. in the stomach and the air is not distrubed, which is similar to that of mentioned in the Hathayoga-pradipika According to the Yogakundali-upanishad, and the Yogashikha-upanishad the prana will reach the Brahmanadi, one should establish the vital air firmly in the heart which causes the full flow of nectar. (8) The Viparitakarani: Placing the head on the ground and the feet up into the sky, for a second only the first day, one should increase that period daily. After six months the wrinkels and grey hairs are not seen. He who practises it daily, even for two hours, conquers death, It increases the gastric fire, so, one who practises it, should eat more food otherwise it will burn him at once. The same process of practising it is mentioned in the Yogatattva-upanishad which elaborates about the benefits, according to it, the wrinkles and gray hair becomes unseen after three months. The Hathayoga-pradipika suggests that this exercise should be learnt from the Guru's instruction, because thereare surya and the candra above the navel and below the palate respectively. 9. The Vajroli:- For the practise of the vajrolt, two things are necessary which are difficult to get for the ordinary people milk and a woman behaving as desired. By practising to draw in bindu, discharged during cohabitation, one obtains success in the practice of Vajroli, By means of pipe, one should blow air slowly into the passage in the male organ: The bindu that is about to fall into the genital organ of a woman should be drawn up by practice of the vajroli-mudra If already fallen, he should draw up his own semen (bindu) and preserve it.

432 The yogi, who can protect his bindu, thus, overcomes death because death comes by discharging bindu and life is prolonged by its preservation. By preserving the bindu, the body of the yogi emits a pleasing smell. There is no fear of death, so long as the bindu is well-established inthe body. The bindu is under the control of the mind and life is dependent on the bindu. Hence mind and bindu should be protected by all means. If one lives wayward life without observing any rules of yoga, by performing vajroli, he deserves success and is a yogi. This type of description of the Vojroli is not found in any Yoga-upanishads but the Yogatattva-upanishad and the Yogacudamani-upanishad describe a yogi endowed with vajroli. The similarity is found with that of the Yogacudamani-upanishad which states --- though the bindu flash and be at the point of entering the vaginal cavity. it would take an upward course, when-restrained forcibly with the power of the yonimudra. To practise the vajroli mentioned in the Yogacudamani-upanishad, there is no mention of any external thing which are mentioned in the Hathayoga-pradipika only at the sight of a woman, if the semen flash, it should be preserve by a yogi, by the constriction of the anus. Now, according to the Hathayoga-pradipika, Sahajoli and Amaroli are only the different kinds of vajroli. Hence, being together these there, it is described as one mudra among 10. (a) Sahajoli:-Being free from the exercise of vajroli, man and woman should - rub the ashes on their bodies, the ashes should be made from burnt up cowdung mixed with water-This is called sahajoli. It gives liberation. It is achieved by courageous wise men who are free from sloth. (b) Amaroli:- It is the drinking of the mid-stream of 'Amart' leaving the first flow, as it is the mixture of too much bile and the last flow which is usuless. 55 This is the doctrine of the sect of the kapalikas. He who drinks Amari, snuffs it daily and practises vajroli, is called practising Amarolt. Moreover, it is stated that the bindu discharged in the practice of vajrolt should be mixed with ashes, and rubbing it on the best parts of the body, gives divine sight.56 The similar process of Amaroli is represented in the Yogatattva-upanishad which suggests to drink urine, leaving off the first and the last flow and preserving a fourth of the remainder and to use the remaining fourth as a nagal douche everyday simulstaneously with the prectice of the vajroli. What is attained by one accomplished in Amaroli without the drink and the douche is sahajoli. Thus, the Yogatattva-upanishad mentions the Amaroli in brief, and the sahajoli is mentioned totally in a different way than that of the Hathayoga-pradipika

(10) The Sakticalana 433 Place and form;- It means to awaken the sakti (kundalini). Various epithets are there in the Hathayoga-pradipika-Kulilangi, Kundalini, bhujangi, sakti, Isvari, kundali, Arundhati, paramesvari Balaranda, tapasvini. Kundali is of a bent shape and has been described to be like a serpent. As a door is opened with a key so the yogi opens the door of Liberation by rousing kundalini by menas of Hathayoga. This sleeping kundalini sleeping covers the hole of the passage by which one can go the seat of Brahma, free from pains. She sleeps on the knot (Kanda) for giving liberation to yogis and bondage to the ignorant. This knot (Kanda) is above the anus, twelve fingers long and four fingers in extent, it is soft and white and appears as if a folded cloth. Ida is called goddess Gange, pingala is goddess yamuna in the middle of these two there is kundalini, it should be caught hold by force, to get the highest position The sleeping serpent, should be awakened by catching hold of her tail, Then, the Sakti, leaving her sleep, rises up with force, sheshould be caught and moved daily, morning and evening, for 1.5 hours, by filling with air through pingala by the paridhana method. The commentator adds that the process of paridhana should be learnt from a guru. The process is the movement of the abdominal muscle from left to right and right to left in a spiral 57. Sitting in the vajrasana, holding firmly, with the hands, the feet near the ankles, one should put preasure on the kanda Then, having caused the kundalini to move, one should perform the Bhastrika kumbhaka the kundalini awakes. By contracting the navel (surya near the navel) a yogi should cause kundalini to move. There is no fear for him, even if he has entered the mouth of death. By moving this, for two muhurtas, it is drawn up a little by entering the susumna. By this process, kundalini certainly leaves the mouth of the susumna, Therefore prana goes naturally through the susumna, so this sleeping kundalini should always be moved so that the yogi gets rid of diseases. The yogi who has been able to move the sakti, deserves success, and conquers death playfully. Observing continence (brahmacarya) being temperance in food, a yogi gets success within 40 days by practice with kundalini If plenty of Bhastrika should be perfromed after moving the kundalini, he has no fear from death. This practice of kundalini is the only way washing away the impurities of 72,000 nadis. As the Hathayoga-pradipika opines the place of kundalini above the knot (Kanda) the 03 Yoga-upanishads viz. the Trishikhi-brahmana-upanishad, the Dhyanabindu-upanishad and the Yogacudamani-upanishad consider kundalini, above the navel. The 11 Yoga-upanishads viz. the Advayataraka-upanishad, the Trishikhi-brahmana-upanishad the Darshana-upanishad, the Dhyanabindu-upanishad, the Mandala-brahmana-upanishad, the Yogakundali-upanishad, the Yogacudamani-upanishad, the Yogashikha-upanishad, the Brahmavidya-upanishad, the Varaha-upanishad and Shandilya-upanishad describe about the kundalini variously, this type of process is not found in any Yoga-upanishads about the description of the rousing of kundalini \

434 By steady practice of postures, bredth- control and mudras, the middle nadi, becomes straight. All these practices relating to the air should be performed with concentrated mind, a wisemen should not allow his mind to wander away He is really the Guru and to be considered as Isvara in human form who teaches the mudras as handed down from guru to guru. Engaging in practice, by putting faith in his words, one gets the siddhis of Anima etc. as also evades death. Samadhi: The whole IV upadesa describes about the Samadhi as a means for obtaining Brahmananda, and distroying death. Rajayoga, Samadhi Unmani, Manonmani, Amarava, Laya, Tattva, sunya Asunda, purama pada Amanaska Advaita, Niralamba, Niranjana, Jivanamukti, Sahaja, Turya are all synonymous. When the soul and mind become one is known as Samadhi, which is also defined in the Varaha-upanishad and the Brahmavidya-upanishad When prana becomes lean and the mind becomes absorbed that equality is called Samadhi. This is the state of samprajnata samadhi described by patanjali This equality and oneness of the Jivatma and the paramatma, when all Samkalpas cease to exist, is called Samadhi. This Asamprajnata Samadhi in which the mind does not function and all samkalpa are ceased the Yogatattva-upanishad, the Amrtanada-upanishad, the Darshana-upanishad the Trishikhi-brahmana-upanishad, the Mandala-brahmana-upanishad, the Tejobindu-upanishad, the Shandilya-upanishad the Yogakundali-upanishad speak similarly about Samadhi. Necessity of a Guru:- By instructions from a guru alone, knowledge mukti and Siddhis can be learnt. As indifference to worldly enjoyments, the knowledge of Realities, and the condition of Samadhi is very difficult to obtain without the favour of a true guru. While describing the state of Samadhi as one of the eight subservients, any Yoga-upanishads do not speak about the necessity of a Guru for attaining the state of samadhi. The Susuman: After awakening Sakti and renouncing all actions, the Yogi attains the condition of Samadhi, without any effort. When the prana flows in the susumna and the mind has entered unya yogi becomes free from the effects of karmas. So Amaroli, Vajroli and Sahajoli are accomplished when the mind becomes calm and prana has entered the middle one. i.e. the susumna; because so long as the prana flows through Ida and pingala and the mind has not left its functions, knowledge can not be possible, no one can get liberation. Aways living in a good locality and having known the secet of the susumna making the air move in it, the yogi should restrain the vayu in the Brahmarandhra. Then death can be conquered by him. Among 72,000 openings of nadis, only the Susumna is the important. It has 'sambhavi Sakti The sun and the moon create Time in the form of day and night. The prana moves in the Ida(moon) for about an hour, then in the pingala (Sun). So two hours form a day and night for the yogin The ordinary day consists of twelve such days when the prana leaves remains in the susumna, there is no time. so susumna is said

435 to consume time. Hence, the vayu should be made to enter the susumna without restraint, after practising the control of breathig and the awakening kundalini by the gastric fire. Thus, the prana, flowing through the Susumna, brings about the manonmani state. For purifying the susumna or to make flow of the vital air through the susumna, the Shandilya-upanishad describes the process of pranayama. elaborately. By practising which, the vital air courses through the middle one i.e. susumna, there is generated the fixity of the mind which alone will be the ecstatic state of the mind. According to it, if one adopts the susumna course, he would reach the higher state of Visnu (while according to the Hathayoga-pradipika the susumna has the sambhavi sakti). The Yogashikha-upanishad also describes about the course of vital, air through the susamna in which susuman has the Sambhavi sakti. The Yogashikha-upanishad also describes about the course of vital air through the Susumna in which Susumna has Sambhavi sakti Finally, when prana of an intelligent yogin gets steady in the susumna the sun and the moon will gets dissolved. According the Shandilya-upanishad, the two i.e. Ida and pingala occupy all time and the susumna enjoys all time. Thus the similarity with the Yoga-upanishads is found in some extent though Yoga-upanishads explainfully about the proces of following the air through the susumna. They mention it, in vedantic point of view i. e the final aim is to attain Brahman while the Hathayoga-pradipika stops its explanation mentioning the manonmani state though both the final aim is the same but it is described dinerently in different language. , The Relation between Prana and Mana: It is explained in the Hathayoga-pradipika that by controlling the breathing, the activities of the mind have been controlled, and conversely by controlling the activities of the mind, the breating has been controlled, There are two causes of the activities of the mind (1) Desires (vasana) and (2) the respiration (prana), of which by destroying one, the other is destroyed. When the mind becomes absorbed the bathing is lessened, and when the prana is restrained, the mind becomes absorbed. Both the mind and the breath are united together like milk and water and both are equal in their activities, Mind begins its activities where there is the breath. By the suspension of the one, there comes the suspension of the other, and by the operation of the one, there brings about that of the other. When they are present, the sense organs remain engages in their proper functions, and when they become latent, there is liberation.Having compared both the mind and the breath with mercury, it is stated that every thing is possible in this world by making the mind and mercury steady and when mercury and breathing are made steady they destroy diseases and the death, himself comes to life by their means. When the mind becomes steady and calm, the breathing is calmed hence there is the preservation of Bindu Mind is the master of the senses, the breath is the master of the mind, the breath depends on the Laya which depends on the Nada. And this Absorption (laya) is called Liberation. Thus when the mind becomes absorbed, a sort of ecstacy is experienced.

2 5 436 Here, the Varaha-upanishad mentions that the lord of the sense organs is the mind which depends on the vital air which, again, on the final dissolution i.e. Brahman, Hence seek asylym in that lord i.e. the non-qualified Brahman. The 03 Yoga-upanishads viz. the Trishikhi-brahmana-upanishad, the Yogashikha-upanishad and the Shandilya-upanishad speak variously, about the intimate relation between the mind and the prana, the activity or the cessatiaon of the activities of one affects the other. According to the Yogashikha-upanishad, the mind in all Jivas stands bound up with the prana vital air. Evan as a bird tied by means of cord, even so is this mind. And the only expedient for controlling the mind is the prana alone, Hence on should practise breath-control along with mind. The Trishikhi-brahmana-upanishad speaks about the practice of Sanmukhimudra for the conquest of the mind. Dissolution (Laya): Laya is simply the forgetting of the objects of senses when the desires (vasana) do not rise into existence again. When all thoughts and activities are destroyed, the laya stage is produced, the description of which is beyond the power of speech. By the suspension of respiration and the annihilatiion of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, the yogi attains the Laya stage. The 03 Yoga-upanishads viz. the Yogatattva-upanishad, the Yogashikha-upanishad and the Varaha-upanishad speaks of the Laya yoga. According to the Yogatattva-upanishad, the obsorption of the chitta by meditating on he digitless, Isvara is the Laya yoga the Yogashikha-upanishad mentions-if there is union between the conscious principle and the trancendent Atma, the mind gets disoved and the vital air attains firmness, that is Laya yoga which is similarly found in the Hathayoga-pradipika While, according to the Varaha-upanishad, Laya means the repose in Nada. Sambhavi Mudra: The Hathayoga-pradipika praises this mudra by saying that the vedas and the sastras are like ordinary public woman, Sambhavi mudra is the one which secluded like a respectable lady. Introspecting inwardly, and keeping the sight directed to the external objects without blinking eyes, is called the sambhavi mudra. It is explained thuswhen the yogi remains inwardly attentive to the Brahman, keeping the mind and prana absorbed and the sight steady as if seeing everything while, in reality, seeing nothing outside- that is known as the sambhavi mudra. It should be learnt by the favour of a guru. Whatever, wonderful, sunya or Asunya is perceived, it should be regarded as the manifestation of that great sambhu (Jiva). Both, the Sambhavi and the Khecari Mudras cause happiness for the mind becomes absorbed in the Cita-sukha Rupa-atman which is void, Both are different because of their seats i.e. being the heart, the seat of the sambhavi and the space between the eyebrows that of the khecari

437 With somewhat difference, the Advayataraka-upanishad and the Mandala-brahmana-upanishad mention this mudra in case of both the internal and the external perception, the eyes should be devoid of the action, of blinking while in Hathayoga-pradipika, the introspection is inwardly and the sight is directed to the external objects. The Advayataraka-upanishad praises a yogi who has performed this mudra while the Mandala-brahmana-upanishad describes its process with mentioning the step by step experience during the practice of this mudra, Both the Hathayoga-pradipika and the Mandala-brahmana-upanishad mentions the final result of this mudra as the absorption of the mind i.e. the attainment of Brahman. ہے The Unmani: Fix the gaze on the light, seen on the tip of the nose and raise the eyebrows a little, with the mind contemplating inwardly thinking of Brahma, but apparently looking outside-This creates the unman state at once. It is the Taraka i.e. enables on to cross the ocean of existence. With steady and calm mind and half-closed eyes, fixed on the tip of the nose, stopping the Ida and the pingala, without blinking, he who sees the light which is the seed, the entire brilliant, great tatvam, approaches to the great object i.e. parama pada. Thus, one should meditate on the Atma (linga) neither in the day nor in the night (when Ida and pinigala is working) but should always contemplate after restraining both. Both the Advayataraka-upanishad and the Mandala-brahmana-upanishad deal with the process of Taraka, in detail. The similar practice of Taraka, which is mentioned in the Hathayoga-pradipika, is found in these Yoga-upanishads, They mention the experience during practising the Taraka, It is the purva taraka out of two divisions viz. purva-uttara Taraka mentioned in the Advayataraka-upanishad and the Mandala-brahmana-upanishad The Khecari: When the air has ceased to move in the right and the left nostirls, and has begun to flow in the susumna, khecari mudra is accomplished there. The prana being motionless there, the khecari mura can truely became steady there. It is perfomed in the supportless space between the Ida and the pingala and called vyomacakra thus this is called khecari The Khecar which causes the stream to flow from the candra is beloved of Siva. The incomparable divine Susumna should be closed by the tongue drawn back. It can be closed from the front also, then surely it becomes the khecari. By practice, this knecari leads to Unmani. The mind becomes absorbed between the eyebrows which is the seat of Siva .This condition is known as Turya; death has no access there. This mudra should be practised till there is yoga-nidra-(Samadhi) because having induced yoga-nidra one can not fall a victim to death. Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space. As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place

438 i.e. in the Brahmarandhra. By practising thus night and day, the breathing is brought under control and as the practice increases, the mind becomes calm and steady. By rubbing the body over with the nectar exuding from the moon, from head to foot, one gets great strength and energy. * End of Khecari: Placing the mind into the power (Kundalini) getting the latter into the mind, by looking upon the intellect with mind, the paramapada should be attained. Keeping the atma inside the kha (Brahma) and placing Brahma inside the atma ,he should made everything pervading kha i.e. Brahma, and should not think else. One should become void in and void out and void like a pot in the space. Full in and full outside, like a jar in the ocean, he should be neither of his inside nor of outside world. Leaving all thoughts, he should think of nothing. Here, the state of the khecari mudra is mentioned as a means of attaining Samadhi i.e. the Unmani state, though this mudra is described before among 10 mudras. One should be neither of his inside nor of outside world; leaving all thoughts, he should think of nothing. The whole world and all the functions of the mind are but the creation of thoughts. One should discard all thought taking leave of all conjectures.As camphor disappears in fire and rock salt in waters. So the mind united with the atma loses its identity. When the knowledge and the knowable are destroyed equally, the darility is destroyed .All this movable and immovable world is mind this statement about the mind- is elaborately mentioned in the Tejobindu-upanishad When the mind has attained the Unmani state, there is no duality. Mind disappears by removing the knowable and atma only remains (i. e. karvala). Thus, in this way Acaryas have gained experience in the various methods of Samadhi The same idea from the Taraka upto the leaving of the concern (cinta) is found in the Shandilya-upanishad which briefly mentions it as the manolaya and finally there is kaivalya. The Practice of Anahata Nada: This practice mentioned here is propouned by Goraksa Natha. This is for those prople who are unable to understand the principle of knowledge The Hathayoga-pradipika believes this practice as the chief one. Adinatha propounded 1.1/4 crore methods of trance which are extant. Process: Sitting in Muktasana with the sambhavi mudra, the yogi should hear the sound inside his right ear with concentreted mind. Having closed the ears, the eyes, the nose and the mouth (this is sanamukhi mudra mentioned in the Yoga-upanishads) one hears the clear sound in the passage of the susumna which has been cleansed of all its impurities. The

439 Nadabindu-upanishad suggest the siddhasana with the vaisnavimudra, while describeing the manolaya (samadhi) in the same way. In all the forms of yogas, ther are four states (1) The preliminary state (The Arambhavastha): When the Brahmagranthi in the heart is pierced through by Pranayama, a sort of happiness is experienced in the heart and the anahata sound like various tinkling sounds of ornaments are heard. In this state, a yogi's body becomes divine, glowing, healthy and emits a divine smell. The heart become void. (2) The state of jar (The Ghatavastha): The airs are united into one and begin moving in the middle i.e. the susumna. The posture of a yogi becomes firm and he becomes wise like a God. By this means, the Visnu granthi in the throat is pierced which is indicated by highest pleasure experienced then the Bheri sound (like the beating of a kettle drum) is evolved in the throat. (3) The known state (The paricayavastha): The sound of the drum is known to arise in the Sunya between the eyebrows. Then the Nada goes to the Mahasunya, the home of all the Siddhis. Conquering the pleasures of the mind, ecstacy (Sahajananda) is spontaneously produced which is devoid of evils, pains, old age, disease hunger and sleep. (4) The Consumate State (The Nispatti avastha): When the Rudra granthi is pierced and the air enters the seat of the Lord i.e. the space between the eyebrous the perfect sound like that of a flute is produced. Thus the union of the mind and sound is called Rajayoga (i.e. Samadhi) Consequently the real yogi becomes the creator and the destroyer of the universe, like God The perpectural happiness resulting from absorption, is obtained by means of Rajayog. Without knowing the Rajayoga, only the practice of the Hathayogas wastes the energy of a person fruitlessly. About the four stuges of Yoga, the 02 Yoga-upanishads viz. the Yogatattva-upanishad in detail and the Varaha-upanishad in brief, declare others are silent about them. These welknown four stages of yoga are applied to the Rajayoga in the Yoga-upanishads though both describe them from the Vedantic point of view. 1 The contemplation on the space between the eyebrows is best for accomplishing the unmani state, it is very easy method for obtaining perfection in the Raja yoga This absortiaon (Laya) produced by nada gives experience. The yogi who has gained success in Samadhi by means of attention to the Nada (Nadanusamdhana), becomes happy which is beyound description.

440 The Nadanusamdhana---- The contemplative man, having closed his ears with his fingers, should hear the sound, till the mind becomes steady in it. By practisting it, all other external sounds are stopped and the yogi becomes happy by overcoming all distraction within 15 days. In the beginning, the sounds heard are of great variety and very loud, but by increasing the practice, they become more and more subtle. In the first stage, the sounds are surging, thundeing like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, mrdang, bells etc. In the last stage, the sounds resemble those from tinklets, flute bee etc. These various sounds are heard as being produced in the body. Leaving the loudest, one should take up the subtle are, and leaving the subtle are, one should take up the loudest, by practising thus, the distracted mind does not wander elsewhere, wherever the mind attaches itself first, it becomes steady there, then it becomes absorbed in it. Just as a bee, drinking swet juice, does not care for the smell of the flower, So the mind, absorbed in the Nada does not desire the objects of enjoyment. The mind, like an elephant habituated to wander in the garden of enjoyments can be controlled by the sharp goad of anahata nada. Then, captivated in the snares of nada, the mind gives up all its activity, like a bird with clipped wings it becomes calm at once. Thus, Nada is the snare for catching the mind, When it is caught like a deer it can be killed also like it. A yogi should determine to practise constantly in the hearing of the Nada sounds. The mind gets the properties of calcined mercury when deprived of its unsteadiness it is calcined.Combined with the subphur of Nada, it raams like it, in the supportless akasa i.e.Brahman. The mind is like a serpent, Porgetting all its unsteadiness by hearing the Nada, it does not run way anywhere. The mind working with the nada, becomes laten along with it. The knowable interpenetrates the anahata sound which is heard and the mind interpenetrates the knowble. The mind becomes absorbed in almigthy Lord, the seat of the all-pervading. So long as the sounds continue, there is the idea of akasa, after disappearance of the sounds, it is called para Brahma, paramatman. Whatever is heard in the form of Nada, is the final state of the Tattvas, is the Paramesvara. Those desirous of the kingdom of yoga should take up the practice of hearing Anahata Nada,with concenteacted mind and free from all cares, this sama idea is found in the Varaha-upanishad All the methods of Hatha are meant for gaining success in the Rajayoga Tattva is the seed, Hatha is the field, the non-attachment (vairagya) is the water: -by the action of these three, the creeper Unmani thrives very rapidly. Sins are destroyed by

441 practising with the Nada, the mind and the airs certainly become latent in the Paramatman. The 10 Yoga-upanishads viz. the Dhyanabindu-upanishad, the Nadabindu-upanishad, the Brahmavidya-upanishad, the PSBU, the Yogacudamani-upanishad the Yogashikha-upanishad, the Varaha-upanishad, the Shandilya-upanishad and the Hamsa-upanishad set ferth the application of Nada (Nadanusamdhana) variously. Beginning from the practice of the Anahata Nada, that similar process of the application of the Nada is described in the Nadabindu-upanishad, which excludes the description of the four stages of yoga during this practice. According to the Yogacudamani-upanishad, assuming the siddhasana and the Sanmukhimudra with concentrated mind the vital air of the yogi reaches the heart. In this manner, the yogi accomplishes the Nada. According to the Hamsa-upanishad, ten kinds of Nada are produed through the Ajupa prayer, which is described in that opanisad. According the Dhyanabindu-upanishad having performed the pranayama, the yogi will see the auspicious susumna nadi and there is the sound (Nada) Finally he attains kaivalya. The PSBU mentions the application of the mind to the Nada as a sacrifice i.e. Nadanusamdhanayagna According to the Yogacudamani-upanishad, the Nada is menifested by the purification of the Nadis, having performed pranayamas * The characteristics of yogi who has attained Unmani state: Such a yogi does not hear the sound of the conch etc. Being in the Unmani avastha, his body becomes like a piece of wood. This same result is represented in the Nadabindu-upanishad while describing the Manolyaya Such a yogi becomes free from all states, from all cares and remains like one dea. He is not devoured by death, not bound by his actions, one who is engaged in Samadhi in overpowered by none, he feels neither smell, taste colours, touch, sound nor is conscious of his own self. He whose mind is neither sleeping, waking remembering destitute of memory, disappearing nor appearing, is liberated (mukta). He feels neither heat, cold, pain pleasure, respect nor disrespect, he is absorbed in Samadhi. Though awake he appears like one sleeping and is without inspiration and expiration, He becomes free, He can not be killed by any instrument. He is beyond the controlling power of beings, beyond the reach of incataions and charms (mantrayantra). This similar characteristics to above mentioned in the Hathayoga-pradipika, are represented in the Nadabindu-upanishad, in addition, it suggests the videha mukti of a yogi as a final stage.