Not so long ago I was asked, “Why there are such ślokas in the last chapter (VI) of Siddha-siddhānta-paddhati:
लिङ्गाद्दण्डाङ्कुरान्तर्मनः पवनगमात् ब्रह्मनाड्यादिभेदम्।
कृत्वा बिन्दुं नयन्तः परमपदगुहां शङ्खगर्भोदरोर्ध्वम्॥
तत्रान्तर्नादघोषं गगनगुणमयं वज्रदण्डोक्रमेण।
ये कुर्वन्तीहकष्टान् परमपदमहो नास्ति तेषां निरुत्थम्॥ ७९॥
liṅgāddaṇḍāṅkurāntarmanaḥ pavanagamāt brahmanāḍyādibhedam |
kṛtvā binduṁ nayantaḥ paramapadaguhāṁ śaṅkhagarbhodarordhvam ||
tatrāntarnādaghoṣaṁ gaganaguṇamayaṁ vajradaṇḍokrameṇa |
ye kurvantīhakaṣṭān paramapadamaho nāsti teṣāṁ niruttham || 79 ||
Those who enter the brahma-nāḍi into the spine through the convergence of the mind and breathing, enter bindu into the upper state cavity through the vajroli-kriyā which is located above the cavity of the shell, and listen to a vibration similar to the sound of the heavens. They who suffer here [for the sake of perfection], do not reach the highest state of non-manifestation.
सम्यक् चालनदोहनेन सततं दीर्धीकृतां लम्बिकां।
तां ताल्वन्तखेशितां च दशमद्वारोदरे शंखिनीम्॥
नीत्वा मध्यमसन्धिसंघटघटात् प्राप्तां शिरोदेशतः।
पीत्वा षड्विधपानकाष्ठभजनं वाञ्च्छन्ति ये मोहिताः॥ ८१॥
samyak cālanadohanena satataṁ dīrdhīkṛtāṁ lambikāṁ |
tāṁ tālvantakheśitāṁ ca daśamadvārodare śaṃkhinīm||
nītvā madhyamasandhisaṁghaṭaghaṭāt prāptāṁ śirodeśataḥ |
pītvā ṣaḍvidhapānakāṣṭhabhajanaṁ vāñcchanti ye mohitāḥ || 81 ||
Those who perfectly “milk” (stretching) their tongue, as well as moving it (cālana) wrapping it back into the palatine region and through the shankhini channel in the tenth hole (brahmarandhra). Who tastes the six-part nectar from the head region.They fall into misguided path.
There’s also a lot of criticism of those who do yoga exercises. Then the question arises, how can yogic Tradition criticise methods that themselves relate to it? After criticising all these methods and yogic states, even after revealing which the yogi can fall into delusion, the following is said:
आज्ञासिद्धिकरं सदा समुचितं सम्पूर्णमाभासकं
पिण्डे सर्वगतं विधानममलं सिद्धान्तसारं वरम्।
भ्रान्तेर्निर्हरणं सुखातिसुखदं कालान्तकं शाश्वतं
तन्नित्यं कलनोज्झितं गुरुमयं ज्ञेयं निरुत्थं पदम्॥ ९३॥
ājñāsiddhikaraṁ sadā samucitaṁ sampūrṇamābhāsakaṁ
piṇḍe sarvagataṁ vidhānamamalaṁ siddhāntasāraṁ varam |
bhrānternirharaṇaṁ sukhātisukhadaṁ kālāntakaṁ śāśvataṁ
tannityaṁ kalanojjhitaṁ gurumayaṁ jñeyaṁ nirutthaṁ padam || 93 ||
The non-manifestation state is comprehended as having a nature of the Guru, it is devoid of manifestation, eternally, it destroys time, bestows supreme happiness, eliminates delusion. It, residing in the body, totally shining, granting the perfection of Will (ājña), is the pure essence of the teachings of the perfect.
The sense is that without patronage and correction from the traditional Guru realised in the purity, any practices and even “achievements” can be meaningless. These ślokas are very relevant for the present time, when yoga has lost its traditional goals.
Even if someone is not pleased to read these parts of the text, one must admit the fact that they have truth. Although the described yogic techniques being applied in the original yoga guidelines, in any case, have their value. It’s just like if an ignorant jungle man was shown a computer and the Internet, not guarantee he wouldn’t decide to dig a hole by the laptop. He has to understand what the true purpose of this device is, what its usefulness, if he learns to use it. Similarly, with any yoga methods.