{"id":651,"date":"2019-09-26T17:28:34","date_gmt":"2019-09-26T17:28:34","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=651"},"modified":"2019-09-26T17:28:34","modified_gmt":"2019-09-26T17:28:34","slug":"elements-of-yoga-in-tantras","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=651","title":{"rendered":"Elements of yoga in Tantras"},"content":{"rendered":"

Despite the fact that some traditions criticise methods of other samprad\u0101ya<\/em>, sometimes it happens, however, that they themselves utilise them. For example, Abhinavagupta<\/em> and others criticised Pata\u00f1jali’s<\/em> methods. Even though you can often come across the usage of methods of yoga<\/em> in\u00a0Ka\u015bmir\u00a0\u015aaivism<\/em>\u00a0and other tantric traditions, they are actually considered there as an integral part of tantra<\/em>. In the same way as tantra<\/em>, they are supporting elements on the path of yoga<\/em>. I can cite a simple example of such quotations from the description of several techniques from Vij\u00f1\u0101na Bhairava Tantra<\/em> (VBT), which were commented by \u015aivopadhyaya<\/em>. In one part, he explains a method from VBT quoting\u00a0Pata\u00f1jali<\/em>, and in another he quotes Viveka-m\u0101rta\u1e47\u1e0da<\/em> of Gorak\u015ban\u0101th<\/em>.<\/p>\n

\u0938\u0930\u094d\u0935\u0938\u094d\u0930\u094b\u0924\u094b\u0928\u093f\u092c\u0928\u094d\u0927\u0947\u0928 \u092a\u094d\u0930\u093e\u0923\u0936\u0915\u094d\u0924\u094d\u092f\u094b\u0930\u094d\u0927\u094d\u0935\u092f\u093e \u0936\u0928\u0948\u0903 |
\n\u092a\u093f\u092a\u0940\u0932\u0938\u094d\u092a\u0930\u094d\u0936\u0935\u0947\u0932\u093e\u092f\u093e\u092e\u094d \u092a\u094d\u0930\u0925\u0924\u0947 \u092a\u0930\u092e\u0902 \u0938\u0941\u0916\u092e\u094d || \u096c\u096d ||<\/p>\n

sarvasrotonibandhena pr\u0101\u1e47a\u015baktyordhvay\u0101 \u015banai\u1e25 |<\/em>
\npip\u012blaspar\u015bavel\u0101y\u0101m prathate parama\u1e41 sukham || 67 ||<\/p>\n

By blocking all channels\u00a0(j\u00f1\u0101nendriyas), the force of\u00a0pr\u0101\u1e47a<\/em>\u00a0slowly goes upwards. Then there is a sensation like the motion of an ant, and it comes the highest state of euphoria.<\/em><\/p>\n

First of all, it is clear that it is a description of yoni-mudr\u0101<\/em> (or \u1e63a\u1e47mukhi-mudr\u0101<\/em>). Also, there is an interesting description of ku\u1e47\u1e0dalin\u012b<\/em> movement, which is characterised as pip\u012blik\u0101-calana<\/em> (like the motion of an ant) in N\u0101tha<\/em> texts. That could often be found in N\u0101tha<\/em> texts in the description of\u00a0\u015aakti<\/em> uprising, in addition to some other motions like\u00a0viha\u1e45gama\u00a0<\/em>(bird), sarpa<\/em> (snake) etc. Furthermore,\u00a0\u015aivopadhyaya<\/em>, in his comments to this technique quotes\u00a0Pata\u00f1jali<\/em>, where he defines\u00a0pr\u0101\u1e47\u0101y\u0101ma.<\/em><\/p>\n

.\u092c\u093e\u0939\u094d\u092f\u093e\u092d\u094d\u092f\u0928\u094d\u0924\u0930\u0938\u094d\u0924\u092e\u094d\u092d\u0935\u0943\u093f\u0924\u094d\u0924\u0903<\/span> \u0926\u0947\u0936\u0915\u093e\u0932\u0938\u0919\u094d\u0916\u094d\u092f\u093e\u093f\u092d\u0903<\/span> \u092a\u093f\u0930\u0926\u0943\u0937\u094d\u091f\u094b<\/span> \u0926\u0940\u0918\u0930\u094d\u0938\u0942\u0915\u094d\u0937\u094d\u092e\u0903\u0965\u096b\u0966\u0965<\/p>\n

<\/span>b\u0101hy\u0101bhyantarastambhav\u1e5bttirde\u015bak\u0101lasa\u1e45khy\u0101bhi\u1e25 parid\u1e5b\u1e63\u1e6do d\u012brghas\u016bk\u1e63ma\u1e25\u00a0\u0965 <\/span>50\u0965<\/span><\/em><\/p>\n

The fluctuations of pr\u0101\u1e47a could be outward and inward (exhales and inhales), it could also come to a standstill (of breathing). It should be observed, that this process would be elongating, subtle, happens according to time, place and quantity.<\/em><\/p>\n

Also,\u00a0\u015aivopadhyaya<\/em> cites sutra 49, where\u00a0Pata\u00f1jali<\/em> defines\u00a0pr\u0101\u1e47\u0101y\u0101ma<\/em> as a cessation (viccheda\u1e25<\/em>) of inhales and exhales (\u015bv\u0101sapra\u015bv\u0101sa<\/em>). Although the term \u2018viccheda<\/em>\u2019 could indeed be translated like that, I would define it in other way. It could also mean \u2018cutting off\u2019, like something that is no longer needed \u2018comes off\u2019. If the goal of\u00a0pr\u0101\u1e47\u0101y\u0101ma<\/em> is calming of consciousness and\u00a0pr\u0101\u1e47a<\/em> (with which it\u2019s connected), than it is exactly \u2018cutting off\u2019\u00a0pr\u0101\u1e47a<\/em>–v\u1e5btti<\/em> and citta<\/em>–v\u1e5btti<\/em>. But, it is actually happening in a natural way with the involvement in the process of proper contemplation. Consciousness, being agitated by the sensual experience is unable to calm down, it is fragmented. Only when the practise enables an involvement in higher orientations and higher dimension, it subsides and everything in excess \u2018comes off\u2019, \u2018cuts off\u2019 by itself. It happens as at the level of sensual perception, as well as of\u00a0pr\u0101\u1e47a<\/em>\u00a0and mind.<\/p>\n

Equally interesting explanation of the quotation from the\u00a0Viveka-m\u0101rta\u1e47\u1e0da<\/em>, also the\u00a0Bhagavadg\u012bt\u0101<\/em> appears in the description of a technique from VBT in the other part of the text:<\/p>\n

\u092e\u0927\u094d\u092f\u091c\u093f\u0939\u094d\u0935\u0947 \u0938\u094d\u092b\u093e\u0930\u093f\u0924\u093e\u0938\u094d\u092f\u0947 \u092e\u0927\u094d\u092f\u0947 \u0928\u093f\u0915\u094d\u0937\u093f\u092a\u094d\u092f \u091a\u0947\u0924\u0928\u093e\u092e\u094d |
\n\u0939\u094b\u091a\u094d\u091a\u093e\u0930\u0902 \u092e\u0928\u0938\u093e \u0915\u0941\u0930\u094d\u0935\u0902\u0938\u094d \u0924\u0924\u0903 \u0936\u093e\u0928\u094d\u0924\u0947 \u092a\u094d\u0930\u0932\u0940\u092f\u0924\u0947 || \u096e\u0967 ||<\/p>\n

<\/span>madhyajihve sph\u0101rit\u0101sye madhye nik\u1e63ipya cetan\u0101m |<\/em>
\nhocc\u0101ra\u1e41 manas\u0101 kurva\u1e41s tata\u1e25 \u015b\u0101nte pral\u012byate || 81 ||<\/em><\/p>\n

With the middle of the tongue (it is the tip, if you look at it from the particular angle), pointed in the centre of something that is widely open (the head area – \u2018\u0101k\u0101\u015ba\u2019), you should mentally recite the uprising sound \u2018ha\u2019, dissolving your mind in calm.<\/em><\/p>\n

\u015aivopadhyaya<\/em> quotes this\u00a0\u015bloka<\/em>:<\/p>\n

\u0915\u092a\u093e\u0932\u0915\u0941\u0939\u0930\u0947 \u091c\u093f\u0939\u094d\u0935\u093e \u092a\u094d\u0930\u0935\u093f\u0937\u094d\u091f\u093e \u0935\u093f\u092a\u0930\u0940\u0924\u0917\u093e|\u092d\u094d\u0930\u0941\u0935\u094b\u0930\u0928\u094d\u0924\u0930\u094d\u0917\u0924\u093e \u0926\u0943\u0937\u094d\u091f\u093f\u0930\u094d\u092e\u0941\u0926\u094d\u0930\u093e \u092d\u0935\u0924\u093f \u0916\u0947\u091a\u0930\u0940 \u0965<\/p>\n

kap\u0101lakuhare jihv\u0101 pravi\u1e63\u1e6d\u0101 vipar\u012btag\u0101|bhruvorantargat\u0101 d\u1e5b\u1e63\u1e6dirmudr\u0101 bhavati khecar\u012b \u0965<\/span><\/em><\/p>\n

When the tongue points backwards and enters the cavity of skull, and the look is directed between the eyebrows – it is khecar\u012b-mudr\u0101.<\/em><\/p>\n

\u015aivopadhyaya<\/em> points out that it is from the\u00a0Viveka-m\u0101rta\u1e47\u1e0da<\/em> (68), although you can come across it in many texts – it seems that many authors have copied it from\u00a0Gorak\u015ban\u0101th<\/em>. You can see it in the Dhy\u0101nabindu Upani\u1e63ad<\/em>, the\u00a0Yogac\u016b\u1e0d\u0101ma\u1e47i<\/em> Upani\u1e63ad<\/em>, in the\u00a0Ha\u1e6dha Yoga Prad\u012bpik\u0101<\/em>, the\u00a0Ghera\u1e47\u1e0da Sa\u1e41hit\u0101<\/em> etc. It’s quite obvious that\u00a0\u015aivopadhyaya<\/em> implies\u00a0khecar\u012b<\/em>-mudr\u0101<\/em>, which is known in ha\u1e6dha<\/em>–yoga<\/em> in particular, in spite of the fact that in Ka\u015bmir\u00a0\u015aaivism\u00a0<\/em>it is also known as the practise performed inside consciousness. It is clear, that in India, some masters could claim that practises from different traditions cannot be mixed, but other gurus<\/em> boldly mixes them and see their interconnection. I incline towards the latter approach. It is interesting that\u00a0\u015aivopadhyaya<\/em> quotes\u00a0\u015bloka<\/em> from the\u00a0Bhagavadg\u012bt\u0101<\/em>\u00a0while commenting this\u00a0\u015bloka<\/em> from VBT:<\/p>\n

\u0938\u094d\u092a\u0936\u093e\u0930\u094d\u0928\u094d\u0915\u0943\u0924\u094d\u0935\u093e<\/span> \u092c\u093f\u0939\u092c\u093e\u0930\u094d\u0939\u094d\u092f\u093e\u0902\u0936\u094d\u091a\u0915\u094d\u0937\u0941\u0936\u094d\u091a\u0948\u0935\u093e\u0928\u094d\u0924\u0930\u0947<\/span> \u092d\u094d\u0930\u0941\u0935\u094b\u0903\u0964<\/span>
\n\u092a\u094d\u0930\u093e\u0923\u093e\u092a\u093e\u0928\u094c<\/span> \u0938\u092e\u094c<\/span> \u0915\u0943\u0924\u094d\u0935\u093e<\/span> \u0928\u093e\u0938\u093e\u092d\u094d\u092f\u0928\u094d\u0924\u0930\u091a\u093e\u093f\u0930\u0923\u094c \u0964\u0964\u096b<\/span>.\u0968\u096d\u0964\u0964<\/p>\n

<\/span>spar\u015b\u0101nk\u1e5btv\u0101 bahirb\u0101hy\u0101\u1e43\u015bcak\u1e63u\u015bcaiv\u0101ntare bhruvo\u1e25\u0964
\n<\/span>pr\u0101\u1e47\u0101p\u0101nau samau k\u1e5btv\u0101 n\u0101s\u0101bhyantarac\u0101ri\u1e47au\u00a0\u0964\u0964\u00a0<\/span>5.27\u0964\u0964<\/span><\/em><\/p>\n

Leaving with external (world) the tangency (of consciousness), concentrating the look between the eyebrows, a yogin balances pr\u0101\u1e47a and ap\u0101na.<\/em><\/p>\n

This technique is known in\u00a0ha\u1e6dha<\/em>–yoga<\/em> as bhr\u016bmadhya<\/em>–d\u1e5b\u1e63\u1e6di<\/em> or\u00a0\u015b\u0101mbhav\u012b<\/em>-mudr\u0101<\/em>. It is for a reason, that it is often associated with s\u0101dhana<\/em> of khecar\u012b<\/em>–mudr\u0101<\/em>. However, in\u00a0Ka\u015bmir\u00a0\u015aaivism<\/em>, this practise means the way to achieve pratimilana<\/em>–sam\u0101dhi<\/em>, or bhairav\u012b<\/em>–mudr\u0101<\/em> (the union of internal and external spaces), that is often acquired through the practise of maithuna<\/em> in kaula\u00a0<\/em>ritual. Then in accord with the\u00a0Tantr\u0101loka<\/em> and the Mah\u0101rtha<\/em>\u00a0Ma\u00f1jar\u012b<\/em> (the text which is connected with\u00a0Gorak\u015ban\u0101th<\/em> according to n\u0101thas<\/em>), the sound \u2018ha<\/em>\u2019, which is made during mah\u0101k\u015bobha<\/em> (orgasm) – is the sound of an\u0101hata<\/em>, which dissolves (laya) the mind. However, it is more likely that in this practise it is implied \u2018the internal coition\u2019 of Ku\u1e47\u1e0dalin\u012b<\/em>\u00a0\u015aakti<\/em>, upraised to\u00a0\u015aiva<\/em> in sahasr\u0101ra<\/em> cakra<\/em>, where\u00a0\u015aakti<\/em> was released in the space above the crown of the head.<\/p>\n

All these methods, actually, could become the one unified process for those who don\u2019t stuck in modern yoga<\/em>, where everything is being \u2018divided\u2019,everyone \u2018comes up with something new\u2019 because of the obsession with markets and trade concepts.<\/p>\n

\u00a0<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Despite the fact that some traditions criticise methods of other samprad\u0101ya, sometimes it happens, however, that they themselves utilise them. For example, Abhinavagupta and others criticised Pata\u00f1jali’s methods. Even though you can often come across the usage of methods of … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[97,4,83],"tags":[128,129,67,130,20,103,127,81,33,27,126,125,36,12,31],"class_list":["post-651","post","type-post","status-publish","format-standard","hentry","category-tantra","category-texts","category-yoga","tag-bhagavadgita","tag-gheraa-sahita","tag-goraksanatha","tag-haha-yoga-pradipika","tag-kasmir-saivism","tag-kualini","tag-mudra","tag-patanjali","tag-praa","tag-praayama","tag-sakti","tag-siva","tag-tantra","tag-vbht","tag-yoga"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/651","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=651"}],"version-history":[{"count":1,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/651\/revisions"}],"predecessor-version":[{"id":652,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/651\/revisions\/652"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=651"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=651"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=651"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}