Kuṇḍalinī Rising and Liberation in the Yogavāsiṣṭha: The Story of Cūḍālā and Śikhidhvaja

16 Pages·2017·0.24 MB·English

religions
Article
Kundalin¯ı Rising and Liberation in the Yogava¯sistha:
. . ..
´
The Story of Cu¯da¯la¯ and Sikhidhvaja
.
AnaLauraFunesMaderey
PoliticalScience,PhilosophyandGeographyDepartment,EasternConnecticutStateUniversity,WebbHall348,
83WindhamStreet,Willimantic,CT06226,USA;[email protected]@gmail.com
Received:4September2017;Accepted:10November2017;Published:14November2017
Abstract: VariousS´aivaTantricelementshavebeenidentifiedintheYogava¯sis..tha,butlittlehasbeen
writtenabouttheroleofkun.d.alin¯ırisinginrelationtothistext’snotionoflivingliberation(j¯ıvanmukti).
ThestoryofCu¯d.a¯la¯ andS´ikhidhvajaisrelevanttoexamineinTantricstudiesnotonlybecauseit
includesoneofthefewdescriptionswithinSanskritliteratureofakun.d.alin¯ıexperienceasexplicitly
pertainingtoawoman,butalsobecauseitofferskeyelementsofcomparisonbetweenexperiences
ofenlightenment: oneincludingkun.d.alin¯ırising(Cu¯d.a¯la¯)andanotheronewithoutit(S´ikhidhvaja).
ThispapercomparesCu¯d.a¯la¯’sexperienceofenlightenmentwiththatofS´ikhidhvaja’sinorderto
understandwhatrolekun.d.alin¯ırisingplaysinthepursuitforliberation.
Keywords: Cu¯d.a¯la¯ andS´ikhidhvaja;ha.thayoga;kun.d.alin¯ı;liberation;Tantra;yoga;Yogava¯sis..tha
1. Living/Bodiless/EmbodiedLiberation
TheYogava¯sis..tha(YV)initslongerversioniscalledtheMaha¯ra¯ma¯yan.a,1 whichwasknownfor
expoundingtheideaofthejivanmukta,orabeingwhoattainsemancipationwhilestillliving. Thistext
narratesthesageVasis.t.ha’sphilosophicaladviceandinstructionstobecomeenlightenedtotheyoung
and dejected prince Ra¯ma through a series of interconnected stories (a¯khya¯na). By the time that
Vidya¯ran.ya(14thcentury)quotestheYVasthemainsourcefortheideaoflivingliberation,Advaita
Veda¯nticovertonesareemphasizedinitsreading(Dasgupta1952,pp. 251–52;Slaje1998,p. 116). Both
theYVandAdvaitaVeda¯ntaphilosophiessuchasthoseofGaud.apa¯da,S´an˙kara,andMan.d.anamis´ra
understand living liberation as a state free from sorrow and delusion, only attainable through
knowledge(jña¯na)oftheselfastheonlyreality. Bothagreethatthestateofultimatefreedomfrom
bondage is not gained by almsgiving, performing austerities, strenuous yoga practices, or rituals,
although some of these may assist in attaining knowledge. When it comes to details on how
knowledgebringsaboutlivingliberation,theYVbuildsupontheessentialelementsofdetachment
1 IwillnotbeaddressingtheolderversionknownasMoks.opa¯ya(MU)ortheshorterversioncalledLaghuyogava¯sis.tha(LYV).
ThesectionconcerningthepassagesIwillbeusingforthispaper(BookVIcalledNirva¯n.a-prakaran.a)hasnotbeencritically
editedyet.(SeeSlaje2005).Thisessayoffersafirstapproachtothetopicofkun.d.alin¯ıintheYogava¯sis..tha(YV)andconsists
mainlyonahermeneuticalandphilosophicalanalysisoftherelevantpassagesintherecentandmostprevailingrecension
oftheYV—whichisamodifiedversionthatpresupposestheMUandtheLYVandisavailableinthethirdeditionofthe
text,firstpublishedbyV.L.SharmaPansikarin1918. (SeePansikar2008). FordetailsontherelationbetweentheMU,
theLYV,andtheYVsee(Hanneder2006).AphilologicalcomparisonbetweentheMUandtheYVwouldbedesirablein
ordertodetectanyrelevantchangesfromtheearlierShaivastrataofthistextandthatofthelaterredactionwhichseems
tohavereceivedastronginfluencefromAdvaitaVeda¯nta.PeterThomimentionsthatthereareabout30instanceswhere
readingsoftheCu¯d.a¯la¯episodedifferbetweenversions.(SeeThomi1980;1983,p.109).Thisproject,however,isbeyondthe
purposeofthisessay.
Religions2017,8,248;doi:10.3390/rel8110248 www.mdpi.com/journal/religions
Religions2017,8,248 2of16
and discrimination to include the practices of becoming aware of one’s breath (pra¯n.acinta¯)2, inner
calmness(antah.s´¯ıtalata¯)3,anddestructionofthemind(manona¯s´a)4.
AndrewFort(2015,p. 248)callsthismodeloflivingliberation“YogicAdvaita”5andpointsout
thatanimportantdistinctionismadeherebetweenlivingliberation(j¯ıvanmukti)andbodilessliberation
(videhamukti). SuchadistinctionisaccountedforintheorthodoxIndianphilosophicaltraditionby
appealingtotheideathat,afterenlightenment,thebodycontinuesitsexistenceduetotheresidual
imprintoftheactivityofpastactions. Oncethosetracesofpastactionsareexhausted,final,bodiless
liberationisattained. Theonlyreasonlivingliberationispossibleseemstobethatthephysicalbody
cannotvanishatthesametimethattheminddoes. Sincefinalliberationcanonlyreallyhappenafter
death,livingliberationseemstobetakenasaninevitablestepintheprocesstowardsfinalrelease
ratherthanasanessentialcomponentofit.
Thetensionbetweenliberationwithinthebodyandbodilessliberationisclearlyillustratedin
thestoryofQueenCu¯d.a¯la¯ andKingS´ikhidhvajaintheYV.Thenarrativeofthisstorydevelopsalong
34chapters(YV VIa.77–110)inthefirst(pu¯rva¯rdha)sectionofBookVIcalledNirva¯n.aprakaran.aand
offersadetaileddescriptionoftheprocessbywhicheachmemberofthisroyalcoupleattainsliberation.
Mosttreatmentsonthetopicofembodiedliberationfocussolelyonthecharacteristicsoftheliberated
beingwhilestillalive(seeFort1991). Yet,ifthefocusisshiftedtotheprocessbywhichapersonattains
thestateoflivingliberation,ascanbedonebyanalyzingthestoryofCu¯d.a¯la¯ andS´ikhidhvaja,we
seethatwhilea¯tmajña¯naorknowledgeoftheselfmayconstitutetheessentialelementinthepathby
whichonebecomesenlightenedinthislife,itisnotnecessarilythemeansbywhichonecanremain
freelyembodied.
ThestoryofCu¯d.a¯la¯ andS´ikhidhvajaofferskeyelementsofcomparisonbetweenexperiencesof
enlightenment: oneincludingkun.d.alin¯ırising—thatofthefemale,Cu¯d.a¯la¯—andanotheronewithout
kun.d.alin¯ırising—thatofthemale,S´ikhidhvaja.However,itwillbeshownthatS´ikhidhvaja’sexperience
ofenlightenmentonlyseemstolackkun.d.alin¯ıarising. Hisprocessofattainingembodiedliberation
ismadepossiblebyCu¯d.a¯la¯’sintervention,which,Iargue,playstheroleofS´ikhidhvaja’skun.d.alin¯ı
herself. ItisrelevanttoreviewthisstoryandtoexamineitinTantricstudiesbecauseitincludesone
ofthefewdescriptionsintheSanskritliteratureofakun.d.alin¯ıexperienceasexplicitlypertainingto
awoman. SomebhaktielementshavebeenidentifiedintheliberatingprocessundergonebyCu¯d.a¯la¯
andS´ikhidhvajabasedontheirrelationshipasfriends,lovers,andpartnersinamarriage. Isuggest,
however,thattheliberatingprocessnarratedhereshould,firstofall,bereadthroughaS´aivaTantric
lens.6 ThereisnotonlyastrongS´aktacomponentinthestory,asrepresentedbytheroleofCu¯d.a¯la¯ in
S´ikhidhvaja’sliberation,butalsoanimportantcriticismtotheideathatjña¯nayogaaloneteachesus
howtolivefreelyinthisworld;raisingthekun.d.alin¯ıisalsorequired. Thispaperanalyzeswhatthe
“raising”ofthekun.d.alin¯ıconsistsofandtherolethatkun.d.alin¯ıplaysintheexperienceofliberationas
presentedintheYV.
2 See Bhus´und.a’s story (bhus´und.opa¯khya¯na) in YV VI.24.8: a¯tmacinta¯vasya¯na¯m madhya¯dekatma¯ maya¯ sarvaduhkhaks.ayakar¯ı
sarvasaubha¯gyavardhan¯ıka¯ran.amj¯ıvitasyehapra¯n.acinta¯sama¯s´rita¯.
3 See Inquiry into Meditation (dhya¯n˙avica¯ra), YV V.56.7: imam gun.asama¯ha¯ramana¯tmatvena pas´yatah. antahs´¯ıtalata¯ ya¯sau
sama¯dhiritikathyate.
4 SeethestoryoftheDeer-likeMind(manoharan.ikopa¯khya¯nam),YVVIb.45.63:ja¯gratsvapnasus.upta¯na¯msvabha¯vamivaturyagah.
va¯sanaivamanah. svavica¯ren.anas´yati.
5 SlajedisagreeswithFortsubsumingtheYVto“YogicAdvaita”onthegroundsthattheYVdoesnotadvocaterenouncement
(sam.nya¯sa)asAdvaitaVeda¯ntaphilosophersusuallydoandthatthenotionofsama¯dhiintheYVisverydifferentfromthe
wayitisdefinedintheAs.t.a¯n˙gayogaofPatañjali(SeeSlaje2000,pp.179–80).AlthoughitistruethattheYVdismissescertain
yogicpracticessuchasbreathingtechniquesandothereffortfulandpainfulmethodstoattainknowledgeandliberation,
itisnotlesstruethattheYVoffersitsownuniqueyogicwayofguidingtheseekertowardsthestateofenlightenment.Itis
underabroadernotionof“yoga”thatitisacceptabletotalkabouta“YogicAdvaita”intheYV(SeeChapple2011).
6 Bhattacharyya(1951)hasshownsomespecificS´aivaelementspresentintheYVandtheimportanceofreadingitsstories
withsuchabackgroundinmind.Hanneder(1988)demonstratesthataS´aivabackgroundisneededtounderstandapassage
aboutthestoryofthecrowBhus´un.d.aintheYVNirva¯n.aprakaran.a.
Religions2017,8,248 3of16
2. IntroductiontotheStory
S´ikhidhvaja,averyhandsomeandvirtuousprince,assumedtheruleofthekingdomattheage
of16yearsoldwhenhisfatherdied(YVVIa.77). Despitehisyoungage,hewasabletogovernwith
courage, compassion, and fairness. One day, while walking through the beautiful gardens of the
palace, he imagined what it would be like to someday share them with a beloved one. Soon after
that,hisministersintroducedS´ikhidhvajatoaperfectmatchforhim: awomannamedCu¯d.a¯la¯. From
the moment thatCu¯d.a¯la¯ and S´ikhidhvaja met, they connected deeply. Cu¯d.a¯la¯ was well-versedin
the arts of dancing and playing musical instruments. They enjoyed each other’s company while
wandering through the forests, playing in the gardens, and learning arts and sciences. Their love
for each other grew so much that their “hearts were only meant to be for one another” (VIa.77.45
anyonya-hr.daya-sthatva¯diva).
Cu¯d.a¯la¯ andS´ikhidhvajaweredelightedwitheachother’scompanyformanyyearsuntiltheir
bodiesbegantoslowwithage. Realizingtheevanescenceoflife,theywentinsearchofwhatcould
givethemhappinessinallstagesofexistence.Theystartedlearningthephilosophyofknowingtheself
(a¯tmajña¯na)andpracticingmeditationwithmanysagesuntiltheybecamedetachedfromtheirbodies.
Detachment (vaira¯gya) is one of the two essential elements on the path of knowledge (jña¯na).
The story tells us that both Cu¯d.a¯la¯ and S´ikhidhvaja attained it at the same time. However, it was
Cu¯d.a¯la¯ whofirstexperiencedtheawakening(prabodha)tothetrueselfwithin(78.52). Herexperience
ofenlightenmentisdescribedasastateofcontentmentandequanimity. Restinginastateofperfect
blisswithoutpassionoraffliction,thequeenbecamesoradiant,youthful,andgracefulthattheking
inquiredaboutthecauseofheralmostsupernaturalbeauty(79.1–11). Sheattemptedtoexplainto
S´ikhidhvajathenatureofthischangebydescribingthestateofmindthathadledherthere,buthe
ridiculedher. Itwasimpossibleforhimtounderstandwhatshemeantwhentalkingaboutherinsight
andmeditations,havingnotexperiencedthesamefeelingsofcontentmentandequanimityhimself.
Thequeenthuscontinuedwiththepracticeofsilentcontemplationontheselfasshealsomaintained
herusualdailyactivitiesandresponsibilities(80.12). Althoughshewasalwayscontentandfreefrom
desire,playfully,Cu¯d.a¯la¯ foundherselfwishingtofly.7
Howisitpossibletoentertainawishinone’sawakenedmindwhenoneofthemaincharacteristics
of this state is to be free from desire? Traditionally, this is explained by the theory of residual
karma(pra¯rabdha),whichholdsthattheeffectsofapastactionmustnecessarilybearfruit. Soeven
whileitistruethatthequeenhadattainedknowledgeoftheself,theTa¯tparyapraka¯s´acommentary
interpretsthearousalofherdesiretoflyasbeingduetothe“strengthoftheresidualkarma”acting
uponher.8 Vidya¯ran.ya,inhisAdvaitaVeda¯nticinterpretationofthetext,considerstheliberatedin
life(j¯ıvanmukta)tonotbeaffectedbytheseemingappearanceofpassionsandattachmentsforthe
simplereasonthat,oncefirmlyestablishedinthetruth,thej¯ıvanmuktaknowsthemasmereillusory
appearances(a¯bha¯sa).9 AlthoughAdvaitaVeda¯nticreadingsofferanon-dualistinterpretationofliving
liberation,theyareunabletograspthenatureofCu¯d.a¯la¯’sembodiedexperience,whichwouldseem
tobemoreappropriatelyunderstoodfromtheperspectiveoftheTrikasystemofKashmirS´aivism,
asBhattacharyya(1951)oncesuggested. ItiswithinthisTantricphilosophythatonecanunderstand
thatbeingliberatedwithinlife,andthereforehavingtranscendedone’sowndesires,doesnotimply
thatonelacksvolition.Themaindifferencebetweenhavingadesire(ka¯ma)andhavingavolition(iccha¯)
7 YVVIa.80.13:ekada¯nityatr.pta¯ya¯niriccha¯ya¯apisvayam|cu¯d.a¯la¯ya¯babhu¯veccha¯l¯ılaya¯khagama¯game.
8 SeeTa¯tparyapraka¯s´acommentaryto80.13:khegama¯gamodevavatsamca¯rastadvis.ayeiccha¯babhu¯vata¯dr.s´apra¯rabdhas´es.abala¯ditibha¯vah..
9 See(Dasgupta1952,p.252).
Religions2017,8,248 4of16
isthatdesireappearsconditionedbyanoutcome10,whereasvolitionisself-determined(sva¯tantrya)or
“playfully”willed,imitatingS´iva’swill(iccha¯s´akti)tocreateortodissolvetheworld.
Inordertoacquirethepowertofly(khagama¯gama-siddhi),Cu¯d.a¯la¯ retreatedfromhermundane
activitiesintoasecludedplaceanddevotedherselfaloneforalongtimetothepracticeofremaining
stillandbringingtheflowofthebreathupwardstoapointinbetweentheeyebrows.11
AsifallowingCu¯d.a¯la¯tobebyherselfwhileshedidheryogicpractice,thenarrationisinterrupted
byadialoguebetweenVasis.t.haandRa¯ma(80.16). Ra¯maasksaboutthepossibilityofproducinga
bodilymovementupwardwhileatthesametimeimmobilizingthevibratingforces(spanda)thatcause
theupwardactionofthelimbs. ThreechaptersarethendedicatedtorespondingtoRa¯ma’squestion.
NotonlydoesVasis.t.hasharetechniquesforhowtofly,butalsoadetaileddescriptionofthekun.d.alin¯ı,
includingwhereitislocatedandhowitrises;howitrelatestothevitalbreath,tohealth,tolongevity
andtoothersupernaturalyogicpowerssuchasbecomingsmall,big,light,orheavy;andhowitoffers
thepowertoenterintootherbodies.
3. DescribingKun.d.alin¯ı
The technique of how to fly described by Vasis.t.ha in the YV is very different from the ones
describedintheha.thayogamanuals.12 TheYVrejectspracticesinvolvingherbs,knives,gems,drugs,
andmantras(80.27–29). Instead,thepracticethatCu¯d.a¯la¯ wasengagedwithinvolvedthe“practiceof
restrainingthebreath-flow”(pra¯n.a¯yama-ghana-abhya¯sa),aswellasrenouncingthetendenciestowards
anger,greed,attachment,aversion,andothernegativeemotions(80.33). ItiswhilerelatingtoRa¯ma
thepracticeofholdingorrestrainingthebreaththatVasis.t.haoffersadetailedandvividdescriptionof
kun.d.alin¯ı(80.37–48).13
pariman.d.alita¯ka¯ra¯ marmastha¯nam. sama¯s´rita¯ |
a¯ntraves..tanika¯ na¯mana¯d.¯ına¯d.¯ıs´ata¯s´rita¯ ||36||
Thereisacircularlyshaped(pariman.d.alita¯ka¯ra¯)tubularvein(na¯d.¯ı)called‘intestinetwining’
(a¯ntraves..tanika¯na¯ma)thatrests(sama¯s´rita¯)inasecretvitalplace(marmastha¯nam. )[withinthe
body]14amidsthundredsoftubularveins(na¯d.¯ıs´ata¯s´rita¯).15
10 SomepopulartranslationsoftheshortversionoftheYV(Laghuyogava¯sis..tha)addtothestorytheideathatCu¯d.a¯la¯wanted
tolearnhowtoflysothatherhusbandcouldseethatshehadachievedself-knowledge. SeeAiyer(1896,p. 276)and
Gherwal(1930).Thissenseis,however,absentintheoriginalSanskritversionofthePansikareditionusedhere.Athorough
philologicaldiscussiononthispointwouldrequireacomparisonofthissectionwiththeMoks.opa¯ya,whichisunfortunately
notyetpublished.
11 YV80.15ekaivaika¯ntanirata¯sva¯sana¯vasthata¯n.gika¯|u¯rdhvagapra¯n.apavanacira¯bhya¯samcaka¯raha||
12 Thetechniquebywhichonedevelopsthepowerof“dwellinginthesky”wascalledkechar¯ımudra¯intheBhairava¯gama.
Althoughnotalwaysassociatedwiththeabilitytofly(Mallinson2008,pp.183–84,n.113),kechar¯ımudra¯isstillassociated
withflyingbyfolkyogictraditionsandyogapractitionersinIndia(Mallinson2008,p. 32,n. 153),perhapsbecauseits
practicecancreateasenseofbodilylightness. Kechar¯ımudra¯ wasincorporatedintotheschoolsofha.thayogaduetoits
associationwithmethodsofconqueringdeaththatinvolvedthedrinkingofabodilyfluidcalledamr.ta,consideredtobe
capableoffreeingusfromoldageanddisease.Ha.thayogamanualsdescribethepracticeasinvolvingthelengtheningof
thetongue(sometimesbycarefullycuttingthefrenum)tofreeitsothatitcanbeinsertedabovethepalateandblockthe
passagethroughwhichtheelixirofimmortalityisbelievedtoflowdowntothedigestivefire,whereitgetsburntand
wasted(Ha.thaprad¯ıpika¯3.32–42in(DigambarajiandKokaje1998)).ThestoryofCu¯d.a¯la¯andS´ikhidhvajaintheYVplaysboth
withtheliteralandmetaphoricalsenseofflyingthroughthesky,foritisthroughtheliteralpowerofflyingthatCu¯d.a¯la¯is
abletotransmittoS´ikhidhvajatheknowledgeofhowtodwellwithinthemetaphorical“sky”ofliberatedconsciousness.
13 Thetranslationofallthefollowingversesisoriginal.IwanttothanktheSanskritreadinggroupatLoyolaMarymount
University,LosAngeleswherewereadanddiscussedthissectionduringthespringsemesterof2016.Iamgratefultothe
editorsofthisjournal,whoinsistedonmyrefiningthefirstversionofthetranslation.Aspecialacknowledgmentisdueto
JesseKnutsonforcorrectingtheprevioustranslationandguidingmetowardsabetterunderstandingoftheSanskritin
thesepassages.
14 Accordingtoha.thayogatexts,thatsecretplaceisinthemu¯la¯dha¯ra,the“root-base,”usuallylocatedatthebottomofthespine
betweentheanusandtheperineum.Thena¯d.¯ımentionedheremustbethecentralchannelofthesubtlebodyanatomy,known
assus.umna¯.Seethecommentary:mu¯la¯dha¯resa¯rdhatrivalayaves..tana¯ntah.suptakun.d.alin¯ıs´aktigarbha¯msus.umna¯na¯d.¯ıvarn.ayati||
15 Tubes,veinsspreadingthroughoutthewholebody.Thereare72,000veinsthatbranchoutofamainoneaccordingtothe
yogicmapofsubtleanatomy.Seecommentary:sarvadehaprasr.tadva¯saptatisahasras´a¯khapradha¯nana¯d.¯ıs´ata¯s´rita¯m||
Religions2017,8,248 5of16
v¯ın.a¯gra¯vartasadr.s´¯ısalila¯vartasannibha¯ |
lipya¯rdhom. ka¯ra¯samstha¯na¯ kun.d.ala¯vartasamsthita¯ ||37||
It is curled like the uppermost part of the Indian lute (v¯ın.a¯gra¯vartasadr.s´¯ı); it swirls like
the eddy of a whirlpool (salila¯vartasannibha¯); it is shaped like half of the written form
of the syllable “om” (lipya¯rdhom. ka¯ra¯samstha¯na¯); it is arranged like the coil of an earring
(kun.d.ala¯vartasamsthita¯).
deva¯suramanus.yes.umr.ganakrakhaga¯dis.u|
k¯ı.ta¯dis.vabjaja¯ntes.usarves.upra¯n.is.u¯dita¯ ||38||
It is present in all living beings (sarves.u pra¯n.is.u¯dita¯): in gods, demons, and humans
(deva¯suramanus.yes.u);interrestrial,aquatic,andaerialanimals(mr.ganakrakhaga¯dis.u);inbeings
borninthewatersuchasinsects,worms,etc. (k¯ı.ta¯dis.vabjaja¯ntes.u).
s´¯ıta¯rtasuptabhog¯ındrabhogavadbaddhaman.d.ala¯ |
sita¯ kalpa¯gnivigaladinduvadbaddhakun.d.al¯ı||39||
It is coiled in tight circles (baddhaman.d.ala¯) like the sleeping cosmic serpent Ananta
when suffering from cold (s´¯ıta¯rtasuptabhog¯ındrabhogavad). It is bright (sita¯) and tightly
coiled (baddhakun.d.al¯ı) like the moon falling down into the cosmic fire [of dissolution]
(kalpa¯gnivigaladinduvad).16
u¯rorbhru¯madhyarandhra¯n.ispr.s´ant¯ıvr.ttacañcala¯ |
ana¯ratamcasaspanda¯ pavama¯nenatis..thati||40||
It is fluctuating in its movement (vr.ttacañcala¯) as it touches (spr.s´ant¯ı) the inner cavities
(randhra¯n.i) from the anus to the middle of the eyebrows (u¯rorbhru¯madhya) and remains
(tis..thati)pulsatingcontinuously(ana¯ratamcasaspanda¯)alongwiththeflowofthebreath
(pavama¯nena).17
tasya¯stvabhyantaretasminkadal¯ıkos´akomale|
ya¯ para¯ s´aktih. sphurativ¯ın.a¯vegalasadgatih. ||41||
Initsinterior(tasya¯stvabhyantare),whichistenderlikeaplantainsheath(tasminkadal¯ıkos´akomale),
thatwhichisthesupremecreativepower(ya¯ para¯ s´aktih.)vibrates(sphurati)lightning-fast
likethestringsofawell-playedIndianlute(v¯ın.a¯vegalasadgatih.).
sa¯ cokta¯ kun.d.al¯ına¯mna¯ kun.d.ala¯ka¯rava¯hin¯ı|
pra¯n.ina¯mparama¯ s´a¯ktih. sarvas´aktijavaprada¯ ||42||
16 The image alluded here is that of the serpent Ananta or S´es.a, who remains lying down, coiled up in the original
waters of creation after each cycle of cosmic destruction caused by fire at the end of a cosmic era (kalpa). It is said
that Ananta uncoils into straight white lines at the time of creation. See commentary: s´¯ıtena¯rtah. s´¯ıta¯rtiniva¯ran.a¯ya
dr.d.habaddhaman.d.alaitiya¯vat|tatha¯vidhasyasuptasyabhog¯ındrasyabhogah. ka¯yastadvadbaddhamman.d.alamyaya¯|sita¯s´ubhra¯
|kalpa¯gnina¯ vigalata¯ antarvalaya¯ka¯rarekha¯sphu¯.titenenduna¯ |Anotherwaytotranslatekalpa¯gniisas“digestivefire”. See
commentary:tulyambaddha¯kun.d.al¯ıvalaya¯kr.tiryaya¯|athava¯kalpatejaran.asamarthobhavat¯ıtikalpo’agnirja¯.tha¯ra¯gnistenavigalanyo
mu¯rdhniyogas´a¯straprasiddhas´candrah. saevavil¯ıyamu¯la¯dha¯reprasr.toghan¯ıbhu¯yatatrabaddhakun.d.ala¯kr.tistadvatsthitetyutpreks.a¯
||.Themoon-dropreferstoanesotericsubstancebelievedtobestoredinthecenteroftheheadcalledamr.taor“nectarof
immortality,”whichisseenasconstantlyflowingdownfromtherootofthepalateintothedigestivefire,whereitgetsburnt
and“cooked,”latertobetransformedandwastedinthesemen(Goraks.as´ataka3.29inMallinson2012,Hat.haprad¯ıpika¯
3.100inDigambarajiandKokaje1998). Theha.thayogatraditionconsidersthatbykeepingthesubstancewithoutfalling
intothatfireandwithoutbeingejectedthroughthepenis,itwouldpreventtheagingprocessandguaranteelonglife
(Ha.thaprad¯ıpika¯3.42,3.87–90,4.28).
17 Theflowofbreathreferstothefivepra¯n.asorbodilywindsthatareconsideredtoflowthroughoutthebodilyorgans.See
commentary:pavama¯nenapra¯n.a¯dina¯saspanda¯||
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Andsheiscalled(sa¯ cokta¯)Kun.d.alin¯ı(kun.d.al¯ına¯mna¯),sincesheflowsinaspiralingshape
(kun.d.ala¯ka¯rava¯hin¯ı). She is the supreme power of living beings (pra¯n.ina¯m parama¯ s´a¯ktih.),
providingtheenergyforalltheircapacities(sarvas´aktijavaprada¯).
anis´amnih.s´vasadru¯pa¯ rus.itevabhujan˙gam¯ı|
sam. sthitordhv¯ıkr.tamukh¯ıspandana¯hetuta¯mgata¯ ||43||
Breathinginandout(nih.s´vasadru¯pa¯)incessantly(anis´am)likeafuriousfemalesnake(rus.iteva
bhujan˙gam¯ı)whichispositionedfacingupward(sam. sthitordhv¯ıkr.tamukh¯ı),sheisthecause
ofallvibration[inthebody](spandana¯hetuta¯mgata¯).
yada¯ pra¯n.a¯niloya¯tihr.dikun.d.alin¯ıpadam|
tada¯ sam. vidudetyantarbhu¯tatanma¯trab¯ıjabhu¯h. ||44||
Whenthewindofthevitalbreath(yada¯pra¯n.a¯nilo)intheheart(hr.di)goes(ya¯ti)totheplace
ofthekun.d.alin¯ı(kun.d.alin¯ıpadam),then(tada¯)anawarenessarises(sam. vidudeti),theseedof
allasyetundifferentiatedgrossandsubtleelements(antarbhu¯tatanma¯trab¯ıjabhu¯h.).18
yatha¯ kun.d.alin¯ıdehesphuratyabjaiva¯lin¯ı|
tatha¯ sam. vidudetyantarmr.duspars´avas´odaya¯ ||45||
As(yatha¯)kun.d.alin¯ıvibratesinthebody(kun.d.alin¯ıdehesphurati)likeafemalebeeinside
alotus(abjaiva¯lin¯ı),consciousnessariseswithin(tatha¯ samvidudetiantar)astheemerging
desire(vas´odaya¯)[forthosethings—thesenseobjects]whosetouchistender(mr.duspars´a).
spars´anam. mr.duna¯nyonya¯lin.gika¯ tatrayantrayoh. |
yatha¯ sam. vidudetyuccaistatha¯ kun.d.alin¯ıjava¯t||46||
Contact arises tenderly (spars´anam. mr.duna¯), as there is (tatra) the mutual embrace
(anyonya¯lin.gika¯) of both mechanisms (yantrayoh.) [of awareness (samvid) and kun.d.alin¯ı].
Whentheawareness[ofanobject]arisesintensely(yatha¯sam. vidudetyuccais),kun.d.alin¯ıalso
risesupswiftly(kun.d.alin¯ıjava¯t).
tasya¯msamastha¯ sam. baddha¯ na¯d.yohr.dayakos´aga¯h. |
utpadyantevil¯ıyantemaha¯rn.avaiva¯paga¯h. ||47||
Allthetubularchannelsareconnectedtogetherinkun.d.alin¯ı(tasya¯msamastha¯ sam. baddha¯
na¯d.yo)andruntotheheart(hr.dayakos´aga¯h.). Theyflowoutwardandconvergebacktogether
again(utpadyantevil¯ıyante)likeriversontheirwaytotheocean(maha¯rn.avaiva¯paga¯h.).
nityampa¯totsukataya¯ praves´onmukhaya¯ taya¯ |
sa¯ sarvasam. vida¯mb¯ıjamhyeka¯ sa¯ma¯nyuda¯hr.ta¯ ||48||
Sheconstantly(nityam)descendsandexistsasthea¯pana(pa¯totsukataya¯)andentersasthe
pra¯n.a(praves´onmukhaya¯taya¯). Sheistheseedofallawareness(sarvasam. vida¯mb¯ıjam),indeed
sheiscalled‘theuniversalone’(hyeka¯ sa¯ma¯nyuda¯hr.ta¯).
Kun.d.alin¯ı is characterized by Vasis.t.ha as the most powerful vital force that, with its touch,
producesawarenessorconsciousnessintheformofsensationsandthoughts.Buthowcouldsomething
18 Thegrosselementsarethefivenaturalelements:space,air,water,fire,andearth(bhu¯ta-s).Thesubtleelementsarethefive
qualitativeelements:sound,touch,taste,form,andsmell(tanma¯tra-s).Thepassagereferstoaninitialawarenessthatariseseven
beforethenaturalelementsaredividedintofive,thatis,evenbeforetheworldofmultiplicityappears.Seecommentary:yada¯hr.di
sthitah.pra¯n.ah.kun.d.alinya¯a¯kr.s..tah.sanapa¯navr.ttya¯kun.d.alin¯ıpadamya¯titada¯bhu¯tatanma¯tra¯n.yapañc¯ıkr.tabhu¯ta¯nyevab¯ıjamupa¯da¯namyasya
tatha¯vidheantah.karan.ebhavat¯ıtibhu¯j¯ırvasam.vitsmr.tisam.kalpa¯dhyavasa¯ya¯bhima¯nara¯ga¯divr.ttibhedairantarudet¯ıtyarthah. ||
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produce consciousness if it is not already conscious itself? And if consciousness itself (citsam. vit)
is infinite, how then can it be confined within the body? In other words, how could the infinite
becomelessinfinite? Ra¯ma’squestions(49)areansweredbyVasis.t.hawithanon-dualistcosmology.
Thesageexplainsthatconsciousness(cinma¯tra)inhabitsthefiveelementalparticlesofspace,air,water,
fire, andearth(bhu¯tatanma¯tra-s)andthatthroughtheircombination(56)—averycomplicatedand
repeated process of quintuplication—they form our bodies and everything else reflecting various
degreesofawareness(52–53). Thecombinationofthefiveelements(pañcaka)providesthematerialfor
embodiment,butitisthelivingprinciplewithinorj¯ıvaanditswind-likevibration(anilaspanda)that
setsthebodiesinmotion(63)accordingtotheirvolition(san˙kalpa)(57).
Tobealiveisthustoembodyacertainvolition(san˙kalpa). Thenaturaldirectionalitiesofinner
psychosomaticmovementsaretheplacefromwhichourvariousdesires(va¯sana¯-s)areproduced. They
disposeourbodyanditssensory–motorfacultiestoactincertainways(goodorbad)accordingtothe
useofone’sintelligence(prajña¯)inordertoenjoythefruitsofone’sactions(66–68). Itistheva¯sana¯-s19
(ourdeterminateaffections, tendencies, anddesires)thatthewisecanguide, harness, orsuppress
(65–66)whileliving,notourvolitionorsan˙kalpa(ourwilltoactinonewayoranother). Atreecan
remainhealthy,firm,andalivewiththebranchesandfruitscut,butitwouldnotbepossibleforitto
continuetolivewithouttheroots. Inthesameway,aliberatedpersoncancutthefloweringdesires,
andtheirfruits,butitwouldstopbeingalivingliberatedbeingwerethatpersontocuttheinward
movementsandprinciplesofactionthatkeepthebodyalive. Itisonethingtolettheelementsofone’s
bodyperishontheirown(79),butitisanotherthingentirelytoinducetheirextinctionthroughthe
willfuldenialofthecapacitytoproduceactivity.TheYVacknowledgesthepossibilityofself-extinction
oryogicsuicide(utkra¯nti)asapossibleoutcomeofone’senlightenedexperience—thusthedistinction
betweenlivingandbodilessliberation—butitcriticizestakingitasanecessaryandmorevaluable
procedurefortheultimateconsummationofone’sself-knowledge. Asanon-dualistyogicphilosophy,
itholdsthatitwouldnotbereasonabletorejectthebodysinceitis,ultimately,consciousnessitself.20
etatpañcakab¯ıjamtukun.d.alinya¯mtadantare|
pra¯n.amarutaru¯pen.atasya¯msphuratisarvada¯ ||81.1||
Theseedofthefive-foldelements21 (etatpañcakab¯ıjam)isinthekun.d.alin¯ı(tukun.d.alinya¯m
tadantare)whopalpitatesconstantly(sphuratisarvada¯)asthewind-likeformofpra¯n.a,thelife
force(pra¯n.amarutaru¯pen.a).
sa¯ntah.kun.d.alin¯ıspandaspars´asam. vitkala¯mala¯ |
kalokta¯ kalanena¯s´ukathita¯ cetanenacit||2||
Fromcontactwithkun.d.alin¯ı’svibration(sa¯ntahkun.d.alin¯ıspandaspars´a)thereisthepurepart
(kala¯mala¯)thatisconsciousness(sam. vit). Itissaidtobesmall(kalokta¯)becauseofitsinstant
andquickactivity(kalanena¯s´u). Becauseofitsthinkingnature(cetanena)itissaid(kathita¯)to
beawareness(cit).
j¯ıvana¯jj¯ıvata¯mya¯ta¯ manana¯ccamanah.sthita¯ |
sam. kalpa¯ccaivasan˙kalpa¯ bodha¯dbudhiritismr.ta¯ ||3||
Sheisthoughtof(smr.ta¯)asgivinglifebecauseofherbeingthelifeforce(j¯ıvana¯jj¯ıvata¯mya¯ta¯);
and(ca)sheisthoughtofasabidinginthemind(manah.sthita¯)becauseofherbeingthought
19 Dasguptatranslatesva¯sana¯ inthecontextoftheYVas“instinctiverootdesires”(Dasgupta1952,p. 252);WalterSlaje
translates:“latentpsychicimpressions”(Slaje2000,p.178).
20 ThestoryofPrahla¯daintheYV(V.39.25andV.40.12)narrateshowVis.n.upreventshimfromleavingthebodyduringhis
deepmeditationandscoldshimfornotenjoyinghisbody.
21 Thisversepicksuptheideafrom44above.Pañcakaisthe“setofthefive”naturalelements(bothgrossandsubtle)that
constitutethebody.
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itself(manana¯t). Indeed(eva),sheisthecreativevolition(san˙kalpa¯)22thatcomesfromthe
will (san˙kalpa¯t) and (ca) also the intelligence that comes from awakened consciousness
(bodha¯dbudhiriti).
aham. ka¯ra¯tmata¯mya¯ta¯ sais.a¯ puryas..taka¯bhidha¯ |
sthita¯ kun.d.alin¯ıdehej¯ıvas´aktiranuttama¯ ||4||
She becomes the ego (aham. ka¯ra¯tmata¯m ya¯ta¯) as well as the “Citadel of Eight” (sais.a¯
puryas..taka¯bhidha¯).23 Thekun.d.alin¯ıremainsinthisbody(sthita¯kun.d.alin¯ıdehe)asthesupreme
poweroflife(j¯ıvas´aktiranuttama¯).
Incontrasttothemorepopularviewthatdepictskun.d.alin¯ıonlyasadormantenergylocalized
inthebottomofthespinespiralinguptothetopoftheheadwhenitisawakened,wefindthatin
Vasis.t.ha’saccountsheisprimarilycharacterizedasanintelligentflowoflifethatcontinuouslyruns
throughallspacesinourbody,acquiringdifferentnamesaccordingtothedirectioninwhichitnaturally
flows.Kun.d.alin¯ıisalsounderstoodhereasthelifeforce(pra¯n.a)thatiscontainedwithinthebalancedplay
ofthemovementsmadebyourbowels,feelings,thoughts,sensations,intentions,andefforts.
apa¯nata¯mupagatyasatatampravahatyadhah. |
sama¯na¯ na¯bhimadhyastha¯ uda¯na¯khyoparisthita¯ ||5||
As apa¯na the life-force constantly (apa¯nata¯mupagatya satatam) flows to the lower region
(pravahatyadhah.);assama¯naitremainsinthemiddleareabetweentheheartandthenavel
(sama¯na¯na¯bhimadhyastha¯);asuda¯naitdirectsitselfupwards(uda¯na¯khyoparisthita¯)[fromthe
chesttothetopofthehead].
adhastvapa¯naru¯paivamadhyesaumyaivasarvada¯ |
pus..ta¯pyuda¯naru¯paivapum. sah. svasthaivatis..thati||6||
Indeed,inthelowerarea(adhastv)itsformisthatofapa¯na(apa¯naru¯paiva);inthemiddle
(madhye),itisalwaysthepleasantdigestivefire(saumyaivasarvada¯). Althoughpowerful
(pus..ta¯py), in its form as uda¯na (uda¯naru¯paiva) it maintains a person healthy (pum. sah.
svasthaivatis..thati).
sarvayatnamadhoya¯tiyadiyatna¯nnadha¯ryate|
tatpuma¯nmr.tima¯ya¯titaya¯ nirgataya¯ bala¯t||7||
Ifthelowerflowisnotrestrainedthrougheffort(yadiyatna¯nnadha¯ryate),thenalleffortgoes
tothelowerregion(sarvayatnamadhoya¯ti),thenthepersondies(tatpuma¯nmr.tima¯ya¯ti)dueto
thekun.dalin¯ıexiting[thebody]forcefully(taya¯ nirgataya¯ bala¯t).
samastaivordhvama¯ya¯tiyadiyuktya¯ nadha¯ryate|
tatpuma¯nmr.tima¯ya¯titaya¯ nirgataya¯ bala¯t||8||
Iftheupperflowisnotrestrainedefficiently(yadiyuktya¯ nadha¯ryate),itallflowsupward
(samastaivordhvama¯ya¯ti); then the person dies (tatpuma¯nmr.tima¯ya¯ti) due to the kun.d.alin¯ı
exiting[thebody]forcefully(taya¯ nirgataya¯ bala¯t).
22 Shulman(2012,p.112),inhismagnificentdiscussiononimaginationinIndianliterature,MoreThanReal,commentsthat
san˙kalpa,especiallyinthecontextoftheYogava¯sis..tha,means“athoughtheavywithintentionorresolutionordetermination”
and“commonlyservesinthistextforanimaginativeact”,a“thoughtcrystallizingintoactiveandvividimages”.Ihave
translatedithereas“creativevolition”becausesan˙kalpa,asShulmanexplains,carrieswithitacertainforceandbecausethe
imaginativeproductionofconsciousnessdoesnothappenwithoutitwillingitsownact.
23 The“CitadelofEight”referstotheeightelementsthatcomposethesubtlebody:fivesubtleelements(tanma¯tra-s),theego
(ahamka¯ra),thecapacityforthought(manas),andtheintellect(buddhi).
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sarvatha¯tmanitis..theccettyaktvordhva¯dhogama¯gamau|
tajjantorh¯ıyatevya¯dhirantarma¯rutarodhatah. ||9||
If it stays still in every way within the body (sarvatha¯tmani tis..theccettyaktva¯), avoiding
upwardanddownwardmovements(urdhva¯dhogama¯gamau),thenapersonavoidsdisease
(tajjantorh¯ıyatevya¯dhih.)fromrestrainingtheinternalwind(antarma¯rutarodhatah.).24
sa¯ma¯nyana¯d.¯ıvaidhurya¯tsa¯ma¯nyavya¯dhisam. bhavah. |
pradha¯nana¯d.¯ıvaidhurya¯tpradha¯navya¯dhisam. bhavah. ||10||
Theappearance(sam. bhavah.)ofordinarydiseases(sa¯ma¯nyavya¯dhi)isduetothedisturbance
(vaidhurya¯t)ofthesecondaryna¯d.¯ıs(sa¯ma¯nyana¯d.¯ı). Theappearance(sam. bhavah.)ofmajor
diseases(pradha¯navya¯dhi)isduetotheagitationintheprincipalna¯d.¯ıs.25
What follows from this characterization in Vasis.t.ha’s discourse is a philosophy of health,
a physiological metaphysics where disease is related to the imbalanced flow of the upward and
downward, heating and cooling, forces within the body, and the uncontrolled agitation of subtle
channelsthroughwhichthelifeforceruns. Sincepra¯n.amovesaccordingtoone’sinnervolitionandthe
innertendenciestoactareofthenatureofamentalintention(san˙kalpa),thenitistheagitationwithin
one’smind(citta)thatcausesdisturbancesintherhythmoftheinnermovementsflowingthroughthe
tubularchannels(81.30),thusbringingdisordertotheorgansandweakeningtheirfunctions.
Thedescriptionofthetechniqueonhowtoflyisnotgivenuntilafteralongdiscourseonhowthe
vitalbreathorpra¯n.amovesthroughoutthebody,producinghealthordisease. Thus,itseemsthatin
ordertolearnhowtoflyoracquireanyotheryogicpower(siddhi),onemustknowthewaysinwhich
thelifeforceflowswithinone’sownbody,andhowitisaffectedbytheintentionsorcreativevolitions
thatariseinthatseed-consciousnessthatdirectlytouchesthebodywithitsvibration.
ThisintermediarydialoguebetweenVasis.t.haandRa¯maservesasthephilosophicalbackground
tounderstandingCu¯d.a¯la¯’sexperienceofenlightenmentandtheparadoxicalstateofwantingtodo
somethingeventhoughoneissupposedtobedesireless. Incontrasttothewell-knowndilemmain
theBhagavadG¯ıta¯ wheredesirelessaction(nis.ka¯makarma)isframedwithinthediscourseofdutyand
dharma,hereintheYogava¯sis..thaenlightenedactionisreconstructedasanexpressionofthenatural
spontaneityofbeingalive. Thus,Cu¯d.a¯la¯’simpulseofwantingtolearnhowtoflyshouldnotberead
inthelightofa“desiretodooraccomplish”something,butasanatural,embodiedprocessofthe
inner,enlightenedstatethat“risesabove”alldesires.
4. OnLearningHowtoFly
Thetechniquetoacquirethepowertoflyisdescribedthus:
yada¯ pu¯rakapu¯rn.a¯ntara¯yatapra¯n.ama¯rutam|
n¯ıyatesam. videvordhvamsod.humdharmaklamams´ramam||46||
When (yada¯) the wind of pra¯n.a (pra¯n.ama¯rutam) is fully extended through the internal
bodybythepracticeof‘fillingup’(pu¯rakapu¯rn.a¯ntara¯yata),26consciousnessitselfisdrawn
upwards(n¯ıyatesam. videvordhvam)andmadeabletoenduretheexhaustionofoverheating
[fromintenseyoga](sod.humdharmaklamams´ramam).
24 Seecommentary: sarva¯n.gesama¯navr.ttyetaravr.ttijayesarvavya¯dhiks.ayamr.tyujayasiddhiritya¯ha|a¯tmanidehe||Diseasesare
consideredtobethemanifestationofthedisequilibriumofthewind-flowswithinthebody(pra¯n.a,apa¯na,sama¯na,uda¯na,
vya¯n˙a).Bystoppingthenormaldownwardandupwardwind-flowsandbymakingthemmixinthecenterwheresama¯nais,
internalbalanceisthoughttobeachieved,diseasesexpelled,andtherightwind-flowretained.
25 Accordingtothecommentary,thereare101principalna¯d.¯ıs:ekas´atampradha¯nana¯d.ya¯staccha¯kha¯stu.
26 Thepracticeofpu¯rakainvolvestheretentionofthebreath,whichgenerateswarmththroughoutthebody.
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sarp¯ıvatvaritaivordhvamya¯tidan.d.opama¯mgata¯ |
na¯d.¯ıh. sarva¯h. sama¯da¯yadehabaddha¯ latopama¯h. ||47||
Likeafemaleserpent(sarp¯ıva),kun.d.alin¯ıgoesupswiftly(tvaritaivordhvamya¯ti)andlooks
likeastick(dan.d.opama¯mgata¯)collecting(sama¯da¯ya)allthebodilychannelstogether(na¯d.¯ıh.
sarva¯h.),likevines(latopama¯h.)attachedtothebody(dehabaddha¯).
tada¯ samastamevedamutpla¯vayatidehakam|
n¯ırandhrampavana¯pu¯rn.ambhastreva¯mbutata¯ntaram||48||
Then(tada¯)itlifts(utpla¯vayati)theentirebody(samastamevedamdehakam)which,filledupwith
air(pavana¯pu¯rn.am)andwithoutanyopenings(n¯ırandhram)fromwithin(tata¯ntaram),resembles
aleatherwineskin(bhastreva¯mbu)[liftingwaterfromawellwhenitisfullyfilled].27
ityabhya¯savila¯senayogenavyomaga¯mina¯ |
yoginah. pra¯pnuvantyuccaird¯ına¯ indradas´a¯miva||49||
It is said (iti) that by the delightful practice of yoga (abhya¯savila¯sena yogena), the yogins
(yoginah.)attain(pra¯pnuvanti)[thepowerof]roamingthroughspace(vyomaga¯mina¯),flying
upwardslikeabirth(uccaird¯ına¯);theyresembleIndra,thelordoftheskies(indradas´a¯miva).
brahmana¯d.¯ıprava¯hen.as´aktih. kun.d.alin¯ıyada¯ |
bahiru¯rdhvamkapa¯.tasyadvadas´a¯n˙gulamu¯rdhani||50||
recakenaprayogen.ana¯d.yantaranirodhina¯ |
muhu¯rtamsthitimapnotitada¯ vyomagadars´anam||51||
When (yada¯) the kun.d.alin¯ı power (s´aktih. kun.d.alin¯ı) goes by the course of (prava¯hen.a)
the brahmana¯d.¯ı28 up through the gate between the eyebrows (bahiru¯rdhvam kapa¯.tasya)
to twelve inches above the head (dvadas´a¯n˙gulamu¯rdhani), then (tada¯) by the practice of
“emptying” (recakena prayogen.a), while suspending the pra¯n.ic flow within the na¯d.¯ıs
(na¯d.yantaranirodhina¯),29 foramoment(muhu¯rtamsthitim)30 theyogiattains(apnoti)[astate
bywhich]siddhasandotherbeingswhoflythroughtheaircanbeseen(vyomagadars´anam).
No more instructions are given. A still body, regulation of the inner and outer breath-flows,
andaconsciouseffortdirectinginnermovementsexecutedbythekun.d.alin¯ıareallthatisneededto
attainyogicpowers,includingthoseofmodifyingone’sbodilydimensions,enteringintootherbodies,
andchanginggenderappearance. Vasis.t.haassertstoRa¯mathatthesepowersarealsoattainableby
meansofknowledgealone,orthroughjña¯nasa¯dhana(VIa.82.14),foroncetheyogapractitionerhas
knowledge of the intelligent force (cinma¯tra) confined within their body, they understand that the
bodyisnothingbuttheindividualshapeassumedbyconsciousnessitselfthroughthepowerofits
ownintentionorwill(cidsvasan˙kalpa)(16). Vasis.t.haoffershereapathofliberatingknowledge,ajña¯na
sa¯dhana,thatfindsinthevisionoftheselfadeepknowledgeofthemechanismsofthebody,forthose
mechanismsareultimatelythemovementsthatinfiniteconsciousnessexertsintheconfinedformthat
itassumesasalivingbeing.
27 Thecommentarymakesclearthatbhastraissomekindofleatherbagforbringingwaterupfromawell.
28 Thebrahmana¯d.¯ıisthesameasthecentraltubularchannelthatrunsalongthespinecalledsus´umna¯.
29 Intheha.thayogatradition,suspensionwithrecakaispracticedbyholdingthebreathoutafteranexhalation,allowingthe
lungstoemptyofallairandsuspendingthebreathoutside. Thistechniqueisthoughttoreversetheflowofapa¯naby
sendingitupwardsthroughthesus´u¯mna. Suspensionwithpu¯raka,onthecontrary,isthepracticeofsuspendingtheair
withinafteraninhalation,anditisthoughttoreversetheflowofpra¯n.abysendingitdowntothenaveltomeetwithapa¯na
andcreateequilibriumwiththehelpofsama¯na.
30 Accordingtothecommentary,amuhu¯rtaisequivalentto16unitsoftime(... s.od.as´a¯nta¯khyemuhu¯rtam... ).