The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
3 Vahner mandalang trikonang nābher adhobhāge (Hathayogapradīpikā, ib., v. 66).
4 See Commentary, post, v. 33.
the cavity above the palate,¹ and is also used to cause the breath to become Laya in the Sushumnā. If the thoracic and perinæal regions are simultaneously contracted, and Prāna is forced downward and Apāna upward, the Vāyu enters the Sushumnā.² This union of the three Nādīs, Idā, Pinggalā and Sushumnā, may be also effected by the Mahābandha,³ which also aids the fixation of the mind in the Ājnā. Pressure is done on the perinæal region between the anus and penis with the left heel, the right foot being placed on the left thigh. Breath is inspired and the chin placed firmly on the root of the neck that is top of the breast-bone as in Jālandhara, (see position in plate XVI) or alternatively the tongue is pressed firmly against the base of the front teeth; and while the mind is centred on the Sushumnā the Vāyu is contracted. After the breath has been restrained as long as possible, it should be expired slowly. The breath exercise should be done first on the left and then on the right side. The effect of this Bandha is to stop the upward course of the breath through all the Nādīs except the Sushumnā.
As the Dhyānabindu Upanishad says, the Jīva oscillates up and down under the influence of Prāna and Apāna and is never at rest, just as a ball which is hit to the earth with the palm of the hand uprises again, or like a bird which, tied to its perch by a string, flies away and is drawn back again. These movements, like all other dualities, are stayed by Yoga, which unites the Prānas.
1 The “Moon” is situate in the palatal region near the Ājnā. Here is the Somachakra under the Ājnā, and from the Somachakra comes a stream of nectar which, according to some, has its origin above. It descends to the “Sun” near the navel, which swallows it. By the process of Viparītakarana these are made to change positions, and the internal fire (Jatharāgni) is increased. In the Viparīta position the Yogī stands on his head.
2 Hathayogapradīpikā, II, vv. 46, 47; Yogatattva Up., Dhyānabindu Up. Yogakundalī Up. (Ch. I) says that the contraction of the upper part of the body is an impediment to the passage of the Vāyu upwards.
3 Dhyānabindu Up., ib., III, v. 19, done in conjunction with Mahā- mudrā and Mahāvedha, described post; ib., v. 25, and Yogatattva Upanishad.
When the physical body has been purified and controlled, there follows Pratyāhāra to secure steadiness (Dhairya), as already described. With this the Yogī passes from the physical plane, and seeks to acquire the equipoise of, and control over, the subtle body. It is an advanced stage in which control is acquired over both mind and body.
From the fifth or Prānāyāma arises lightness (Lāghava) —that is, the levitation or lightening of the body.
The air which is breathed through the mouth and nostrils is material air (Sthūla Vāyu). The breathing is a manifestation of a vitalising force called Prāna Vāyu. By control over the Sthūla Vāyu the Prāna Vāyu (Sūkshma Vāyu or subtle air) is controlled; the process concerned with this is called Prānāyāma.
Prānāyāma is frequently translated “breath control”. Having regard to the processes employed, the term is not altogether inappropriate if it is understood that “breath” means not only the Sthūla but the Sūkshma Vāyu. But the word does not come from Prāna (breath) and Yama (control), but from Prāna and Āyāma, which latter term, according to the Amarakosha, means length, rising, extensity, expansion;¹ in other words, it is the process whereby the ordinary and comparatively slight manifestation of Prāna is lengthened and strengthened and developed. This takes place firstly in the Prāna as it courses in Idā and Pinggalā, and then by its transference to the Sushumnā, when it is said to bloom (Sphurati)² or to display itself in
1 Dairghyam āyāma ārohah parināho vishālatā (Amarakosha Dictionary).
2 Comm. Hathayogapradīpikā, III, v. 27.
3 Vahner mandalang trikonang nābher adhobhāge (Hathayogapradīpikā, ib., v. 66).
4 See Commentary, post, v. 33.
the cavity above the palate,¹ and is also used to cause the breath to become Laya in the Sushumnā. If the thoracic and perinæal regions are simultaneously contracted, and Prāna is forced downward and Apāna upward, the Vāyu enters the Sushumnā.² This union of the three Nādīs, Idā, Pinggalā and Sushumnā, may be also effected by the Mahābandha,³ which also aids the fixation of the mind in the Ājnā. Pressure is done on the perinæal region between the anus and penis with the left heel, the right foot being placed on the left thigh. Breath is inspired and the chin placed firmly on the root of the neck that is top of the breast-bone as in Jālandhara, (see position in plate XVI) or alternatively the tongue is pressed firmly against the base of the front teeth; and while the mind is centred on the Sushumnā the Vāyu is contracted. After the breath has been restrained as long as possible, it should be expired slowly. The breath exercise should be done first on the left and then on the right side. The effect of this Bandha is to stop the upward course of the breath through all the Nādīs except the Sushumnā.
As the Dhyānabindu Upanishad says, the Jīva oscillates up and down under the influence of Prāna and Apāna and is never at rest, just as a ball which is hit to the earth with the palm of the hand uprises again, or like a bird which, tied to its perch by a string, flies away and is drawn back again. These movements, like all other dualities, are stayed by Yoga, which unites the Prānas.
1 The “Moon” is situate in the palatal region near the Ājnā. Here is the Somachakra under the Ājnā, and from the Somachakra comes a stream of nectar which, according to some, has its origin above. It descends to the “Sun” near the navel, which swallows it. By the process of Viparītakarana these are made to change positions, and the internal fire (Jatharāgni) is increased. In the Viparīta position the Yogī stands on his head.
2 Hathayogapradīpikā, II, vv. 46, 47; Yogatattva Up., Dhyānabindu Up. Yogakundalī Up. (Ch. I) says that the contraction of the upper part of the body is an impediment to the passage of the Vāyu upwards.
3 Dhyānabindu Up., ib., III, v. 19, done in conjunction with Mahā- mudrā and Mahāvedha, described post; ib., v. 25, and Yogatattva Upanishad.
When the physical body has been purified and controlled, there follows Pratyāhāra to secure steadiness (Dhairya), as already described. With this the Yogī passes from the physical plane, and seeks to acquire the equipoise of, and control over, the subtle body. It is an advanced stage in which control is acquired over both mind and body.
From the fifth or Prānāyāma arises lightness (Lāghava) —that is, the levitation or lightening of the body.
The air which is breathed through the mouth and nostrils is material air (Sthūla Vāyu). The breathing is a manifestation of a vitalising force called Prāna Vāyu. By control over the Sthūla Vāyu the Prāna Vāyu (Sūkshma Vāyu or subtle air) is controlled; the process concerned with this is called Prānāyāma.
Prānāyāma is frequently translated “breath control”. Having regard to the processes employed, the term is not altogether inappropriate if it is understood that “breath” means not only the Sthūla but the Sūkshma Vāyu. But the word does not come from Prāna (breath) and Yama (control), but from Prāna and Āyāma, which latter term, according to the Amarakosha, means length, rising, extensity, expansion;¹ in other words, it is the process whereby the ordinary and comparatively slight manifestation of Prāna is lengthened and strengthened and developed. This takes place firstly in the Prāna as it courses in Idā and Pinggalā, and then by its transference to the Sushumnā, when it is said to bloom (Sphurati)² or to display itself in
1 Dairghyam āyāma ārohah parināho vishālatā (Amarakosha Dictionary).
2 Comm. Hathayogapradīpikā, III, v. 27.
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