Hath Yoga Ek Vyashti Samashti Vishleshan

Here's a comprehensive summary in English of the provided Jain text, focusing on the concepts of Hath Yoga:

The book "Hath Yoga: Ek Vyashti Samashti Vishleshan" (Hath Yoga: An Individual-Universal Analysis) by Shyamsundar Nigam delves into the intricate science of Hath Yoga, particularly its connection to Kundalini awakening and its metaphorical representation within both the individual (vyashti) and the universal (samashti).

The Core of Hath Yoga:

The text explains that "Ha" in Hath Yoga refers to the Ida Nadi (left nostril channel) and "Tha" refers to the Pingala Nadi (right nostril channel). These nadis are intrinsically linked to breathing and are crucial for the yogic practices of puraka (inhalation), kumbhaka (retention), and rechaka (exhalation). The ultimate goal of these breathing exercises is to awaken the Jivatma (soul) residing in the lower part of the human body, symbolized as Kundalini. Upon awakening, this Kundalini energy ascends upwards through the Sushumna Nadi (central spinal channel), located between Ida and Pingala, towards the Sahasrara Chakra (crown chakra) to unite with the Param Tattva (Supreme Being), thereby achieving oneness between the individual soul and Brahman. This entire process is termed "Hath Yoga" or "Kundalini Yoga."

Historical and Philosophical Context:

While Hath Yoga is mentioned in Vedic literature in sutra form, it has been extensively discussed and analyzed in Puranas, Shaiva and Shakta Agamas, Siddha and Nath Tantra texts, and numerous other independent works. Its influence is so profound that it has impacted various schools of thought, including certain branches of Mahayana Buddhism, Tantric practices within Jainism, esoteric seekers of Advaita Vedanta, Sufi preachers, and saintly poets. Modern times have also witnessed significant research and analysis of these yogic and Tantric methods, gaining global recognition in philosophical circles.

The Subtle Body and Nadis:

To understand Kundalini Yoga, it's essential to grasp the concept of the subtle body. The human body is described as an intricate network of 72,000 nadis. These are broadly categorized into two types:

1. Nadis connected to Mind and Prana: The Sushumna Nadi is paramount among these. It runs along the spine from the Ajna Chakra to the genitals, connecting the brain and all bodily organs. It acts as a highly complex and rapid medium for information exchange.
2. Nadis controlled by the Mind: These originate from the Manash Chakra near the eyebrows and extend to the senses (ears, eyes, mouth, tongue). They also include the Karma nadi, which goes down to the anus. The functions of these nadis are not directly under mental control.

Among all nadis, Ida, Pingala, and Sushumna hold the greatest significance.

Ida, Pingala, and Sushumna:

• Ida Nadi: Located on the right side of the Sushumna, it is associated with the Moon (Chandra) and is considered the Chandra Nadi.
• Pingala Nadi: Situated on the left side of the Sushumna, it is linked to the Sun (Surya) and is known as the Surya Nadi.

These two nadis, through pranayama, harmonize the positive (Sun) and negative (Moon) energies of the world, preparing the path for Kundalini's ascent.

• Sushumna Nadi: This central channel extends from the brain to the genitals along the spine. It has three layers:
  • Vachini (outermost)
  • Chitrini (middle) - This layer contains the six major chakras.
  • Brahmanadi (innermost) - This is a very fine, thread-like channel that connects the chakras like a flower stalk.

The Chakras:

The six chakras situated within the Chitrini layer are described as flower-like clusters of nadis at specific points. These are highly sensitive glandular centers, vital for energy and consciousness. Awakening and realizing these chakras require not only yogic practice but also meditation and concentration. These chakras are crucial milestones in Kundalini's subtle journey, accessible only to dedicated practitioners. Modern physiologists acknowledge the importance of these chakra locations but have not been able to physically manifest them.

The Nature of Kundalini:

Kundalini is considered the Jivatma (soul) and is depicted as a serpent with three and a half coils. It resides in a dormant state at the Kanda, a muscle behind the anus. Within the Kanda is the Vishuchakra, a navel-like center where Kundalini rests in a downward-facing position. The text emphasizes that the Kanda is a significant center because it is where all the universal prana collects before the practitioner's Kundalini journey begins.

The Journey of Kundalini:

When Kundalini awakens from its dormant state, it begins its upward journey through the Sushumna Nadi to unite with its eternal beloved in the Sahasrara Chakra. This path is often blocked by veils of illusion and worldly attachment. However, pranayama through Ida and Pingala, by unifying prana and apana, clears this path. As the Sushumna is purified by the breath, Kundalini prepares for its ascent. Energized by the prana and apana through the Chandra and Surya nadis, the dormant Kundalini awakens and, guided by the Brahmanadi, traverses the chakras within the Chitrini layer on its upward path.

The six major chakras are:

1. Muladhara (Root Chakra)
2. Swadhisthana (Sacral Chakra)
3. Manipura (Navel Chakra)
4. Anahata (Heart Chakra)
5. Vishuddha (Throat Chakra)
6. Ajna (Third Eye Chakra)

These chakras are connected to different lokas (planes of existence) and possess their own seed mantras, elements, deities, powers, and colors. The penetration of Kundalini through these chakras bestows specific siddhis (supernatural powers). While the temptation to use these powers for worldly gain can lead to a fall, a true sadhaka, with intense devotion and unwavering focus, continues the journey.

The path from the Ajna Chakra to the Sahasrara Chakra is known as the Bank-Nala (curved channel) and requires significant discipline and single-pointedness.

Kundalini's Energetic Ascent:

As Kundalini pierces the chakras, it becomes more energized and adorned with divine qualities. This union is described as a divine embrace. The text likens Kundalini, adorned with its 100 kalas (aspects/powers), to lightning, consuming the nectar flowing from the Sahasrara and being nourished by the celestial sound (Anahata Nada). It transforms the body, adorned in the Brahmanadi, and veiled by the Chitrini, it moves through the Sushumna, guided by its guardian deities and praised by seed mantras, towards the eternal union in the Sahasrara.

Chakras and the Lokas (Planes of Existence):

The text provides a detailed table of the chakras, their locations, associated lokas, elements, deities, and seed mantras. Crucially, it highlights that:

• Muladhara is connected to Bhu (Earth).
• Swadhisthana to Bhuva (Atmosphere).
• Manipura to Sva (Heaven/Sky).
• Anahata to Mahar (Great Plane).
• Vishuddha to Jana (Plane of Knowledge).
• Ajna to Tapa (Plane of Austerity).
• Sahasrara to Satya (Truth Plane/Highest Plane).

The Individual (Vyashti) and Universal (Samashti) Connection:

The analysis emphasizes that these chakras are not merely physiological points but represent the various universal lokas within the individual. Indian philosophical thought consistently perceives the universal within the individual and vice versa. Therefore, Kundalini's internal journey through these chakras is experienced as a journey through different lokas.

Furthermore, the text connects these yogic concepts to Hindu Puranic cosmology. The seven lower lokas (Atala, Vitala, etc.) and the Earth plane (Bhuloka) are metaphorically represented by the Muladhara. The divine symbols and their bodily positions described in Hath Yoga literature are linked to these cosmic concepts. The author suggests that the Puranic imagery of Vishnu's avatars (Matsya, Kurma, Ananta, Varaha) and Vishnu resting on Sheshnag, who upholds the Earth (Lakshmi), can be understood through the lens of Kundalini's individual journey. The Muladhara's navel is where Brahma, its deity, resides, seated on the lotus stalk of the Brahmanadi. The Puranas remarkably integrate the elements of Kundalini's individual journey into universal metaphors.

Higher Consciousness Levels:

The text also references Shaiva Tantric texts, which describe higher subtle consciousness levels beyond the Ajna Chakra. These include:

• Bindu (Point)
• Ardhendu (Half-Moon)
• Nirodhika (Inhibitor)
• Nada (Sound)
• Adanta (Mahanaada - Great Sound)
• Kalashakti (Power of Aspects)
• Vyapini (Pervasive)
• Nirvana (Samani - Quieting)
• Unmani (Thoughtless State)
• Mahabindu (Parashiva - Supreme Consciousness)

Shaiva Tantra posits that Mahabindu, not Sahasrara, is the ultimate resting place of Kundalini. Crossing the initial levels leads to the cessation of form, Nada involves the word-form, Mahanaada transcends the subject-object duality, and Kalashakti offers infinite bliss. Vyapini leads to Nirvana, and beyond that lies the experience of higher consciousness (Unmani), culminating in absorption into Parashiva.

Conclusion of Hath Yoga:

The ultimate objectives of Hath Yoga are stated as achieving high health characterized by patience, strength, energy, and flexibility; mental refinement and stabilization; and the awakening of Kundalini. When the practice matures, the eight Ashta Siddhis (Anima, Garima, Mahima, etc.) are attained naturally. However, a true sadhaka does not become attached to these powers but merges with the Supreme Being, thus fulfilling the ultimate aim of Hath Yoga. The book concludes by stating that the plan presented by Hath Yoga for the subtle transformation of universal consciousness based on individual awakening is exceptionally rare.