Yantra Yoga is a system of practice that includes physical movements, breathing exercises, and methods of concentration. It may be considered the equivalent of Hatha Yoga within the Buddhist tradition. Although numerous systems of Yantra or Trulkhor exist within different tantric cycles, the only system currently widespread in the West is the one taught by Chögyal Namkhai Norbu since the early 1970s.
Yantra Yoga probably shares the same origin as the Buddhist Anuttaratantras, or Highest Tantras, most of which were brought to India from the kingdom of Uddiyana—identified by many scholars with the Swat Valley in present-day Pakistan—beginning around the 4th century CE. The Yantra system known as “The Yantra of the Union of the Sun and Moon” was originally transmitted by the mahasiddha Humkara to the great master Padmasambhava (Guru Rinpoche), who later transmitted it in Tibet during the 8th century to Vairochana. Vairochana, the great Tibetan translator who first brought the sacred texts of the Dzogchen teachings to Tibet, recorded the instructions contained in this Yantra Yoga text.
Finally, I would like to emphasize that in order to practice Yantra Yoga, it is necessary to receive oral instruction from one of the authorized instructors of the Dzogchen Community founded by Chögyal Namkhai Norbu, and that permission to teach any part of this system must be obtained directly from him.
Adriano Clemente
Yantra Yoga probably shares the same origin as the Buddhist Anuttaratantras, or Highest Tantras, most of which were brought to India from the kingdom of Uddiyana—identified by many scholars with the Swat Valley in present-day Pakistan—beginning around the 4th century CE. The Yantra system known as “The Yantra of the Union of the Sun and Moon” was originally transmitted by the mahasiddha Humkara to the great master Padmasambhava (Guru Rinpoche), who later transmitted it in Tibet during the 8th century to Vairochana. Vairochana, the great Tibetan translator who first brought the sacred texts of the Dzogchen teachings to Tibet, recorded the instructions contained in this Yantra Yoga text.
Finally, I would like to emphasize that in order to practice Yantra Yoga, it is necessary to receive oral instruction from one of the authorized instructors of the Dzogchen Community founded by Chögyal Namkhai Norbu, and that permission to teach any part of this system must be obtained directly from him.
Adriano Clemente
October 2001
The great master Vairochana possessed three outstanding qualities. He was the greatest translator of sacred texts ever to live in Tibet, a learned scholar who had completely mastered all the teachings of Sutra and Tantra, and a vidyadhara and siddha who had attained authentic realization of the Dzogchen state of Self-Perfection.
He recorded this system of Yantra, or Trulkhor, known as “The Union of the Sun and Moon”—very likely the most ancient among the various systems of Yantra that spread throughout Tibet. It is connected with the profound upadesha of the tantra of Heruka Bhagavan Shri Ngondzog Gyalpo and constitutes an extraordinary secondary practice of the Oral Transmission of the Vajra Bridge.
From the time when the great master Vairochana and his disciple, the siddha Yudra Nyingpo, taught it to their fortunate students until the present day, “The Yantra of the Union of the Sun and Moon,” together with its associated instructions, has never suffered an interruption in its oral transmission, nor any decline in its empowering capacity or effectiveness for the attainment of siddhis.
Although all systems of Yantra are connected with various tantras and, in particular, this tradition of “The Yantra of the Union of the Sun and Moon,” used by yogins as a secondary method within the practice of Heruka Ngondzog Gyalpo, belongs to the profound and secret class of Anuttara Tantra, anyone who approaches the practice of yoga in general, and the true principle of Dzogchen—the teaching of Self-Perfection—in particular, must first be able to relax body, speech, and mind into their natural state.
The Yantra exercises, which engage all three aspects of body, speech, and mind, contain an exceptional method that makes such relaxation possible. Therefore, they should not be regarded solely as a secondary method for secret practices such as Tummo, but rather as something essential for achieving genuine relaxation of body, speech, and mind in every individual, and as a preparation for any kind of practice.
This is because the mind discovers its natural state only when prana is in its natural condition. Whether prana is in that condition depends upon the state of the vajra body; therefore, various movements exist for controlling the vajra body.
In other words, through the control of the vajra body by means of physical movements, the practitioner’s prana regains its natural balance. As a result, the condition of the elements and physical health improve. Through the balancing of the energies of the elements, obstacles diminish and favorable circumstances increase. Finally, the natural balance of the mind gives rise to profound contemplation.
These are only a few examples of the many ultimate and temporary benefits of Yantra practice. For this reason, this practice is of interest to anyone who recognizes the functions of body, speech, and mind as integral aspects of their own existence, regardless of whether that person is already a practitioner of Mantrayana. I consider this truly important.
I express the hope and wish that this may become a cause of supreme happiness, both temporary and ultimate, for all beings.
Chögyal Namkhai Norbu
March 1982
He recorded this system of Yantra, or Trulkhor, known as “The Union of the Sun and Moon”—very likely the most ancient among the various systems of Yantra that spread throughout Tibet. It is connected with the profound upadesha of the tantra of Heruka Bhagavan Shri Ngondzog Gyalpo and constitutes an extraordinary secondary practice of the Oral Transmission of the Vajra Bridge.
From the time when the great master Vairochana and his disciple, the siddha Yudra Nyingpo, taught it to their fortunate students until the present day, “The Yantra of the Union of the Sun and Moon,” together with its associated instructions, has never suffered an interruption in its oral transmission, nor any decline in its empowering capacity or effectiveness for the attainment of siddhis.
Although all systems of Yantra are connected with various tantras and, in particular, this tradition of “The Yantra of the Union of the Sun and Moon,” used by yogins as a secondary method within the practice of Heruka Ngondzog Gyalpo, belongs to the profound and secret class of Anuttara Tantra, anyone who approaches the practice of yoga in general, and the true principle of Dzogchen—the teaching of Self-Perfection—in particular, must first be able to relax body, speech, and mind into their natural state.
The Yantra exercises, which engage all three aspects of body, speech, and mind, contain an exceptional method that makes such relaxation possible. Therefore, they should not be regarded solely as a secondary method for secret practices such as Tummo, but rather as something essential for achieving genuine relaxation of body, speech, and mind in every individual, and as a preparation for any kind of practice.
This is because the mind discovers its natural state only when prana is in its natural condition. Whether prana is in that condition depends upon the state of the vajra body; therefore, various movements exist for controlling the vajra body.
In other words, through the control of the vajra body by means of physical movements, the practitioner’s prana regains its natural balance. As a result, the condition of the elements and physical health improve. Through the balancing of the energies of the elements, obstacles diminish and favorable circumstances increase. Finally, the natural balance of the mind gives rise to profound contemplation.
These are only a few examples of the many ultimate and temporary benefits of Yantra practice. For this reason, this practice is of interest to anyone who recognizes the functions of body, speech, and mind as integral aspects of their own existence, regardless of whether that person is already a practitioner of Mantrayana. I consider this truly important.
I express the hope and wish that this may become a cause of supreme happiness, both temporary and ultimate, for all beings.
Chögyal Namkhai Norbu
March 1982
Yantra is a Sanskrit word that can mean a geometric form, such as a mandala; however, when translated into Tibetan, the word trulkhor also means “movement of the body.” Movement can give rise to many forms: this is where the meaning of Yantra Yoga originates. In essence, movement serves to coordinate and direct prana, or vital energy.
In the Tibetan Buddhist tradition there are several systems of Yantra, each associated with a particular tantric cycle. The system of Yantra Yoga presented here is called Nyida Khajor. In Tibetan, nyida means “sun and moon,” while khajor means “union.” This is the original name of the teaching transmitted by Vairochana, the eminent Tibetan master and one of the most important disciples of Guru Padmasambhava. Vairochana received the transmission of Yantra Yoga from Guru Padmasambhava, who in turn received it from the Mahasiddha Humkara.
Vairochana then transmitted Yantra Yoga to several disciples, among whom was Yudra Nyingpo, and in this way the teaching has come down to us. Such is the lineage of transmission.
Yoga is a Sanskrit word that is translated into Tibetan as naljor. Originally, yoga means “union,” but naljor actually signifies knowledge of the true state. Nal literally means “true” or “authentic,” while jor means “to discover” that state or “to gain mastery” of it. Thus, the true meaning of the word naljor is the discovery of our true state.
In the practice of Yantra Yoga, we work with body, speech, and mind. Through the body, we perform movements and assume various postures; through speech, or energy, we apply breathing techniques known as pranayamas; through the mind, we engage in concentration or visualization in order to go beyond discursive thought and judgment. Thus, by working simultaneously with body, speech, and mind, we can attain true knowledge—an understanding of our authentic state. This is the true meaning of the word yoga in the context of Yantra Yoga.
When we speak of body, speech, and mind, we should understand that it is easiest to work with the body because it is connected with the material level. The physical body allows us to see and touch, and therefore serves as a very concrete instrument for attaining a certain level of understanding. To gain a deeper understanding, it is then necessary to work on the level of speech or energy; yet even more important is the level of mind. In yoga, the mind is compared to a king, while energy is likened to ministers and the body to servants. Clearly, the mind is more important than body and speech. However, physical movements and postures are also essential, because if we cannot control the body, we cannot control energy; and if we cannot control energy, we cannot control the mind. In this sense, the mind depends on energy, and energy depends on the body. Yoga brings these three aspects into balance, first of all by working on the level of the body through postures and movements that serve to coordinate and harmonize energy.
Vairochana’s Yantra Yoga comprises one hundred and eight exercises. The principal section consists of five groups, each with its own breathing technique, or pranayama, designed to control prana energy. There are five principal prana practices corresponding to the five groups of yantras. Before performing these exercises, it is necessary to practice the preparatory movements. There are also two groups of five movements each for the precise coordination of our energy: Tsigjong and Tsadul. These eighteen movements—one group of eight and two groups of five—are known as the preliminary practices. Once we have mastered them, we can proceed to the main practices: the five groups of yantras and the five prana practices. In essence, all of these practices serve to coordinate our breathing in everyday life.
We all know how to inhale and exhale, but usually we do not do it properly, because breathing is connected with the mind, and the mind is often disturbed and confused. We can see this very clearly by observing and comparing the breathing of someone who is highly agitated with that of someone who is completely calm and composed. This is why we must coordinate our breathing.
In yoga, it is said that life is breath, because when we begin to live, we begin to breathe. When our breathing ceases, our life comes to an end. Yogic practitioners are believed to live long lives because they have coordinated their breathing. One of the most important methods for achieving this is the practice of kumbhaka, a special method of breath retention. When practiced frequently and correctly, kumbhaka helps coordinate breathing in daily life, freeing us from the pressure of thoughts and emotions.
Vairochana’s Yantra Yoga belongs to the Dzogchen tradition. The Dzogchen method differs from the method of the Anuttara Tantras. The method of Tantra is transformation, whereas the method of the Sutra teachings is renunciation. Ati Yoga, or the Dzogchen teaching, exists primarily within the Nyingmapa tradition. In the language of Uddiyana, Ati means “the primordial state,” and yoga means “knowledge” or “understanding.”
Channels and chakras constitute the inner structure of the human body, referred to in the tantric teachings as the “vajra body.” Vajra means “indestructible.” The vajra body is related to the dimension of three principal components: the channels and chakras, the prana flowing through them, and the bindu or tigle—the white and red seminal essences of the physical body—which form the basis of practices such as Tummo.
In the Dzogchen Upadesha Tantras, it is explained that after conception, the first chakra to develop in a human being is the navel chakra. From it, through a channel, the head chakra develops, followed by the other principal chakras in the throat and the heart. This channel, or meridian, known as the life channel, develops into the spinal cord and vertebral column. At the same time, it remains present as the principal energy of the central channel.
The central channel, called uma in Tibetan, is connected to two side channels known as roma and kyangma. The roma channel, white in color and corresponding to lunar energy, is located on the right side in men and on the left side in women. Ro means “taste”; the principal function of this channel is to generate the experience of pleasure.
The kyangma channel, red in color and corresponding to solar energy, is located on the left side in men and on the right side in women. Kyang means “solitary,” and unlike the roma channel, it is not connected to numerous subsidiary channels. Control of this channel is important for developing the experience of emptiness.
Chakras are energy centers, visualized as discs located along the central channel where energy is concentrated. Depending on the method employed, four, five, or six chakras are visualized. When four chakras are visualized, they are located in the head, throat, heart, and navel. When six chakras are visualized—as in practices that work with the experience of pleasure—we add a chakra four finger-widths below the navel and another at the base of the torso.
Meditation, or contemplation, means knowledge of the nature of mind beyond duality. This state is represented by the central channel, while the right and left channels symbolize duality and karmic breathing. We always live within time, conditioned by dualistic perception, judgments, thoughts, and concepts.
Since the central channel symbolizes the nature of mind, the ultimate aim of Yantra Yoga is to confine karmic prana within the central channel. What does this mean? Breathing in distraction through the solar and lunar channels is the path to rebirth. Through distraction, all actions arise and karma is created. This is why ordinary breathing is called karmic breathing.
When a living being is born, it already possesses its own particular character, generated by specific karma connected with prana and breathing. If we wish to become masters of ourselves and our minds and no longer remain distracted, we must first learn to control karmic breathing.
The principal method for achieving this is called “confining karmic prana within the central channel” through the practice of kumbhaka. This consists of inhaling through the two channels and directing the energy of prana into the central channel. In this way, the flow of air in the two karmic channels is exhausted and unified within the central channel.
The five kinds of prana practices explained in this book are intended to help realize and stabilize knowledge of the nature of mind by confining karmic breathing within the central channel. For a practitioner who remains continuously in the state of contemplation, there is no such problem as unbalanced energy.
Our ordinary breathing, associated with prana energy, is traditionally compared to a blind horse, while the mind is likened to a lame rider. Just as a blind horse cannot be independent and requires someone to guide it, energy requires the direction of the mind. There is no breath that is independent or unrelated to mind and emotions.
In conclusion, control of prana is extremely important for arriving at knowledge of the nature of mind—our true potentiality. If we succeed in experiencing this potentiality and gaining mastery over it, we are on the path and can attain realization. On the other hand, if we remain ignorant of this state, we continue to be slaves of our mind and are unable to abide in our true nature.
In the Tibetan Buddhist tradition there are several systems of Yantra, each associated with a particular tantric cycle. The system of Yantra Yoga presented here is called Nyida Khajor. In Tibetan, nyida means “sun and moon,” while khajor means “union.” This is the original name of the teaching transmitted by Vairochana, the eminent Tibetan master and one of the most important disciples of Guru Padmasambhava. Vairochana received the transmission of Yantra Yoga from Guru Padmasambhava, who in turn received it from the Mahasiddha Humkara.
Vairochana then transmitted Yantra Yoga to several disciples, among whom was Yudra Nyingpo, and in this way the teaching has come down to us. Such is the lineage of transmission.
Yoga is a Sanskrit word that is translated into Tibetan as naljor. Originally, yoga means “union,” but naljor actually signifies knowledge of the true state. Nal literally means “true” or “authentic,” while jor means “to discover” that state or “to gain mastery” of it. Thus, the true meaning of the word naljor is the discovery of our true state.
In the practice of Yantra Yoga, we work with body, speech, and mind. Through the body, we perform movements and assume various postures; through speech, or energy, we apply breathing techniques known as pranayamas; through the mind, we engage in concentration or visualization in order to go beyond discursive thought and judgment. Thus, by working simultaneously with body, speech, and mind, we can attain true knowledge—an understanding of our authentic state. This is the true meaning of the word yoga in the context of Yantra Yoga.
When we speak of body, speech, and mind, we should understand that it is easiest to work with the body because it is connected with the material level. The physical body allows us to see and touch, and therefore serves as a very concrete instrument for attaining a certain level of understanding. To gain a deeper understanding, it is then necessary to work on the level of speech or energy; yet even more important is the level of mind. In yoga, the mind is compared to a king, while energy is likened to ministers and the body to servants. Clearly, the mind is more important than body and speech. However, physical movements and postures are also essential, because if we cannot control the body, we cannot control energy; and if we cannot control energy, we cannot control the mind. In this sense, the mind depends on energy, and energy depends on the body. Yoga brings these three aspects into balance, first of all by working on the level of the body through postures and movements that serve to coordinate and harmonize energy.
Vairochana’s Yantra Yoga comprises one hundred and eight exercises. The principal section consists of five groups, each with its own breathing technique, or pranayama, designed to control prana energy. There are five principal prana practices corresponding to the five groups of yantras. Before performing these exercises, it is necessary to practice the preparatory movements. There are also two groups of five movements each for the precise coordination of our energy: Tsigjong and Tsadul. These eighteen movements—one group of eight and two groups of five—are known as the preliminary practices. Once we have mastered them, we can proceed to the main practices: the five groups of yantras and the five prana practices. In essence, all of these practices serve to coordinate our breathing in everyday life.
We all know how to inhale and exhale, but usually we do not do it properly, because breathing is connected with the mind, and the mind is often disturbed and confused. We can see this very clearly by observing and comparing the breathing of someone who is highly agitated with that of someone who is completely calm and composed. This is why we must coordinate our breathing.
In yoga, it is said that life is breath, because when we begin to live, we begin to breathe. When our breathing ceases, our life comes to an end. Yogic practitioners are believed to live long lives because they have coordinated their breathing. One of the most important methods for achieving this is the practice of kumbhaka, a special method of breath retention. When practiced frequently and correctly, kumbhaka helps coordinate breathing in daily life, freeing us from the pressure of thoughts and emotions.
Vairochana’s Yantra Yoga belongs to the Dzogchen tradition. The Dzogchen method differs from the method of the Anuttara Tantras. The method of Tantra is transformation, whereas the method of the Sutra teachings is renunciation. Ati Yoga, or the Dzogchen teaching, exists primarily within the Nyingmapa tradition. In the language of Uddiyana, Ati means “the primordial state,” and yoga means “knowledge” or “understanding.”
Channels and chakras constitute the inner structure of the human body, referred to in the tantric teachings as the “vajra body.” Vajra means “indestructible.” The vajra body is related to the dimension of three principal components: the channels and chakras, the prana flowing through them, and the bindu or tigle—the white and red seminal essences of the physical body—which form the basis of practices such as Tummo.
In the Dzogchen Upadesha Tantras, it is explained that after conception, the first chakra to develop in a human being is the navel chakra. From it, through a channel, the head chakra develops, followed by the other principal chakras in the throat and the heart. This channel, or meridian, known as the life channel, develops into the spinal cord and vertebral column. At the same time, it remains present as the principal energy of the central channel.
The central channel, called uma in Tibetan, is connected to two side channels known as roma and kyangma. The roma channel, white in color and corresponding to lunar energy, is located on the right side in men and on the left side in women. Ro means “taste”; the principal function of this channel is to generate the experience of pleasure.
The kyangma channel, red in color and corresponding to solar energy, is located on the left side in men and on the right side in women. Kyang means “solitary,” and unlike the roma channel, it is not connected to numerous subsidiary channels. Control of this channel is important for developing the experience of emptiness.
Chakras are energy centers, visualized as discs located along the central channel where energy is concentrated. Depending on the method employed, four, five, or six chakras are visualized. When four chakras are visualized, they are located in the head, throat, heart, and navel. When six chakras are visualized—as in practices that work with the experience of pleasure—we add a chakra four finger-widths below the navel and another at the base of the torso.
Meditation, or contemplation, means knowledge of the nature of mind beyond duality. This state is represented by the central channel, while the right and left channels symbolize duality and karmic breathing. We always live within time, conditioned by dualistic perception, judgments, thoughts, and concepts.
Since the central channel symbolizes the nature of mind, the ultimate aim of Yantra Yoga is to confine karmic prana within the central channel. What does this mean? Breathing in distraction through the solar and lunar channels is the path to rebirth. Through distraction, all actions arise and karma is created. This is why ordinary breathing is called karmic breathing.
When a living being is born, it already possesses its own particular character, generated by specific karma connected with prana and breathing. If we wish to become masters of ourselves and our minds and no longer remain distracted, we must first learn to control karmic breathing.
The principal method for achieving this is called “confining karmic prana within the central channel” through the practice of kumbhaka. This consists of inhaling through the two channels and directing the energy of prana into the central channel. In this way, the flow of air in the two karmic channels is exhausted and unified within the central channel.
The five kinds of prana practices explained in this book are intended to help realize and stabilize knowledge of the nature of mind by confining karmic breathing within the central channel. For a practitioner who remains continuously in the state of contemplation, there is no such problem as unbalanced energy.
Our ordinary breathing, associated with prana energy, is traditionally compared to a blind horse, while the mind is likened to a lame rider. Just as a blind horse cannot be independent and requires someone to guide it, energy requires the direction of the mind. There is no breath that is independent or unrelated to mind and emotions.
In conclusion, control of prana is extremely important for arriving at knowledge of the nature of mind—our true potentiality. If we succeed in experiencing this potentiality and gaining mastery over it, we are on the path and can attain realization. On the other hand, if we remain ignorant of this state, we continue to be slaves of our mind and are unable to abide in our true nature.
For this reason, it is essential to coordinate body and energy, and it is precisely for this purpose that Vairochana transmitted the teaching of Yantra Yoga, connected with the distinctive principle of Dzogchen.
“There are different kinds of Yantra Yoga; the one we practice is called Nida Khajor (nyi-zla kha-sbyor), which means the union of the solar and lunar energies.
The method of practicing this form of Yantra is contained in an authentic text written in the 8th century by Vairochana, one of Padmasambhava’s most prominent disciples and a great Dzogchen master. Having traveled to Uddiyana, Vairochana translated the Dzogchen teachings from the language of Uddiyana into Tibetan. He was a great master of both Dzogchen and Tantra. His principal teacher was Padmasambhava, one of the most extraordinary figures in Tibetan Buddhism. All schools recognize him as the master who introduced the Vajrayana teachings to Tibet and regard him as one of the earliest teachers of Dzogchen.
It was from him that Vairochana received the teachings of Tantra, the path of transformation, as well as certain Dzogchen teachings.
The principal aim is not merely to make the body more flexible, because these are not simply physical exercises. The foundation of Yantra Yoga, or of any authentic teaching, is to attain an understanding of one’s own condition, one’s own being.
Traditionally, yoga teaches that every human being exists through three aspects. These three aspects belong to all of us, regardless of whether we believe in a religion, in something else, or in nothing at all. The first aspect is the physical body. Every day we eat and drink, and every night we sleep. If we do not sleep for a couple of nights, we become irritable; if we do not eat or drink, other problems arise.
This means that we are dependent upon our condition. Usually, we are aware of our physical existence—we talk about it and must take it into account. Another aspect, even more important, is the aspect of energy, or what in yoga is called prana, the vital force. If a person’s vital energy is unbalanced or disturbed, much more serious problems arise than merely physical ones.
Human beings possess body, speech (or energy), and mind. Together, these three aspects constitute the living person. This is true for everyone, regardless of what they believe or do not believe.
If we know the condition of our being, then even when difficulties arise, we can overcome them. In yoga in general, and in Yantra Yoga in particular, we work with all three aspects of our being, not only with the physical body.
It is very important to recognize that the aspect of mind exists. Once a person understands this, they can see that the only way to attain a calm and peaceful state of mind is to learn how to relax. This is precisely what we do in yoga: the way we use the body and various movements serves to coordinate energy and, in particular, to influence the mind.
By coordinating energy, we ultimately arrive at a peaceful state of mind. When the mind is calm, everything becomes easier, because the mind is the principal aspect. It is said that the mind is like a lame rider who cannot walk on his own—meaning that he depends on his horse. The horse is our energy.
When energy conditions the mind, many disturbances can arise. In yoga, for example, it is said that the horse is blind. Just as a blind horse is unable to find the way without a rider, our vital energy is powerless unless it is coordinated with the activity of the mind.
The mind depends on energy, but energy also depends on the mind. Therefore, by governing our energy, we can govern the mind. A lame rider can ride a blind horse and make it turn right or left. But if someone stops the horse, the rider also comes to a stop.
Nevertheless, it is clear that the principal aspect is the mind—the rider. Yoga, and especially Yantra Yoga, is concerned not only with the physical aspect, but above all with the mind.
Many people say, “I love to meditate.” However, they may not know what meditation actually means, or they may think meditation is simply relaxation, a brief rest. In reality, meditation means discovering a state beyond conflicts and problems.
The principle of yoga and of all yogic practices is, above all, to attain that state.”
Both the Hindu tradition and Buddhist Tantra contain many varieties of yoga, yet the principle of yoga is always the same: to understand one’s own being and work with it in order to attain a state beyond all problems.
As for the Yantra Yoga we practice, many people ask what kind of yoga it is and whether it resembles Hatha Yoga of the Indian tradition or pranayama, the practice of prana or vital energy. In reality, Yantra Yoga is used for contemplation. Contemplation means realizing one’s own perfection.
We do not live in the state of the nature of mind. Although the nature of mind exists, we always live within our own limitations, under the conditions of dualistic vision. If we ask someone how they are doing, we may hear the answer, “good” or “bad.” Yet even the very fact that we ask how a person is doing already implies dualistic vision. It assumes that we think the person is either doing well or not. The question itself already conditions the answer to be either “good” or “bad.”
We always live in this kind of dualistic state. Living in a dualistic state is not a mistake; it is simply our only possibility because we know no alternative. In fact, if we hear about something that is neither good nor bad, we have no idea what is being referred to. It is very difficult to conceive of a third possibility; at most we can imagine something neutral, yet we do not even know what that truly means.
Such is the level of our mind, characterized by dualistic judgments and conditioned by time. In reality, if we are limited by time, we are also limited by judgment. So what does it mean to be beyond judgment?
In the Yantra Yoga that we practice, there are five principal types of breathing exercises. Essentially, these five methods are designed to realize and stabilize the state of the nature of mind—that is, to bring karmic breathing into the central channel, which symbolizes the state of contemplation.
A practitioner who lives in the state of contemplation does not suffer from disturbances such as unbalanced energy. This is why, in order to harmonize the aspect of energy, we practice breathing methods in Yantra Yoga.
What does the word yantra mean? It means “movement,” which in Tibetan is trulkhor ('phrul 'khor). In this context, movement is actually more important than posture. When we perform different movements, even the condition of our breathing changes. Breathing is connected with the functioning of prana. Therefore, if we wish to work with prana, we must do so through movement.
The principle of Yantra is the principle of movements used to balance prana and also to work with the mind. In truth, there is no such thing as controlling the mind; there is only the state of contemplation, where no control exists. Control of the mind is merely a temporary means.
It is important to understand that there is a state beyond control that must be realized, but this depends on our condition—from the existence of body, speech, and mind all the way to the nature of mind itself.
The phrase “nature of mind” may sound beautiful, but for most of us it means very little because we are unfamiliar with its actual meaning. For example, if we know what the mind is, then when someone speaks about the nature of mind, we simply think, “Yes, the nature of mind.”
Many people think, “I am not a spiritual person at all; meditation does not interest me.” Yet it does not matter whether you are religious, whether you consider yourself spiritual, or whether you do not.
Anyone who is interested in life, who recognizes themselves as a living human being, will understand what meditation is as soon as they discover it through their own experience. It is not a question of being spiritual or not, nor is it necessary to practice meditation or become a follower of any particular school or tradition.
On the contrary, I believe it is very important to understand your own life clearly and to move beyond fascination with this or that teacher. Whatever the teaching may be, it is more important to think about yourself than about the teaching itself.
This does not mean that I am advising you to become selfish, self-important, and concerned only with your own affairs. It means that, first of all, you should understand your own life.
A person who does not understand their own life, yet constantly speaks about wonderful and admirable things, about doing good for others, is deluded. If I do not understand my own condition and my own life, how can I understand the condition of other people? In that case, I can only create beautiful ideas, beautiful words, and many beautiful concepts that, in reality, have no true foundation. And one day, all of it will collapse.
Therefore, the first thing we must do is understand our own life. In any case, if we observe carefully, we will discover that understanding can arise only through direct experience. This is how we come to understand Yantra Yoga, the principles and movements of Yantra, and the importance of breathing.
Knowledge of our own existence is the fundamental principle of yoga practice in general and Yantra Yoga in particular. Yoga is a way of working with the three aspects of our being, three levels, each of which is more difficult to understand than the previous one. These three levels are body, speech, and mind.
The easiest to understand is the body because it is visible and material; material things appear as form and color. Speech, or energy, is more subtle and more difficult to understand.
In the biography of Buddha Shakyamuni, it is said that he remained in meditation for six years without lying down to sleep, seated beneath a tree upon a stone and a mat of grass. This example helps us understand the importance of a stable posture. It is beneficial to train oneself to sit in the lotus posture because it naturally keeps the spine straight.
Why is it important to keep the spine straight? Because the spine symbolizes the central column of energy. If the energy is disturbed, it is very difficult to attain a balanced state of mind. Therefore, both for visualization practice and for entering the state of contemplation, it is necessary to keep the spine straight.
We should always be mindful of the spine and shoulders: the spine should be completely straight and the shoulders open and relaxed.
So far, we have spoken about posture, which relates to the aspect of the physical body. But there is also visualization, which is related to the mind, and finally breathing, which is related to speech or energy. When practicing, all three aspects—body, speech, and mind—must be coordinated.
We are all living beings, and to live means to breathe: to inhale and exhale. What do we do after completing an exhalation? We all know perfectly well that we must inhale again. As long as breathing continues, life continues. When breathing stops, death occurs.
Some practitioners who have mastery over their vital force can remain without breathing for many days. They can do this not simply because they know how to stop breathing, but because they understand what life truly is.
Breathing takes place through the nostrils and the two side channels. Therefore, when practicing breathing methods, we first learn to regulate the breath within these two channels.
Yoga teaches that if a person knows how to breathe correctly, they can extend the duration of their life. This is because the length of life depends not so much on the number of days, nights, or years we live, but on breathing itself. By mastering the breath, we conserve a great deal of energy.
For example, a practitioner who breathes with awareness throughout the day does not waste much energy. In contrast, a person who is distracted and nervous constantly changes their breathing according to circumstances, and therefore wastes a great deal of energy.
A practitioner whose mind is calm naturally breathes calmly. If a person is unable to remain calm, breathing practice can help, because mind and breath are interdependent. Understanding and applying this principle is what yoga practice truly means.
In practice, we exhale, and before inhaling again, we remain for a brief moment without air. If we are practicing concentration or meditation in order to enter a state of peace, or if we simply wish to relax, we should first exhale deeply without worrying about inhaling. A deep exhalation naturally leads to a deep inhalation.
After exhaling deeply and remaining without air for a few seconds, not only do we gain the possibility of a deeper inhalation, but we also discover that the mind has become calmer and clearer.
Ordinary inhalation is called karmic breathing and reflects our confusion and distraction. What remains when this confusion is removed? Peace.
Peace is something very simple, yet it is extremely important. If we coordinate our energy and harmonize the functions of the different elements, we will have fewer problems and will be able to enter the state of meditation more easily.
— Chögyal Namkhai Norbu Rinpoche
The method of practicing this form of Yantra is contained in an authentic text written in the 8th century by Vairochana, one of Padmasambhava’s most prominent disciples and a great Dzogchen master. Having traveled to Uddiyana, Vairochana translated the Dzogchen teachings from the language of Uddiyana into Tibetan. He was a great master of both Dzogchen and Tantra. His principal teacher was Padmasambhava, one of the most extraordinary figures in Tibetan Buddhism. All schools recognize him as the master who introduced the Vajrayana teachings to Tibet and regard him as one of the earliest teachers of Dzogchen.
It was from him that Vairochana received the teachings of Tantra, the path of transformation, as well as certain Dzogchen teachings.
The principal aim is not merely to make the body more flexible, because these are not simply physical exercises. The foundation of Yantra Yoga, or of any authentic teaching, is to attain an understanding of one’s own condition, one’s own being.
Traditionally, yoga teaches that every human being exists through three aspects. These three aspects belong to all of us, regardless of whether we believe in a religion, in something else, or in nothing at all. The first aspect is the physical body. Every day we eat and drink, and every night we sleep. If we do not sleep for a couple of nights, we become irritable; if we do not eat or drink, other problems arise.
This means that we are dependent upon our condition. Usually, we are aware of our physical existence—we talk about it and must take it into account. Another aspect, even more important, is the aspect of energy, or what in yoga is called prana, the vital force. If a person’s vital energy is unbalanced or disturbed, much more serious problems arise than merely physical ones.
Human beings possess body, speech (or energy), and mind. Together, these three aspects constitute the living person. This is true for everyone, regardless of what they believe or do not believe.
If we know the condition of our being, then even when difficulties arise, we can overcome them. In yoga in general, and in Yantra Yoga in particular, we work with all three aspects of our being, not only with the physical body.
It is very important to recognize that the aspect of mind exists. Once a person understands this, they can see that the only way to attain a calm and peaceful state of mind is to learn how to relax. This is precisely what we do in yoga: the way we use the body and various movements serves to coordinate energy and, in particular, to influence the mind.
By coordinating energy, we ultimately arrive at a peaceful state of mind. When the mind is calm, everything becomes easier, because the mind is the principal aspect. It is said that the mind is like a lame rider who cannot walk on his own—meaning that he depends on his horse. The horse is our energy.
When energy conditions the mind, many disturbances can arise. In yoga, for example, it is said that the horse is blind. Just as a blind horse is unable to find the way without a rider, our vital energy is powerless unless it is coordinated with the activity of the mind.
The mind depends on energy, but energy also depends on the mind. Therefore, by governing our energy, we can govern the mind. A lame rider can ride a blind horse and make it turn right or left. But if someone stops the horse, the rider also comes to a stop.
Nevertheless, it is clear that the principal aspect is the mind—the rider. Yoga, and especially Yantra Yoga, is concerned not only with the physical aspect, but above all with the mind.
Many people say, “I love to meditate.” However, they may not know what meditation actually means, or they may think meditation is simply relaxation, a brief rest. In reality, meditation means discovering a state beyond conflicts and problems.
The principle of yoga and of all yogic practices is, above all, to attain that state.”
Both the Hindu tradition and Buddhist Tantra contain many varieties of yoga, yet the principle of yoga is always the same: to understand one’s own being and work with it in order to attain a state beyond all problems.
As for the Yantra Yoga we practice, many people ask what kind of yoga it is and whether it resembles Hatha Yoga of the Indian tradition or pranayama, the practice of prana or vital energy. In reality, Yantra Yoga is used for contemplation. Contemplation means realizing one’s own perfection.
We do not live in the state of the nature of mind. Although the nature of mind exists, we always live within our own limitations, under the conditions of dualistic vision. If we ask someone how they are doing, we may hear the answer, “good” or “bad.” Yet even the very fact that we ask how a person is doing already implies dualistic vision. It assumes that we think the person is either doing well or not. The question itself already conditions the answer to be either “good” or “bad.”
We always live in this kind of dualistic state. Living in a dualistic state is not a mistake; it is simply our only possibility because we know no alternative. In fact, if we hear about something that is neither good nor bad, we have no idea what is being referred to. It is very difficult to conceive of a third possibility; at most we can imagine something neutral, yet we do not even know what that truly means.
Such is the level of our mind, characterized by dualistic judgments and conditioned by time. In reality, if we are limited by time, we are also limited by judgment. So what does it mean to be beyond judgment?
In the Yantra Yoga that we practice, there are five principal types of breathing exercises. Essentially, these five methods are designed to realize and stabilize the state of the nature of mind—that is, to bring karmic breathing into the central channel, which symbolizes the state of contemplation.
A practitioner who lives in the state of contemplation does not suffer from disturbances such as unbalanced energy. This is why, in order to harmonize the aspect of energy, we practice breathing methods in Yantra Yoga.
What does the word yantra mean? It means “movement,” which in Tibetan is trulkhor ('phrul 'khor). In this context, movement is actually more important than posture. When we perform different movements, even the condition of our breathing changes. Breathing is connected with the functioning of prana. Therefore, if we wish to work with prana, we must do so through movement.
The principle of Yantra is the principle of movements used to balance prana and also to work with the mind. In truth, there is no such thing as controlling the mind; there is only the state of contemplation, where no control exists. Control of the mind is merely a temporary means.
It is important to understand that there is a state beyond control that must be realized, but this depends on our condition—from the existence of body, speech, and mind all the way to the nature of mind itself.
The phrase “nature of mind” may sound beautiful, but for most of us it means very little because we are unfamiliar with its actual meaning. For example, if we know what the mind is, then when someone speaks about the nature of mind, we simply think, “Yes, the nature of mind.”
Many people think, “I am not a spiritual person at all; meditation does not interest me.” Yet it does not matter whether you are religious, whether you consider yourself spiritual, or whether you do not.
Anyone who is interested in life, who recognizes themselves as a living human being, will understand what meditation is as soon as they discover it through their own experience. It is not a question of being spiritual or not, nor is it necessary to practice meditation or become a follower of any particular school or tradition.
On the contrary, I believe it is very important to understand your own life clearly and to move beyond fascination with this or that teacher. Whatever the teaching may be, it is more important to think about yourself than about the teaching itself.
This does not mean that I am advising you to become selfish, self-important, and concerned only with your own affairs. It means that, first of all, you should understand your own life.
A person who does not understand their own life, yet constantly speaks about wonderful and admirable things, about doing good for others, is deluded. If I do not understand my own condition and my own life, how can I understand the condition of other people? In that case, I can only create beautiful ideas, beautiful words, and many beautiful concepts that, in reality, have no true foundation. And one day, all of it will collapse.
Therefore, the first thing we must do is understand our own life. In any case, if we observe carefully, we will discover that understanding can arise only through direct experience. This is how we come to understand Yantra Yoga, the principles and movements of Yantra, and the importance of breathing.
Knowledge of our own existence is the fundamental principle of yoga practice in general and Yantra Yoga in particular. Yoga is a way of working with the three aspects of our being, three levels, each of which is more difficult to understand than the previous one. These three levels are body, speech, and mind.
The easiest to understand is the body because it is visible and material; material things appear as form and color. Speech, or energy, is more subtle and more difficult to understand.
In the biography of Buddha Shakyamuni, it is said that he remained in meditation for six years without lying down to sleep, seated beneath a tree upon a stone and a mat of grass. This example helps us understand the importance of a stable posture. It is beneficial to train oneself to sit in the lotus posture because it naturally keeps the spine straight.
Why is it important to keep the spine straight? Because the spine symbolizes the central column of energy. If the energy is disturbed, it is very difficult to attain a balanced state of mind. Therefore, both for visualization practice and for entering the state of contemplation, it is necessary to keep the spine straight.
We should always be mindful of the spine and shoulders: the spine should be completely straight and the shoulders open and relaxed.
So far, we have spoken about posture, which relates to the aspect of the physical body. But there is also visualization, which is related to the mind, and finally breathing, which is related to speech or energy. When practicing, all three aspects—body, speech, and mind—must be coordinated.
We are all living beings, and to live means to breathe: to inhale and exhale. What do we do after completing an exhalation? We all know perfectly well that we must inhale again. As long as breathing continues, life continues. When breathing stops, death occurs.
Some practitioners who have mastery over their vital force can remain without breathing for many days. They can do this not simply because they know how to stop breathing, but because they understand what life truly is.
Breathing takes place through the nostrils and the two side channels. Therefore, when practicing breathing methods, we first learn to regulate the breath within these two channels.
Yoga teaches that if a person knows how to breathe correctly, they can extend the duration of their life. This is because the length of life depends not so much on the number of days, nights, or years we live, but on breathing itself. By mastering the breath, we conserve a great deal of energy.
For example, a practitioner who breathes with awareness throughout the day does not waste much energy. In contrast, a person who is distracted and nervous constantly changes their breathing according to circumstances, and therefore wastes a great deal of energy.
A practitioner whose mind is calm naturally breathes calmly. If a person is unable to remain calm, breathing practice can help, because mind and breath are interdependent. Understanding and applying this principle is what yoga practice truly means.
In practice, we exhale, and before inhaling again, we remain for a brief moment without air. If we are practicing concentration or meditation in order to enter a state of peace, or if we simply wish to relax, we should first exhale deeply without worrying about inhaling. A deep exhalation naturally leads to a deep inhalation.
After exhaling deeply and remaining without air for a few seconds, not only do we gain the possibility of a deeper inhalation, but we also discover that the mind has become calmer and clearer.
Ordinary inhalation is called karmic breathing and reflects our confusion and distraction. What remains when this confusion is removed? Peace.
Peace is something very simple, yet it is extremely important. If we coordinate our energy and harmonize the functions of the different elements, we will have fewer problems and will be able to enter the state of meditation more easily.
— Chögyal Namkhai Norbu Rinpoche
An article on the history and origins of yoga, its original purpose, and its earliest references in the ancient texts of Vajrayana (Tantric Buddhism), based on the 11th-century Buddhist text Amṛtasiddhi.
A well-supported examination of the unity of Hatha Yoga and Yantra Yoga, presenting evidence that in ancient times they formed a single integrated system of practice.
Full article:
A well-supported examination of the unity of Hatha Yoga and Yantra Yoga, presenting evidence that in ancient times they formed a single integrated system of practice.
Full article:
The earliest documented reference to haṭhayoga is found in the 8th-century Buddhist Guhyasamājatantra, specifically in verses 161–163 of Chapter 18 (Samājottaratantra). It states that if a practitioner of ṣaḍaṅgayoga fails to attain the visionary experience (darśana) leading to realization after three attempts of six months each, he should resort to haṭhayoga (Tib. stobs kyi rnal 'byor)—a forceful method that is said to lead to awakening (bodhi) and the perfection of knowledge (jñānasiddhi).
Full article: https://bodhilife.pro/en/yoga/about_hathayoga
Full article: https://bodhilife.pro/en/yoga/about_hathayoga
Amaraughaprabodha is a yoga text of the Śaiva tradition written in Sanskrit and attributed, according to the manuscript colophon, to Gorakṣanātha. It was first published by Kalyani Devi Mallik in 1954, and it is this edition that has been discussed in subsequent scholarship. In particular, Christian Bouy (Bouy, 1994, pp. 18–19) considers it to be the source text for Svātmārāma’s Haṭha Yoga Pradīpikā (dated to the mid-fifteenth century).
This article examines newly discovered manuscript evidence relating to a shorter version of the Amaraughaprabodha than that published by Mallik. A comparison of the variant readings in the short and long recensions shows that the shorter recension possesses a more coherent structure and appears closer to the original conception of the work. The close relationship between the short recension of the Amaraughaprabodha and the eleventh-century Vajrayāna yoga text Amṛtasiddhi provides a unique opportunity to understand how the earliest teachings on Haṭhayoga were formulated. Although the practical techniques (physical practices) described in both texts differ very little, the author of the Amaraughaprabodha removed or obscured Vajrayāna terminology, introduced Śaiva metaphysical concepts, and positioned Haṭhayoga as subordinate to the form of yoga within the Śaiva tradition more commonly known as Rājayoga.
On the basis of its close relationship with the Amṛtasiddhi, the incomplete state of this recension, and the likelihood that Svātmārāma used the shorter rather than the longer recension when composing the Haṭha Yoga Pradīpikā, this article argues that the short recension of the Amaraughaprabodha is probably the earliest known work in which Haṭhayoga is discussed alongside Rājayoga.
Full article: https://bodhilife.pro/en/yoga/amaraughaprabodha
This article examines newly discovered manuscript evidence relating to a shorter version of the Amaraughaprabodha than that published by Mallik. A comparison of the variant readings in the short and long recensions shows that the shorter recension possesses a more coherent structure and appears closer to the original conception of the work. The close relationship between the short recension of the Amaraughaprabodha and the eleventh-century Vajrayāna yoga text Amṛtasiddhi provides a unique opportunity to understand how the earliest teachings on Haṭhayoga were formulated. Although the practical techniques (physical practices) described in both texts differ very little, the author of the Amaraughaprabodha removed or obscured Vajrayāna terminology, introduced Śaiva metaphysical concepts, and positioned Haṭhayoga as subordinate to the form of yoga within the Śaiva tradition more commonly known as Rājayoga.
On the basis of its close relationship with the Amṛtasiddhi, the incomplete state of this recension, and the likelihood that Svātmārāma used the shorter rather than the longer recension when composing the Haṭha Yoga Pradīpikā, this article argues that the short recension of the Amaraughaprabodha is probably the earliest known work in which Haṭhayoga is discussed alongside Rājayoga.
Full article: https://bodhilife.pro/en/yoga/amaraughaprabodha
Translation and Analysis of the Yogic Practice Described in the 11th-Century Text Amṛtasiddhi, from Mallinson & Szántó (2021), Amṛtasiddhi and Amṛtasiddhimūla
Mallinson & Szántó 2021 Amṛtasiddhi and Amṛtasiddhimūla
Mallinson & Szántó 2021 Amṛtasiddhi and Amṛtasiddhimūla
WHAT IS PRĀṆA?
- Prāṇa is energy. It is the breath of life. It is the principle of life.
- If prāṇa leaves the body, we call that condition of the body death.
- There are five prāṇas: Prāṇa, Apāna, Samāna, Vyāna, and Udāna.
- There is only one Prāṇa. It has five names according to the functions it performs.
- Prāṇa carries out inhalation and exhalation.
- Apāna performs the functions of nutrition and excretion.
- Samāna performs the function of digestion.
- Vyāna performs the function of circulation.
- Udāna performs the function of swallowing. During sleep it places the individual in the heart. It separates the astral body from the physical body at the moment of death.
- Prāṇa vibrates, and thoughts arise in consciousness.
- Prāṇa is the channel between the astral and physical bodies.
- Prāṇa, Apāna, and the others are the gross forms of prāṇa.
- Psychic prāṇa, which generates thought, is the subtle prāṇa.
- The eyes, ears, nose, skin, and tongue perform their functions through prāṇic energy.
- During sleep, the mind and these organs rest in prāṇa.
- Prāṇa vibrates in ākāśa (space). As a result, the other elements arise: air, fire, water, and earth.
- Prāṇa is the oldest aspect of all existence; it begins functioning from the very moment of conception. It is also the finest aspect of everything.
- Even during sleep it continues to function while the mind and other organs rest.
- Prāṇa gives energy and vitality. It is the life force.
- Cosmic Prāṇa is Hiraṇyagarbha.
- A smile on the face, a musical melody, grace in speech, brilliance in the eyes, and the eloquence of a speaker all arise through prāṇa.
- Be mindful of the intake and expenditure of prāṇa. Accumulate prāṇa.
- Fire burns through prāṇa. Wind blows through prāṇa. Rivers flow through prāṇa.
- Radio waves propagate through prāṇa.
- Prāṇa is magnetism. Prāṇa is electricity.
- Prāṇa is expended in thinking, exercising will, performing actions, moving, and speaking.
- A strong and healthy person possesses an abundance of prāṇa, nerve force, and vital energy.
- Stores of prāṇa are replenished through food, water, air, and solar energy.
- Excess prāṇa is stored in the brain and nerve centers.
- When sexual energy is purified, it supplies the system with an abundance of prāṇa.
- A yogin accumulates a sufficient amount of prāṇa through regular practice of prāṇāyāma.
- If you can control prāṇa, you can control all the forces of the universe.
- If you control prāṇa, you can easily govern the mind.
- There is a close connection between prāṇa, the mind, and semen.
- If you can control seminal energy, you can control both the mind and prāṇa.
- If prāṇa is under control, all of your senses are also under control.
- Breath is the external manifestation of prāṇa.
- At the end of a cosmic cycle, all the forces in the world return again to prāṇa.
- Prāṇa manifests as motion, gravity, magnetism, and electricity.
- Nerve currents and the power of thought are manifestations of prāṇa.
- Retain the breath and direct prāṇa to any diseased part of your body. The illness will be cured.
- Accumulate stores of prāṇa through the practice of prāṇāyāma. Touch any diseased part of another person’s body. The illness will disappear.
- A yogin can transmit prāṇa to others and heal diseases.
- Knowledge and control of prāṇa—this is the true meaning of prāṇāyāma.
- One who possesses an abundance of prāṇa can move the whole world.
- If you can retain and control prāṇa, you can retain and control all the forces of the world.
- Prāṇa is depleted when a person indulges in sexual excess. Accumulate prāṇa through the practice of brahmacarya and use it in meditation.
- Just as the spokes are joined in the hub of a wheel, so everything in the world is joined in prāṇa.
- Prāṇa is the universal life principle. It is the principle of energy or force. It is all-pervading.
- Prāṇa may exist in either a static or a dynamic state.
Amṛtasiddhi is a Vajrayāna teaching traditionally attributed to Virūpa, the legendary saint revered in both medieval Indian Buddhist and non-Buddhist traditions.¹ Modern scholars regard it as the earliest known Sanskrit source to introduce the practices and principles underlying a physically based method of yoga classified in Sanskrit texts as the “Yoga of Force” (Haṭha Yoga).
The first Western scholar to draw attention to the Amṛtasiddhi was Curtis Schaeffer in 2002, when he examined a unique bilingual Sanskrit–Tibetan manuscript of the Amṛtasiddhi written in two scripts: Newārī and Tibetan.
Its colophon, like the colophons of related texts in the Tibetan Bstan ’gyur canon, consistently identifies Virūpa (Tib. Bir ba pa) as the originator of this tradition. However, the composition of the text itself is attributed to the enigmatic yogin and mahāsiddha Yogeśvara Amoghavajra. As is often the case with Vajrayāna literature, establishing precise authorship and dating is extremely difficult.
Virūpa, also known as Virūpākṣa, is counted among the eighty-four Buddhist mahāsiddhas whose historical identities are shrouded in legend but who played a crucial role in transmitting Vajrayāna lineages to Tibet.
According to Tibetan hagiographical tradition, Virūpa was born in Eastern India and later traveled to the Deccan and the southern regions of the subcontinent. This account has been supported by recent research conducted by James Mallinson (2019), who, drawing upon non-Buddhist literature, epigraphic evidence, and medieval sculpture, identified indications of Virūpa’s presence in the southern Konkan region. Beginning in the eleventh century, this area witnessed a gradual and largely peaceful transition from Buddhist Vajrayāna to Nātha Śaivism.
The first Western scholar to draw attention to the Amṛtasiddhi was Curtis Schaeffer in 2002, when he examined a unique bilingual Sanskrit–Tibetan manuscript of the Amṛtasiddhi written in two scripts: Newārī and Tibetan.
Its colophon, like the colophons of related texts in the Tibetan Bstan ’gyur canon, consistently identifies Virūpa (Tib. Bir ba pa) as the originator of this tradition. However, the composition of the text itself is attributed to the enigmatic yogin and mahāsiddha Yogeśvara Amoghavajra. As is often the case with Vajrayāna literature, establishing precise authorship and dating is extremely difficult.
Virūpa, also known as Virūpākṣa, is counted among the eighty-four Buddhist mahāsiddhas whose historical identities are shrouded in legend but who played a crucial role in transmitting Vajrayāna lineages to Tibet.
According to Tibetan hagiographical tradition, Virūpa was born in Eastern India and later traveled to the Deccan and the southern regions of the subcontinent. This account has been supported by recent research conducted by James Mallinson (2019), who, drawing upon non-Buddhist literature, epigraphic evidence, and medieval sculpture, identified indications of Virūpa’s presence in the southern Konkan region. Beginning in the eleventh century, this area witnessed a gradual and largely peaceful transition from Buddhist Vajrayāna to Nātha Śaivism.
OM. Gorakṣa begins the One Hundred Verses of Haṭha Yoga.
- I bow to the great Matsyendranātha, who is supreme bliss itself; in whose presence anyone becomes nothing but knowledge and bliss.
- I constantly bow to him who is praised as a yogin; through the practice of Adhāra-bandha and other exercises, in the rays of the immutable inner light of his soul that measures time through yugas and kalpas; in whom the divine essence itself abides; who is an ocean of bliss embodied; who excels in both the manifest and the unmanifest; who is Guru Śrī Matsyendranātha.
- Having saluted his Guru with devotion, Gorakṣa describes the supreme knowledge desired by yogins for the attainment of the highest bliss.
- Gorakṣa proclaims one hundred verses of knowledge received directly from the Supreme Consciousness, for the benefit of yogins.
- That consciousness conquers death which has turned away from sensual pleasures and united itself with the Supreme Spirit, the ladder to complete liberation.
- O noble ones, whose passions have ripened into complete destruction! Practice Yoga, the fruit of the wish-fulfilling tree, the sacred teaching whose branches are visited by the birds of wisdom, bringing an end to the sufferings of the world.
- Postures, control of the breath, withdrawal of the senses from external objects, fixing the mind on a single object, meditation, and identification with the object of meditation—these are called the six limbs of Yoga.
- There are as many postures as there are species of living beings. Only Śiva understands all their distinctions.
- Śiva explained 8,400,000 postures. Of these, he selected eighty-four.
- Among those eighty-four, two were chosen: the excellent posture, Siddhāsana, and the Lotus Posture, Padmāsana.
- The yogin should firmly press the perineum with the heel of the left foot and place the heel of the right foot above the genitals, keeping the body motionless, upright, and steady, the senses controlled, and the gaze fixed between the eyebrows. This posture, which opens the door to liberation, is called Siddhāsana.
- Placing the right foot upon the left thigh and the left foot upon the right thigh, fixing the chin upon the chest, and gazing at the tip of the nose—this posture, which destroys disease and mental disturbance, is called Padmāsana.
- How can a yogin attain perfection if he does not know the six centers (cakras), the sixteen supports (ādhāras), the 300,000 nāḍīs, and the five spaces within his body?
- How can a yogin attain perfection if he does not know his own body, the house with one pillar, nine doors, and five divine guardians?
- The four-petaled lotus is Ādhāra; the six-petaled lotus is Svādhiṣṭhāna. In the navel is the ten-petaled lotus; in the heart, the twelve-petaled lotus.
- The sixteen-petaled lotus is in the throat; the two-petaled lotus between the eyebrows; the thousand-petaled lotus is located in the opening of the skull on the great path.
- Ādhāra is the first cakra; Svādhiṣṭhāna the second. Between them lies Yonisthāna, called Kāmarūpa.
- Gudasthāna (the anus), the four-petaled lotus, is called Ādhāra. In its center lies the Yoni, praised by the wise as the “Eye of Love.”
- In the center of the Yoni stands the great Liṅga facing backward. Whoever knows the disk of light shining like a jewel in its summit is truly wise.
- Shining like flame, resembling molten gold, the triangular point of fire is located below the genitals.
- Whoever perceives this endless divine light shining in all directions and knows it in samādhi transcends temporal existence.
- Through the syllable sva, prāṇa rises. Its resting place is in Svādhiṣṭhāna; therefore Svādhiṣṭhāna is called Medhra.
- Where the Kanda is strung upon Suṣumṇā like a jewel on a thread, that region is called Maṇipūra.
- The bound soul wanders until it discovers the Real in the great twelve-spoked wheel, where freedom from the fruits of merit and demerit is found.
- Between the navel and the genitals lies the Kanda-yoni, shaped like a bird’s egg. From it arise seventy-two thousand nāḍīs.
- Among these thousands, seventy-two are distinguished. Of these, ten principal nāḍīs carry prāṇa.
- Iḍā, Piṅgalā, Suṣumṇā, Gāndhārī, Hastijihvā, Pūṣā, Yaśasvinī,
- Alambuṣā, Kuhū, and Śaṅkhinī—these are authoritatively declared to be the ten principal nāḍīs.
- Iḍā is on the left, Piṅgalā on the right, Suṣumṇā in the middle. Gāndhārī is in the left eye.
- Hastijihvā is in the right eye, Pūṣā in the right ear, Yaśasvinī in the left ear, and Alambuṣā in the mouth.
- Kuhū is in the region of the Liṅga and Śaṅkhinī in Mūlādhāra. Thus the ten nāḍīs are connected to the ten bodily openings.
- Iḍā, Piṅgalā, and Suṣumṇā carry prāṇa. Their presiding deities are the Moon, the Sun, and Fire.
- The vital airs are Prāṇa, Apāna, Samāna, Udāna, Vyāna, Nāga, Kūrma, Kṛkara, Devadatta, and Dhanañjaya.
- Prāṇa resides in the heart, Apāna in the rectum, Samāna in the navel, and Udāna in the throat.
- Vyāna pervades the entire body. These first five are considered the principal vital airs.
- Nāga causes belching, Kūrma blinking, Kṛkara sneezing, and Devadatta yawning.
- Dhanañjaya pervades the whole body and does not leave even after death. These vital airs move through all the nāḍīs.
- Just as a ball tossed upward continues moving, so the soul, driven by Prāṇa and Apāna, never rests.
- Because the soul is governed by Prāṇa and Apāna, it moves up and down through Iḍā and Piṅgalā and therefore is not clearly perceived.
- Like a hawk tied to a cord that is pulled back even when it flies away, so the soul is bound by the guṇas and controlled by Prāṇa and Apāna.
- Apāna pushes Prāṇa and Prāṇa pushes Apāna. The knower of Yoga unites these two—the lower and upper airs.
- With the sound ha the soul goes out; with the sound sa it enters again. Thus it continually repeats the mantra Haṃsa.
- This mantra is repeated 21,600 times day and night.
- This Gāyatrī, called Ajapā, grants liberation to the yogin.
- There has never been and never will be knowledge, repetition, or understanding equal to this.
- Gāyatrī rises in Kuṇḍalinī and sustains Prāṇa. Knowledge of Prāṇa is the highest knowledge.
- Above the Kanda, Kuṇḍalinī Śakti lies coiled eight times, closing the Door of Brahmā.
- Closing that door, the soul must awaken Kuṇḍalinī and proceed to the realm of Brahmā.
- Consciousness awakened through the union of fire and prāṇa draws Kuṇḍalinī upward through Suṣumṇā like a needle pulling a thread.
- Awakened Kuṇḍalinī rises through Suṣumṇā like a serpent, shining like the fiber of a lotus.
- Just as a door may be opened with a key, so the door to liberation may be opened through knowledge of Kuṇḍalinī.
- Joining the hands, assuming the Lotus Posture, pressing the chin against the chest, and concentrating upon Kuṇḍalinī, the yogin should repeatedly force Apāna upward after filling the lungs. Through the awakening of Śakti, incomparable knowledge of Prāṇa is attained.
- The limbs should be rubbed with the sweat produced by these exertions. Then one should drink milk and abstain from bitter, sour, and salty foods.
- One should avoid vice. He who eats little and shuns worldly pleasures practices Yoga. Within one year he will attain mastery—there is no doubt.
- He who leaves one-quarter of pleasant, soft, and sweet food uneaten is called moderate in diet (mitāhāra).
- Kuṇḍalinī Śakti is coiled eight times around the Kanda. For the yogin she is the gift of liberation; for the uninitiated she is bondage.
- That yogin is prepared for liberation who knows Mahāmudrā, Nabhomudrā (Khecarī), Uḍḍiyāna, Jālandhara, and Mūlabandha.
- Purification of the nāḍīs, regulation of the sun and moon, and drying up bodily fluids—this is Mahāmudrā.
- Resting the chin upon the chest, pressing the Yoni with the heel of the left foot, grasping the right foot with both hands, filling the abdomen with air and retaining it, one should slowly exhale. This is Mahāmudrā, the Great Seal, destroyer of human diseases.
- This mudrā should be practiced equally on both sides, with Iḍā and Piṅgalā. Then it may be concluded.
- No food is either healthy or unhealthy. All becomes equally tasteless. Even deadly poison is digested like nectar.
- Diseases, tuberculosis, leprosy, constipation, enlargement of the spleen, and old age are destroyed through the practice of Mahāmudrā.
- Mahāmudrā, as explained here, guarantees success. Its meaning must be kept secret and revealed to no one.
- Turning the tongue backward into the cavity above the throat and fixing the gaze between the eyebrows—this is Khecarīmudrā.
- Disease, death, sleep, hunger, and weakness retreat before one who knows Khecarīmudrā.
- He who knows Khecarīmudrā is not afflicted by illness, does not suffer disgrace, and is not overcome by death.
- The mind (citta) wanders in the space (kha) because the tongue is inserted into the cavity above the throat. Therefore Khecarīmudrā is supremely valued by the wise.
- Bindu is the foundation of the body. From it arise all the channels extending from head to foot.
- He whose cavity above the throat is sealed by Khecarī does not lose Bindu even in the embrace of a woman.
- As long as Bindu remains in the body there is no fear of death. As long as Khecarīmudrā is maintained, Bindu does not descend.
- Even if Bindu descends toward the fire, it will be drawn upward again by Śakti through Yonimudrā.
- There are two kinds of Bindu: the pale white one, called semen, and the blood-red one, called menstrual fluid.
- Rajas (menstrual fluid) resides in the place of the Sun, while Bindu resides in the place of the Moon. Their union is exceedingly difficult to attain.
- Bindu is Śiva. Rajas is Śakti. Bindu is the Moon. Rajas is the Sun. Through their union, the yogin attains the highest state.
- By moving Śakti through Vāyu, Rajas is moved and united with Bindu. Through this the body becomes divine and beautiful.
- Śukra (Bindu) is associated with the Moon, and Rajas with the Sun. He who knows the meaning of their union is truly wise.
- Just as a great bird can fly without fatigue, so Uḍḍiyāna becomes the lion that slays the elephant of death.
- This bandha, located behind the abdomen and below the navel, is called Uḍḍiyāna Bandha.
- Since Jālandhara Bandha seals the network of nāḍīs and prevents the nectar flowing from the head from descending, it destroys diseases of the throat.
- Jālandhara Bandha consists of closing the throat. Through it nectar does not fall into the fire, and the breath remains unaffected.
- Pressing the perineum with the left heel and contracting the rectum, the yogin draws Apāna upward. This is Mūlabandha.
- Through the union of Prāṇa and Apāna and through the reduction of urination, even an old person becomes youthful through long practice of Mūlabandha.
- Assuming the Lotus Posture, keeping the body and neck steady, fixing the gaze upon the tip of the nose, and remaining in solitude, the yogin repeats the imperishable OṂ.
- Within it are Bhūḥ, Bhuvaḥ, and Svaḥ; within it reside the divinities of the Moon, Sun, and Fire. This OṂ is the Supreme Light.
- Within it are the three times, the three Vedas, the three worlds, the three accents, and the three gods—Brahmā, Viṣṇu, and Rudra. This OṂ is the Supreme Light.
- Within it are action, desire, and knowledge; Brahmā, Rudra, and Viṣṇu; and the three circles of Śakti. This OṂ is the Supreme Light.
- Within it are the three letters A, U, and M, together with Bindu as their mark. This OṂ is the Supreme Light.
- The yogin should recite this seed-syllable aloud, practice it through the body, remember it, and meditate upon it. This OṂ is the Supreme Light.
- Whether pure or impure, one who constantly recites OṂ is untouched by sin, just as lotus leaves remain unwetted by water.
- As long as the breath moves, Bindu moves. When the breath becomes still, Bindu becomes still. Therefore the yogin should master the breath and attain immovability.
- As long as Prāṇa remains in the body, life does not depart. Its departure is death. Therefore the yogin must learn to retain Prāṇa.
- While Prāṇa is retained through Kumbhaka, the mind remains free from disturbance. What fear of death can exist when the gaze is fixed between the eyebrows?
- Therefore freedom from the fear of death is the goal of Prāṇāyāma. The yogin should retain Prāṇa.
- Prāṇa extends thirty-six fingerbreadths beyond the nostrils. Therefore it is called Prāṇa.
- When all nāḍīs filled with impurities are purified, only then is the yogin truly fit to retain Prāṇa.
- Assuming the Lotus Posture, the yogin inhales through the left nostril, retains the breath as long as possible, and then exhales through the right nostril.
- Meditating upon the round form of the Moon, white like curds, cow’s milk, and pure silver, the practitioner of Prāṇāyāma attains peace.
- Inhaling through the right nostril, slowly filling the abdomen, retaining according to the prescribed method, and exhaling through the left nostril, the yogin practices.
- Meditating upon the round form of the Sun, blazing with fire and burning at the navel, the practitioner of Prāṇāyāma attains peace.
- Alternately meditating upon the Moon and the Sun, inhaling through one nostril and exhaling through the other according to the prescribed measure, then reversing the process, the yogin purifies the nāḍīs within three months.
- Through purification of the nāḍīs, Prāṇa is retained, the digestive fire is kindled, the inner sound is heard, and the yogin conquers disease.
CHOGHYAL NAMKHAI NORBU RINPOCHE