YOGA VISHAYA
The Sphere [of Action] of Yoga
(supplemented with verses from the
Brahma Vidya Upanishad)
(supplemented with verses from the
Brahma Vidya Upanishad)
INTRODUCTION
The Sphere of Action of Yoga (yoga vishaya, hereafter referred to as YV) is a short text of indeterminate age, though G. Feuerstein believes its composition is “fairly recent” (The Yoga Tradition, 563), which probably places it in the 18th or 19th century. Its author is unknown, but as is typical of many traditional Hatha texts, it’s attributed to Matsyendra, the Lord of Fish (matsya, fish; indra, lord). Matsyendra is the semi-legendary human progenitor of Hatha Yoga, who received the teaching, according to the tradition, from the god Shiva. He’s generally believed to have lived sometime in the tenth or eleventh century of the Common Era.
The text consists of 33 numbered verses, all of them couplets except number 12, which consists of two couplets. There’s also a single, unnumbered, concluding line (omitted here). While researching this material I found that 15 of these couplets (13 through 30, excluding 21, 22, and 26) have more or less close parallels with couplets 66cd through 80 of the Secret Teaching of Brahma Knowledge (brahma vidya upanishad, BVU). J. Ruff dates this text of 111 couplets sometime between 1500 and 1700 CE (History, Text, and Context of the Yoga Upanishads, 119). If Feuerstein’s estimate is correct, then the BVU most likely pre-dates the YV, and so is the source for the YV’s parallel couplets (extensive research, in the Yoga Upanishads and other Hatha texts, has failed to turn up any parallels for YV 1-12, 21-22, 26, and 31-33). In addition then to the translation of the YV, I’ve also included the translation of the parallel couplets from the BVU. That translation is printed in red following the corresponding YV couplets (and the BVU couplet numbers are shown in small font under the corresponding YV couplet numbers).
The YV is presented in the form of a teaching by Mīna Nātha, an alternate name of Matsyendra, also meaning Lord of Fish (mina, fish; natha, lord), to an unnamed pupil. He deals with traditional themes, including: the six main subtle energy centers (cakra), the three main subtle energy channels (nadi), the five chief and five subordinate vital breaths (vayu), the mantras OM and HAMSA, the three knots (granthi), the awakening of kundalinī, and the benefits of the practice. A commentary on the verses follows the translation.
I want to acknowledge the invaluable assistance of the following scholars in producing this translation: James Mallinson, Nicolai Bachman, and most of all my Sanskrit tutor, Luis Gonzalez-Riemann. Everything of value comes from them, the mistakes are mine alone.
The Sphere of Action of Yoga (yoga vishaya, hereafter referred to as YV) is a short text of indeterminate age, though G. Feuerstein believes its composition is “fairly recent” (The Yoga Tradition, 563), which probably places it in the 18th or 19th century. Its author is unknown, but as is typical of many traditional Hatha texts, it’s attributed to Matsyendra, the Lord of Fish (matsya, fish; indra, lord). Matsyendra is the semi-legendary human progenitor of Hatha Yoga, who received the teaching, according to the tradition, from the god Shiva. He’s generally believed to have lived sometime in the tenth or eleventh century of the Common Era.
The text consists of 33 numbered verses, all of them couplets except number 12, which consists of two couplets. There’s also a single, unnumbered, concluding line (omitted here). While researching this material I found that 15 of these couplets (13 through 30, excluding 21, 22, and 26) have more or less close parallels with couplets 66cd through 80 of the Secret Teaching of Brahma Knowledge (brahma vidya upanishad, BVU). J. Ruff dates this text of 111 couplets sometime between 1500 and 1700 CE (History, Text, and Context of the Yoga Upanishads, 119). If Feuerstein’s estimate is correct, then the BVU most likely pre-dates the YV, and so is the source for the YV’s parallel couplets (extensive research, in the Yoga Upanishads and other Hatha texts, has failed to turn up any parallels for YV 1-12, 21-22, 26, and 31-33). In addition then to the translation of the YV, I’ve also included the translation of the parallel couplets from the BVU. That translation is printed in red following the corresponding YV couplets (and the BVU couplet numbers are shown in small font under the corresponding YV couplet numbers).
The YV is presented in the form of a teaching by Mīna Nātha, an alternate name of Matsyendra, also meaning Lord of Fish (mina, fish; natha, lord), to an unnamed pupil. He deals with traditional themes, including: the six main subtle energy centers (cakra), the three main subtle energy channels (nadi), the five chief and five subordinate vital breaths (vayu), the mantras OM and HAMSA, the three knots (granthi), the awakening of kundalinī, and the benefits of the practice. A commentary on the verses follows the translation.
I want to acknowledge the invaluable assistance of the following scholars in producing this translation: James Mallinson, Nicolai Bachman, and most of all my Sanskrit tutor, Luis Gonzalez-Riemann. Everything of value comes from them, the mistakes are mine alone.
YOGA VISHAYA
1 I, (Mīna Nātha), bow in due order at the feet of the guru, of his son, of his other kindred, and of his elders.
2 I bow to the guru who’s abandoned every thought. While [the rest of] the world roams [aimlessly about] in confusion, there’s no roaming for one with conviction.
3 Those people succeed [in this practice] who have the qualities of virtuous behavior, belong to [the proper] family and caste, and are always intent upon the supreme being, the First Lord (ādinātha, Śiva).
4-5 They say the wise pupil attaches himself with devotion to the guru. Through the favor of ardent (ākula, eagerly occupied) Ādi Nātha who resides in Kejāpupī, I, Mīna Nātha, awoke to the supreme Reality. I next spoke with [the same ardent] absorption to a qualified pupil.
6 You are the guru, and you are the pupil and the pupil’s guru. [When] one’s no different than the other, my dear, [then] accomplishment is achieved equally [by both].
7 I, Mīna Nātha, lord of sages, son of Uma (Luminous, Serene) and Shankara (Bliss Maker), explain the supreme Reality, which awakens the “clan” (kula, Śakti) and the “clanless” (akula, Śiva).
8 The six auspicious kula cakras are Support (adhara), Own Place (svadhishthana), Jewel City (manipura), Unstruck (anahata) [Sound], Purity (vishuddhi), and Command (ajna).
9-10 Support is in the anus, Own Place in the genitals, Jewel City is in the navel, Unstruck is in the heart. Purity is in the throat, and Command is in the mid-brow. Having understood this classification of the cakras, [we can then experience] the Spotless beyond them.
11 Comfort (ida) [nadi] bears to the left, Tawny (pingala) [nadi] bears to the right. In the middle [between] Comfort and Tawny is Most Gracious (sushumna) [nadi], whose nature is joy.
12 Support has four [petals], the genital (svadhishthana) has six, the navel (manipura) has 10, the heart (anahata) has 12, the throat (talu mula, palate root, vishuddhi) has 16 petals, and the mid-brow (ajna) has two.
[The letters on each of the petals of the cakras are:] from va to sa (in adhara); from ba to la (in svadhishthana); from da to pha (in manipura); from ka to tha (in anahata); and the [16] vowels are in the region of the throat (vishuddhi). I honor the form of all the letters placed on the cakras, [which are] yoked to the true meaning of ha and ksha (in ajna).
13 Forth Breath (prana), Back Breath (apana), Equal Breath (samana), Upward Breath (udana), and Diffuse Breath (vyana), [are the five mukhya prana or chief breaths]. [When] joined with the five action-organs (karmendriya), they ready us for the power to act (kriya śakti).
13 Forth Breath, Back Breath, Equal Breath, Upward Breath, and Diffuse Breath [these
66-67 five] are known as the [chief] winds (vayu). [When] joined with the five action-organs (karmendriya), they ready us for the forceful power to act.
14 Serpent (naga), Tortoise (kurma), kr-Maker (krkara), God Given (devadatta), and Wealth Conqueror (dhanamjaya) [are the five upaprana or subordinate breaths]. When joined with the five knowledge-organs (jnanendriya), they endow us with the power to understand (buddhi śakti).
14 Serpent, Tortoise, kr-Maker, God Given, and Wealth Conqueror [are the five secondary
67-68 winds]. When joined with the five knowledge-organs, they ready us for the forceful power to know (jnana śakti).
15 Fire (pavaka) is in the middle of śakti (kundalinī), the Sun is in the navel cakra (manipura). Making the Bond Seal (bandha mudra), the gaze should be on the tip of the nose.
15 Fire is in the middle of śakti, the Sun is in the navel cakra. Making the Bond Seal, the
68-69 gaze should be on the tip of the nose.
16 The letter “a” is in the place of fire (adhara?), the letter “u” rests in the heart, the letter “m” is in the mid-brow. May we awaken [from self-ignorance] by its utterance (a-u-m, i.e., OM).
16 They say the letter “a” is in the place of fire, the letter “u” rests in the heart, the letter “m”
69-70 is in the mid-brow. By means of the power of prana, we awaken [from self-ignorance].
17 The Brahma knot is in the lowest place (adhara), the Vishnu knot is in the heart, and the Rudra (Śiva) knot is in the mid-brow. We’re released from these three [obstructions once awakened by OM].
17 The Brahma knot is the lowest place, the Vishnu knot is in the heart, and the Rudra knot
70-71 is in the mid-brow. [These three obstructions] are split [open] by the imperishable [syllable] (akshara, i.e., OM) of the breath.
18 The letter “a” is Brahma, so they say, the letter “u” is Vishnu, and it’s said that the letter “m” is in Śiva; clearly, this [awakening to OM] is the tranquility surpassing tranquility.
18 Brahma is in letter “a,” Vishnu in letter “u,” and Rudra (i.e., Śiva) in letter “m.” Beyond
71-72 them (the three letters) is the highest of the high.
19 Having contracted the throat to firmly stop the two nadis ( pingala and ida) and pressing the tongue [against the palate], then the one consisting of 16 [petals] (vishuddhi) blooms (urdhva gamin, goes up, ascends).
19 Having contracted the throat to stop the two nadis and pressing the tongue [against the
72-73 palate], by means of the power (shaktita) the 16 [petals of vishuddhi] bloom.
20 [Alternate names for the ajna are?]: Triple Peak (trikuta), Triple Force (trihatha), mystic diagram (golhata), Summit (shikhara), Triple Point (trishika), Thunderbolt (vajra), the OM-syllable (omkara), Upper Part (urdhvanakha), Mid-Brow (bhruvormukha).
20 Triple Peak, Triple Fold (trividha), Globe of Space (golakha), Agni (nikhara), Triple
73-74 Conch (trishamka), Thunderbolt, the OM-syllable, Upper [Lotus] Stalk (urdhva nala), Mid-Brow.
21 We should [in addition to these?] compress the Sun, then the “west” or back channel (sushumna) is stimulated. When the Triple Force (trihatha, the three knots?) is pierced there’s union of both [i.e., ida and pingala, or Śiva and Śakti?], leading to a vision of the Moon.
22 Pranava (OM), Anal Duct (guda nala), Lotus (nalini), Serpent (sarpini), Curved Duct (banka [vanka] nali), Dominion (kshaya), Sun’s Wife (shauri), and Ring (kundali) name the [eight] coils [of kundalinī].
23 We should bind the nine doors [of the body while] making the diamond pots (vajra kumbha). After piercing the Moon Circle, the prana should shake the kundalinī.
23 We should bind the nine doors [while] making the Diamond Pots, setting in motion the
74-75 vital breaths and the kundalinī, and [at last] piercing the Moon Circle.
24 Then we’re wise, lifted on the purifying wind, strong, and completely free of the qualities. When the [subtle] sound (nada) reaches the Brahma place, the Conch (shankhini) rains nectar (amrita, immortal) [throughout the body].
24 Then we’re wise, lifted on the purifying wind, charming, and completely free of the
75-76 qualities. When the [subtle] sound reaches the Brahma place, the Conch rains nectar [throughout the body].
25 We should light the lamp of wisdom, which draws out [and makes visible] the six cakras. By bathing them (the cakras) [in wisdom’s light], we worship the gods.
25 We should light the lamp of wisdom, which draws [and makes visible] out the six cakras.
76-77 We should constantly worship the god who is lord of all and is present in all living beings.
26 The devotee should bathe the Lord, the form of consciousness, in the Moon’s nectar, and offer (as a gift) mental flowers in praise of supreme Śiva.
27 After seeing him (Śiva) in his essential form, the form of wisdom, infallible, then he’s seen in his bodily form, all-pervading and pure.
27 After seeing him (Śiva) in his essential form, the form of wisdom, infallible, then he’s
77-78ab seen in his divine aspect, all-pervading and pure.
28 HAMSA, HAMSA, is the mantra in the bodies of breathing creatures. We meditate on that [mantra] at the confluence (granthi, joint of the body) of prana and apana [at the ajna] ...
28 We should recite the utterance, HAMSA, HAMSA, that lives in the bodies of breathing
78c-f creatures. We meditate on the ajapā [mantra] (HAMSA) at the confluence of prana and apana.
29 [As we breathe] the [sound of] HAMSA rises and falls 1,600 [sic] times all day, every day. We meditate on that [as] so’ham (i.e., he I am).
29 [As we breathe] the [sound of] HAMSA rises and falls 21,600 times all day, every day.
79 We meditate on that [as] so’ham.
30 The Churning linga is in the lowest or “east” part (adhara), the Conch (shankhini) is in the “west” [the upper end of the sushumna], the Light linga is in the mid-brow (ajna). Śiva has the nature of red and white.
30 The ascetic should continually meditate on the Down linga in the lowest or “east” part,
80 the Crest [linga] in the “west,” and the Light linga in the mid-brow.
31 The Diamond Staff (sushumna) stands in the space between East and West (i.e., the front and back of the body). [There] will appear the Noose linga, in the place of 120 “enjoyers” (bhogini).
32 Cool and warm, the supreme place is filled with fat and marrow. It [amrita?] flows from the Brahma place, irrigating the three worlds.
33 Mīna Nātha says that [by the practice taught here] we’re purified of all diseases and karma, [along with] the 18 [kinds of ailments] associated with wind (vata) and bile (pitta).
1 I, (Mīna Nātha), bow in due order at the feet of the guru, of his son, of his other kindred, and of his elders.
2 I bow to the guru who’s abandoned every thought. While [the rest of] the world roams [aimlessly about] in confusion, there’s no roaming for one with conviction.
3 Those people succeed [in this practice] who have the qualities of virtuous behavior, belong to [the proper] family and caste, and are always intent upon the supreme being, the First Lord (ādinātha, Śiva).
4-5 They say the wise pupil attaches himself with devotion to the guru. Through the favor of ardent (ākula, eagerly occupied) Ādi Nātha who resides in Kejāpupī, I, Mīna Nātha, awoke to the supreme Reality. I next spoke with [the same ardent] absorption to a qualified pupil.
6 You are the guru, and you are the pupil and the pupil’s guru. [When] one’s no different than the other, my dear, [then] accomplishment is achieved equally [by both].
7 I, Mīna Nātha, lord of sages, son of Uma (Luminous, Serene) and Shankara (Bliss Maker), explain the supreme Reality, which awakens the “clan” (kula, Śakti) and the “clanless” (akula, Śiva).
8 The six auspicious kula cakras are Support (adhara), Own Place (svadhishthana), Jewel City (manipura), Unstruck (anahata) [Sound], Purity (vishuddhi), and Command (ajna).
9-10 Support is in the anus, Own Place in the genitals, Jewel City is in the navel, Unstruck is in the heart. Purity is in the throat, and Command is in the mid-brow. Having understood this classification of the cakras, [we can then experience] the Spotless beyond them.
11 Comfort (ida) [nadi] bears to the left, Tawny (pingala) [nadi] bears to the right. In the middle [between] Comfort and Tawny is Most Gracious (sushumna) [nadi], whose nature is joy.
12 Support has four [petals], the genital (svadhishthana) has six, the navel (manipura) has 10, the heart (anahata) has 12, the throat (talu mula, palate root, vishuddhi) has 16 petals, and the mid-brow (ajna) has two.
[The letters on each of the petals of the cakras are:] from va to sa (in adhara); from ba to la (in svadhishthana); from da to pha (in manipura); from ka to tha (in anahata); and the [16] vowels are in the region of the throat (vishuddhi). I honor the form of all the letters placed on the cakras, [which are] yoked to the true meaning of ha and ksha (in ajna).
13 Forth Breath (prana), Back Breath (apana), Equal Breath (samana), Upward Breath (udana), and Diffuse Breath (vyana), [are the five mukhya prana or chief breaths]. [When] joined with the five action-organs (karmendriya), they ready us for the power to act (kriya śakti).
13 Forth Breath, Back Breath, Equal Breath, Upward Breath, and Diffuse Breath [these
66-67 five] are known as the [chief] winds (vayu). [When] joined with the five action-organs (karmendriya), they ready us for the forceful power to act.
14 Serpent (naga), Tortoise (kurma), kr-Maker (krkara), God Given (devadatta), and Wealth Conqueror (dhanamjaya) [are the five upaprana or subordinate breaths]. When joined with the five knowledge-organs (jnanendriya), they endow us with the power to understand (buddhi śakti).
14 Serpent, Tortoise, kr-Maker, God Given, and Wealth Conqueror [are the five secondary
67-68 winds]. When joined with the five knowledge-organs, they ready us for the forceful power to know (jnana śakti).
15 Fire (pavaka) is in the middle of śakti (kundalinī), the Sun is in the navel cakra (manipura). Making the Bond Seal (bandha mudra), the gaze should be on the tip of the nose.
15 Fire is in the middle of śakti, the Sun is in the navel cakra. Making the Bond Seal, the
68-69 gaze should be on the tip of the nose.
16 The letter “a” is in the place of fire (adhara?), the letter “u” rests in the heart, the letter “m” is in the mid-brow. May we awaken [from self-ignorance] by its utterance (a-u-m, i.e., OM).
16 They say the letter “a” is in the place of fire, the letter “u” rests in the heart, the letter “m”
69-70 is in the mid-brow. By means of the power of prana, we awaken [from self-ignorance].
17 The Brahma knot is in the lowest place (adhara), the Vishnu knot is in the heart, and the Rudra (Śiva) knot is in the mid-brow. We’re released from these three [obstructions once awakened by OM].
17 The Brahma knot is the lowest place, the Vishnu knot is in the heart, and the Rudra knot
70-71 is in the mid-brow. [These three obstructions] are split [open] by the imperishable [syllable] (akshara, i.e., OM) of the breath.
18 The letter “a” is Brahma, so they say, the letter “u” is Vishnu, and it’s said that the letter “m” is in Śiva; clearly, this [awakening to OM] is the tranquility surpassing tranquility.
18 Brahma is in letter “a,” Vishnu in letter “u,” and Rudra (i.e., Śiva) in letter “m.” Beyond
71-72 them (the three letters) is the highest of the high.
19 Having contracted the throat to firmly stop the two nadis ( pingala and ida) and pressing the tongue [against the palate], then the one consisting of 16 [petals] (vishuddhi) blooms (urdhva gamin, goes up, ascends).
19 Having contracted the throat to stop the two nadis and pressing the tongue [against the
72-73 palate], by means of the power (shaktita) the 16 [petals of vishuddhi] bloom.
20 [Alternate names for the ajna are?]: Triple Peak (trikuta), Triple Force (trihatha), mystic diagram (golhata), Summit (shikhara), Triple Point (trishika), Thunderbolt (vajra), the OM-syllable (omkara), Upper Part (urdhvanakha), Mid-Brow (bhruvormukha).
20 Triple Peak, Triple Fold (trividha), Globe of Space (golakha), Agni (nikhara), Triple
73-74 Conch (trishamka), Thunderbolt, the OM-syllable, Upper [Lotus] Stalk (urdhva nala), Mid-Brow.
21 We should [in addition to these?] compress the Sun, then the “west” or back channel (sushumna) is stimulated. When the Triple Force (trihatha, the three knots?) is pierced there’s union of both [i.e., ida and pingala, or Śiva and Śakti?], leading to a vision of the Moon.
22 Pranava (OM), Anal Duct (guda nala), Lotus (nalini), Serpent (sarpini), Curved Duct (banka [vanka] nali), Dominion (kshaya), Sun’s Wife (shauri), and Ring (kundali) name the [eight] coils [of kundalinī].
23 We should bind the nine doors [of the body while] making the diamond pots (vajra kumbha). After piercing the Moon Circle, the prana should shake the kundalinī.
23 We should bind the nine doors [while] making the Diamond Pots, setting in motion the
74-75 vital breaths and the kundalinī, and [at last] piercing the Moon Circle.
24 Then we’re wise, lifted on the purifying wind, strong, and completely free of the qualities. When the [subtle] sound (nada) reaches the Brahma place, the Conch (shankhini) rains nectar (amrita, immortal) [throughout the body].
24 Then we’re wise, lifted on the purifying wind, charming, and completely free of the
75-76 qualities. When the [subtle] sound reaches the Brahma place, the Conch rains nectar [throughout the body].
25 We should light the lamp of wisdom, which draws out [and makes visible] the six cakras. By bathing them (the cakras) [in wisdom’s light], we worship the gods.
25 We should light the lamp of wisdom, which draws [and makes visible] out the six cakras.
76-77 We should constantly worship the god who is lord of all and is present in all living beings.
26 The devotee should bathe the Lord, the form of consciousness, in the Moon’s nectar, and offer (as a gift) mental flowers in praise of supreme Śiva.
27 After seeing him (Śiva) in his essential form, the form of wisdom, infallible, then he’s seen in his bodily form, all-pervading and pure.
27 After seeing him (Śiva) in his essential form, the form of wisdom, infallible, then he’s
77-78ab seen in his divine aspect, all-pervading and pure.
28 HAMSA, HAMSA, is the mantra in the bodies of breathing creatures. We meditate on that [mantra] at the confluence (granthi, joint of the body) of prana and apana [at the ajna] ...
28 We should recite the utterance, HAMSA, HAMSA, that lives in the bodies of breathing
78c-f creatures. We meditate on the ajapā [mantra] (HAMSA) at the confluence of prana and apana.
29 [As we breathe] the [sound of] HAMSA rises and falls 1,600 [sic] times all day, every day. We meditate on that [as] so’ham (i.e., he I am).
29 [As we breathe] the [sound of] HAMSA rises and falls 21,600 times all day, every day.
79 We meditate on that [as] so’ham.
30 The Churning linga is in the lowest or “east” part (adhara), the Conch (shankhini) is in the “west” [the upper end of the sushumna], the Light linga is in the mid-brow (ajna). Śiva has the nature of red and white.
30 The ascetic should continually meditate on the Down linga in the lowest or “east” part,
80 the Crest [linga] in the “west,” and the Light linga in the mid-brow.
31 The Diamond Staff (sushumna) stands in the space between East and West (i.e., the front and back of the body). [There] will appear the Noose linga, in the place of 120 “enjoyers” (bhogini).
32 Cool and warm, the supreme place is filled with fat and marrow. It [amrita?] flows from the Brahma place, irrigating the three worlds.
33 Mīna Nātha says that [by the practice taught here] we’re purified of all diseases and karma, [along with] the 18 [kinds of ailments] associated with wind (vata) and bile (pitta).
