DESCRIPTION OF PHYSIOLOGY AND ANATOMY IN YOGIC TEXTS

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DESCRIPTION OF PHYSIOLOGY AND ANATOMY IN YOGIC TEXTS

(Dr. K. S. Balasubramanian, Dy. Director, K. S. R. Institute, Chennai)

One should have a good knowledge of the physical body and also the subtle and astral bodies in order to lead a life in harmony with nature and to live abalanced life. If one has defect in the physical body or the mind, then it is difficult for him to achieve human perfection through the Yogic practice. Hence greatYogis and saints of ancient India emphasised the need for a comprehensiveknowledge of the physical and mental activities of a person.

Yogayjavalkya (YY) contains description on the above subject which are not found in many popular texts like Hahayogapradpik (HYP), Haharatnval (HR), Gorakasahit (GS), ivasamhit (S) and Gheraasahit (Gh.S). It may be pointed out that HSC isthe only text which describes all aspects of physical and subtle bodies and some-times it quotes YY and also Vaiha Samhit, tmapura and Mnasollsa of Surevarcrya on this topic.

The following topics are discussed in this paper.

1. Physical body

2. Ns3. Subtle body (cakra, kualin, etc.)

4. Ten vyus and their functions1. Physical body :

According to YY (IV 6 cd - 7 ab) this body measures ninety six (96) agulas, for all the beings by their own fingers.

eara VmdX{d oh fUd`xbm_H _ $&&od{VV gdOVyZm dmxbro^naoV o`{ $&

YY (VII. 12 - 20) discusses the distance between the vital points of the body, while describing the pratyhra where pra is to be retained in each vital point. In Vaiha Samhit (chap. III) there is a similar description.

a) The following chart gives the distance between the vital points in thehuman body according to YY :

FromToDistance

(in agulas)Big toeAnkle4.5

AnkleMiddle of the shank10

Middle of the shankRoot of the calf11

Root of the calfKnee2

Kneemid-thigh9

mid-thighRoot of anus9

Root of anusCentre of the body2.5

Centre of the bodyGenerative organ2.5

Generative organNavel10.5

NavelHeart14

HeartNeck-pit6

Neck-pitRoot of the tongue4

Root of the tongueRoot of the nose4

Root of the noseEye0.5

EyeMiddle of the eye-brows0.5

Middle of the eye-browsForehead 2(+1)

ForeheadCrown of the head3

95(+1)b) Vital points (marmasthn) in the body :

The above chart also gives the name of the eighteen vital points in thephysical body, starting from the big toe and ending in the crown of the head.

c) Abode of fire in the body :

YY (IV. 11 - 2) states that the centre of the body is the abode of fire, glowing like melted gold. It is in the form of a triangle in human beings, a square in the animals and a circle in the birds.

d) Centre of the body :

YY (IV. 14 - 5) says that the centre of the body of human being lies two agulas above the anus and two agulas below the generative organ. For the quadrupeds the centre of the body is the centre of the heart; and for other animals and the birds, it lies in the centre of the stomach.

e) Kandasthna :

YY (IV. 16 - 7) says that for the human being the location of kanda is nine agulas from the centre of the body. It is in the shape of an egg having height and width of four agulas. In quadrupeds, other animals and birds, it is in the centre of the body.

In the centre of this kanda lies the nbhi (navel).

YY (18 - 24) says that Kualin and jva reside in the kanda. Kanda is also the place from where all the important ns originate and pervade the body.

2. Ns :

N refers to the tubular vessel which carry the blood and vital air to allparts of the body. One should have the knowledge of these ns before practising various methods of prayma.

It is interesting to note that there are different opinions with regard to the number of ns, including that of principal ns, orgin of the ns and the location of the ns in the physical body.

a) The number of ns :

There are different views with regard to the number of ns among the ancient Upaniads, later Upaniads and Yogic texts. The Chndogya up. (VI. 16) teaches that there are one hundred and one (101) ns which orginate from the heart. The Prana up. (III. 6) says that there are 72, 72, 10, 201 ns in the body. Among the later texts, S (II. 13) says there are 3,50,000 ns (srdhalakatrayam nyah), while other texts like HYP (IV. 18), GS (I. 24), HR (IV. 32) opine that there are 72,000 ns inside the body.

Again there are two different opinions regarding the principal ns. GS(I. 25) says there are ten (10) main ns :

YmZm: mUdmoh`: ^y`mVmgw Xe _Vm: &&

Other texts such as HR (IV. 34), S (II. 13), HSC (p. 205) say that fourteen (14) ns are important. Even among these, there are differences with regard to the names of particular ns.

YY (IV. 56 cd) is of the opinion that there are seventy two thousand (72,000) ns in this body :

ogoVgh{fw ZmS>r_mJ}fw gMa{V $&& .

It (IV. 26 cd - 28 ab) enumerates fourteen (14) principle ns as below.(i) suum, (ii) i, (iii) pingal, (iv) sarasvat, (v) kuh, (vi) gndhr, (vii) hastijihv, (viii) vivodar, (ix) vru, (x) yaasvin, (xi) payasvin, (xii) p, (xiii) akhin and (xiv) alambu.

But with regard to the three important ns there is no difference of opinion among the Yogic texts. These are suum, pingal and i.

Even among these three, suum is acclaimed as the most importantamong the ns by all the texts, including YY. This is also said to be the road to liberation. YY (IV. 29 cd)says :

_wo$_mJ}oV gm m{$m gwfwwUm odYmnaUr $&&b) Origin of the ns in the human body :

There are three different opinions among the Upaniads and Yogic texts regarding the location of ns in the physical body from where all these ns orginate.

(i) The Brh. up. (IV. 2.3), Ch. up. (VIII. 6.6) and Kaha up. (VI. 16) opine that the ns arise from the heart.

(ii) Advayatraka up. (5), Maalabrhmaa up. (II. 6), Yogaikhaup. (V. 17 ab) and Mnasollsa of Surevara (IV. 24) suggest that thens orginate at the mldhra around suum.

(iii) Kurika up. (8), Darana up. (IV. 5), Dhynabindu up. (V. 50), Yogacmai up. (V. 15- 5), Varha up. (V. 20 - 2) and ilya up. (I. 9) express the view that suum and other ns orginate from the Kanda.

c) Position of the ns in the human body :

There are not much differences with regard to the position of the ns. I and pigal are on the left and right sides of suum. These three are respectively equated to the rivers Gag, Yamun and Sarasvat respectively, in Yogictexts. For example, HYP (III. 110) says:

BS>m ^JdVr Jm o[bm `_wZm ZXr $& HR (IV. 39 cd - 40) repeats the same and adds :

gadVr gwfwUm{$m .........$&& YY (IV. 33) says that i and pigal are the Sun and the Moon and they aretmasika and rjasika in nature.

The following chart gives the description of position of the principal fourteen (14) ns as given in YY (IV. 31 - 45)

Name of the nPosition of the nExtent of the n1.SuumMiddle of the KandaExtends upto crown of the head

2.ILeft side of the suumExtends upto the tip of the

left nostril

3.PigalRight side of the suumExtends upto the right nostril

4.SarasvatOn the side of the Extends upwards upto the

suumtongue

5.KuhOn the side of the suumFrom the front of the suum

upto generative organ.

6.GndhrBack side of iExtends upto the left eye.

7.HastijihvSide of the iExtends upto the tip of the left

big toe

8.VivodarBetween kuh Middle of the stomach

and hastijihv9.VruBetween yaasvinSpreads every where above and

and kuhbelow suum

10. Yaasvin

-Extends on the right sides upto

the big toe

11. Payasvin

Between p and sarasvatExtends upto the right ear

12. PBack side of pigalExtends on the right side

upto the eye

13.akhin Between gndhrExtends upto the left eye

and sarasvat14.Alambu Below the centre ofExtends downwards from

kandathe root of the anus.

It may be noted that while many of the Yogic texts (HYP, GS, S and Gh.S)do not contain the details on the position of the ns, Mnasollsa a commentary by ri Surevarcrya on the text Dakinamrtistotra of his guru ri akarabhagavadpda, not only narrates these details, but also gives the detailsof the function of each of the ns.

It is interesting to note that Patajali mentions in this YS (III. 32) only krma n, which does not find any reference in YY or later texts on Hahayoga.

3. Subtle Body :a) The abode of pra and jva :

According to YY (IV. 18 - 20) says that in the nbhi (navel), a cakra with twelve spokes arises. Just as a spider moves around in its web (cage of thread), the jva, instigated by the results of its merits and demerits moves around this cakra. In the lower part of this, pra moves.

b) Kualin

Patajali as well as ancient Upaniads do not refer to Kualin. But YY refers to Kualin and its shape. YY (IV. 21 - 4) says that above the nbhi cakra (mentioned already), is the location of the Kualin. It resides above, below and on the sides of the nbhi. Its nature is of eight aspects. It is of circular shape (and hence the name) ; it obstructs the movements of pra, water, food etc. from all directions of the kanda and covers by its face, the way to Brahmarandhra (crown of the head).

By the practice of Yoga, when the apna vyu (air) along with the fire moves up, Kualin which is like a serpent gets awakened and shines brightlyin the heart. YY (VI. 68 - 70) also expresses similar view.

(c) Region of fire / sun :

YY (VI. 68 ab) refers to savitmaala (region of the Sun) in thenbhi (navel). The gastric fire vaivnara is said to reside in the nbhi (VI. 69).S (II. 33) also presents the same idea of YY, when it says :

gy`_Sb_`W: ........ dpV X{e{ db`o: $&& HSC (p. 211) while elaborating on this topic refers to YY and says :

` Ed gy`: g Ed Ao: `WH$mUdm`m{a[mZmoXZm_ oH$`mVaH$aUmV$&

From this we understand that the region mentioned by YY can be for bothSrya and Agni ; to HSC, Srya is Agni ; Agni is Srya.

3. Cakra / Padma :

Cakra (wheel) or padma (lotus) is the seat of specific power. According to Georg Feuerstein, cakra denotes the phycho-energetic vortices forming the major organs of the body composed of life energy (pra). These esoteric structures are also often referred to and graphically depicted as lotuses (padma, kamala).

Even during Vedic period the knowledge of the cakras were known to the saints. The Atharva Veda (X. 2.31) says that this body is made of eight cakras and nine holes, where the deities reside :

Am MH$m Zdmam X{dmZm [ya`m{`m$&

Taittirya rayaka (I. 27 - 2) also expresses similar view.

The eight cakras are (i) mldhra, (ii) svdhihna, (iii) maipraka, (iv) anhata, (v) viuddhi, (vi) j, (vii) lala and (viii) sahasrra. Sahasrra is also known as Brahmarandhra. In Tantric texts and some Yogic texts eachcakra is explained in detail.

Patajali does not refer to any of the above cakras by name. However he refers to nbhi cakra specifically by the term cakra.

He refers to two other parts of the body where mental focus has to be made. They are kahakpa and mrdhajyoti. These may refer to viuddhi andsahasrra cakras.

YY also does not refer to any of the well known cakras by name. In theYY, only one cakra is mentioned and that is n/nbhi cakra which is not acakra in the conventional sense. While describing the position of kanda in the human body YY (IV. 18 - 9 ab) says :

V_` Zmo^na`w$ Zm^m MH$g_wd: $&mXema`wV V V{Z X{h: oVoV: $&&MH{$@p_Z ^_V{ Ord: .......$&

It can be seen from this verse that this nbhi cakra, which is called thebase - cakra of the jva, contains twelve spokes. This is in contrast with the view of the texts on Yoga that the cakra (or padma) at the navel is maipraka andit has ten spokes. According to them, only the anhatacakra situated in theheart has twelve spokes.

YY speaks of two other cakras, but calls them as padmas. One is at theheart, termed as hdpadma and the other at the head termed as irapadma.But the description of both of them differ from the traditional view expressed in Yogic and Tantric texts.

(i) hdpadma (Heart - lotus) :

YY refers to this in two places and in both the places it says that this lotus has eight petals.

YY (IX. 12) says :

X[{@Xbm{[V{ ...... YY (IX. 35) reads :

AW dmXbm{[{V{ H$oUH$mH{$gampdV{ $&CoX`m^m{O{ .......

According to Yogic and Tantric tradition, the lotus in the heart containstwelve petals. But the view expressed in YY also finds support in some Agamic texts. For example, in the Yogapda of Siddhntasrvali, a well knowntext on aiva gama by Trilocancrya, the same idea is found. It says (vv. 119) : XXb`wH$ .

(ii) irapadma (The lotus at the head) :

YY (IX. 37 ab) mentions about irapadma having sixteen petals and facing down-wards.

fm{SeNX g`w$oea: [mXYm{_wImV $&

YY (VII. 8 - 11) talks of eighteen vital points (marmasthnas) , including of nbhi (navel), kathakpa (the throat-pit), bhrmadhya (mid-point of eyebrows), lala (fore head) and mrdh (crown of the head).

According to traditional views, cakras (padmas) are located in theseplaces ; they are maipraka in the nbhi ; viuddhi in kahakpa. j in bhrmadhya ; lalacakra in lala ; sahasrra in mrdh. YY does notrefer to any of these cakras.

4. Ten vyus and their functions in the body :

According to many texts on Yoga, and gama, there are ten differentairs (vyus) inside the body. They are located at different places and perform different functions to maintain the body without diseases. If one of them is disturbed, a particular disease may occur to that person. Some popular texts like HYP, HR, Gh.S do not discuss anything. Texts like YY, GS, S, and HSCdescribe this elaborately.

The ten vyus are : (i) pra, (ii) apna, (iii) udna, (iv) samna, (v) vyna, (vi) nga, (vii) krma, (viii) kkara, (ix) devadatta and (x) dhanajaya.

The first five are known as pacapr and the later five as upapr (sub-pras). Even in the early Vedic Samihts andUpaniads references on the five main pras are available.

Among these ten, pra is the most important. S (III. 3 ab) says that it is only pra which has different names according to its different functions :

mU` dom^{X{Z Zm_moZ ododYmoZ M &

By mastering pra, everything is mastered.

The details of the locations and functions of these vyus as given in YY (IV. 47 - 71) are given below :

(i) Pra :

Location : Between nose and jaws ; centre of the heart, centre of the navel, big toe and surrounding Kualin, below the kanda.

Function : Inhalation, exhalation, coughing. Also separates food, rasa.(ii) Apna :

Location : Anus, generative organ, thighs, knees, stomach, testicles, shank, hip and navel.

Function : Excretion.

(iii) Udna :

Location : All joints, in legs and hands.

Function : Rising and bending.

(iv) Samna :

Location : Whole body.

Function : Nutrition (growth of the body)

(v) Vyna :

Location : Between the ears and the eyes, sides of the neck, ankles, nose, throat, buttocks.

Function : Taking in and giving out.

Starting from the nga, the locations of the five individual vyus havenot been given in YY. It only says tvagasthydiu (skin and bones) as thecommon location of all these five vyus. YY, however, gives the functions ofthese individually :

(vi) Nga : Belching, vomitting etc.

(vii) Krma : Opening and closing of the eyes.

(viii) Kkara : Sneezing.

(ix) Devadatta : Laziness.

(x) Dhanajaya : Swelling and all other functions.

It is interesting to compare the views of different texts on this subject.The following two charts describe the locations and functions of these tenvyus as described in YY, GS, S and HSC.

The YY gives more information on the subject of the location and functions of ten vyus rather than the other texts. HSC, which owes its information to YY, goes on to explain the process of mastering each of the ten vyus ; also it ascribes some colours for each vyu (for the sake of meditation).

It may be noted that Patajali talks about three vyus viz., pra,udna and samna in his YS. Regarding pra , he does not give any exclusive reference except for mentioning the term prayma.

About udna, he says (YS. III. 40) :

CXmZO`mV Ob[>H$QH$moXdg CH$mpV $&By acquiring mastery over udna, (the Yogi) will not have any contactwith water, mud, thorns and others and can die at will (i.e. he is not affected by these).

With regard to samna YS (III. 41) says : g_mZO`mdbZ_ &

By mastery over samna (he) obtains effulgence.

Thus it can be seen that YY discusses many topics which are notgiven in Patajalis YS. A notable aspect of YYs description of the agayoga of Patajali and other practices like nuddhi is that it insists on yama and niyama to be observed before practising other techniques. Also it insists on following ones dharma as enjoined in the scriptures. These aspects are also not found in later texts.

BIBLIOGRAPHY1. Atharaveda, Svdhyayamandal, Pardi, 1943.

2. Bhadrayaka Upaniad, Advaita rama, Almora, 1950.

3. Ahirbudhnya Samhit (Vol. II) ed. by M.D. Ramanujacarya, Adyar Library,Chennai, 1916.

4. Bhadyogiyjavalkyasmti (Text) ed. by Swami Kuvalayananda and Pt. R.S.Kokaje, Kaivalyadhama, S.M.Y.M. Samiti, Lonavla, (Poona) 1976.

5. Hahasaketacandrik of Sundaradeva (ms. No. R. 3239), G.O.M.L., Chennai.

6. Haharatnval of Srnivsa Yogndra, ed. by M.Venkata Reddy, Arthamuru,E. Godavari Dt. A.P., 1982.

7. Hahayogapradpik of Svtmrma (with Jyotsn of Brahmnanda), The Adyar Library and Research Centre, Chennai, 1975.

8. Bhagavadgt, Git Press, Gorakhpur, 1949.

9. Chndogya Upaniad, R.K. Math, Chennai, 1965.

10. Gheraasahit, Samskriti Samsthan, Bareli (U.P.), 1974.

11. Gorakasahit, Samskriti Samsthan, Bareli (U.P.), 1974.

12. Jyotsn, - See Hahayogapradpik.

13. Mnasollsa of Surevarcarya, Com. on Dakimrtistotram, Bhrt Vijayam Press, Chennai, 1965.

14. Ptajala Yogastrai A.S.S. No. 47, Pune, 1919.

15. Prana Upaniad, R.K. Math, Chennai, 1944.

16. Rja Yoga by Swami Sivananda, Divine Life Society, Rishikesh, 1950.

17. ivasamhit - Samskriti Samsthan, Bareli, (U.P.), 1975.

18. Taittirya rayaka, A.S.S. No. 36, Pune, 1898.

19. Vasiha Samhit (Yogaka), ed. & Transl. by Swami Digambarji, Pitambhar Jha and G.S. Sahay, Kaivalyadhama S.M.Y.M. Samiti, Lonavla, (Poona) 1984.

20. Yoga Upaniads (a collection of twenty upaniads with com. by Upaniad Brahmendra Yogi), Adyar Library, Chennai, 1920.

21. Yogayjavalkya ed. by P.C. Divanji, B.B.R.A. Society, Monograph No. 3, Bombay, 1954.

22. Feurstein, Georg. Encyclopedic Dictionary of Yoga, Paragon House New York, 1990.

23. Journal of Oriental Research, Vol. LXVIII - LXX, The K.S.R.I., Chennai, 2000.

24. Journal of Oriental Research, Vol. LXXI - LXXIII, The K.S.R.I., Chennai, 2003.. See YY. (VII. 19 cd) fn. Some manuscripts read agulatraya instead of aguladvaya, while referring to the distance between middle of the eye-brows and forehead. If this reading is taken, then the distance comes to ninety six agulas.

The same idea is found the many Yogic texts.

These will be discussed separately.

HR (IV. 36) says hamsin in the place of payasvin. GS (II. 25 - 27) omits sarasvat, vru, vivodar and payasvin. HSC quotes tmapura on this topic which describes the same fourteen nas as given in YY.

Suum is the chief of all the nas. Syaa, the celebrated commentator on theVedic texts, while commenting on Taittirya Arayaka (20.20.8) says that Suum lies in the heart.

This Upaniad contains unique description of separate deity for each ni.

According to HSC (p. 276) which quotes tmapura on this topic, yaasvini lies between p and sarasvat.

Payasvin, according to HSC referred to above lies in between sarasvat and gandhr.

The na through which the sub - pra called krma passes is krma na. It is situated in the chest, below the throat. (p. 292, Rjayoga by Swami Sivananda).

In popular texts on Yoga and Tantra, only the cakra at the heart has twelve spokes and the one at nbhi is maipraka which has ten spokes.

The description of Kualin is the same in Ahirbudhnyasamhit, XXXII. 11

Perhaps this refers to the five basic elements viz., earth, water, air, fire and space and mind, intellect and egoism. Bh.g (VII. 4) says that these eight constitute the prakti.

YY does not refer to the practice.

Encyclopedic Dictionary of Yoga, p. 72.

YS. III. 30 : Zmo^MH{$ H$m``yhkmZ_ $&

ibid., III. 31 : H$RHy$[{ jwp[[mgmoZdom:& and III. 33 : _yY`m{oVofogXeZ_ $&

cf. Ahirbudhnya samhit, XXXII. 8

YY (IV. 20) : Ord` _ybMH{$@p_Z ........&

Different techniques of mastering the pra as described in YY have already been discussed in Chapter IV, under the section Prayma.

cf. Bh. g. (XV. 14) : Ah dmZam{ ^ydm moUZm X{h_molV:$& mUm[mZg_m`w$: [Mm` MVwodY_ $&&