The common theme in all of the Upanishads is to penetrate the essence of our heart, our inmost existence and realize the infinity of that rather than being caught up in fragmented existence and trapped in the many fluctuations of our ego, mind and senses. For this a proper tool is needed and according to this text, a proper practice of yoga can facilitate greater wisdom and remove suffering.
The Yoga Tattva Upanishad is relatively short text with only 143 slokas (verses) all written in the Anushtubh meter. The language is plain and straightforward and describes the practice of the eight limbs of yoga for the attainment of the ultimate realization of the Atman (self), situated within the heart. The Yamas and Niyamas are ten each, four postures are recommended and only one Pranayama practice. The higher limbs of yoga are described in context of the four stages of yoga referred to in the HYP.[1] They are based on greater absorption of the breath and the subtle awakening of energy within the spinal column. Thus to enter these states are a prerequisite for the higher states of Dharana, Dhyana and Samadhi.
The text is described as an antidote for those that suffer within the wheel of Samsara and sincerely seek to know the highest truth. Confusion and ignorance is the company of the mind and thus the practice of yoga is here recommended to alleviate suffering, dissolve the separate Ego identity, and reveal the inmost essence of the self. This self-luminous essence can never be fully described or defined. It needs to be experienced from within and here the ‘practice’ of yoga is considered the superior means to attain this.
Sri K. Pattabhi Jois was of the opinion that the ‘practice’ of yoga was essential in gaining a practical experience of the higher states of Yoga as well as Vedanta and he was often quoting this verse to illustrate his point:
Without (the practice of) yoga, how could the knowledge that brings about Moksa become steady? Yet yoga bereft of knowledge cannot secure liberation. Therefore a person desiring the ultimate transcendence must practice both yoga and knowledge. Ignorance secures further bondage and true knowledge liberates. Knowledge alone, is the original essence (of man) and that should be resorted to in all ones efforts. (Yoga Tattva Upanishad verse 15 - 16).
In this Upanishad yoga is said to consist of many types like Mantra yoga, Laya yoga, Hatha yoga and Raja yoga. They are further divided into various stages of difficulty where Mantra and Laya are the easier stages and Hatha Yoga the more difficult, but also the easiest way to attain Raja yoga. As mentioned earlier, all of the eight limbs of Patanjali are here included. The yamas and niyamas are ten each, where moderate eating is the most important yama and non-violence the most important niyama. Only four postures are recommended and only one Pranayama.
In the initial stages of the practice one may suffer imbalances due to laziness, idle talk, association of ‘bad’ characters, women, forgery, and thus a wise man should learn to keep his mind focused on what really matter and rise above sensual imbalances, difficulties or attractions.
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When the practitioner is well established in the Padmasana posture, the practice of Pranayama is commenced. A standard Nadishodhana practice is the only practice referred to. In the initial stages one should hold the breath according to capability, but as one becomes more centered in the practice the traditional 1-4-2 ratios are considered most beneficial. For ultimate success in the expansive breathing practice one is recommended to practice four times a day for a minimum of twenty retentions. Then after three months, as the nadis become purified, external signs like lightness of the body, luster of the face, improved digestion, slimness of the body and greater steadiness of mind will become apparent. As one becomes more conscious about the right type of food supportive for the practice one may eventually learn to hold the breath for longer periods of time. Then the state of Kevala Kumbhaka may eventually be attained. The progressive states of refinement are the same as in HYP namely Arambha (initial), Ghata (immersion), Paricaya (accumulation) and Nishpatti (absorbtion). They may be briefly explained as follows:
The stage of Aramabha may be reached when one is past the initial stages of sweating and shaking in the pranayama practice. As one becomes more centered and strong one is urged to abstain from (excessive) sexual activity, as this will easily revert the inward absorption of the senses and cause the mind to seek ecstasy externally rather than internally.
The second Ghata stage is when one is able to reach a deeper sense of immersion in the practice and is able to hold the breath for longer periods of time while the mind remains focused and clear. Here a union is also taking place between prana and apana, manas and buddhi, and jivatma and paramatma. The practice of pratyahara is also included in this stage, when one is able to draw ones attention away from the object of the senses and keep more internally receptive. Here the vedantic practice of contemplating the Self or Brahman in everything one sees, hears, smells, tastes or touches is recommended for the ultimate insight and the cultivation of Siddhis (perfections). These powers however should not be concealed at any price and never displayed for the sake of show or exhibition. Once this stage is well established, less time durance is needed for regular practice to maintain equanimity.
The Paricaya state is when through steadfast practices, the Nadis have become purified and the breath (prana) together with agni (fire) removes the blockage of Kundaline and enter the Sushumna channel.
The Nishpatti state is when there is a complete absorption in the subtle centers of energy within the spinal column. Here five types of Dharanas (concentration) are being explained with reference to the five elements. Each element has their respective place of operation within the body, as well as a form, color, sound and presiding deity. A concentration on these particular places may guide the inward journey of the practitioner. In the higher stages the mind will shift its attention from the sa-guna (with qualities) aspect towards the nir-guna (bereft of qualities) aspect of Brahman and attain the highest state of Samadhi, which here is articulated to be when the Jivatma and Paramatma becomes One. The adept practitioner then becomes a Jivanmukta (liberated while living), can live as long as he/she lives, and may take any shape, form or birth at will.
In addition to the internal pranayama practice an application of mudras are also described. The ten principle mudras are explained and they are instigated for the purpose of drawing up the apana-vayu. The practice of Mulabandha is of major importance to balance the flow of prana and apana and unite nada and bindu. A successful practice of this will eliminate all diseases. Interestingly enough a warning is given to the practitioner that he/she may have sufficient storage of food. Otherwise the strengthened inner fire may harm the practitioner.
The ultimate practice of Hatha Yoga is there to bring about the subtle awakening of the inmost center in the brain where the immortal nectar (am®†a-bindu) is stored. Once this is truly awakened the practitioner has reached the goal of Raja Yoga and the most excellent light of Purusha will be seen as a lamp of truth.
Towards the end of the Upanishad we are reminded about the world of transmigration and how the wheel of Samsara keep churning. Pranava (OM) is further represented as the inner essence of the three worlds, three Vedas, three sandhyas (morning, mid-day, afternoon), three agnis and three gunas. This all-pervasive syllable OM (consisting of A, U and M) is supposedly the inmost essence that these triads together. As the practitioner learns to embody this inmost essence in their own heart, the ultimate goal of yoga will blossom within them, which is the supreme seat, like pure crystal, without parts and which destroys all sin and separation. The final metaphor is equated between a man and a tortoise. A tortoise will draw its limbs within oneself and the practitioner of yoga will learn to draw his/her prana within oneself and prevent it from dissipating. Thus when the prana is well established and centered from within, the self within the heart may be free from all obstructions and radiate its inherent light, truth, knowledge and bliss.
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[1] Arambha, Ghata, Paricaya and Nishpatti.