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Yoga-Upanisads are classified as the core of hatha yogic texts, which explain the hatha yogic physiology of human body and the hathayogic practice, which are oriented towards liberation by awakening kundalini getting liberation. In the present chapter we would like to focus light on the Hatha-Yoga, Laya-Yoga and Mantra-Yoga, their main theories and techniques as they are described in the Yoga-Upanisads. Though the actual practice of these techniques are explained similarly or differently in different Yoga-Upanisads, we attempt to integrate these techniques scattered in them. We would also look at these techniques in their interrelatedness. Particularly, we shall look at the notion of Hatha-Yoga and show how Hatha-Yoga is related to Mantra, Laya and Raja-Yoga. 1. The Hatha-Yoga in the Yoga-Upanisads The concept of Hatha-Yoga appears to play an important role in Indian philosophy of liberation. Hatha-Yoga deals very practically with training body and mind together, to purify the body through which the mind can be activated to realize the self-identity. It is stated that in whichever part of body the vital air exists, therein the mind surely abides. 726 Hatha-Yoga is a comprehensive discipline. It has a systematic process of spiritual exposure, internalizing the practice from the level of gross body to the mental composition, from preliminary step to the goal of Self-realization. 726 Yogasikha Upanisad, VI. 69; Yatra dese vasedvayuscittam tadasate dhruvam II

179 However, it remains a fact that the phenomena associated with human beings below the level of the sthula-sarira (gross body) are unsusceptible to physical measurement in general. It may be an experience for those who have acquired the ability of perceiving the subtle organs; otherwise, the existence of such phenomena can be inferred or accepted on faith. Throughout the Yoga-Upanisads we find the discussion of what can be identified as the core part of hatha yogic texts. We also understand that the system of hatha practice treats respectfully the core part of Astanga-Yoga which is laid down in the Yoga-Sutra It may be a wrong impression that the systems of Hatha-Yoga ignore the ethical discipline. In the context of yoga, the terms 'yama and niyama' denote certain ethical principles or attitudes to sadhana, which ought to be cultivated by the yogin, not only before any significant progress can be made but, as these are applied to be the very foundation of yoga right from the beginning to the end. As most of the Yoga-Upanisads mention yama and niyama, the moral integrity is a necessary precondition to attain liberation in the Hatha-Yoga. The Yoga-Upanisads do not include the large array of cleansing techniques(sodhana) to prepare the body prior to those hatha practices, as the later hatha yogic texts have subscribed to as the six actions (satkarmani). Some commentators may get an impression that Hatha-Yoga texts having little to do with mental discipline emphasize those purificatory techniques for bodily health. However, the mental discipline in the Hatha-Yoga needs purification of the nadis as a preliminary step; it could really be the case that the body must be purified for the sake of

180 channeling the prana. In a sense, the nadis are the pathway of the prana that is correlated to the mind. Asana, pranayama etc. may not be prescribed in Hatha-Yoga texts just for the sake of possessing the physical capacity to withstand the transformative effect of kundalini-sakti. However, descriptions of particular techniques, whether they may be asanas, kumbhaka or mudras, are accompanied by a declaration to the effect that performing them with the correct procedure will remove all diseases, sins, and bestow siddhis, and will lead to liberation as well. Those who emphasize spiritual aspect of Hatha-Yoga would understand physical health or strength that the hatha yogic practices give to the yogin, are just a by-product. However, this is chiefly the mistaken notion that the care of the body is a work, which can be left to those in whom spiritual consciousness is not yet awakened. Moreover, Yoga-Upanisads seem to emphasize typically this spiritual aspect. In the Yoga-Upanisads, Hatha-Yoga is defined in this way: 'ha' is said to be the sun (surya), and 'tha' is said to be the moon (indu), this union of surya and candra is called Hatha-Yoga. Hatha yogic practices remove the dullness, which arises from the defects of the body. 727 In due course Hatha-Yoga leads to the highest limits along with dissolution of jiva; there will be no way to liberation without doing the practice of hathayoga. In the Yoga-Upanisads, Yoga ise differentiated from practice and usage: 728 727 Cf. Yogasikha Upanisad, I.132-133. 728 Cf. Yogasikha Upanisad, I. 145.

181 729 It is stated that the lowest among Mantra, Lay Hatha, and Raja-Yoga. the sadhakas resort to this type of (mantra) yoga with a small intellect. 730 In addition, the Laya-Yoga is called the middle type of yoga; one should know the order of the three; the soft, the middle and the mystic in practice. They are known to be the Mantra, the Laya and Hatha respectively. 731 By reciting mantras, the mind dissolves or reposes in the nada. Similarly, the hatha yogic practices may stand as a means to attain the laya by the process of awakening the kundalini-sakti. We find a synthesis of the mantra, laya and hatha practice as a means to achieve Brahman in the Yoga-Upanisads. Each of them interweaves with others; thus, we may assume that Hatha-Yoga is not isolated from Mantra, Laya and Raja-Yoga. However, it is not enough for Yoga-Upanisads to distinguish between the different types of yoga. What is being emphasized upon are the practical methods and the process of Yoga rather than an individual type of Yoga. We will move on here to the survey of Hatha-Yoga in Yoga-Upanisads in stages. First we will consider the nature of human body which is central to Hatha-Yoga and then turn to specific hatha yogic practices as discussed in Yoga-Upanisads. In Hatha-Yoga the two aspects; the nature of human body and hatha yogic practices are infinitely bound up together. 729 730 731 Cf. Yogatattava Upanisad, 19; Yoge hi bahuva brahman bhidyate vyavaharata: 1 Mantrayoge layascaiva hatho sau rajayogaka: Il Yogatattava Upanisad, 22; Alpabuddhirimam yogam sevate sadhakadhama: Il Cf. Varaha Upanisad, V. 10; Mrdumadhyamamantresu kramanmantram layam hatham 1 Layamantrahatha yoga yogo hyastangasamyuta: []

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