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Yoga Principles Underlying Indian Astronomy by Sowjanya Gajula

This article is strongly influenced by an article written by Shri K Chandrahari in the Astrological magazine.

Yoga Basis of the Indian Zodiac

In India, the Zodiac (mathematical abstraction of the ecliptic as a circle of 360 degrees and 21600') is known by different names as Kalachakra, Rasi chakra, Jyotish chakra etc. and explanations are available for each name.

Looking at the astronomical works, we can see in Surya siddhanta-

Time is the destroyer of the worlds; another is the computed intervals. The latter is gross and minute or conceivable and inconceivable. Time in units of prana is real and experienced and those like Truti are imaginary. Six pranas make a Vinadi, sixty of which is a Nadi.

Here we see the most fundamental Hindu concept of Time based on the duration of breath, namely, Prana, during which the earth and celestial sphere were imagined to revolve through one minute of arc and thus the wheel of time was abstracted into 21600 minutes of arc or Prana. It is said in Gitika 6 of Aryabhateeyam or the earth rotates one minute of arc in one breath of a man, of course of a Yogi.

It is apparent from the above that we have the conception of a human being of 21600 Pranas, a day or 360 Pranas in 1 Nadi or 900 Pranas in one hour — being in tune with the Sidereal rotation of earth. From sunrise to sunrise, Hindus observed the day and breath exercise or 'pranayama' was a routine matter in the lives of ancient people as may be understood from ancient literature. To further understand the interrelationship as well as mutual sharing of concepts, we need to have a peep into some works on Yoga that deal with breathing patterns. Sivasvarodaya is perhaps the only work that is available now in print and in that we find

• Breath moves in the fashion of 'Hamsa' (Hathyogapradipika, Verse 1.10) 21600 respirations find a description in the verses of Hathayogapradipika.

Ha'kara is famous as the Sun and 'Sa'kara is the Moon. Hakara is exhalation and Sakara is inhalation and thus the breathing is famous as Hamsa.

All human beings chant the ‘Hamsah’ Mantra 21600 times a day and it is this phenomenon that inspired the Tantrikas to divide the path of the Sun and the Moon into 21600 kalas. It cannot be otherwise — the design made on the sky had an earthly experience as its basis.

©Ancient Indian Astrology Classes Page 62 • It’s well known that the Hamsa strides over the nadis ida(Moon) and Pingala (sun) we

can find in sivasvrodaya:

Ida and pingala also are known as Chandra and Surya Nadis and the same is described as aligned along the route of Prana.

• In Verses 48-52, we can find an explanation as to Sa being breathing-in and shakti and Ha means breathing-out and Siva respectively controlled by the Moon and the Sun. This is an explicit correlation between the pattern of breathing and the Sun and Moon.

• In Verse 62, it says, on the first day of the bright fortnight Ida is more active while for the first day of the dark fortnight, the Pingala is more active. They remain powerful as described especially for the first three days of each fortnight.

• In Verse 63, the daily breathing pattern of the fortnights is described. Svara of Moon in light fortnight and Sun in dark fortnight covers the 60 Nadis of the day alternately for 2.5 Nadis. Yogis should keenly understand the onset of light and dark fortnights by the occurrence of the Svara of the Moon and the Sun respectively.

Here we see find an ideal pattern of breathing described in relation to the luni-solar phenomena and as explained in the succeeding verses, the aim of Pranayama is to achieve control over the process and the desired pattern — one who has control over the two Nadis Ida and Pingala is a Yogi.

We can also see the unit of Hora or hour here — 2.5 Nadis — the alternate intervals of thg Sun and the Moon over day and night. Kalahora too derives its existence from the same and is the basis of weekdays. The Zodiac divisions of the name `Hora' — half of each sign owned by the Sun and Moon is an adaptation of this pattern of Nadis.

• The interrelationship of the breaths and the external luni-solar cycles is clearly stated in Verses 67-68. The Sun is in control of the Surya-svara and Moon is linked to the Chandra-svara. One who knows the maintenance of this rhythm can conquer the world in no time. Rising of the Sun in Chandra-svara and setting in Surya-svara keeps one in the best of qualities and the opposite is to be avoided.

• The rationale of the weekdays is explained as: On the days of the Moon, Jupiter, Mercury and Venus, especially in the bright fortnight and on the days of the Sun, Mars and Saturn especially on the dark fortnight, the left and right Nadis are auspicious for undertaking all works.

• The year beginning and the solstices are also included. On the morning of Chaitrasukla Pratipada and the Daksinayana and Uttarayana, the adept Yogi must observe the flow of Panchabhutas to understand the nature of time ahead.

©Ancient Indian Astrology Classes Page 63 We thus find a description of the various elements of the luni-solar calendar in relation to the breathing phenomenon of the human body. Extreme importance attached to astronomy in the ancient civilizations and Hindu way of life now allows better comprehension. Ida, Pingala and Susumna were known throughout the ancient world as is evident from the legend of Aesculapius, son of Apollo.

Yoga Basis of Muladhara at 240 Degrees

Only Yoga Sastra is able to explain the rationale of a Sidereal Fixed Zodiac and its reference point at 240degrees. The basic axioms of Yoga relevant to the context are:

• Yogasikhopanisad describes the human body or the Pindanda as Sivalayam or the temple of Siva and identifies the seat of divinity as Muladharam in verses 1.138 and 5.5. In the jivarupam or Jivapurusha the abode of Siva is the triangular shaped Muladharam placed between the anus and the genitals.

• Uttaragita says and presents a description of the body in terms of various geographical locations. It places the seven Patalas below Muladharam and the seven upper worlds above. Jiva is said to be in the form of a coiled serpent like earth's equator around the genitals, which mark the earth. Tanta terminology takes Lanka as Muladharam where Kundalini, the consort of Siva, resides. Kamakhya giri is genitals while Varanasi (between the eyebrows Varuna and Asi) and Kurukshetram represents the bhru chakra. It is apparent that the places were named after the development of Tantra and these names and the great rivers Ganga, Yamuna and Saraswati named after the Nadis Ida, Pingala, Susumna are a pointer towards the great antiquity of Tantrik conceptions. In this context, it is interesting to note the following comments of Arthur Avalon. The three are also known as Ganga, Yamuna and Saraswati after the names of the three sacred rivers of India. The Muladhara is the meeting place of the three rivers and hence is called Yukta-triveni .

Arthur Avalon certainly had insight. The Nadis were all not named after the rivers and on the contrary the rivers and places of India named after the Tantrik conceptions as evident from the missing Triveni of Prayag. We have become foolish enough to look for Triveni and the ‘underground’ Saraswati at Prayag as we have forgotten Tantrik origin of the way of life. Related to Ganga and Yamuna is the Matsya one of the five ‘ma’ karas of Tantra_ The two fishes of Ganga and Yamuna biting each other's tails represent the breathing process and are the symbolism of Meena Rasi or the Zodiacal sign Pisces. Original Trivenis are at Muladharam and Ajnachakra (Yukta and Mukta) and are the confluence of the three Nadis mentioned above. Further Arthur Avalon has quoted Yamala to express the geometry of these three most Nadis: On its (i.e. Meru’s) left and right are lda and Pingala. These two go straight up, alternating from

©Ancient Indian Astrology Classes Page 64 left to right and right to left and having thus gone round all the Lotuses. These auspicious ones proceed to the nostrils.

Pranayama is a popular breathing exercise involving exhalation, inhalation and retention of breath. In Pranayama the equilibrium of Prana and Apana achieved through breath control via exhalation, inhalation and holding of the breath.

In the Gita we find - Of the debts in Pranayama a few sacrifice Prana in Apana and others Apana in Prana for regulating Prana and Apana.

The need for regulating Prana and Apana is evident in:

Mind and the Vayus (most importantly Prana and Apana) are analogous to a mix of milk and water in flow — wherever the Vayu is mind attends to it and where the mind is Vayu will be there.

Also we can find in Yogasikhopanisad (1.59 - 60 and 1.56) that the control of the mind is possible only through the control of Prana and Prana is controlled by equalizing the polarity of the Sun and Moon existing in the body.

It is apparent from the above that the aim of Yoga was mind control that was possible only through the control of Prana with help of various practices like Mulabandha.

Mulabandha

There is no doubt that by practicing Mulabandha, Prana/Apana and Nada/Bindu get united and Yogasiddhi is attained.

Pressing the perineum/vagina with the heel and contracting the rectum, make Apana rise upwards in successive steps.

Kundalini and Kula-Devata

The influence of Yoga and Tantra on the Indian tradition is evident from the analogy between Kundalini and Kuladevata. Muladharam represented the Kulam, the abode of the Yogis

Near the Svayambhulinga is the golden region called Kula where Dviranda and Devi Dakini are found. At the center of that lotus is the Yoni where Kundalini resides and above which circles the lustrous Kamabtjam. The wise who always contemplate on this Muladhara obtain Darduri Siddhi (frog jump) and further -

There (at the Muladharam) is, Kundalini, the supreme deity of coiled three and a half rounds situated at the mouth of Susumna. She is creation in form and always creative. She is the deity of speech who is beyond speech and greeted by other gods.

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Extent of Yoga Nadis

Above this (Ajnachakra) at the base of the palate is the 1000 petalled lotus, which holds the root of the Susumna and the orifice.

From the base of the palate to Muladhara and the genitals extends Susumna downwards and all Nadis stand linked to it. These Nadis are the source of "tattvas" and lead one to the path of Brahma.

In these verses we find the significance of Muladharam beyond any doubt and also the extent of the Nadi system that enabled man to become God through the path of Yoga. Jyotisha served to provide the time indications that led to synchronicity of the microcosm with macrocosm — the geometry of the bio-cosmic energy field and use of time element to tap it. All these descriptions of Tantrik anatomy point towards the importance Muladharam had in the practice and realization of Yogashakti. It is quite likely that with not only the terminology being synonymous between Yoga and Jyotisha [Surya, Chandra, Nadi, Yoga, Bhukti, Bhoga, Kala, Preceptors Siva and Shakti, Jyoti, Kundalini, Jiva, Bhuja, Bhujanga (Rahu and Sikhi) but also the conceptions share a parallelism and correlation.

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