“The moon,
whose rays are auspicious for the gathering of medicinal herbs,
is the god of herbs,
whilst the light of the sun gets to the bottom of all impurities.
This is why we recite Mantra to these two stars,
during the preparation of Āyurveda remedies.”
– T Krishnamacharya

“The terms Ha and Ṭha also represent
two extreme sides of a wavering mind.
Ha often is meant to represent the sun, Ṭha the moon.
Suṣumṇā in the middle Nāḍī.
Prāṇa in the Ha and Ṭha represents
a confused and wavering mind.
Prāṇa in the  Suṣumṇā represents a clear, steady mind.
Hence, Jñāni is one whose Prāṇa is in Suṣumṇā
and Ajñāni is one whose Prāṇa is still
in the opposite two Nāḍī, Ha and Ṭha.”
– TKV Desikachar Religiousness in Yoga
‘Various Approaches to Yoga’
Chapter Seventeen Page 246-247

“Within the energetic processes in Haṭha Yoga
the concept of Candra is that which can direct
Prāṇa and Apāna in order to influence the activities of Sūrya.”
– 108 Yoga Practice Pointers

“Bṛṃhaṇa Kriyā and Laṅghana Kriyā, as
expansive and contractive activities, are two
potentials explored through Āsana and the Breath.
Alongside the practice of Āsana, Mudrā and Prāṇāyāma,
they are actualised through a theoretical understanding of
the primary principles that inform Haṭha Yoga and Āyurveda.
The alchemical process underpinning this understanding
is the relationship between the two primary principles of
Prāṇa and Agni in order to influence Haṭha Yoga concepts such
as Prāṇa, Apāna, Sūrya, Candra, Nāḍī, Cakra and Kuṇḍalinī.
In terms of Bṛṃhaṇa Kriyā and Laṅghana Kriyā, the
Viniyoga of Bṛṃhaṇa effects a dispersion of Agni from
the core to the periphery and the Viniyoga of Laṅghana
effects a concentration of Agni from the periphery to the core.
Integrating the application of these two specific processes
facilitates access, through the Merudaṇḍa, Prāṇa and Agni,
to either energising or cleansing potentials, or as collaborative
outcomes within the practice of Āsana, Mudrā and Prāṇāyāma.”
– 108 Yoga Practice Pointers

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