Centre for Yoga Studies

The Art of Personal Sādhana

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    suṣumnā

    Devanāgarī: सुषुम्ना Translation: artery Related concepts:haṭha, nāḍī, kuṇḍalinī, iḍā, piṅgalā

    Appears in


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    Commentaries around

    “Question to T Krishnamacharya –
    Q: Some people describe that Kuṇḍalinī
    goes through the Suṣumṇā
    to the Sahasrāra.
    Is this correct?
    A: No, it is the Prāṇa Vāyu that
    moves through the Suṣumṇā.
    – Śrī Krishnamacharya – The Pūrnācārya
    – published by the KYM in 1997″

    “There are two different energies which are in conflict – Ha and Ṭha.
    Because of these two energies we are not in our natural state.
    Why do they never meet?
    Because there is a big obstacle in the form of a coiled serpent.
    Further we add to the obstacle rather than reduce it.
    Through practices we can use the fire that is in our system to slowly reduce the obstacle.
    When this happens the two have the possibility of entering Suṣumnā and become one.
    When this happens there is the union of Ha and Ṭha.”
    – TKV Desikachar

    “The great yogin Yājñavalkhya said that the constant and intensive
    practice of Prāṇāyāma brought Prāṇa and Agni together,
    and gradually the obstacle at the base of the Suṣumṇā would be totally dissolved.
    He gave this block the name ‘Kuṇḍali’ meaning coiled
    or ‘Kuṇḍalinī’ meaning ‘rolled up’ in other texts.
    Kuṇḍalinī represents that which blocks access to the central energetic channel.
    When this obstacle is eliminated, Prāṇa penetrates
    and begins to rise in the central channel.
    This is the most precise description we have of the process.
    This is also the most clear and coherent.”
    – ‘Concerning the Cakra’ by TKV Desikachar

    “The obstacle is also called Kuṇḍalinī because it looks like an earring
    worn by women in the olden days and Kuṇḍali means ‘earring’.
    It is also called Śakti because its power is so great that
    it is able to block the flow of Prāṇa into the Suṣumṇā.
    We must note that it is Prāṇa that is eventually
    supposed to go into the Suṣumṇā.
    Many books describe that which goes up as Kuṇḍalinī.
    Kuṇḍalinī does not go up.
    Suṣumṇā is like a conductor through which energy flows.
    This energy is the same energy that is always present, Prāṇa.”
    – TKV Desikachar Religiousness in Yoga
    ‘Various Approaches to Yoga’
    Chapter Seventeen Page 243-244

    “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

    Links to Related Posts:

    • The presence and actions of Prāṇa Śakti……..
    • Prāṇa – Its origin, function and malfunction
    • Prāṇāyāma within Rāja Yoga and Haṭha Yoga
    • Religiousness in Yoga Study Guide: Chapter Seventeen Theory: Various Approaches to Yoga Pages 237-249

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    Related

    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
    As it continues to develop your comments and suggestions on your experience and how it may be enhanced are very welcome via this link, thank you.
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