The Original Core Sequence (Vinysa) of Daily Tantric Yoga

(400 1300 A.D.)

* According to the Klottara (Beyond Time) Tantra of the aiva Siddhnta lineage of
Tantric aivism, composed about 600 A.D.
* All verses translated by C. Tompkins from the Klottara unless otherwise noted.

* The Daily Tantric Ritual of Yoga (Antar-Yga). A unique and unprecedented

vinysa (sequence) of yoga practices formed the basis for the required tantric
daily ritual of antar-yga, the Internal or Subtle Body ritual of venerating
mantra-deities (mantra-devats) which are self-invoked and used as sacred tools
within the subtle body, for the attainment of spiritual liberation within the
current lifetime of the practitioner (sdhaka), through repeated daily practice.

PREPARATION PRACTICES (adhi-vsa)

KRAMA #1. Blessing the Directions, Presiding Deities, etc.

KRAMA #2. Preparing the Instruments (Kara-huddhi)

Purifying and installing the 5 elemental seed (bja) mantras onto the
Instruments (Hands), i.e. one per finger (preparation).

KRAMA #3. Subtle body Invocation of the mantra-deities. (Mantra-Nysa)

1
* A. Kualin hakti. Invocation of a root (mla) mantra (kualin), such as
HAU, also called the grace giving (prasda) mantra, also the anhata or un-
struck, primal sound of universal creation, within the heart altar.

* B. installation of the 5 seed (bja) mantra (haktis) of the root mantra into the
subtle body lotus centers (chakras) suspended along the central suhumn n
performed with kumbhaka (above). This was the original role of the Chakra
System within Tantric yoga vinysa. *See also the Mantra-Nysa handout*

Element Seed Goddess Name Granthi

Mantra translated targeted

Earth L Nivtti Repose-hakti heart

(aang) ("nee-vrit-ee )

Water V Pratihh Tranquility throat

(eeng) ("pruh-teeshtaa") hakti

Fire R Vidy Wisdom palate

(oong) ("vid-yaa") hakti

Air YAI hnti "Peace hakti Middle of

(eye-ng) (shaan-tee) brows

Space HAU hntyatt Beyond Peace Dvdahnta

(oh-ng) (shaant-yuh-tee- hakti (12-End, or
taa) crown)

KRAMA #4. sana uddhi (Purifying sana or Purifying the sana)

Our current sources for postural practice: 2 Haha Yoga manuals dating
to about the 15th century A.D. No vinysa is given for them.
The oldest Tantra, the Niva (ca. 4th century A.D.) does prescribe a
postural vinysa of 50 poses that mimic the shapes of the Sanskrit
alphabet (passage un-published).

2
 In the Klottara, The culmination of ones preparations for practice phase is
the blessing of ones seat for practice, as if throne (sana) for the divinely
liberated soul to sit upon.

PHASE I OF PRACTICE: BHTA UDDHI (Purifying the Elemental Body)

* The Ascent phase of Kualin akti, who is drawn down from the crown via
the lunar inhalation, and re-coiled in the body during kumbhaka practice in
order to effect her ascent through the central channel (suumn n).

KRAMA #1. Breath extension and retention practice (pryma).

A. Enacting the Divine Posture (divya-karaa)release of the jaw and gentle

parting of the lips and teeth for the remainder of the following subtle body
practices.
B. Pryma. An initial series of specific breath extensions meant to
strengthen and prolong inward (antar) and outward (bhya) breath retention
(kumbhaka)

THE SNEEZE AND THE COUGH, AND THE YAWN AND THE SIGH

sakrnti viuva caiva ahortryanni ca/

adhimsama cpi nartra dhana tath// 11.3//
nartra kuta jeyamadhimso vijmbhik/
a ca kso vijeyo nivso dhanamucyate// 11.4//

The processions of the 24 hour day that lead to passage into the equinoctal channel (suhumn)
are the extra month, the dark half of the lunar cycle, the shortened night, and the light half of the
lunar cycle. The shortened night is associated with sneezing, the extra (13th) month with
yawning; the dark fort-night is diminished with coughing. Sighing is said to diminish the light
half of the lunar cycle.

Pryma Internal Time Internal Time Shift Practice

Cycle
Sneeze day shortened night Shortened inhalation

Cough month waning moon is accelerated Shortened exhalation

Yawn Year Extra month (in the year) Extended inhalation

Sigh month Waxing moon is accelerated Extended exhalation

3
Kumbhaka (Breath Retention)

ymo dehamadhyastha somagrahaam iyate/

dehtta tu ta vidyd-dityagrahaa budha // 11.9//

Holding the breath in the heart is called holding the moon. But after [the breath] arrives
outside of the body, retaining the breath there is known as holding the sun.

pidhya sarvadvri nivsocchvsavarjita/

samprakumbhavat-tihet-pryma sa kumbhaka // 11.13//

The inhalation and exhalation are held still in the heart (kumbhaka). As if [holding] a completely
full pot, one is to pause [retaining the full inhale]. This [phase of] breath regulation is retention.
As hakti coils in the heart, the soul-bee is drawn to its center.

KRAMA #2. UCCHRA. Raising the Mantra-Goddesses: Core Yoga Practice.

A. Preparation.
Tantric agas (limbs) of yoga (dhran, dhyna, pryma, japa). These are
ritually choreographed and performed together. Each seed mantra or mantra-
deity is consecutively invoked in the heart (dhra). The yog devotedly recites
the mantra (japa) within the heart altar' (kunda) while the breath is retained there
(kumbhaka), performed with specific visualizations (dhya).

B. Igniting the Kualin ( Coiled Power) Fire in the Heart Altar

*The retained in-breath (moon) and out-breath (sun) are energetically fused
together (haha-yoga) through the above yoga practices creating within the heart
lotus a coil of mantric-breath fire (kualin). While the breath is retained,
Kualin draws in (pratyhra) to Herself the bodys various vital currents or
winds (pra-vyus) increasing the intensity of the coil in the heart-navel
center.

4
The result of this is natural upward jolt (udgha) of this coiled sonic power in
the form of each consecutive seed mantra, which springs open the normally
inaccessible suumn n and shatters the knots (granthis) blocking her upward
course.-->

candrgniravisayukt dy kualin tu y |
htpradee tu s jey akurkravat-sthit|| 12.1 ||

That Source Power, Kundalin, is invoked in the heart center (during kumbhaka) where She
conjoins together the sun moon into fire, appearing in the shape of a coiled sprout.
-Klottara Tantra 12.1.

6th-7TH c.e. palm leaf Manuscript of the Klottara Tantra, with the earliest verse on Kualin (12.1)

mucedvyu tatacordhva vsenaikena yogavit/

nivsayogayuktastu yvadrdhva sa recayet// 14//

After the in-breath is drunk downward (yawn), the mantra is raised upward through the flow
of the exhalation (sigh). This upwards surge is described as an expulsion of breath. Then,
with one exhalation, the knower of yoga releases the out-breath upward with the mantra. With
awareness merged with the out-breath, one is to exhale that wind until it is [completely] out
Klottara Tantra, 7th CE.

recito gacchati hyrdhva granthi bhittv kaena tu/

bhittv kapladvra tu jvo hyrdhva tu recita//

Emptied of breath, the soul-bee moves upward, having broken the knot. The Soul, emptied of
breath, subsequently breaks through the doorway of the skull above [that].
Klottara Tantra, 7th CE.

KRAMA #3. Sonic Absorption (Samdhi) of the Embodied Elements.

5
A. The yogin is next instructed to engage in meditative absorption (samdhi) on
each of the elemental chakras (earth through air) merging with its opposite until
he experiences all four of them to collectively exude the same luster.

B. Finally, each of the four bodily elements, personified by their respective seed
mantras (see Mantra-Nysa handout) installed (nysa) in their respective
mantras, are absorbed (samdhi) via pryma, etc. back into the source syllable
(praava) O, the personification of the yogins own awareness, as it is raised
via the out-breath to the crown of his head. (dvdanta, sahasrara, and the domain
of the bee bhramara-sthna).

pryma samsena kathaymi yath kramam | uccrayeta praava

svareaikena yogavit ||

The Lord of Yoga (iva) is O, and is the awareness of ones own body. He recites himself, and
is breathed 21,600 recitations a day (as soha, or 1 cycle of inbreath (sa-) and outbreath (ha-).
Klottara Tantra, 7th CE.

The knower of yoga is to vocalize him as

the praava (O) as a single
syllable. Then, with one exhalation, the
knower of yoga releases the out-breath
upward.

After going to the place (crown lotus) of

Universal hiva, one is liberated from
cycles of suffering.

Extension of that Soul/breath is done by

none other than that one who is the soul
of the world.

Klottara Tantra

PHASE II OF PRACTICE: YOJANIK OR YOGA (Uniting with iva)

Uniting the akti of ones soul or vital breath with iva Consciousness at
the crown chakra after all of the granthis are broken in Phase #1.
This includes the descent phase of Kualin as the Amta (immortal
nectar) of Awakened Consciousness, which then surges through all the
ns from the heart as ones divinized Awareness expands infinitely.
Culminates in a beautiful Visualization of a Lotus Throne (Padmsana)
made at the heart upon which sits an anthropomorphic form of iva or

6
 akti, who is now identified as one with the yogs soul and is enthroned
within this re-born, utterly divine and resplendent subtle body consisting
of pure sonic amita (nectar of immortality).

sinysa nyaset tatra dvir-abhysapaderitam |

sravanta cintayet-tasminn-amta sdhakottama|| 12.2||

Impelled into the body, there She (Kualin) re-births oneself. The best of sdhakas should
contemplate the flowing of nectar descending into that heart space.
Klottara Tantra

eva tasymta-dhynt klamtyujayo bhavet |

athav paratattvastha sarvaklair-na bdhyate ||

Thus through contemplating that immortal nectar, one becomes victorious over death, which is
associated with time. That is to say, one who is established in the Supreme state is not constricted
by any trajectory of time.
-Svacchanda Tantra (7th C.E.)

--Khemarjas commentary (11th century) on the above verse:

The soul is envisioned as a pure resplendent crystal [within the crown lotus], which scintillates
from its center rays of nectarian light that stream down from the opening of the [suhumn] n
at the crown of the head, where a stem that supports a white lotus is found through which that
nectar [ata] descends and pervades the body in all directions. One is to visualize [the nectar]
continually streaming [down through] the 6 months [6 chakra centers]. The nectar is the
blissful flow of Supreme akti. The inundating waves of nectar emit from Brahms door (at the
crown) and fill [up the heart and the body], becoming floods of nectar resembling the streaming
light that emits from the bindu at the cross-road [i.e. the 3rd eye center]

viva nigrya-sahas-kavala vidhya-

7
kla pranta-gaganopama-divya-mrti |
y rjate nirupammta-prapr
skpi khecara-gatir jayati tvady || 25 ||

That Greatest Manifestation of the Divine, having swallowed the whole universe and time after
suddenly chewing it up, has traveled into the void [sky] of consciousness in delight, into that
place comparable to a sky without clouds which is filled with the flood of incomparable nectar.
hr Nga, 30 Verses on Delighting in Awareness, 11th century

yo bheda-tvra-iira-prasaropaghta-
bhto mano madhukaro hata-aktir-st |
sdya modya-ivadhma-madhu sadste
savil-latkusumasau rabhapna-matta ||7 ||

My mind, which was a distressed honey-bee whose energy was diminished by the blows coming
from the advance of the severe winter of duality, having reached the fragrant nectar that is the
abode of Shiva, now remains perpetually intoxicated by the revivifying drink found within the
Springtime blossom that [grows] on the vine of pure awareness.
hr Nga, 30 Verses on Delighting in Awareness