Introduction to Tantra Sastra - Aghori

YOGA 127
sadhaka and his śakti in latāsādhana. This is a process
which is expressly forbidden to Paśus by the same Tantras
which prescribe it for the Vīra. The union of Śiva
and Śakti in the higher sādhana is different in form,
being the union of the Kuṇ ḍ alinī-Śakti of the Mūlādhāra
with the Bindu which is upon the Sahasrāra. This process,
called the piercing of the six cakras, is described
later on in a separate paragraph. Though, however, all
Haṭ hayoga processes are not necessary, some, at least,
are generally considered to be so. Thus, in the wellknown
aṣṭ āṇgayoga (eightlimbed yoga), of which samādhi
is the highest end, the physical conditions and
processes known as āsana and prāṇ āyāma (vide post)
are prescribed.
This yoga prescribes five exterior (bahiraṇga)
methods for the subjugation of the body—namely (1)
Yama, forbearance or self-control, such as sexual continence,
avoidance of harm to others (ahiṃsā), kindness,
forgiveness, the doing of good without desire for reward,
absence of convetousness, temperance, purity of mind
and body, etc. 1 (2) Niyama, religious observances, charity,
austerities, reading of the Śāstra and Īśvara Praṇ ī-
dhāna, persevering devotion to the Lord. 2 (3) Āsana,
seated positions or postures (vide post). (4) Prāṇ āyāma,
regulation of the breath. A yogī renders the vital airs
equable, and consciously produces the state of respiration
which is favourable for mental concentration, as
others do it occasionally and unconsciously (uide post).
(5) Pratyāhāra, restraint of the senses, which follows in
1 Yogī-Yāgnavalkya (chap. i), where as to food it is said: “32 mouthfuls for
an householder, 16 for a forest recluse, and 8 for a muni (saint and sage).”
2 Ibid.