‘Taana — Stretching’

Concept and Application

-- Dr. Parimal Devnath

12B174-Valvan,

Lonavla, Pune (India).

 

 

            In most practices of Yoga, taana or stretching plays significant role.  Involvement of taana is so very significant that hardly any practice of Yoga can be undertaken without application of taana.  Process of taana is obligatory to bring about expected results of a practice.  This being the true status of taana, yet not many working in the field of Yoga are well aware of its importance.  Through this small write-up, a humble effort has been made to present certain salient issues relating to taana which might help us broadening our perspective on it particularly and Yoga in general.  

 

Etymology

The word ‘taana’ has been originated from the root  ‘tanu vistaare’.  It means  ‘to extend’, ‘to spread’, ‘to extend towards’, ‘to reach to’, ‘to be protracted’, ‘to stretch (say a cord)’. Taana generally means ‘stretching’. It also means ‘uninterrupted succession’. ‘Taana’ also means a fibre or a tone.  It means ‘a monotonous tone’ such as in recitation of OM, which is known as ‘eka-shruti’ (one protracted recitation, often only of a single syllable).

‘Taana’ is also applied for correcting the setting of the tonus of strings in a stringed (musical) instrument.  In both conditions of sluggishness or high-strung, an instrument fails to produce right type of tune.  This very much applies to the case of muscles of the body also.  When their tonus is set properly through stretching or Asanas, they work just correctly.

 

From the root ‘tanu’ tantu has been derived which stands for fibre or thread.  A thread or a fibre symbolizes stretching. In the same way, ‘Taara’ (wire- symbolizes stretching) in the same sense is applied for extended and monotonous recitation of OM. ‘Tantu’ is also expressed for extension of one’s family and progeny.

The word ‘tanu’ derived from the root verb ‘tanu’ means corporeal body.

 

Antiquity of ‘taana’

--In the West

            History of concept and application of stretching can be traced back to at least two millennium ago in the west.  Ancient Greeks applied stretching in gymnastic training and athletics which also included maintenance of heath and physical fitness.

            Stretching was used as a manual therapy by Hippocrates and Galen who were physicians to the Gladiators in Pergamum in AD 157.  This might have been the origin of sports therapy.

            Passive stretching of soft, delicate and sensitive muscle tissues is widely made use of in Osteopathic treatment which was developed by Dr. Andrew Taylor Still in 1874.  It is supposed to restore normal structure and function of the muscles and organs.

            Daniel David established Chiropractic in 1895 on the basis of the idea that the life giving force flows from human brain.  If this is obstructed anywhere in the spine, diseases strike.  Therefore manipulation and especially stretching of the spine helps in adequate flow of life giving force. 

(This concept of Chiropractic has striking dis-similarity with Yogic concept of ambrosia which is the sole life-force secreting from ‘sahasrara’ located above uvula and falling into the navel where fire burns it out.  This is why death, diseases and decay occur).

 A very detailed work on stretching has been done by Evjenth (a close associate of Kaltenborne) who published extensively on stretching techniques.  He divided stretching into ‘therapeutic stretching’ and ‘self stretching’ (Evjenth and Hamberg, 1989).  His techniques are now widely used by osteopaths, physio- and sports- therapists.

 

--In the East

            Many centuries before the Christian era, Yoga as a system in  Indian subcontinent was spearheaded by Patanjali and his predecessors and also his followers. In this system, Asanas were suggested for gaining stability and mobility through practice of stretching. 

Even much earlier to that, Asanas find mention in the Vedas under the names of Abhijnu, Mitajnu etc.

Evidence of antiquity of Asana postures goes back to the times of the civilization of Mahenjodaro and Harappa.  Seals excavated from the sites of these places bear testimony to the practice of Asanas.

Natha cult came into existence around tenth and eleventh centuries.  Cult of the Nathas actively dominated over the spiritual and cultural scenario of Indian subcontinent for about thousand years. 

            Systematic and wide variety of the largest number of Asanas are well-defined, documented and described in the works of the Natha Siddhas in their texts of Hatha Yoga. 

            Practice of Asanas form a very prominent practice component of Hatha Yoga.  Any posture that a human being can adopt in any position of the body, comfortable or uncomfortable, has been identified and  described by the Nathas.  Thus there are many Asanas, most of which involve stretching.

 

Source of stretching

How the Hathayogis tumbled upon the very idea of evolving Asanas or stretching exercises for physical culture and also for spiritual progress is not known.  However, it is observed that most of the names of Asanas follow the names of animals, plants etc.  It may be assumed that the Yogis closely watched the behaviour of animals (and plants), especially their habitual stretching followed immediately after getting up from rest, which very much overcomes physical and mental inertia.  After stretching, one feels ready for the day. 

In the same way, the ancient Yogis might have had vision that just as body, if praana and mind also can systematically but to a limited extend be stretched, they too may shred inertia and lethargy and thus their capability can be sufficiently expanded consequently bringing in various advantages at various levels of personality.  And thus the Yogis developed various techniques of pranayama, one-pointedness, concentration and meditation.  

           

Application of ‘taana’ in Yoga

--On body level  

For almost all practices – be it physical cultural postures, pranayama, higher spiritual sadhana of dhyana or samadhi— Asanas form essential base.  And at the very root of Asanas, lie the idea of stretching.  There is perhaps no technique of Asana (exception being highly passive practice of Shavasana), which can be practised without involvement of stretching in one way or the other.  Even the simplest posture of Siddhasana or Sukhasana requires some stretching at the joints of legs.

 

When muscles, tendons and ligaments are exposed to alternate stretching and relaxation during the practice of Asanas, morbid agents are released from them and subsequently fresh pranic force rushes to flood them.  This rejuvenates the entire system.  One feels recharged and deeply relaxed.

Not only major muscles and joints of the human body; Yogis have taken minute care even to out-stretch tongue during the practice of Simhamudra so that this delicate organ can be given exercise.  It further proves importance of stretching.

 

--On the level of praana  

In Hathayoga it has been suggested that all three phases of breath should be stretched to capacity so that breath becomes quite subtle and prolonged.  Stretching of breathing should be done by controlling the movement of its phases as slowly as not even to move the powders kept on palm.  This is a standard of slow breathing set by the Yogis.

This view finds support from Patanjali also who suggests that inhalation, retention and exhalation should be progressively expanded through regulation.  Such regulation may be measured by use of numbers so as to make them prolonged and subtle (Patanjala Sutra-II.50).

 

We come across a special practice under the title of Taana-abhyasa in Hathatatvakaumudi-IX.11-12 of Sundaradeva.  In this practice, one is supposed to adopt Sukhasana.  One should repeatedly pull the region five digits above the navel and below the chest.  He may keep the hands on the pelvic region and stare at the navel.  While doing this, he should keep back, spine and head upright.  Thus praana moves in Sushumna. 

It is clear from the description that this prominently involves breathing apparatus.  Thus praana is stretched and therefore it becomes ready to enter the passage of Sushumna.

 

--On mental plane  

            In the event of duhkha (of the nature of discomfort, suffering, negation as well as positive emotions, stress) breath becomes short and fast – inadequate to sustain proper health in the long run.  Therefore, it is understandable that one stretches breath which consequently  attenuates stress and mundane suffering.

            As suggested by Patanjali, one starts with eka-tatvabhyasa—one-objectiveness which is gradually increased.

            A mind which has been focused and one-pointed in the practice of dharana (Patanjala Sutra-III.1), should be further made to remain in that same experience for a very long and protracted time  -- pratyaikatanata (Sutra-III.2) which is called dhyana.  Such a practice heralds onset of supreme spiritual goal through attainment of the state of Samadhi.  Thus one can transcend mundane suffering and travails of life.

            On the same line, there are various practices based on the same fundamental principle of stretching recommended in Yoga for experience of the supreme expanse of consciousness.

 

Mechanism of taana

            It is observed that stretching practised at the bodily, breath and mental planes can enhance maintenance and retention  of a condition on body, breath and mental planes.  That is to say, the more one actively practices stretching (Asanas), the more there is possibility of maintaining a stable and steady posture for a long-drawn-out time.  Conversely, stretching gets prolonged if (final) position of an Asana, kumbhaka and state of mind is maintained for longer duration of time. 

            Same principle works for pranayama as well.  Protracted phases of inhalation and exhalation, prolongs the phase of kumbhaka.  It is also possible that,  prolonged practice of retention (kumbhaka) of breath makes it comfortable to inhale and exhale for a lengthened time period.

            As regards mind and its state, prolongation of a mantra or a syllable of a mantra provides opportunity for ekataanata of a pratyata— one single object of mind maintained for long.  This brings about the state of much valued quietitude of mind by ridding it of its objects.

            Thus, stretching helps in retention and maintenance. Also retention helps stretching.  One feeds the other.  Therefore, each one is complimentary to the other.   

 

Stretching of time

            An Asana posture is suggested for prolonged maintenance.  It is more apt in case of meditative Asanas.  One is supposed to continue sitting in an Asana for unusually long time.  Then alone higher benefits of Yoga can be realized. 

We often come across terms such as cira-kalabhyasa— extended practice (Hathatatvakaumudi-XI.7), dirgha-kalasevita—sustained duration of practice  (Patanjala Yoga-I.14) etc. in Yoga which are to emphasize on the significance of prolongation of time in one recommended/choosen practice.

            In most of the cases, extension or stretch of time is measured to keep a tag on one’s progress. Thus stretch can be considered to be the underlying factor for progress. For example, time of kumbhaka should be progressively extended through measure of time (Hathatatvakaumudi-X.45-46).

            There are certain practices suggested to be continued for six months, one year, three years or even for twelve years to reach perfection.  This again consolidates the importance of stretching.

           

Metaphysics of taana

Opposite to taana is contraction, limitation, barrier or obstruction.  It is more than apparent that the Yogis maintained strong aversion towards limitations of all kinds.  Perhaps the greatest contribution of Yoga is to find a way out of limitations, especially at the realm of awareness and consciousness.  It will not be wrong to redefine Yoga on the line of stretching.  Yoga is a process of ‘out-stretching to infinity’— to reach to the Absolute limitless state by knocking out all barriers that bind us.

In absence of practice of Yoga, it is possible that one does not experience vast expanse of infinity. 

Yoga has made all sorts of efforts to ‘stretch’ all possible layers of the self which will be evident from the following lines.

 

Stretching of tongue under the practice of Khecari mudra to reach its tip to the cavity in the head makes the mind free from all mundane experiences (Unmani-bhava). Mind travels and remains into the space (kha, shunya-- emptiness).  Additionally, one gets rid of diseases, old age and decay.

            An elongated tongue when inserted into the cavity above the uvula, seals the flow of nectar that usually secrets from this point and falls in the fire at the navel which causes diseases, old-age and decay of the body.  By capping the secretion of amrita, even the body of a Yogi is fortified and one experiences immortality and divinity.

 

            Kumbhaka gradually prolonged to certain time units results in experience of higher states of dharana, dhyana and samadhi.

            Taara (recitation of OM) during the practice of kumbhaka pierces Brahmarandhra which brings about the state of Samadhi (Hathatatvakaumudi-38.131).

 

            Pratyaikatanata dhyanam— one single state (or object) of mind maintained for protracted time is Dhyana.  When dhyana is further developed, it leads to the highest state of Samadhi.   

 

Patanjali says that through practice of Samyama on various objects, limited scope even of senses including mind, can be overcome to experience the limitlessness.  For example, by direct perception through Samyama of an image of mind, one can penetrate the mind of another person (Sutra-III.19).  These super-natural expansions of sense-perception are known as (eight) Siddhis.  The set of eight Siddhis also stand testimony to the fact that one can  transcend all human limitations of body, mind, sense and spirit.

 

Taana denotes ‘to reach out’, ‘to reach to’.  One may like to stretch one’s awareness to such a limit so that one may come face to face with the Supreme Truth.  This ‘process’ of stretching is well-known as saadhana or austerity or penance.  Through this process, one consistently and continuously strives to merge one’s small and limited individual identity of attributes and qualities to that which is Absolute and limitless.  This is, therefore, the finest form of taana.

 

            Metaphysical taana or bringing about the supremely stretched state of Consciousness may not be possible for all the sundry unless one treads the path of ‘out-stretching’ systematically and more often starting at the gross physical level of the body, breath and mind.  For absorbing the Eternal in the body and mind, one ought to prepare them through seasoning of Yogic stretching being a part at all levels of existence.  It is suggested that one should bake the body in the fire of Yoga.  Otherwise, just as a raw earthen pot cannot hold water, an unseasoned body and mind may not qualify to reveal the full glory of the Supreme Self.           

 

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