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Hatha-Yoga is generally assumed to have developed after the classicalYoga of Patanjali. Although we lack in accurate chronological evidence of formative years, we come across certain books, which were written only for a specific branch of this school. There are various texts of this school of Yoga including a number of works attributed to Goraksa Natha such as Goraksapaddhati, Goraksasataka etc., but the most popular manuals are the Hatha-Yoga Pradipika by Svatmarama. The textbooks of Hatha-Yoga such as Hatha-Yoga-Pradipika, Gheranda Samhita, Siva Samhita, Vasistha Samhita and Goraksasataka are certainly posterior to the YogaUpanisads. However, for giving a comparative account with the YogaUpanisads, it is necessary to give precise account of the nature of HathaYoga and that is possible through the above five works. 1. The Nature of Hatha-Yoga in Hatha-Yoga Literatures The Hatha-Yoga Pradipika opens with the declaration that the Hathayoga is a means to a higher end, namely Raja-Yoga. 561 The Yogi should open the way to liberation with the aid of kundalini (Yoga). 562 The author of Hatha-Yoga Pradipika, Svatmarama has further expounded that there can be no success in RajaYoga without Hatha-Yoga, and similarly no success is possible in Hatha- 561 562 Cf. Hatha-Yoga Pradipika, I. 1; Sriadinathayanamoastu tasmai yenopadista hathayogavidya | Vibhrajate pronnatarajayogamarodumicchoradhiarohiniva ll tr. Pancham Sinh. The Hatha Yoga Pradipika. p. 117. Hatha-Yoga Pradipika III. 101; Kundalinya tatha yogi moksaddvaram vibhedayet II Cf. Siva Samhita V. 181.

145 564 Yoga without Raja-Yoga. They have declared that those who do not aim at success in Raja-Yoga are mere practitioners of Hatha. The labor of these striving aspirants is fruitless. 563 One should therefore practice both of these well, until complete success has gained. So to speak, he who is fully competent through this kevala kumbhaka, through the control of breath, obtains even the stage of Raja-Yoga. 565 In other words, through kumbhaka, the kundalini is aroused; by arousing kundalini, the susumna is free of all obstacles, and perfection in Hatha-Yoga is obtained. 566 Then remains citta and the state in which citta alone remains is called RajaYoga. Moreover, in that state the yogi acquires the power of creating and destroying (the whole universe) like God himself. 567 563 564 Hatha-Yoga Pradipika, IV. 79; Rajayogamajananta: kevalam hathakarmina: 1 Etanabhyasinomanye prasaphalavarjitan II tr. Pancham Sinh. Op cit. p. 27. Hatha-Yoga Pradipika, II. 76: Hathamvina rajayogo rakayogamvinahatha: I Na sidhyati tato yugmamanispatte: samabhayaset Il Cf. Hathayoga Pradipika, IV. 78. 565 tr. Srinivasa Iyangar. The Hatha Yoga Pradipika of Svatmarama with the Commentrary Jyotsna of Brahnananda and English Translation. P. 36. Hatha-Yoga Pradipika, IV. 74; Na tasya durlabham kimcita trisu lokesu vidyatel 566 Sakta: kevalakumbhena yathestam vavudharanat ll tr. Srinivasa Iyangar. Ibid. p. 36. Hatha-Yoga Pradipika, IV. 75; Rajayogapadam capi labhate natra samsaya: I 567 Kumbhakat kundalibodha: kundalibodhato bhaveta l Anargala susumna ca hathasiddhisca javate ll tr. Digambaraji & Raghunatha Shstri Kokaje. (ed) The Hatha Yoga Pradipika of Svatmarama. p. 161. Hatha-Yoga Pradipika, IV. 77; Ekibhutam tada cittam rajayogabhidhanakam l Srstisamharakartasau yogisvarasamo bhaveta ll

146 In the first chapter of Hatha-Yoga Pradipika, asanas are given in the first place as they form the first stage of Hatha-Yoga. The fifteen kinds of asanas have explained in the first chapter. 568 568 However, eighty-four postures have been mentioned there. The efficiency of practicing asanas describe as follows: asanas make one firm, free from maladies and light in limbs. 569 Only siddha asana, which purifies the seventy-two thousand nadis, should be practiced daily. 570 Though the yama and niyama are not included as the limbs of Yoga in the same way in the classical Yoga, mitahara in yamas and ahimsa in niyama are accepted as preparatory values in the path of yogic practices. 571 The advanced yogin, who has thus overcome fatigue by practicing asanas, should practice purification of nadis and manipulation of prana and mudras. 572 Asanas, different types of kumbhakas, the practice of mudras, nadanusandhana (concentrating on inner sound), 568 They are; svastikasana, gomukhasana, virasana, kurmasana, kukkutasana, uttanakurmasana, dhanurasana, mastyendrasana, pascimatanasana, myurasana, svaasana, siddhasana, padmasana, samhasana, bhadrasana, Cf. Hatha-Yoga Pradipika, I. 19-37. 44-54. 569 tr. Srinivasa Iyangar. Op cit. p. 11. Hatha-Yoga Pradipika, I. 17; Hathasya prathamangatvadasanam purvamucyate I 570 Kuryattadasanam sthairyamarogyam cangaladhavam Il tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 21. Hatha-Yoga Pradipika, I. 39; Caturasitipithesu siddhameva sadabhyaseta 1 571 572 Dvasaptatisahastrana nadinammalasodhanam ll Cf. Hatha-Yoga Pradipika I. 38. tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 28. Hatha-Yoga Pradipika, I. 55; Evamasanabandhesu yogindro vigatasrama: 1 Abhyasennadikasudhdim mudradipavanakriyama II

147 together with moderation in diet (mitahara) 573 and renunciation (of the fruit of action). All these are to be practiced in the course of Hatha-Yoga until the Raja-Yoga is attained.574 The second chapter consists of the life force (prana) and its regulation through breath control (pranayama) that purifies nadis. When all the nadis are purified, the yogin becomes capable of regulating prana. So long as breathing goes on the mind remains unsteady. Therefore, respiration should be regulated. 576 It is easy for prana to rise up to brahmarandhra by practicing pranayama. 577 Pranayama is said to consist of the three processes viz., recaka (exhalation), puraka (inhalation), and kumbhaka (retention of breath). The last one is of two types, sahita kumbhaka and kevala kumbhaka. 578 The effect of proper practice of pranayama has been described as the removal of all diseases and even removal of all the 579 impurities, and thus overcoming the fear of death. 580 However, there is the risk that improper practice of pranayama gives rise to all sorts of 573 In the hatha yogic practice, regulation of diet is important to yogin. Cf. Hatha-Yoga Pradipika, I. 58-63. 574 575 Cf. Hatha-Yoga Pradipika, I. 56-57. 67. tr. Pancham Sinh. Op cit. p.13. Hatha-Yoga Pradipika, II. 5; Suddhimeti yada sarva nadicakram malakulam l 576 577 Tadaiva jayate yogi pranasamgrahane ksama: Il Cf. Hatha-Yoga Pradipika, II. 2. tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 41. Hatha-Yoga Pradipika, II. 12; Uttamesthanamapnoti tato vayumnibandhayet ll 578 Cf. Hatha-Yoga Pradipika II. 71-73. 579 Cf. Hatha-Yoga Pradipika, II. 38. 580 Cf. Hatha-Yoga Pradipika, II. 40.

148 diseases.581 Those who are not able to practice pranavama because of having an excess of fat or phlegm and un-equilibrium of the three humors, should practice the six purificatory processes, i.e., dhauti, basti, neti, trataka, nauli and kapalabhati. 582 The significance of practicing pranayama lies in attaining the steadiness of mind and all different siddhis (extraordinary power or accomplishment) by practicing the different kinds of kumbhakas. The eight kinds of kumbhaka are expressed as 583 survabhedana, ujjayi, sitkari, sitali, bhastrika, bhramari, murccha and plavini. 58+ The purpose of practicing pranayama is made clear in the end of the second chapter, viz., by practicing kumbhakas, kundaliii is aroused; and on the awakening of kundalini the passage of susumna is cleared of all obstacles and success in Hathayoga is achieved. 585 As the kundalini is 581 Cf. YHP, II. 16-20. 582 Hathayoga Pradipika, II. 21~22; Meda:slesmadhika: purvamsatkamini samacaret l Anyastu nacarettanidosanam samabhavata: Il Dhautibististatha netistratakam naulikam tatha l Kapalabhatiscaitani satkamini pracaksate II tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. pp. 44~45. Cf. YHP, II. 23-33. explain how to practice and the effect of them. 583 Cf. YHP, II. 42-43. According to Digambaraji, in his copy of Hathapradipika of svatmarama, the word "kumbhaka' is used as a synonym for pranayama in the context of eight kumbhakas. 584 Cf. Hatha-Yoga Pradipika, II. 44; Survabhedanamujjavi sitkari sitali tatha l Bhastrika bhramari murccha plavinityast kumbhaka: Il Cf. Hatha-Yoga Pradipika, II. 48-70, elucidate what are the eight kind of kumbhakas and their fruits by practicing pranayama. 585 tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 68. Hatha-Yoga Pradipika, II. 75; Kumbhakat kundalibodha: kundalibodhato bhavet 1 Anargala susumna ca hathasiddhisca jayate ll

149 the support of the whole practice of Yoga, 586 when the dormant kundali sakti is aroused to (action), all the lotuses (centers) and knots (obstructions) are pierced (by prana). 587 It is also known as the stage of Raja-Yoga. 588 589 Mudras have explained in the third chapter. The ten mudras are declared in order to arouse the goddess (kundali) sleeping at the (lower) entrance of the brahmadvara (susumna). The ten mudras are mahamudra, mahabandha, mahavedha, khecari, uddivana, mulabandha, jalandharabandha, viparitakarani, vajroli and sakticalana. 590 They are the favorites of all the siddhas and are difficult to practice even for the gods. The fruits of practicing them include prevention of old age, (delay in) death, bestowment of the eight supernormal powers and so on." However, all the practices of manipulating vayu should be done with concentrated mind; while practicing them the yogin should not allow his 586 587 Hatha-Yoga Pradipika, III. 1; Sarvesam yogatantranam tathadharo hi kundali ll tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 72. Hatha-Yoga Pradipika, III. 2; Supta guruprasadena yada jagarti kundali l 588 589 Tada sarvani padmani bhidyante granthayoapi ca ll Cf. Hatha-Yoga Pradipika, II. 77. tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 74. Hatha-Yoga Pradipika, III. 5; Tasmat sarvaprayatnena prabodhayitumisvarim | 590 591 Brahmadvaramukhe suptam mudrabhyasam samacaret ll Cf. Hatha-Yoga Pradipika, III. 6. Hatha-Yoga Pradipika, III. 7: Idam mudradasakam jaramarananasanam | Adinathoditam divyamasdaisvaryapradayakam II Allabham savisiddhanam durlabham marutamapi ll tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 75. 591 Cf. The result of each mudras and how to practive them are illustrated in the verse 9- 119 in the 3 rd chapter of Hatha-Yoga Pradipika

150 mind to wander. 592 It is understood that the kundalini is awakened by the practice of the asanas, the pranayamas and mudras. 593 The fourth chapter of Hatha-Yoga Pradipika is titled as samadhi pada. The state of samadhi puts an end to this mortal existence, leads to happiness and brings supreme bliss, which is the Brahman Himself. 594 The definition of samadhi is the union of Atman and manas; the state of equilibrium, in which life activity dwindles and mental activity ceases; the union of the two-jivatman and paramatman, -in which there is complete loss of mental activity. 595 The state of samadhi is described as amaroli, vajroli and sahajoli being accomplished when equilibrium and vayu, i.e., prana, apana enter the susumna. 596 The nature of samadhi has been characterized as the state of sahajavastha, 97 sunya, 598 manonmani etc.. 600 and the 599 592 tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 126. Hatha-Yoga Pradipika, III. 123; Marutasya vidhim sarvam manoyuktam samabhyaset l Itaratra na kartavya manovrttirmaanisina ll 593 594 595 596 Cf. Hathayoga Pradipika, III. 120. IV. 10. Cf. Hatha-Yoga Pradipika, IV. 2; Athedanim pravaksyami samadhimamuttamam l Mrtvughnam ca sukhepayam brahmanandakaram param ll Cf. Hatha-Yoga Pradipika, IV. 5-7; Salile saindhavam yadvat samyam bhajati yogata :l Tathatmamanaseraikyam samadhiradhidhiyete II Yada samksiyate prano manasam ca praliyate l Tada samarasatvam ca samadhirabhidhivate II Tatsamam ca dvayoraikyam jivatmaparamatmano: 1 Pranastasarvasamkalpa: samadhi:soabhidhiyate ll tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 133. Hatha-Yoga Pradipika, IV. 14; Cite samatvamapanne vayai vrajti madhyame l 597 Tadamaroli vajroli sahajoli prajayate ll According to Digambaraji, it means the condition in which connection with klesas is severed. Cf. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 132

151 state of lava perceives no objects, because there is absence of all motivation, conscious or unconscious, 601 and this state is sustained by nada. 602 This state itself is equated with moksa.603 It brings ananda, facilitates bliss and indescribable joy. 604 These results of laya are obtained from Raja-Yoga." The author of Hatha-Yoga Pradipika claims that the various ways lead to samadhi. The different modes of efforts explained in the text are said to be proclaimed by the great ancient teachers based on their own experience.606 There have been suggested the three ways to achieve samadhi viz., sambhavi mudra, khecari mudra and nadanusandhana. The sambhavi mudra is known as fixing the mind on antarlaksya (internal object) and keeping the eyes open without blinking.607 "Both sambhavi mudra and khecari mudra bring the bliss of laya of citta in the void, which is of the nature of citsukha (blissful 598 In that state, the law of karma no longer binds the yogi. Cf. Hatha-Yoga Pradipika, IV. 12. 599 It is achieved only if prana flow through ths susumna. Cf. Hatha-Yoga Pradipika, IV. 20. 600 The word 'samadhi' has various synonumous terms as rajayoga, unmani, manonmani, laya, sunyasunya, adviata, jivanmukti, turya etc., in the Hatha-Yoga Pradipika Cf. Hatha-Yoga Pradipika, IV. 3-4. 601 Cf. Hatha-Yoga Pradipika, IV. 34. 602 Cf. Hatha-Yoga Pradipika, IV. 29;...sa layo nadamasrita: ll 603 Cf. Hatha-Yoga Pradipika, IV. 30; Soayamevastu moksakhvyo mastu vapi matantare l 604 Cf. Hatha-Yoga Pradipika IV. 80-81. 605 Cf. Hatha-Yoga Pradipika, IV. 78. 606 tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 154. Hatha-Yoga Pradipika, IV. 63: Evam nanavidhopaya: samyak svanubhavanvita: I Samadhimarga: kathita: purvacaryairmahatmabhi: ll 607 Cf. Hatha-Yoga Pradipika, IV. 36-37.

152 consciousness). "608 The mudra, in which the seat is the vyomacakra (the highest centre for meditation) in susumna, between ida and pingala, is called khecari.609 It should be practiced until yoganidra, in which one should not think of anything whatsoever, and the mind is made objectless, 610 is attained. "By the practice of two mudras, one attains the state of unmani, and no duality is experienced." 612 It is also termed as the 611 613 turiya in which the mind merges into the Brahman, the Absolute (kaivalya), and attains peace by dwelling on nirvikalpa. And nadanusandhana (concentrating on inner sound) is presented to be suitable even for the incompetent, who is incapable of attaining knowledge of supreme reality, 614 and is considered to be the best of all the 615 layas. The yogi, it is said, should always remain absorbed in 608 609 Cf. Hatha-Yoga Pradipika, IV. 38; Bhaveccittalayananda: sunye citsukharupini Il tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 147. Hatha-Yoga Pradipika, IV. 45; Suryacandramsormadhye niralambantare puna: 1 Samsthita vyomacakre ya sa mudra nama khecari II Hatha-Yoga Pradipika, IV. 49; Ahyaset khecarim tavadyavat syadyoganidrita: 1 Hatha-Yoga Pradipika, IV. 50; Niralambam mana: krtva na kincidapicintayet l 610 tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 149. 611 The state of unmani is also attained by contemplation on inner space between the eyebrows. Cf. Hatha-Yoga Pradipika, IV. 80. 612 Cf. Hathayoga Pradipika IV. 39; Purvayogam mano yunjannunmanikaraka: ksnat ll Cf. Hatha-Yoga Pradipika, IV. 4., 61. 613 Cf. Hatha-Yoga Pradipika, IV. 48. 58-59. 62. 614 Hatha-Yoga Pradipika, IV. 65: Askyatattvabodhanam mudhanamapi sammatam l Proktam goraksanayena nadopasanamucyate II tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Op cit. p. 155. 615 Hatha-Yoga Pradipika, IV. 66; Nadanusandhanakamekameva nanyamahe mukhyataman layanam Il tr. Digambaraji & Raghunatha Shstri Kokaje. (ed). Ibid. p. 155.

153 nadanusandhana; samadhi is attained through contemplation on nada. The mind that concentrates on it loses itself in the Brahman. By constant practicing, one achieves the soundless state that is the Absolute, and is praised with the Brahman, the paramatman. This is the ultimate reality, which is formless, and that alone is paramesvara. "Thus a yogi blessed with the experience of samadhi which surpasses all the stages in all the 2616 He is Yoga of four stages; viz., arambha, ghata, paricaya and nispatti. verily liberated. The Goraksasataka differs from the Hatha-Yoga Pradipika and other texts on Hatha-Yoga. 617 Though it is a systematically written text on hatha yogic practices, it does not use the word 'hatha' in the form of Yoga. The Yoga has been discussed in the Goraksasataka is called ghatastha-yoga.618 Ghatastha refers to the body, and ghatastha-yoga thus means yoga based on the approach through the body. The Goraksasataka consists of seven steps, viz., satkarmas that purify the body, asanas that strengthen the body, mudras that brings about steadiness, pratyahara that results in calmness, pranayama that leads to lightness, dhyana that gives realization of the self, and samadhi that leads to 619 616 Cf. Hatha-Yoga Pradipika IV. 69; Arambhasca ghtascaiva tatha paricayoapi cal Nispatti sarvayogesu syadavasthacatustayam Il Cf. Each stage is defined in Hatha-Yoga Pradipika, IV. 70~76 & 107. 617 According to Digambaraji & M.L. Gharote, the period of Goraksasataka could be later than Hathayoga Pradipika The author is not known. 618 619 Cf. Goraksasataka, I. 2; Ghatasthayogam yogesa tattvajnanasya karanam I Digambaraji & M.L. Gharote, (ed). Gheranda Samhita. Kaivalyadhama, S. M. Y. M. Samiti. p. xvi. lines; 10~11.

154 isolation.620 Ghatastha-yoga includes seven aids for conditioning the body such as sodhana (purification), drdhata (strength), sthairya (steadiness), dhairya (composure), laghava (lightness), pratyaksa (realization) and nirlipta (isolation).621 By these processes, it is to be made a fit receptacle for the attainment of liberation through the practice of the seven steps of ghatasthayoga. The sat-karmas (six cleansing acts) are composed of dhautis, bastis, neti, trataka, nauli and kapalabhatis. They are purificatory processes that purify body and free it from disease through practice. The 32 asanas as the second step have explained in the Goraksasataka It is stated there that by practicing bhujngasana kundalini is aroused, the heat of body increases and all diseases are destroyed. 622 The third sadhana of ghatasthayoga is the set of 25 mudras including five kinds of dharanas. They lead to destruction of diseases, 623 awakening of kundalini, 624 and bestowing of siddhis. 625 According to Patanjali, dharana has defined as fixing the citta only, 620 Cf. Goraksasataka, I. 10-11; Satkarmana sodhanam ca asanena bhaveddrdham I Mudrya sthirata caiva pratyaharena dhitata ll Pranayanallaghvam ca dhyanatpratyaksamatmana: 1 Samadhina nirliptam ca mrktireva na samsaya: Il 621 tr. Digambaraji & M.L. Gharote, (ed). Op cit. p. 5. Cf. Goraksasataka, I. 9. 622 tr. Digambaraji & M.L. Gharote, (ed). Ibid. p. 55. Goraksasataka II. 43; Dehagnirvardhate nityam sarvarogavinasanam l Jagarti bhujagi devi bhujangasanadhanat ll 623 Cf. Goraksasataka, III. 6-7. 624 625 Cf. Goraksasataka, III. 39-42. Cf. Goraksasataka, III. 32: Sa siddha: sarvalokesu pralaya api na sidati ll & Goraksasataka, III. 24-25.

155 whereas dharana is manifold in the Goraksasataka Holding prana along with citta is called adhodharana by which one conquers the earth and brings steadiness. Merging prana along with citta on that auspicious water element is ambhasidharana, which destroys unbearable suffering and sins. Merging prana along with citta on the fire element is vaisvanaridharana, which destroys the terrible dread of death. Merging prana along with citta with vayutattva is vayavidharana, which gives the self-restrained aspirant the experience of flying in the air. Merging prana along with citta with the tattva called vyoma is nabhodharana, which is capable of breaking open the door to liberation. 626 The fourth chapter of the Goraksasataka describes the five-fold pratyahara. The mind goes out to the five kinds of objects through the five sense organs, viz., eye, ear, skin, nose and tongue. In pratyahara the mind is to be withdrawn from the various objects and it is to be brought under the control of the self. 627 It is unusual that pranayama comes as the step next to pratyahara in the Goraksasataka The eight varieties of pranayamas are also described, but sitkari and plavini are omitted, and substitutes with 628 sahita that performs while repeating bija mantras, gets spontaneously confined to the body.6 626 Cf. Goraksasataka, III. 59-63. tr. Digambaraji & M.L. Gharote, (ed). Op cit. pp. 91-94. 627 Cf. Goraksasataka, IV. 1-7. 628 629 629 and kevali that vayu However, nadisuddhi is Cf. Goraksasataka, V. 46; Sahita: suryabhedasca ujjayi sitali tatha ll Cf. Goraksasataka, V. 47. 630 Cf. Goraksasataka, V. 84. Bhastrika bhramari murccha kevali casta kumbhaka: Il

156 preliminary to pranavama.63] According to the Goraksasataka, pranayama gives the ability to move in air. By pranayama, diseases are destroyed. By pranayama the sakti (kundalini) is awakened. By pranayama, one enters the manonmani state. By pranayama, the mind experiences bliss and the practicer becomes happy." 632 The next step of ghatastha-yoga is dhyana. Dhyana is said to be of three kinds, sthula (gross), jyoti (light) and suksma (subtle). They are raised one above the other. 633 Sthula dhyana is said to be of a concrete image. Jyoti dhyana of light and suksma dhyana of the Brahman as bindu (dawn of Brahma consciousness), the highest deity, which is the same as kundali sakti.634 In the suksma dhyana, when the kundalini is awakened by great virtue one becomes one with the Atman. 635 It is attained by sambhavi mudra. 636 Having perceived the Self, the last stage of sadhana called samadhi arises. Detaching the mind from the body one should make it one with paramatman. That is known as samadhi, 631 Cf. Goraksasataka, V. 35: Tasmannadisuddhimadau pranayanam tatoabhyaset ll tr. Digambaraji & M.L. Gharote, (ed). Op cit. p. 121. Therefore, first of all purify the nadis and then begin the practice of pranayama. 632 tr. Digambaraji & M.L. Gharote, (ed). Ibid. p. 130. Goraksasataka, V. 57; Pranayamatravecaratvam pranayanadujam iti: 1 Pranavamacchaktibodha: pranayamanmanonmani l Anando jayate cite pranayami suravi bhavet II 633 Cf. Goraksasataka, VI. 21. 634 tr. Digambaraji & M.L. Gharote, (ed). Op cit. p. 147. Goraksasataka VI. 1; Sthulam nurtimayam proktam jyotistejomayam tatha l Suksmam bindumayam brahma kundali paradevata Il Cf. Goraksasataka, VI. 18-1. 22. 635 636 Cf. Goraksasataka, VI. 20. VII. 7.

157 638 It which is not a state of any consciousness, as we understand this word. 637 is six-fold. Dhyana, nada, rasananda and layasiddhi (state) are accomplished by sambhavi, sambhavi , bhramari, khecari and yonimudra, respectively. The fifth (state is accomplished) by Bhakti-Yoga. The sixth (state) is manomurccha. These are the six aspects of Raja-Yoga. The Raja-Yoga is the same as samadhi which is a means to the identity with the Atman, which is without a second, eternal and the highest, (these two terms) as well as unmani and sahajavastha which synonyms. 640 639 are all used as The Siva Samhita is an important text on Hathayoga. It elaborates various yogic techniques. Siva Samhita consists of five chapters. A special feature of Siva Samhita is that one of the Hatha-Yoga texts is found in the first chapter. The influence of later Vedantic thought has seen in the yogic practice discussed in this work. There are two systems in the Veda, viz., karma kanda and jnana kanda.641 In the practice of Yoga, one should renounce all actions. 642 637 tr. Digambaraji & M.L. Gharote, (ed). Op cit. p. 155. Goraksasataka, VII. 3; Ghattadbhinnam mana: krtva caikyam kurvatparatmani l Samadhim tam vijaniyanmukasamjno dasadibhi: ll 638 tr. Digambaraji & M.L. Gharote, (ed). Op cit. p. 155. Goraksasataka, VII. 5-6; Sambhavya caiva bhramarya bhecarya yonimudraya l Dhyanam nadam rasanandam layasiddhiscaturvidha II Pancadha bhaktiyogena manomurcaha ca sadvidha l Sadvidho ayam rajayoga: pratyekamavadharayet ll 639 640 Cf. Goraksasataka, VII. 20. Cf. Goraksasataka, VII. 17; Rajayoga: samadhi: syadekatmanyeva sadhanam 1 Unmani sahajavastha sarve caikatmavacaka: Il 641 Siva Samhita, I. 20; Karmakandam jnanakandamiti vedo dvidha mata: 1 642 Cf. Siva Samhita, I. 21-31. At the same

158 time, the yogin must engage in the jnana through which this universe is resolved into one, and the jiva is absorbed in the para-Brahman. 643 The first verse of Siva Samhita declares that the jnana alone is eternal; it is without beginning or end; there exists no other real substance. Diversities, which we see in the world, are the result of sense-conditions; when the latter cease, then this jnana alone and nothing else remains. 644 The second chapter deals with nadis, which are in the body of man. 645 In the body thus described, there dwells the jiva, all pervading, adorned with the garland of endless desires and chained (to the body) by karma. 646 When the body is made the means of obtaining nirvana, all desires and the rest are dissolved through jnana only." The third chapter deals with the things to be renounced, the means and the place of Yoga, siddhis (accomplishments), the kinds of vayus, asanas and pranayamas etc. Four stages of 647 648 pranayama have been explained in all the kinds of Yoga-texts following 643 Cf. Siva Samhita, I. 32, 88, 96. 644 tr. Rai Bahadur Srisa Chandra Vasu. The Siva Samhita. p.1. Siva Samhita, I. 1; Ekam jnanam nityamadvantasinyam nanyat kincidvattete vastu satyam 1 Yadbhedodminnindriyopadhina vai jnanasyayam bhasate nanyathaiva ll 645 There have been mentioned the main 14 nadis; susumna, ida, pingala, gandhari, hastijihvika, kuhu, saraswati, pusa, sankhini, payaswani, varuni, alumbusa, visvodari and yasaswani. Cf. Siva Samhita, II. 14-15. 646 tr. Rai Bahadur Srisa Chandra Vasu. Op cit. p. 21. Siva Samhita, II. 37; Ityam prakalpite dehe jivo vasati sarvvaga: 1 Anadivasanamalaalamkrta: karmasam khala: Il 647 Cf. Siva Samhita, II. 49. 54. 648 They are; prana, apana samana udana, vyana naga, kurma, krlara, devadatta, and dhananjaya. Cf. Siva Samhita, III. 4.

159 terminologies appearing in Hatha-Yoga Pradipika However, their status is different from one in the Hatha-Yoga Pradipika They are arambha-avastha (the state of beginning), ghata-avastha (the state of co-operation of Self and higher Self), paricaya-avastha (knowledge) and nispatti (the final consummation). 649 After this, through the knowledge of vayusadhana, all suffering vanishes; all the seeds of karmas are destroyed and so on. So to speak, when a jivanmukta, a tranquil yogin obtains, through practice, the consummation of samadhi, and when this state of consummated samadhi is voluntarily evoked, then the yogin takes hold of the cetana ( conscious intelligence), together with the force (kriya-sakti) of the air, conquers the six wheels, and gets absorbed it in the force called jnana-sakti. The fourth chapter of Siva Samhita discusses the practice of mudras through which one awakens the kundalini, becomes a siddha and obtains success. 651 The last chapter of Siva Samhita deals with the 7 chakras and various kinds of dharana." It shows the ways to salvation and states that only the kundalini can pierce these knots and pass out of the brahmarandhra, and then the yogin is absorbed in the 650 649 tr. Rai Bahadur Srisa Chandra Vasu. Op cit. p. 28. Cf. Siva Samhita III. 29. 650 tr. Rai Bahadur Srisa Chandra Vasu. Op cit. p. 35. Siva Samhita, III. 67; Yada nispattirbhavati samadhe: svenakarmana l jivanmuktasya samtasya bhaveddhirasya yogina: Il Yada nispattisampanna: samadhi: svecchaya bhavet l Grhitva cetanam vayu: kriyasaktim ca vegavan ll Sarvamscakranvijitva ca jnanasaktau vilivate ll 651 Cf. Siva Samhita, IV. 14. 58 652 Cf. Siva Samhita, V. 56-~57 & 43-51.

160 653 paramatman. It also discusses four kinds of Yoga, viz., Mantra, Hatha, Laya and Raja. Each is applied to the character of the aspirants. 654 Among them Raja-Yoga is the best. Through the practice of pratikopasana (worshipping/ meditating a symbol), one knows paramatma, absorbed in the Brahman, and gets liberation. 655 Thereby the yogin begins to hear the mystic sound (nada). This is defined as the most beloved Yoga. However, one knows the effects of this (Raja)-Yoga by meditation on the void. 657 656 The other hatha text, called Vasistha-Samhita has eight chapters. The last four chapters of Vasistha-Samhita are philosophical exposition, while the first four chapters are the expositions on Yoga. Like Siva Samhita, Vasistha-Samhita discusses the two approaches to action in Yoga, viz., pravartaka (active) and nivartaka (inactive). 658 It shows that jnana combined with karma leads to moksa. However, Vasistha approved the injunctions laid down by sruti and smrti.660 The 653 Cf. Siva Samhita, V. 127. 157. 654 Cf. Siva Samhita, V. 10~14. 655 Cf. Siva Samhita V. 19. 21. 25. " 656 Cf. Siva Samhita, V. 26: Nirvanadayako loke yogoyam mama vallabha: Il Nada: samjayatte tasya kramenabhyasatasca vai ll 657 Cf. Siva Samhita V. 161,167. 658 Cf. Vasistha-Samhita, I. 19-22. 659 Cf. Vasistha-Samhita, I. 27; Yata: karmaiva kurvanti jnanino api mumuksava: 1 Tatastvamapi viprendra jnanenacara karma tat ll tr. C. T. Kenghe & G. K. Pai. Vasistha Samhita. p. 3. As even the knowers desirous of liberation perform duty alone. O Best brahmin, you also should do that duty with knowledge. 660 Cf. Vasistha-Samhita, I. 25. II. 56-68. III. 61-62. IV. 68 & 73. etc.

161 Vasistha-Samhita describes Yoga with eight limbs. 661 These limbs of yoga appear to be the same as the limbs of Yoga-Sutra Differently from other hatha yogic texts, the Vasistha-Samhita has included yama and niyma as limbs of Yoga. However, the method and treatment of the work differs from that of Yoga-Sutra, which do not make clear the approval of the Vedantic thought. The fifth niyama of Isvarapujana (worship of God) is founded as one of the special features of the Vasistha-Samhita, 662 but adoring Lord Visnu is different from Isvara-pranidhana of Yoga-Sutra, which is not devotion to God of theism. We notice here the influence of Vaisnavism in the Vasistha-Samhita The peculiarity of the Vasistha-Samhita is the issue on the purification of the nadis. It has dealt with after the topic of asanas and before commencing pranayama. 663 Practicing pranayama gives rise to the purification of nadis in the Hatha-Yoga Pradipika 66+ The second chapter of Vasistha-Samhita covers the purification of the nadis. There the author describes the knowledge of the various parts of the body, and of the passage of vayu in the nadis, and of the 18 vital points 661 Cf. Vasistha-Samhita, I. 31 ff. 662 Cf. Vasistha-Samhita, I. 57-58; Yat prasannasvabhavena visnorabhyarcanam tatha l Yathavadarcanam bhaktya etadisvarapujanam Il Ragadapetam hrdayam vagadustanrtadinal Himsadirahitam kayametadisvarapujanam ll tr. C. T. Kenghe & G. K. Pai. Op cit p. 5. Adoring Visnu with clear nature or adoring with devotion as prescribed, this is the worship of God. The heart far away from attraction, speech not contaminated with falsehood etc., and body free from violence etc. This is the worship of God. 663 Cf. Vasistha-Samhita, I. 81. 664 Cf. Hatha-Yoga Pradipika, II. 41; Vidhivatpranasamyamairnani cakre visodhidhite ll

162 (marmashanas) in the body. 665 "One achieves purification of nadis marked by the distinct signs viz. lightness of body, brightness, and increased appetite, manifestation of the sound (nada)- these are the signs indicating purification of nadis. Until he sees these sings, he should practice asana and pranayama."666 The third chapter of Vasistha-Samhita deals with practicing pranayamas. Pranayama also gives rise to various types of nada, and awakening of the kundalini. Thus by meditating on pranava (aum), at the brahmarandra within susumna, there shines the Self 669 667 668 Pratyahara is of four types in the Vasistha-Samhita as follows: the first type is the withdrawal of the sense organs, which by nature indulge in the senseobjects. Whatever one sees, all that should be seen by one as the Self, within the Self. This is the second type. The third type of pratyahara is the performance of the obligatory duties, mentally within the self and without any external aids. Holding the air successively at the eighteen vital points after pulling it from the preceding point is the last type of pratyahara. 670 665 The respective position of the nadis given by each hatha texts differs. tr. C. T. Kenghe & G. K. Pai. Op cit. p. 12. 666 Vasistha-Samhita, II. 68-69; Nadisuddhimavapnoti prthak cihnopalaksitam l Sariralaghrta diptirjatharagnivivardhanam II Nadabhivyaktirityetaccihnam tacchuddhisucakam I Yavadetani sampasyettavadevam samacaret II 667 Cf. Vasistha-Samhita, III. 36-42. 668 Cf. Vasistha-Samhita, III. 43-51. 669 Cf. Vasistha-Samhita, III. 52-56. 670 Kuvalayananda & Digambarji. (ed). Vasistha Samhita. Kaivalyadhama, S. M. Y. M. Samiti. p. 30,

163 We noticed here that the Yoga-Sutra defines pratyahara differently from the above types. Nowhere does one find the third and fourth type of pratyahara in the Yoga-Sutra Dharana has described in the fourth chapter of the Vasistha-Samhita It is called stability of mind on the self- possessed of the attributes yama etc. It also defines it as the holding of the outside ether within the heart and the inner ether, and as the holding of the five letters (la. va. ra. ya. ha.) in the five elements (earth, water, fire, air, ether) with five deities, which are related to the particular region of the body respectively. Vasistha 671 describes more specifically the process of dharana and dhyana, whereas Patanjali gives a general definition of dharana and dhyana, i.e., anything can serve as an object of them. In the Vasistha-Samhita, meditation (dhyana) has defined as a true understanding of one's own self by the mind. It is again divided into two kinds, viz., saguna (with attribute) and nirguna (without 672 attribute). Tranquility (samadhi) is the condition of equality in the individual self (jivatma) and the supreme Self (paramatma). Staying of the inner self in the supreme Self is said to be tranquility. 673 The perfection in the practice of earlier limbs is important for proceeding to the next limb. According to Vasistha, to be able to practice the process of dharana, dhyana and samadhi, one should know the vital points, purification of Cf. Vasistha-Samhita, III. 59-64. 671 Cf. Vasistha-Samhita, IV. 2-11. 672 673 Cf. Vasistha-Samhita, IV. 19; Dhyana matmasvarupasya vedanam manasa bhavet I Tadeva dvividham proktam sagunam nirgunam tatha ll tr. C. T. Kenghe & G. K. Pai. Op cit. p. 25 Vasistha-Samhita, IV. 59; Samadhi: samatavastha jivatmaparamatmano: I Paramatmasthiti: prokto samadhi: pratyagatmana: ll

164 nadis, and the vayus in the body. This is a peculiar feature of yogic practice, which we find throughout Hatha-Yoga texts. Lastly we shall study here the Goraksasataka as a text on the Hatha-Yoga. The entire text takes up the description of the six steps, which lead to the goal of human life. The six steps are asana, pranayama, pratyahara, dharana, dhyana and samadhi. These limbs of yoga appear to be the same as the limbs of Goraksasataka, with the exclusion of yama and niyama. Asana, pranayama and pratyahara conceived by Goraksasataka are hatha yogic in character. It is clearly stated that a yogin always destroys disease through asanas; sin through pranayama and mental disturbance by means of pratyahara. 674 The Goraksasataka further discusses the various cakras, nadis, mudras, bandhas and vayus." Moreover, when the kundalini sakti, which lies on the above kanda (a bulbous root), is awakened by the contact of fire and fanned with the vital breath, it rises up along with susumna. 676 Along with the awakening of the kundalini by mediation upon cakras, the yogin becomes free from all sins and all types of suffering, conquers the world, leading to the rise of the eight miraculous powers and finally merges with the Brahman and becomes one with it. 677 Due to these types of practices, the yogin attains 675 674 tr. Kuvalyayananda & S. A. Shukla (Ed). Goraksasatakam. p. 57. Goraksasataka, 54; Asanena rujo hanti pranayamena patakam 1 Vikaram manasam yogi pratyaharena sarvada II 675 Cf. Goraksasataka, asanas; 7. 8. 9. cakras; 10-15. 78-85. mudras; 32-34. vayus; 24-29. 38-53. nadis; 16-23. bandhas; 35-37. 676 Cf. Goraksasataka, 15. 30-31. 677 Cf. Goraksasataka, 78-89.

165 the state of samadhi when the prana becomes stilled and the mind absorbed. There results the identification of the jivatma and paramatma." 678 In the Goraksasataka, pratyahara is defined differently from the other hatha yogic texts. It is as follow. The sun (at the navel) draws (to himself) the stream of nectar flowing from the moon (situated at the base of the plate). The 679 withholding of this nectar is called pratyahara. Having mastered asanas, pranayama and pratyahara, one should practice dharana of the five bhutas (elements) by the steadiness of the mind. This idea is similar to one in the other Hatha-Yoga texts such as the Vasistha-Samhita 680 Regarding the next limb viz. dhyana it is said that in this state all (kinds of) thoughts reside in the heart of the yogin but the mind is fixed on the principle (i.e. the Atman). 681 The two types of dhyana, viz. saguna and nirguna, are discussed in the same way as in the Vasistha-Samhita 682 Thereafter begins the discussion of samadhi. As we find the concept of samadhi as non-dualistic in character in the most of all hatha yogic texts, we find in the Goraksasataka also the idea that the knower of Yoga always attains non-duality.683 678 Goraksasataka, 94; Yada samksiyate prano manasam ca viliyate l Tada samarasaikatvam samadhiradhiyate ll 679 tr. Kuvalyayananda & S. A. Shukla (Ed). Op cit. p. 37. Goraksasataka, 55; Camdramrtamayim dharam pratyaharati bhaskara: 1 Tatpratyaharanam tasya pratyahara: sa ucyate II Cf. Goraksasataka, 67-68 680 681 tr. Kuvalyayananda & S. A. Shukla (Ed). Op cit. p. 39. Goraksasataka, 76; Sarva cimtasamavarti yogino hrdi vartate 1 Yattattve niscitam cetastattu dhyanam pracaksate Il 682 Cf. Goraksasataka, 77. 683 Cf. Goraksasataka, 100-101.

166 Here, we may note the common feature of Hatha-Yoga throughout hatha yogic texts that a yogin having mastered previous limbs of yoga such as asanas, pranayama and pratyahara begins the practice of mudras, bandhas, and purification of nadis, meditation on cakras and awakening of kundalini-sakti. Then one proceeds to the next limbs of yoga viz. dharana, dhyana and samadhi, which pertain to Raja-Yoga. Whereas the previous steps pertain to Hatha-Yoga. Here, we have to note the mutual relation between Raja-Yoga and Hathayoga. Therefore, the procedure as laid down in the Hatha-Yoga is that first there should be, complete control over physical organism and then mental steadiness so that the mind merges itself with the Self, and becomes one with the Brahman. In so far as this final goal is concerned, the systems of Hatha-Yoga figure out in conformity with Upanisadic thought.