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Real Hatha Yoga PDF
Real Hatha Yoga PDF
Real Hatha Yoga PDF
O T H E R H A T H A Y O G A T E X T S :
A C O M P A R A T I V E A C C O U N T
191
CHAPTER FIVE
OTHER H A TH A Y O G A TEXTS: A
1. I n t r o d u c t i o n
consi der a few other Hat hayoga t ext s and compar e t hem with
Pat ahj al ayoga. Hat hayoga has a very long t r adi t i on. The signs
of some of the major part s of Hat hayoga are obt ai ned in the
Si ndhughat i civi l izati on and also in the Vedas and Upani sads .
But the whole credit of bri nging t oget he r all t hese c once pt s
Gor aks anat ha has wri t t en about t went y eight Sanskri t t ext s in
i mport ant concept s of Hat hayoga are descr i bed in gr eat detail
HL
i(hupraJJpIkd. So I have consi der ed the c ont e nt s of
SI rasamill Id. 1 have made a survey of the cont ent s of this work
the most systemat i c and scient i fic text of Hat hayoga. That is
on the other hand, we are consi der i ng ot her Hat hayoga t ext s in
compar i ng each and every detail of t hese texts. But the survey
of the main cont ent s of t hese t ext s woul d show how and how
2 . G o r a k s a s a t a k a ni
The first i mport ant Yoga text, we shall exami ne here is the
Mat s yendr anat ha, has descr i bed six limbs of Yoga - Asana,
l i nga-mul aA Mani pura is the third cakra which lies at the navel
r egi on. ' Gor aksanat ha also gives his view on the place of fire.
Amongst the 72, 000 nadi s pr esent in the human body, ten
are given due i mport ance. They are - Ida, which lies on the left
si t uat ed in the central regi on. Gandhar l , which ext ends to the
left eye/^ Hastijihva, which ext ends to the right eye. Pusa whi ch
ext ends to the right ear and the sevent h nadi YasasvinT ext e nds
to the left ear Al ambusa is the eight nadi which ext ends upon
the mouth.* Kuhu is the ninth nadi lying above the peni s whi l e
and Dhanaiijaya.
Gor aks anat ha f ur t her says that kanda is a bul bous r oot
dor mant kundal i nl - sakt i comes in cont act with the a r ous ed fire,
Mul a bandha . " These mudr as have already been di scussed in the
r e ve a l s t h a t G o r a k s a ’ s c o n c e p t of a s a n a is H a t h a y o g i c a nd
fact, he clearly says that one r emoves illness with the help of
asana, sins with the help of pr anayama and mental illness with
the help of p ra t y a ha ra( (/o/t/Ayc/ sat aka, 54). On the ot her hand,
we have seen that for Pat anj ali asana is any post ur e sui t abl e for
ot her s
which flows from the moon at the base of the palate.' ^ Aga i n
t hi s d e s c r i p t i o n of p r a t y a h a r a is c l e ar l y d i f f e r e n t f r om t h a t
Now Gor aks anat ha pr oceeds fur t her to di scuss the ot her
cakra and ajha cakra are the fifth and sixth cakr as respect i vel y.
The pranas should be t aken upwar ds effort ful ly. When the pr ana
rises upwards and pi erces vi suddha and ajna cakras and finally
cont i nues t liat if one resi st s the nect ar from f 1owi ng into the
Dhvana and its two t ypes viz. saguna and ni rguna di scussed
]’as!s!hasatnh!ta. Gor a ks a nat ha furt her says that when the yogi
Medi t at i ng on the mani pur a cakra, the yogi gets cont r ol over
with the Brahman and become one with it."’' Medi t at i ng on the
site in between the eyebr ows, the yogi becomes full of bliss and
Mani pura cakra. Anahat a cakra, Vi suddha cakra, place bet ween
197
the two eyebrows, Ajna cakra and Br ahmar andhr a. This t ype of
miraculous powers^**
leads to liberation 26
identify the true nat ure of dr ast a with that of Isvara, nor does
3 , V a sistlia S a m h ita
Now', we proceed fur t her to consi der the views of the great
sage Vasistha on the yogic pr act i ces and par t i cul ar l y the
act i ons, viz Pr avar t aka ( mot i vat i ng) and Ni var t aka
perform his duties well and thus act i vat e him t owa r ds life and
because of which a person wi t hdr aws all his desi r es and t hus
remains compl etel y al oof from the worl dl y happeni ngs. Thus
Ni vart aka action t akes the person t owa r ds happi ness and
ul ti mat ely t owards l i berat i on. This Ni var t aka act i on can be
perf or med externally or internal l y. The ext er nal act i ons are
const i t ut ed of only the ext ernal physical acts while the int ernal
act i ons are const i t ut ed of the inner ment al act i ons done with
pure and devot ed mind which lead to the real happiness.^' ’ Thus,
the internal actions are consi der ed much more i mpor t ant and
effecti ve than the ext ernal ones. In fact the i nternal act i ons
lead to real knowl edge while the ext ernal act i ons are mere
act i ons where one may even get di ver t ed from o n e ’s act ual aim
of liberation
knovv ledge and knowl edge is not hing but Yoga which leads the
pr act i t i oner t owards sel f - r eal i zat i on. ' ' Vasi st ha holds that Yoga
ast ahgayoga ’'^ But Vasi st ha has e xpounded t hese limbs maki ng
limbs serially
Yam a compri ses ten part s They are Ahimsa ( non- vi ol ence) ,
(pity), Arjava (st rai ght f or war dnes s) , Mi t ahar a ( moder a t e diet)
and Sauca (purity)/^' Out of t hese, the first four part s are the
expl ai ned earlier. The fifth part of yama is Dhrt i (cal m cour age) .
One should always remain calm and have cour age to face
quali t ies one should have. One should always have this quali t y
enemy - is a great quality fhi s quality puri fies the mi nd. ’*’
practical.’’
can be seen that Sauca has been incl uded as the first ni yama in
in detail 39
Dharma Thus, one shoul d know and have bel i ef that a good
deed leads to good resul t s while a bad deed leads to bad r esul t s
gives alms to the poor and needy people. Thus one shoul d do
The fifth niyama viz. I svar apuj ana refers to ador i ng Visnu
pr act i t i oner should study the Vedas and the vari ous ot her holy
pr act i t i oner should follow the sui t abl e and pr oper way of
leadi ng life and to perform ever yt hi ng that is pure and proper.' *’*
Mati is the eighth niyama which advi ses that one shoul d
believe in all the scr i pt ur es and holy t ext s and shoul d not do
r eci t at i on 4<)
r e v i s i n g P a t a h j a l i wi t h r e s p e c t to t he f i r s t t wo l i mbs viz.
Out of the seventy two t housand Nadi s, f our t een Nadi s are
consi der ed as the most i mpor t ant ones. These f our t een nadis
are Susumna, Ida, Pi hgala, Sar aswat i , Kuhu, Var ana, Yasasvi ni ,
Alambusa. ' " Out of t hese f our t een nadis the t hree nadis - ida,
pi hgal a and susumna play a maj or role while out of t hese t hree
wh e r e a s HathayogapradJpikd is s a i v a i t e , b e c a u s e t he f o r m e r
i d e nt i f i e s s us uni na wi t h Vi s nu wh e r e a s t he l a t t e r wi t h t he
Sa kt i of Si va. All the ot her nadTs st art from t hese f our t een
main nadTs' " The ten vayus - Priina, Apana, Sam ana, Udana,
\ ' yana, Naga, K firm a, Krkara, Devadat t a and Dhanahj aya - flow
til rough all t hese vari ous nadTs in the body out of which the
first five vayus are the most i mpor t ant o n e s " Out of t hese five
of life in the human body. This prana moves in the whol e body
from the mouth, nostrils, heart, navel regi on till the toes.'**
same method as has been descr i bed earlier by Svat mar ama. Thus,
in this method one should inhale fully t hr ough the left nost ri l
and then exhale compl et el y t hr ough the right nostril. The nadTs
This is the same t echni que as has been expl ai ned by Gher anda,
the only di fference being that the subj ect s of medi t at i on are
different. Thus, here, duri ng the i nhal at i on( pur aka) one shoul d
and finally in the exh a Iat i o n( recak a ) peri od one shoul d medi t at e
needed no more for the body and the yogi r eaches the st age of
an effort, wi thdraw the senses from their r espect i ve obj ect s and
concent r at e deeply on the inner Nada. One should close all the
hear a clear and di st i nct sound which will be very low and
susumna and finally when prana reaches the Br ahmar andhr a, the
One should then start reci ti ng the pranava j apa in mind. By this
205
pr act i ce, the Apanavayu stays per manent l y in the regi on of fire.
Apana. rises to the kundalinT where the fire st art e bur ni ng and
then the sleeping kundalinT is awakened. ^’^ After this, the yogT
pr anava With this one becomes free from the birth - deat h
cycle. t'4
sense-obj et s, is the first type. What ever one sees, all that
second type. The per f or mance of the obl i gat or y duties, ment all y
within the self and wi t hout any ext er nal ( ai ds) , that also is
pr at yahar a. Holding the air successi vel y at the ei ght een vital
points after pulling it from the pr ecedi ng point is the last type
206
some aspect s of Sel f - r eal i zat i on, dut y- c ons c i ous ne s s and
pratyahara
the yogi can move in the inner void. The third type of dhararta
i n \ o i \ e s the five l et t ers la, va, ra, ya, ha, c once nt r a t ed on the
sites of earth, water, fire, air and void, the five basic elements
of which our body is made of The fourth dhararia i nvol ves the
dhyana( medi t at i on) as knowi ng, with the help of the mind, the
Brahma. Saguna dhyana is associ at ed with vari ous obj ect s and
vari ous features. The subj ect s of saguna dhyana have var i ous
medi t at i on on the Brahman. It is rat her an obj ect l ess medi t at i on.
and cont rol l ed prana, cont r ol l ed all the senses and passed
t hr ough the stages of dhar ana and dhyana finally r eaches this
samadhi is nothing but the union of the i ndi vi dual - sel f with the
208
birth and death. This JIva is also aff ect ed by the sui t abl e and
the enjoyer, the enj oyabl e subject, the enj oyment , the bodi ly
site of enjoyment and the sense organs. Similarly t here are four
In the waking state the fitma and jiva are compl et el y awake. In
sound( deep) sleep the atm a remains compl et el y inact ive. In the
t uriya state the at ma(soul )^‘' becomes compl et el y free from the
worl d. After death the s oul ( at ma) remains in a very subt l e form
and enjoys some ot her body accor di ng to its own good or bad
deeds. Thus, the atma moves from one body to anot her body
The atma gets purified after such a r eal i zat i on and it also
Vasistha furt her says that l iberat i on can be achi eved only
by the dhy ana -yoga by which one can also know bef or ehand
become free from the fear of unt imely deatli and can pr ogr e s s
i nternal signs and sympt oms by which one can know about o n e ’s
deat h beforehand.
about o n e ’s death one shoul d be fearl ess with stable and calm
mind and be cont ent ed. One shoul d cont i nue o n e ’s daily r out i ne
real i zat i on of the supr eme reality by the pr oce dur e di scussed
qualities.
4. Siva Samhita
five chapt ers. Out of t hese the first chapt er di scusses the “ Jiva-
chapt er discusses “ Yo g a - Mi ma ms a ” .
only eternal existent and it is begi nni ngl ess or endless. All the
ot her aspect s are del usi ons and exist only because of false
ideas and sense- condi t i ons. But when all t hese false ideas and
sense- condi t i ons are r emoved and compl et el y dest r oyed then
kanda const i t ut es of act i ons to be done ( i nj unct i ons ) and act i ons
( occasi onal ) and kamya( opt i onal ) . The nitya i.e., daily rites
and act i ons go to heaven where they exper i ence bliss and
vari ous pleasures.*^ On the ot her hand, sinful and bad deeds
t ake a person to hell where vari ous t or t ur e s and suf f er i ngs are
kanda( r eal knowledge).*'^ Thus, one shoul d have the knowl e dge
that this world and all its rel ated concept s are j ust del usi on
while only the supreme spirit is the only real t ruth. Only this
the root cause of the i gnor ance and del usi on, but the compl et e
has the real izati on of the supr eme spirit and ul t i mat e t rut h.
Siva, the aut hor of Siva-satnhita f ur t her says that the Lor d
Brahma, Akasa was generated."*^ Akasa gave rise to air whi l e air,
in its turn pr oduced fire. From fire, wat er was ge ner a t e d and
wat er pr oduced the earth. ” Thus, Akasa gave rise to air. Then,
fire was born by the combi nat i on of Akasa and air. Akasa, air
and fire combined to give wat er while eart h was born from the
combi nat i on of the prior four el ement s viz. Akasa, air, fire and
water 95
and also states their per cept i on sites. Thus, quality of et her is
only one i.e., sound and it is recei ved by the ear. The qual i t y of
air is sound and touch which are recei ved by the ear and the
skin. The quality of fire is form, t ouch and sound and its sense
sites are eyes, the skin and the ear. The quality of wat er is
t aste, sound, touch and form and its sense sites are t ongue, the
213
ear, the skin and eyes. Wher eas, earth has five qual i t i es viz.
smell, taste, sound, touch and form which are recei ved by the
sense sites the nose, the t ongue, the ear, the skin and eyes
respectively.
also possible. Thus, the earth element can get abs or bed in
wat er, wat er can get absor bed in fire, fire can get abs or bed in
air. Akasa can absorb the air element while this Akasa can be
absor bed by Avidya which gets absor bed in the s upr eme
Br a h ma .
Siva also says that the avar ana force cover s the false maya
two force viz vi ksepa force and avar ana force are st r ong
power s which give happi ness to all bei ngs and keep them in the
darkness of maya. ‘”
Siva also says that cr eat ur es are born by the union of Siva
and Sakti.'™’ The JTva is the i ntel l i gence prevai l i ng due to the
kar ma. "” This JIva ent ers the body so as to enjoy the fruits of
the various karmas and finally when all the karmas have been
enjoyed, the JTva uni tes with the supr eme Brahma.' "^ From the
Advai ta. I'his Advaita has both the aspect s: One being t hat of
Mayavada and the ot her being that of the non- dual i sm of Siva
to Ha t h a y o g a of Sv a t n i a r a n i a . But at t he s ame t i me it is
the real yogi knows that the Meru i.e., the spinal col umn is
sur f ounded by the seven islands. He also knows that in the body
t here are present vari ous seas, rivers, mount ai ns, fields, st ars,
pl anet s, the sun, the moon and the five el ement s etc.'°^ The
moon which is at the peak of the vert ebral column s ecr et es the
bot t om of the vert ebral column the sun is present whi ch has
lakhs and fifty t housand) nadis out of which the f our t een pri me
nadis - Susumna, Ida and Pingala has been given in the earl i er
part.
Siva furt her says that the adhar a lotus lies in the regi on
a dormant stage. This kundalini has t hree and a half coils and
215
most i mportant nadi and the vouTs know that this susumna nadT
sun in the abdomen f h i s fire gives st r engt h, i ncr eases life and
make.> the body healthy by dest r oyi ng all t ypes of di s e a s e s . ' " ’
C it, Chh, J, Jh, N, T, I h ” '. Siva furt her di scusses the ten vayus
achi eve success in 't' oua He says that one should have fi rrn
should have faith in one' s pract ice, fhe third fact or is that one
adds that these kuinbhakas should be pr act i sed four times a day
avast ha is that the y o g i ’s body emits sweet f r agr ance and l ooks
beaut i ful . The next t hree avast has i.e., st ages remove all t ypes
di st r act him from his aim. Thus, he shoul d avoid spicy, oily and
salty food, early bat hi ng and over - wal ki ng, fasting and many
ot her things as suggest ed in the text.'""' Siva f urt her says t hat in
in tlie third stage the body jumps like a frog. In the f our t h
stage, the body moves in the air '^' When the yogi pr ogr e s s e s in
the vayu-siddhi when he can leave the gr ound and rise in the
air '” He attains the Bhuchar l - si ddhi when he can move on the
gr ound as a frog moves.' "' Finally, the yogi should r est rai n his
M. This dest roys all the sins and ot her obst acl es in the path of
Yoga. 124
217
in this w o r l d ’’" In the pari cay a state, the prana remains stable
caki as are pierced and the yogi achi eves the kr i ya- sakt i ( i . e. ,
act i on power) Then, the yogi can dest r oy the vari ous kar mas
destroyed i:s
Siva furt her di scusses the ways and met hods by which one
can achieve various power s and can also conquer death. These
have already been descr i bed earlier. Ugr asana is also cal l ed as
paschim tanas a n a ' ’’ Siva also explai ns the yoni mudra and its
method Siva consi der s this yoni m udra as a very i mpor t ant
pract ice which removes all types of sins and t akes the
Ma h a b a n d h a , Ma ha v e d h a , K h e c a r i, J a 1a n d h a r a , M u Ia b a n d h a ,
mudr as have already been expl ai ned in the earl i er part of this
thesis and so have not been dealt with here. Siva says t hat the
enj oyment s are the hi nderi ng f act or s in the path of Y o g a . ' ’*’ The
“ Dharma" i.e , rel i gi ous beliefs also i mpose many hi ndr ances.
l iberat i on and other rel i gi ous sacri fi ces are the obst acl es due to
" Dh a r ma " . ' ” Some hi nderi ng f act or s arise from knowl edge. Thus
w a y i,;‘>
> oga viz Mant r ayoga, Hat hayoga, Layayoga and Raj ayoga.
at t ached to people, helpl ess, timid and weak and come in the
in the path of Yoga after many years of r egul ar and cont i nuous
practice.
ent husi ast i c and are absor bed in the pr act i ce of Yoga. These
refl ect ed in the sky then one becomes p u r e , ”^ when this shadow
clement and can move about in the s k y " ' ' One can see o n e ’s
then looking in the sky By such a pract i ce, one is able to see
one ' s full grav shadow by which one achi eves bliss By such a
samluta fhe citta gets absor bed in these nadas and becomes
Siva cont i nues that the yogi should assume the padmasana
cont i nuousl y assuming that he also has a third eye like Lord
on this bright light removes all his sins and sorrows.'^' Siva
yogi absorbed in the a k a s a ' " Tliese types of c onc e nt r a t i ons are
no tiling but different types of dh a ran as Siva also says that out
ol‘ the food eaten, tlie chyle fluid is t r ans f or med into t hr ee
\ a i-i e t i es The finest part nour i shes the subtle body or 1i nga
sari ra I'he middle ext ract of the food nour i shes the gr oss body
e Xc r e 11 0 n
Siva furt her di scusses the six cakr as viz. Mul adhar a cakra,
S\ ; i dhi st hana cakra, Mani pur a cakra. Ana hat a cakra, Vi suddha
and reaches the highest end i e., s a l vat i on. " ’"
otie conquers death and frees onesel f from all sins and
222
diseases. i(..’
a similar way as Svat mar ama, st at es that Raj ay oga can not be
finally, Siva tells the yogi about the means to att ain
whol e mantra is om, aim, klTm, st r i m. "’* The yogi should always
done with stable and c once nt r a t ed mind.'^^ At the begi nni ng and
By such pr act i ces even a common hous e- hol der can live in
pr act i si ny 'I'oya becomes iu 11y pure and leaves all the subj ect s
rel at ed to himself' and his gross body He gets hi msel f det ached
from his soul and achi eves the highest goal of emanci pat i on 175
5 . Cj h e r a ltd a S a m h i t a
Gher anda says about Hat hayoga. Accor di ng to yogi Ghe r andha
Hat havoga has seven limbs viz. Sat kr yas, Asana, Mudr a,
t he b o dy ) -
The sat karmas clean the body and make it pure by whi ch it
r eal i zat i on and finally samadhi det aches one compl et el y from
liberation ''
t \ p e s of s a t k a r ma s which are D h a u t i, B a s t i, N e t i, L a u 1i k T,
T rat aka and Kapal abhat i He furt her adds that the first t ype of
sat kar mas which is Dhauti is of four t ypes They are Ant ar-
Gi s k a b a s t i 178
prac t i t i 0 neI for the pr act i ce of k hecarT and wards off all the
one of the nostrils and take it out from the mouth. This t hr ead
moving the abdomen from one side to the ot her side and back
wi t hout wi n k i tig the eyes This should be done till t ear s come
into the eyes By this pr act i ce, the pr ac t i t i oner is pr epa r e d for
has been termed as “ l aul i ki ’' by Gher anda. Also, he has given
vari eti es and types of the vari ous pr act i ces like dhauti , basti
and kapai abhat i Gher anda di scusses t hese pr act i ces in much
H a t h a y 0 g a like p r a t y a h a r a and d h y a n a
Apart from the asanas di scussed by Svat mar ama, Ghe r anda has
also discussed the fol l owi ng asanas: - Mukt asana, Gupt a s ana ,
Mat syasana, Vaj rasana, Gor a ks a s a na, Ut kat asana, Samkat asana,
and Y o g a s a n a .
Gher anda has discussed some more mudr as like Na bho- mudr a ,
m Lid1ra
-.IK^
desi res He says that the unst abl e mind shoul d be c ont r ol l ed
wher ever senses go and if senses are to be wi t hdr awn, mind too
will h a e to be w i t h d r a w n
Gheranda has also expl ai ned about prana yam a which is the
suggest s about the sur r oundi ngs and the at mospher e sui t abl e
Gher anda also suggest s to the pr act i t i oner that he shoul d not
prove futile Hence, for the maximum benefi ts, Gher anda
seasons This is apart from suggest i ng about the sui t abl e diet
But betore the pract ice of jr ra n a va tna, one should r emove all
228
tlie impuri t i es of the nadis and make t hem clean and pure. 187
earlier. Gher anda fur t her expl ai ns the pur i f i cat or y pr oce s s by
After purifying the nadi s in this way one shoul d begin the
Svat mar ama except that Gher anda has expl ai ned t hese in gr eat
and face the East or Nort h di rect i on. Then he should medi t at e
the breath and recite the Bija “ U” o f O M four times that reci t ed
gun as viz. Rajas, Sat tva and Tamas, Nat ural l y Visnu is gi ven
more i mport ance. In the last lesson Gher anda goes to the ext ent
and recaka tor forty mat ras. This type of pr anayama leads the
230
lasts for sixteen mat ras, kumbhaka for s i xt y- f our mat r as while
r ecaka for thirty- two mat ras. This type of pr anayama gi ves the
eight mat ras and recaka for t we nt y- f our mat ras. This t ype of
gr oss bodily image of the wor s hi pped deity with all the
present between the two eye- br ows which is not hi ng but the
dhyana yoga can be achi eved only by a few and merges the
sel f(Ji vat ma) with the s upr e me( pa r amat ma) .
the knowl edge achieved b>' his Guru and is enl i ght ened more
and more everyday, can achi eve this final stage of samadhi .
Here, the yogi remains compl et el y det ached and a l oof from any
Gher anda furt her st at es that t here are six st eps and st ages
I'he fifth stage can be achi eved by Bhakt i yoga while the sixth
Rasananda, one should upt urn the t ongue and suck the nect ar
“ 1.ayasi ddhi ” , the yogi becomes full of bliss and feels that he
has merged with the Brahman. In the fifth stage, one should
Finally, the yogi should merge hi msel f wholly with the supr eme
The aut hor of HP rat her seems to mix up bet ween Dhyana and
concei ved in YS. Let us see, for i nst ance, how the aut hor of GS
descri bes samadhi.
“ Det achi ng the mind from the body one should make it one
w o r d ” .(GW, VlI-3).
mi sl eadi ng to identify the Yoga phi l osophi es of Pat anj ali and
Svat mar ama. This obser vat i on can be gener al i sed in the light of
our study of ot her Hat hayoga t exts. We can now' say that it is
Pat anj ali on the one hand and t hose by Hat hayoga a ut hor s on
the other. The two t ypes of Yoga phi l osophi es can nei t her be
i dentified with each ot her nor synt hesi sed t oget he r very easily.
Pat anj ali and placing it in the t hei s t i c- non- dual i s t i c f r amewor k
Pat anj al ayoga and Hat hayoga. This synt hesi s of the two forms
of Yoga gives us one possi bl e way of bri nging the two forms
have been accepted as the framework and the P at anj al ay oga model
of eight -l i mbs has been adj ust ed and at t r i but ed within this
not the only way. There are ot her ways equally open befor e us.
We will discuss two in the next, i.e., concl udi ng chapt er.
235
'GS 4
’ G S ; 7,8,9.
^ GS: 14
■ G S 15
'' G S : 13
' G S : 2 1.
■' G S : 15
GS. 3 0-3 1.
" GS; 3 2.
’’ GS. 5 5
GS; 6 1.
15 GS: 6;
GS: 68 to 74.
17 GS: 78
IS GS: 79
GS: 8 0
GS: 8 2
GS 8 3
236
GS: 84.
GS 85.
- ‘ G S : 86,87,8:
GS 94.
GS: 101 .
V S:1-19
.’s VS; 1-20-2 1.
V S ;1-22-23 .
VS; 1-24.
VS; 1-3 1
VS; 1-3 3
VS; 1-38
VS: 1-46
VS 1-47
VS 1-48
VS .1-49
VS : 1- 5 0.
V s 1-5 1, Ch
40 :l-53.
v s 1-56
'' v s : 1- 5 7,
44 1-6 1.
44
1-62
237
VS:l-63.
VS 1-64,
47 VSl - 66.
4S VS:I-67.
4'7 VS l - 8 4 .
VS ll-20-2 1,
" VS:ll-24-26.
52 VS:Il-4 1
' VS 11-42-43.
VS:lI-44.
” VS. 11-64,65,68,69.
56 VS: 111-5 to 12.
57 VS:lll-25 to 27.
58 Chapter 4: P 26 above.
57 VS: 111-33
60 VS lll-36 to 40
61 VS:lll-45,46,48
VS:lll-49-50.
V S : 111 - 5 1.
64
VSl l l - 54- 55
VS :1V-1 .
238
VS:IV-2 to 3
VS I V- 19
(i-)V S ; 1V - 2 5 e t s e q
70 VSl V- 58,
'' VS:lV-59.
VS: V-4,7.
VS V-8-9
77 VS : V-2 1.
7S VS : Vl-3-4.
7^)VS : Vl - 9- 10.
**"VS:Vl-57. , '
both Patahjali’s Yoga and Svat mar ama’s Yoga. Or we can simply
say that Vasistha synthesised the Patahjala form of Yoga and the
S S : 1-1.
SS:l-20.
SS:1-21 .
SS:I-23.
SS:l-22. .
87 SS.l-26.
88 SS:l-27-28.
8V SS l - 3 2
SSI - 60.
')] SS.1-64.
42 SS 1-62-63.
42 SS. 1-69-70.
44 S S I - 7 1.
95
SS;l-72
‘V. SS:l-73,74,75,76.
47 SS:l-78.
48 SS:l-79,
SS:l-80.
100
SS;l-92.
SSl - 93
240
SS:I-94,95,96.
SS: ll -l , 2, 3.
SS:ll-6.
SS. 11-10.
SS:ll-2 1-22.
108 SS;lI-23
S S . l l l - 1.
SS.llI-4
11.'! SS:I11-1 1 to 15.
114 S S . 111 -1 B.
115 SS:lll-25.
117 SS:Ill-29.
118 SS;lll-29-30.
119
SS:lIl-3:55 to 59(Ghata-avastha), 60 to 65(Paricaya-avastha), 66
to 67(Nishpattiavastha).
122
SS;lll-42.
SS:lll-46.
241
KM SS l l I - 4 8
I SS 111-55-56
SS 111-60-6 1.
SS lll-62.
SS 111-66
SS; 111-68 to 83
SS:lll-84.
SS: 111-92.
SS:lV-6,7,9.
SS:1V-I 3- 14
SS;I V- 15,
SSl V- 5 8
SS;V-3.
SS:V-4.
"" SS:V-5.
SS:V-6-7.
140 SS : V-8-9.
141 SS: V-
SS : V - 12,
SS : V - 13.
144 SS:V-I4.
145 SS;V-I5-16.
14“ S S : V -1 8 .
242
SS ; V 2 1
S S : V 22,
SS;V 26.
SS : V -43.
” SS;V--45.
SS: V--44
SS:V--47.
56 SS : V-
-52.
57
SS.V--58-59.
158 g s . y .-133.
SS : V-13 5.
S S : V• 136, I 37
IM
•152.
SS: V-•15 4.
SS:V- 169
164 SS:V
170.
'"■ SS:V 17 1
S S : V 173.
167
18 1
SS.V 188.
16')
SS : V- 19 1
243
SS;V-191
SS V-192
SS.V-195.
SS: V-39.
GHS:l-9, 10,1 1.
GHS:1-12.13,14.
GHS:I-44
GHS.1-49.
GHS:l-5 I .
GHS.I-52-53.
GHS:l-54.
GHS:l-58-59,
GHS:!l-3,4,5,6.
GHS: i n- l , 2, 3,
GHS:V-2 to 33.