Part 3 - Various Scriptures of Yoga

[Cf. G.Feuerstein, The Yoga Traditions, Motilal Banarsidaas publishers Pvt.Ltd., 2002, p.521]

Some of the original scriptures in the field of Hathayoga are not traceable like Hathayoga and Goraksadipika by Goraksa. The other tracks of same school like Goraksasataka, Goraksapaddhati (200 stanzas), Goraksasamhita (a collection of 317 verses), YogaBija (seed of yoga, 364 stanzas inspired from Yogasikha-upanisad) are available and being studied. Hathayoga Pradipika, a complete encyclopedia of compilation of four chapters (389 sutras) written by Swatmarama is among the most popular scriptures available today. He might have written it during middle of 14^th century. The commentaries on it were Hatharatnavali (strings of pearls on Hatha) with 397 verses written by Srinivasa Bhatta in middle of 17^th century and Jyotsna written by Brahmananda of middle of 18^th century. He has described therapeutical aspects of Yogic practices in details and considered practices of mudra-bandha as divine. Here, main emphasis is put on awakening of Kundalini, the dormant power within us which is to be used for spiritual upliftment. Yoga-Martanda (Sun of Yoga) with 176 stranzas is similar to Hathayoga Pradipika.

Yogavasistha, full of knowledge acquired from the teachings of Guru Vasistha to Lord Rama contains 29289 verses. The era and original author is not known but it is attributed to sage Valmiki. Laghuyogavasistha, a mini version consists of 6000 verses. The fifth book out of six volumes, “Upasama-prakaranam ” with 4322 verses describes meditative techniques and path of liberation through it. The longest chapter sixth one Nirvana-prakarana with 14296 verses is full of description of state and characteristics of an enlightened person Rama^[1]. It beautifully mentions the characterisitics of a true spiritual aspirant as under:

1. One who can sense the difference between atman and non-atman

2. Who has surpassed all cravings for anyone, anything and is indifferent towards objects of worldly enjoyment.

3. One who is virtuous and ethical with equality, self-restraint, quetism, endurance, peace, faith and intense desire for liberation.

Yogavasistha teachings are divided into six parts: dispassion, qualifications of the seeker, creation, existence, dissolution and liberation. It sums up the spiritual process in the seven Bhumikas or states as under:

1. Longing for the Truth with full mastery over body and mind. (subheccha);
2. Right enquiry: knowledge read, heard and realized. (vicarana);
3. Attenuation of mental activities and fixing mind on one. (tanumanasa);
4. Attainment of Reality. (sattvapatti);
5. Unaffected by anything, performing duty without attachment. (asamasakti);
6. Non-cognition of objects as no separation of subject and object. (padarthabhavani);
7. State of perpetual samadhi, No activities. (turiya);

According to Yogavasistha, liberation is extinction of all conditioning and freedom from every kind of physical, psychological and spiritual distress.

Jnanamrta (nector of wisdom) is the work that deals with the sacred duties of a Hathayogi. Amanaska-yoga is Transcedental yoga (211 stanzas). Amaraugha-prabodha (understanding the immortal flood) defines Mantra-Laya-Raja and Hathayoga (74 stanzas). Siva-samhita has five chapters with 645 stanzas and is full of philosophical matter, written during 17^th and 18^th centuries by anonymous author. 102 Yogi c practices are prescribed in 317 verses by sage Gheranda in his famous Gheranda Samhita at the end of 17^th century. He treats Hathayoga as having seven limbs. It includes 21 hygienic techniques, 32 postures and 25 mudras. He says 84 asanas are of importence out of 84 lacs and has described only 32 postures. Yoga^-karnika (ear ornament of yoga) by Aghorananda was written in 18^th century with 15 chapters including more than 1200 verses. Yogasastra (334 lines) of Dattatreya explains Mantra-Laya-Karmayoga. Siddhasiddhantapaddhati has six chapters consisting of 353 verses.

Among the fundamental literature of Yoga, Patanjali’s Yogasutra stands out as most authoritative and useful book. Due to its comprehensive and systematic treatment of the subject, it is the most suitable book for deep and systematic study of Yoga and its spiritual practices.^[2]

Sage Patanjali was a great Indian philosopher, who has performed a huge task of compilation of yoga prevailing in his times. The first sutra^[3] of his book indicates that he was not the pioneer but compiler of Yoga. Many scholars have written various commentaries on these sutras. According to some scholars, the commentaries of Vacaspati Misra and Vijnanabhiksu, Patanjalayogadarsana is developed from Hiranyagarbhasastra which currently is unavailable. Patanjali contracted the whole science of yoga including essential philosophy and techniques of yoga in 195 sutras (aphorisms), which explain the art of controlling mental fluctuations. Patanjali elaborates practices and meditation techniques leading to kaivalya (liberation) through the stages of samadhi (total absorption). Though, the presentation of sutras has been done in a perfect manner, the meaning of words, thought patterns of translaters and readers who study this treatise may create great complications. Currently, unlike the great olden teachers, it is difficult to obtain practical scientific knowledge in exact and clearly defined form on these sutras; a commentary is used to understand them which explain obvious meaning and hidden significance of the words used in sutras. The related literature includes Bhasyas and commentaries by many great Indian scholars and few thinkers from other countries. The most popular among all commentators^[4] is Vyasa (around 4^th century). Further explanations to this commentary were given mainly by Vacaspati Misra (Tattvavaisaradi during 9^th century), Vijnanabhiksu (Yogavarttika in 17^th century), Bhoja (Rajamartanda), Valmiki (Yogavasistha), Narayanatirtha (Yogasiddhantacandrika in 17^th century) and the latest one Swami Hariharananda Aranya (Bhasvati during 1869-1947).

The other contributors to explain these great sutras are Bhojdeva’s Rajamartanda, Narayanatirtha’s Sutrarthabodhini and many more. This indicates the richness of Patanjala Yogasutra literature. Even Hathayoga recommends all physical practices oriented towards controlling mind as the final goal i.e. Rajayoga, which is also the purpose of Patanjalayogadarsana.^[5]

Footnotes and references:

[1]:

https://en.wikipedia.org/wiki/Yoga_Vasistha (Retrieved on 01.03.2016)

[2]:

I.K.Taimni, The Science of Yoga,The Theosophical Publishing House, Chennai, 2005, p.5

[3]:

atha yogānuśāsanam | Patanjali Yoga Sutra, 1.1

[4]:

M.Penna, Indian Philosophical Terms, Somaiya Publications Pvt.Ltd., 2004, p.223

[5]:

kevalaṃ rājayogāya haṭhavidhyopadiśyate | Haṭhapradīpikā, 1.2