Research in Traditional Literature of Yoga
-- contribution and challenges --
--Dr. Parimal Devnath,
12B174-Valvan,
Lonavla.
Pune-410403.
Introduction
Both Civilization and
culture of
Awakening
of an intuitive state of consciousness and exploring consciousness for
developing a discipline of knowledge for the welfare of the humanity can be
had by the practice of Yoga-- especially
the higher disciplines of Yoga. Therefore, it may be safe to state that source or science of developing many of
the Indian sciences has been the discipline of Yoga. Swami Veda
Bharati the disciple of Swami Rama of the
Need of textual research--
a)
At the present times we notice good demand for Yoga all over the
world. At the same time it is awful to note that there is marked
deviation in presenting many of the practices of Yoga from it traditional
lines. This is either done for mere selfish
and short-term gains or due to absence
of proper training in the true system of Yoga. It also displays utter disrespect towards the sages who
strived selflessly to propagate the discipline.
Therefore, it is a moral responsibility for those involved in spreading
the message of Yoga, to present this noble science in the purest possible
manner. For this, exposure to right and
that is traditional knowledge of Yoga is
of great significance.
A discipline can prosper and progress through systematically developing the literature in a subject and also by making the literature available to the
teachers. To develop and propagate the
practice of Yoga, it is essential to make its rich literature in a presentable form keeping in
mind the demand coming from international
community of the Yoga teachers and practitioners.
Moreover, such a literature should represent Traditional and authoritative
background. Because, even though the
subject of Yoga has been originated and
flourished in Indian Subcontinent, considering the present scenario, Yoga
has acquired the status of being an international
subject. We perhaps cannot yet fully claim that there
is an adequate number of authentic and reliable literature available on the subject.
b)
Knowledge (Traditional or otherwise) can be gained at least from two
sources— firstly, knowledge (tradition) propagated by a living master and
approaching him personally for learning and secondly, knowledge (tradition) documented in written form in the
olden texts. Very often it is difficult to get an access to a living
master for first-hand guidance and tuition. Having been aware of this difficulty, the earlier masters have
taken pain to keep the knowledge in the form of literature so that the future
generation can derive benefit. Here lies the significance of literature in
Yogic texts which are in languages like Sanskrit, old Rajasthani etc. To know how the subject of Yoga has been
presented, one should know its literature.
Therefore, to bring out well researched original texts on Yoga for propagation of the knowledge of Yoga is desirable.
c)
For Scientific or Applied research also Research in Yoga,
authentic and authoritative literature provides the basis.
d)
There are not many Hatha Yoga texts available in critically published
form. A large number of manuscripts are
still preserved in various libraries which need to be studied for future publication.
Movement of Revival of
Traditional Yoga
Understanding this well Dr. M. L. Gharote started working for Revival of Traditional Yoga by studying
the Yogic MSS and publishing them after critically editing them. In a short span of less then a decade of its
existence, The Lonavla Yoga institute (
The pioneering work of bringing out
critical editions of Hathayogic texts initiated
by Dr. M. L. Gharote needs to be promoted
by all means.
Advantages of this
Research – (how such research heightens the practical knowledge of the subject
thus improves techniques of Yoga in
number as well as quality) —
The Hatha scriptures represent the
Hatha tradition of Yoga. Study of
various MSS and published texts of Hathayoga provides deep insight. It also solves many complicated issues. Practice of many aspects like Asana and
Pranayama is improved with better quality.
i) There is some confusion among the scholars
and experts of Yoga regarding the practice of Vajroli, Sahajoli and Amaroli.
In some of the published Yoga texts description of Vajroli has obscene overtones (according to Hatha Yoga Vajroli
means having physical relationship with a partner) which can be misleading even to matured and
genuine practitioners of Yoga. Sahajoli (is to sit in Blissful state
unmindful of worldly affairs after smearing the body with ashes) and Amaroli (means sipping one’s own urine).
a) Meaning
of these practices in line with the Hatha tradition has been given by Bhavadeva Mishra in his Yuktabhavadeva. In the text of Yuktabhavadeva the author clarifies that the three practices of Vajroli, Sahajoli and Amaroli comprise a composite
process. In fact though they appear to
be different in name, they actually are
one and the same. When the union of
Candra and Surya takes place in Yonisthana or perineum it is called Amaroli. When Bindu
is held inside with the help of Yonimudra,
it is Sahajoli. To suck Bindu
and raise it upwards is Vajroli. Such interpretation surely adds correction in
understanding and correct concepts
behind these practices.
ii) Bhavadeva Mishra, the author of
Yuktabhavadeva provides a Mantra for
securing success in the practice of Vajroli.
iii)
In Hatha-tatva-kaumudi a
special Mantra has been given for
gaining success in the practice of Khecari.
This has practical utility.
iv)
There are more than forty different varieties of Pranayama which are named under around fifty-seven classical and traditional titles which are described in the text of Kumbhaka Paddhati of Raghuvira which is on the tradition lines. Such varieties are not available in any other
literature so far published. This adds significantly to the practice of
Pranayama.
v)
Utkranti Pranayama —a special
variety of Pranayama has been recommended for practice at the time of ensuing
death has been described in Hathatatvakaumudi and Hathasanketacandrika. This practice helps in passing away with full
consciousness.
vi)
Carana (or Jarana) -- as a set
of preparatory practices in the form of loosening
exercises mainly of the major body joints has been recommended in the texts
of Hathatatvakaumudi (HTK-IX.13) and Hathasanketacandrika by Sundaradeva which the author quotes from siddh§nta-<ekhara. These are recommended for practice before undertaking
the practice of Asanas.
C§ra;§
is the movement of the limbs of the body. It is practised on both sides of the
body. Mainly there are ten c§ra;§s.
Ten practices of C§ra;§ involve head (1), abdomen (2), pair of hands
(4), pair of legs (6), pair of thighs (8) and pair of knees (10).
Definition of jaghany§ c§ra;§--As per the experts of yoga other
c§ra;§s apart from these ten are less important which are called
as jaghany§ c§ra;§s.
vii)
There are seven varieties of Nadisuddhi
described in the MS of Siddhanta
Sekhara. This leaves the
practitioner with varied options to choose from.
viii) Interpretation of the popularly known terms
of Puraka, Kumbhaka and Recaka is done on a very different line. According to Tejobindu-upanishad (I.31-33), Recaka
means to overcome all the worldly
attachments, I-am-Brahma is Puraka and to maintain such a state is Kumbhaka. This changes our understanding of these terms.
These terms are not be taken only on their literal
sense thus involving in mechanical
practices alone. There lies a deeper
meaning of these words to develop Self awareness to achieve the higher goals of
Yoga.
ix)
In the text of Kumbhaka Paddhati
we come across 47 states of
consciousness very well defined and named – like Sparsha, Mudha etc. which
are developed through the practice of Pranayama which are measured with great precision
with state of Kumbhaka maintained for specific length of time. Such a description is very rare and can help
us understanding the states of Pratyahara,
Dharana, Dhyana and Samadhi with more clarity.
Discrepancies in Hatha
literature —
Though it is desirable to bring out knowledge hidden in the MSS, but
this task is not free from its own kind of riddles. There are number of difficulties in this task
too. A few examples are quoted below to give an idea about the nature of the
problems.---
i)
In the Hathapradipika (10
chapters- V-42) published by The Lonavla Yoga Institute (
ivatistp`maaNaM dOGya-M M ivastarM caturMgaulama\
maRdulaM QavalaM p`ao>M vaoiYTtambarlaxaNama\
vitasti-pramanam dairghyam vistaram
caturangulam
mridulam dhavalam proktam
vestitambaralaksanam
-- (One should
cover the tongue) with a thin, smooth and clean cloth measuring 24 cm. in
length and 8cm. in width.
--The same Sloka appears in earlier editions of Hathapradipika which according to Brahmananda describes the location and characteristics of Kanda. But the same Sloka appears in
the Hathapradipika (10 chapters) V-42 in
the context of Khecari Mudra wherein
it describes a piece of cloth to be used for wrapping the tongue after cutting
the frenum. However, the same Sloka is
quoted in Hathatatvakaumudi in the
context of Sarasvati-Calana.
This raises several questions— are all these – characteristics of Kanda, Khecari Mudra and Sarasvati Calana-- are one
and the same? And this is not plausible!
If different, how this Sloka describing the same technique has been
quoted by three different authors ?
It is also possible that due to uniqueness of the Sanskrit language,
the same Sloka can be appropriately made use of in all three contexts without
causing any confusion.
This calls for further research.
ii)
There are at least four
different MSS under the same title of Hathapradipika of various extents. Vide the article on Hathapradipika – A Problem-- by Dr. M. L. Gharote. It is quite
difficult to arrive at a decision regarding which MS represents the true work
of Svatmarama!
iii) There are at least two different
groups of the MSS of Hathatatvakaumudi authored by Sundaradeva. The MS of Hathatatvakumudi deposited in Chambers Library (
True tradition of Hatha —
Do we actually know the true and
original nature of Hatha Yoga? Perhaps
not so very well!
Study of the MS
under the authorship of Kap§lakura;+aka which forms a part of Ha+h§bhy§sa-paddhati or
Asanayoga –
(A ms.
deposited in Bh§rat Itih§sa Sa/<odhak Ma;*al, Pune, Acc. No. 46/440).
(Though the name of the text suggests
that it would deal with) apart from §sanas the MS also described the techniques of >a+karmas, bandhas
etc.
Kapala-kurantaka-hathabhyasa-paddhati makes it clear. Perhaps this
is the only MS so far known to us, which represents the true and genuine
tradition of Hatha Yoga wherein ‘Hatha’
stands for extreme and forceful
practice of each of the techniques of Hatha Yoga. The techniques which are described in the
available and published Hatha texts and MSS such as Hathapradipika etc. do
suggest a practice to be practised for a moderate number or times (which is
recommended taking into consideration that these techniques might be undertaken
by the interested people other than the ascetics). So the number of repetition might be some 10
-12 times. While in this MS of
Kapala-kurantaka almost all the techniques are suggested to be practised for one to four thousand times of
repetition in one go to obtain immediate result.
Challenges in literary
research —
i) It should be born in mind that without systematically developing the
literature in a subject no discipline can prosper. To develop and propagate the practical aspects
of Yoga, it is essential to develop the literature in the subject with
substantial backbone of Traditional literature.
We cannot yet claim that there is an adequate number of authentic and
reliable literature on the subject.
(Prevailing confusion
in the practice of Asanas and Pranayama is a brilliant proof to this fact).
i) Procuring the desired MSS is the biggest challenge—
a) Most of the authorities of
the MS Libraries are non-cooperative.
Only a few lend remarkable cooperation.
However there is a silver lining in this area which generates
hope. Some of the MSS Libraries like Mysore Library have displayed their
list of collected MSS of their Website.
This is highly appreciated.
b) It is almost impossible to
know how many MSS are still possessed under private collection.
ii) There is a sever dearth in devoted and dedicated
scholars in this field – who possess adequate expertise both in the
language of Sanskrit as well as the science of Yoga with substantial practical
background.
iii) Lack of proper facility
for exclusively grooming experts in the field of Traditional Yoga by luring
them with adequate and/or attractive incentives is almost missing. Whatever little and sporadic effort made by a
handful of experts/scholars we occasionally see is fairly inadequate. A concerted
and organized effort in this area is just absence.
iv) Literary i.e. Basic Research should ideally be substantiated by
follow-up Applied Research thus
enabling verification and also subsequently establishing the validity of the
claims made in the literature. This requires working in cohesion of both the
groups of research workers heading towards a common goal. This is seriously
lacking at present.
v) Last and if not the least is the Finance. Though in
comparison to Applied Research, Literary
Research involves moderate financial implications, even then the same appears
to be short in supply.
***
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