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Hatha Yoga Pradipika

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The Haha Yoga Pradpik (Sanskrit: hahaygapradpik, ) is a classic Sanskrit manual on hatha yoga, written by Svmi Svtmrma, a disciple of Swami Gorakhnath. It is among the most influential surviving texts on the hatha yoga, and is one of the three classic texts of hatha yoga, the other two being the Gheranda Samhita and the Shiva Samhita.[1] Another text, written at a later date by Srinivasabhatta Mahayogaindra, is the Hatharatnavali.[2]

Different manuscripts of this work offer various versions of its title. The database of the A. C. Woolner manuscript project at the Library of the University of Vienna gives the following variant titles, gleaned from different manuscript colophons: Hahayogapradpik, Hahapradpik, Hahaprad, Hath-Pradipika.[3]

The text was written in 15th century CE. The author, Svtmrma, incorporated older Sanskrit concepts into his popular synthesis.

The Hahayogapradpik has been translated into English more than once (see bibliography below).

The Hahayogapradpik consists of four chapters which include information about asanas, pranayama, cakras, kundalini, bandhas, kriys, akti, ns and mudrs among other topics. It runs in the line of Hindu yoga (to distinguish from Buddhist and Jain yoga) and is dedicated to r (Lord) di nth (Adinatha), a name for Lord Shiva (the Hindu god of destruction and renewal), who is believed to have imparted the secret of haha yoga to his divine consort Prvat.

Recent research

New research on the history of yoga in medieval India has added to information on the origins and meaning of Haha Yoga.[4]

Mallinson, for example, examining the philosophical sources of Svtmrma's work, has noted that,

In its classical formulation as found in Svtmrmas Hahapradpik, hahayoga is a aiva appropriation of an older extra-Vedic soteriological method. But this appropriation was not accompanied by an imposition of aiva philosophy. In general, the texts of hahayoga reveal, if not a disdain for, at least an insouciance towards metaphysics. Yoga is a soteriology that works regardless of the yogins philosophy. But the various texts that were used to compile the Hahapradpik [...] were not composed in metaphysical vacua. Analysis of their allusions to doctrine shows that the texts from which Svtmrma borrowed most were products of a Vedantic milieubearing testament to Vedntas newfound interest in yoga as a complement to jñnabut that many others were aiva non-dual works. Because of the lack of importance given to the niceties of philosophy in hahayogic works, these two non-dualities were able to combine happily and thus the aiva tenets incorporated within hahayoga survived the demise of aivism as part of what was to become in the medieval period the dominant soteriological method in scholarly religious discourse in India.[5]

Birch has investigated the evolution of the meaning of the Sanskrit word haha, and in particular the key role of the Hahayogapradpik in popularizing a particular interpretation of this term. Birch noted,

In compiling the Hathapradpik it is clear that Svtmrma drew material from many different sources on various systems of Yoga such as Yajñavalkya's and Vasistha's Angayoga, the Amanaskayoga's Rjayoga, the Vivekamrtaa's adagayoga, dinth's Khecarvidy, the Virpkantha's Amtasiddhi, and so on. He assembled it under the name of Hahayoga and, judging from the vast number of manuscripts of the Hahapradpik, its numerous commentaries, and the many references to it in late medieval Yoga texts, his Hahayoga grew in prominence and eclipsed many of the former Yogas. As a label for the diverse Yoga of the Hahapradpik, Hahayoga became a generic term. However, a more specific meaning of the term is seen in the tenth- to eleventh-century Buddhist tantric commentaries, and this meaning is confirmed by an examination of the adverbial uses of the word haha in the medieval Yoga texts predating the Hahapradpik. Rather than the metaphysical explanation of uniting the sun (ha) and moon (ha), it is more likely that the name Hahayoga was inspired by the meaning 'force'. The descriptions of force fully moving kundalin, apna, or bindu upwards through the central channel suggest that the "force" of Hahayoga qualifies the effects of its techniques, rather than the effort required to perform them.[6]

Notes

  1. ^ Master Murugan, Chillayah (20 October 2012). "Veda Studies and Knowledge (Pengetahuan Asas Kitab Veda)". Silambam. Retrieved 31 May 2013. 
  2. ^ Swami Muktibodhananda Saraswati and Swami Satyananda Saraswati. Hatha Yoga Pradipika. Yoga Publications Trust, 2000, ISBN 978-81-85787-38-1, p. 1.
  3. ^ University of Vienna. "Svtmrma - Collected Information". A Study of the Manuscripts of the Woolner Collection, Lahore. University of Vienna. Retrieved 24 March 2014. 
  4. ^ See, e.g., the work of the members of the Modern Yoga Research cooperative
  5. ^ Mallinson, James (2014). "Hahayogas Philosophy: A Fortuitous Union of Non-Dualities". Journal of Indian Philosophy 42 (1): 225247. doi:10.1007/s10781-013-9217-0. 
  6. ^ Birch, Jason (2011). "The Meaning of haha in Early Hahayoga". Journal of the American Oriental Society 131: 527554. Retrieved 24 March 2014. 

External links

  • Sanskrit text and English translation of the Pancham Sinh edition at sacred-texts.com (archive.org)
  • Hatha Yoga Pradipika Flash Version of the Pancham Sinh edition from LibriPass
  • Akers, Brian. 2002. The Hatha Yoga Pradipika PDF of selected pages from a new translation by Brian Akers, from the publisher's website
  • Ajta (raja-yoga.org), 2003 (1893-1995). Hatha Yoga Pradipika. 89 pp. (PDF) Translation of the original text with the Jyotsn commentary of Brahmananda from Sanskrit in English by Srinivasa Iyangar/Tookaram Tatya (1893) on behalf of the Bombay Theosophical Society Publishing Fund, Corrected by Prof. A. A. Ramanathan, Pandit S. V. Subrahmanya Sastri and Radha Burnier (1972) of the Adyar Library and Research Center, The Theosophical Society, Adyar, Madras 20, India. With interpretation and comments by Philippe Ajta Barbier (1993) of The Raja Yoga Institute, Aalduikerweg 1, 1452 XJ Ilpendam, Holland. Translation of interpretation and comments from Dutch to English by Ben Meier (1995).
  • Downloadable PDF of the Pancham Sinh edition, from brihaspati.net

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