Hatha Yoga Pradipika

Hatha Yoga Pradipika The Hatha Yoga Pradīpikā (Sanskrit: ha�hayōgapradīpikā, हठयोगप्रदीिपका or Light on Hatha Yoga) is a classic Sanskrit manual on hatha yoga, written by Svāmi Svātmārāma, a disciple of Swami Gorakhnath. It is among the most influential surviving texts on the hatha yoga. It is also one of the three classic texts of hatha yoga, the other two being the Gheranda Samhita and the Shiva Samhita.[1]

from which Svātmārāma borrowed most were products of a Vedantic milieu—bearing testament to Vedānta’s newfound interest in yoga as a complement to jñāna—but that many others were Śaiva non-dual works. Because of the lack of importance given to the niceties of philosophy in haṭhayogic works, these two nondualities were able to combine happily and thus the Śaiva tenets incorporated within haṭhayoga survived the demise of Śaivism as part of what was to become in the medieval period the dominant soteriological method in scholarly religious discourse in India.[5]

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: Haṭhayogapradīpikā, Haṭhapradīpikā, Haṭhapradī, Hath-Pradipika.[2]

Birch has investigated the evolution of the meaning of The text was written in 15th century CE.[3] The authe Sanskrit word haṭha, and in particular the key role of thor, Svātmārāma, incorporated older Sanskrit concepts the Haṭhayogapradīpikā in popularizing a particular ininto his popular synthesis. The Haṭhayogapradīpikā conterpretation of this term. Birch noted, sists of four chapters which include information about asanas, pranayama, cakras, kundalini, bandhas, kriyās, In compiling the Hathapradīpikā it is clear śakti, nāḍīs and mudrās among other topics. It runs in the that Svātmārāma drew material from many line of Hindu yoga (to distinguish from Buddhist and Jain different sources on various systems of Yoga yoga) and is dedicated to Śrī (Lord) ādi nāthā (Adinatha), such as Yajñavalkya’s and Vasistha’s Aṣṭāna name for Lord Shiva (the Hindu god of destruction and gayoga, the Amanaskayoga’s Rājayoga, the renewal), who is believed to have imparted the secret of Vivekamārtaṇḍa’s Ṣaḍdaṅgayoga, Ādināth’s haṭha yoga to his divine consort Pārvatī. Khecarīvidyā, the Virūpākṣanātha’s Amṛtasiddhi, and so on. He assembled it under the name of Haṭhayoga and, judging from the vast 1 Recent research number of manuscripts of the Haṭhapradīpikā, its numerous commentaries, and the many references to it in late medieval Yoga texts, his New research on the history of yoga in medieval India Haṭhayoga grew in prominence and eclipsed has added to information on the origins and meaning of [4] many of the former Yogas. As a label Haṭha Yoga. for the diverse Yoga of the Haṭhapradīpikā, Mallinson, for example, examining the philosophical Haṭhayoga became a generic term. However, sources of Svātmārāma’s work, has noted that, a more specific meaning of the term is seen in the tenth- to eleventh-century Buddhist tantric commentaries, and this meaning is confirmed In its classical formulation as found in Svātby an examination of the adverbial uses of the mārāma’s Haṭhapradīpikā, haṭhayoga is a Śaiva word haṭha in the medieval Yoga texts preappropriation of an older extra-Vedic soteriodating the Haṭhapradīpikā. Rather than the logical method. But this appropriation was not metaphysical explanation of uniting the sun accompanied by an imposition of Śaiva phi(ha) and moon (ṭha), it is more likely that the losophy. In general, the texts of haṭhayoga name Haṭhayoga was inspired by the meaning reveal, if not a disdain for, at least an insou'force'. The descriptions of force fully movciance towards metaphysics. Yoga is a soteriing kundalinī, apāna, or bindu upwards through ology that works regardless of the yogin’s phithe central channel suggest that the “force” losophy. But the various texts that were used of Haṭhayoga qualifies the effects of its techto compile the Haṭhapradīpikā [...] were not niques, rather than the effort required to percomposed in metaphysical vacua. Analysis of form them.[6] their allusions to doctrine shows that the texts 1

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Notes

[1] Master Murugan, Chillayah (20 October 2012). “Veda Studies and Knowledge (Pengetahuan Asas Kitab Veda)". Silambam. Retrieved 31 May 2013. [2] University of Vienna. “Svātmārāma - Collected Information”. A Study of the Manuscripts of the Woolner Collection, Lahore. University of Vienna. Retrieved 24 March 2014. [3] Moti Lal Pandit (1991). Towards Transcendence: A Historico-analytical Study of Yoga as a Method of Liberation. Intercultural. p. 205. ISBN 978-81-85574-01-1. [4] See, e.g., the work of the members of the Modern Yoga Research cooperative [5] Mallinson, James (2014). “Haṭhayoga’s Philosophy: A Fortuitous Union of Non-Dualities”. Journal of Indian Philosophy. 42 (1): 225–247. doi:10.1007/s10781-0139217-0. [6] Birch, Jason (2011). “The Meaning of haṭha in Early Haṭhayoga”. Journal of the American Oriental Society. 131: 527–554. JSTOR 41440511.

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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 • Ajīta (raja-yoga.org), 2003 (1893-1995). Hatha Yoga Pradipika. 89 pp. (PDF) Translation of the original text with the Jyotsnā 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 “Ajīta” 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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