Real Hatha Yoga.pdf

C H A P T E R F IV E O T H E R A

H A T H A Y O G A

C O M P A R A T I V E

T E X T S :

A C C O U N T

191

CHAPTER OTHER

FIVE

H A TH A Y O G A

C O M PA R A TIVE

TEXTS:

A

ACCO UNT

1. I n t r o d u c t i o n In the

last

chapt er,

Hathayo^apradlptkd with ot her

texts of Hat hayoga

we

tried

a critical

compa r i s on

P a t a nj a Iay oga , But t here In this chapt er ,

of

are many

I woul d

like to

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 serially in the form of a text goes to Acar ya Gor a ks a na t ha . Gor aks anat ha has wri t t en about t went y eight Sanskri t t ext s in Sanskri t l anguage out of which four are avai l abl e t oda y. -

1)

.Amaraugha sasanam, 2) Goraksa paddhati, 3) Goraksasataka and 4) Siddha siddhantapaddhati. For the sake of brevity, I have chosen Goraksasataka for consideration. The

next

important

text

is

Vasistha samhitd.

Several

i mport ant concept s of Hat hayoga are descr i bed in gr eat detail in \'as!sthasanih1 1d. \'asisthasamhitd is also i mpor t ant because

192

V' asistha

has

been

HL i(hupraJJpIkd.

So

a c knowl e dged I

have

by Sva t ma r ama

consi der ed

the

in

c ont e nt s

of

Vasisthasamh1 1(1 and compar ed t hen with P a t a h j al ay o g a , The third i mport ant work which was pr obabl y wr i t t en in the

same

period

(13t h

cent ur y)

as

Vasisthasamhita

is

SI rasamill Id. 1 have made a survey of the cont ent s of this work t oo

The

above

t hr ee

wor ks

were

probabl y

pr i or

to

Hathayogapradipikd. Hathayogapradipikd owes a lot to t hese early works in terms of t hought s and t echni ques.

But HP is

honor ed among the schol ar s and pr ac t i t i oner s of Hat hayoga as the most systemat i c and scient i fic text of Hat hayoga. That is why we discussed it with great detai ls and t ook it for a det ai l ed compar i son in some of the pr evi ous chapt er s. In this chapt er , on the other hand, we are consi der i ng ot her Hat hayoga t ext s in more or less in a passi ng way. we shall

also consi der

Gheranda Samhitd, an i mpor t ant

Hat hayoga text which succeeded HP, in this chapt er , again in a passi ng way. The reason is that we are really not i nt er es t ed 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 far

they

similar

to

or

different

Hathayogapradipikd and

whet her

the

with

VS can

be

regard

to HP and

from

the

cont ent s

compar at i ve ext ended

to

of

appr oach the

ot her

193

Hat ha yog a t exts vi s-a-vis YS. 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 Cioraksa

salakam.

Mat s yendr anat ha, Pr anasamyama,

Yogi

Gor a ks a na t ha ,

has descr i bed Pr at yahar a,

the

di sci pl e

of

six limbs of Yoga - Asana,

Dhar ana,

Dhyana

and

Sa madhi . '

Thes e l i mbs of Yoga a p p e a r to be t he s ame as t he l i mbs of P a t a h j a I a y 0 g a , wi t h

e xcl us i on

of y a ma

and

n i y a ma .

But

asana

and

si ddhasana

and

w h e t h e r t hey are a c t u a l l y so needs to be seen. Gor aks anat ha di scusses

the

pr oceeds

main

kamal asana( padmas ana) .

two

to

the

asanas

first namely

The pr oce dur e s

limb

of t hese t wo asanas

arc similar to those of Sv atm d r a ma ’s descr i pt i on of t hese t wo asanas

The ot her name of padmasana is kamal asanaG

Gor aksanat ha also di scusses the vari ous cakras - Adhar a, SvadhisHiana

and

Mani pur a

and

also

their

pl aces

or

site.

.According to him. Ad h fir a is the first cakra which lies at the a tut s ' Svadhi st hana cakra is the s e c o n d c a k r a and it lies at the 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. Thus, accordi ng to him, the place of fire is qua dr a ngul ar in shape and is very bright and l uminous. This place of fire is si t uat ed below the root o f t h e p e n i s .

194

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 side

Pihgala, which lies on the right side. Susumna, whi ch is

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 SaiikhinT - the tenth nadi is l ocat ed in the anus. Gor aksa

also

di scusses

the

ten

Vayus,

namely.

Pr ana,

Apana, Samana, Udana, Vyana, Naga, Kurma, Krkala, De v a d a t t a , and Dhanaiijaya. Gor aks anat ha f ur t her says that kanda is a bul bous r oot which is situat ed at the navel region."^ Above this kanda, the kundal i nl - sakt i

lies which

is folded

eight

times.

When

this

dor mant kundal i nl - sakt i comes in cont act with the a r ous ed fire, it gets awakened and rises up in the susumna and pi er ces the susumna and rises up.' " Gor aksanat ha also di scusses the mudr as and bandhas viz. Mahamudr a,

Nabhomudr a,

Uddi yana,

Jal andhar a,

and

Mul a bandha . " These mudr as have already been di scussed in the t ext s dealt with earl ier in this thesis. The above a c c o u n t of a s a n a s gi ven by G o r a k s a c l e a r l y

195

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 not t h a t of P a t a n j a l a y o g a . Gor aks a is i nt er es t ed in di f f er ent pos t ur es yielding different resul t s in t erms of bodily heal t h. In 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 the purpose of meditation. The next limb is pr anas amyama or pr anayama and has been di scussed by Gor a ks a nat ha in a similar way as that di scussed by ot her s The next limb is pr at ya har a

He defi nes pr at ya har a as the

pr act i ce in which the sun at the navel

wi t hhol ds the nect ar

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 gi ven by P a t a n j a l i a nd is much cl os er to H a t h a y o g a model . Now Gor aks anat ha pr oceeds fur t her to di scuss the ot her remai ni ng cakras. fourt h

cakra

Accor di ng to him the anahat a cakra is the

which lies in the heart

r e g i o n . ’' The vi sudd ha

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 pierces

the

Br a hma r a dhr a , the

yogi

becomes

immortal.He

196

cont i nues t liat if one resi st s the nect ar from f 1owi ng into the sun and gett i ng wasted then, one can c onquer death. Dharana

is

Gor a ks a na t ha

the

next

limb

of

Yoga

a ccor di ng

to

1.ike the ot her HathayogTs he also s ugges t s to

medi t at e on the fi ve el ement s at their sites and thus to conquer tlie respect i ve elements.' *’ Dhvana and its two t ypes viz. saguna and ni rguna di scussed by

Gor aks anat ha

are

the

same

as

di scussed

by

in

]’as!s!hasatnh!ta. Gor a ks a nat ha furt her says that when the yogi medi t at es upon the adhar a cakra, tvpes

of

sins.

s \ a dhi s t ha na

Similarly

cakra,

he

when

is

freed

he becomes free from all the

yogT

from

medi t at es

all

t ypes

on

of

the

sins'"

Medi t at i ng on the mani pur a cakra, the yogi gets cont r ol over the world on

the

In other words, he conquer s the wo r l d . ' ^ Me d i t a t i n g

anahata

cakra,

he

can

merge

with

the

Brahman.^"

Medi t at i ng on the vi suddha cakra, one can merge compl et el y 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 happi ness

Medi t at i ng

on

the

ajha

cakra,

one

becomes

c o m p I e t e I> free from all types of pains and sufferi ngs. ^’ The p r a c t i t i o n e I' can attain medi t at es

deeply

on the

Adhar a

p e r f e c t i o n in Yoga when he cakra,

Svadhi st hana

cakra,

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 medi t at i on on these i mpor t ant sites gives the pr ac t i t i oner eight miraculous powers^** Finally due to t hese t ypes of medi t at i ons and awakeni ng of kundalinT when prana becomes stable and mind becomes t r anqui l , the stage of samadhi is r eached where the i ndividual self uni t es with the supreme-sel f

Fur t her pr ogr es s in this samadhi st age

leads to liberation 26 Her e we find t h a t G o r a k s a ' s c o n c e p t i o n of s a m a d h i is non-dualistic conception

in

gi ven

character by

and

Svatmarama.

is

ver y This

s i mi l a r refl ect s

to

t he

upon

the

general t endency of Hat hayoga t ext s to under s t and samadhi in a non- dual i st i c way, as a union of i ndividual self and supr eme self This concept i on of samadhi is qui te di fferent from t hat of Patahjali accordi ng to whom i ndividual s el f ( dr ast a) remai ns in his own

nature at

the time

of samadhi.

Patanjali

does

not

identify the true nat ure of dr ast a with that of Isvara, nor does he underst and Isvara as the omni pot ent God. 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

Hat hayogi c practices. Accordi ng to Vasi st ha,

the Vedas

di scuss two t ypes of

19S

act i ons,

viz

Pr avar t aka

( w i t h d i a w i n g ) ’' The

( mot i vat i ng)

Pr a var t aka

act i ons

and

i nspi re

Ni var t aka a per son

to

perform his duties well and thus act i vat e him t owa r ds life and ot her

desires

On the

ot her

hand,

Ni var t aka

act i on

is that

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. Ni vart aka

action

t akes

the

ul ti mat ely t owards l i berat i on. perf or med

externally

person

t owa r ds

happi ness

Thus and

This Ni var t aka act i on can be

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. lead to real

knowl edge

In fact the i nternal act i ons

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 Vasi st ha further says that t hese i nternal act i ons lead to 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 has eight

limbs as has been di scussed

earl ier in P a t a n j a l i ’s

ast ahgayoga ’'^ But Vasi st ha has e xpounded t hese limbs maki ng some additions here and there and attaching sometimes new

199

meani ngs to t hese terms

We pr oceed to t hese eight successi ve

limbs serially Yam a compri ses ten part s Satya (t ruth), Dhrti

(calm

They are Ahimsa ( non- vi ol ence) ,

Asteya (non- st eal i ng), courage) ,

Ksama

Br ahmacar ya (cel i bacy), ( f or gi venness) ,

Daya

(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 same

as

those

in

Pa t a n j a l i ’s

a s t a hga yoga

and

have

been

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 any such adverse si t uat i on

Thus, one shoul d always possess

this fifth yama, Dhrti Ksama is the sixth yama which is one of the excel l ent quali t ies one should have. One should always have this quali t y to forgive ot hers for any of thei r bad b e h a v i o u r . ’^ Also, one should have the feeling of Daya( pi t y) , which is the seventh yama

Pity t owar ds

enemy - is a great quality Arjava

is

the

s t r ai ght f or war dnes s.

ever ybody - a friend or an

fhi s quality puri fies the mi nd. ’*’

eighth fhus,

yama one

which

is

the

shoul d

st r ai ght f or war d in all three spheres i.e.,

mental,

quali t y always verbal

of be and

practical.’’ Mi t ahara is the ninth yama which means that one should

2(K)

t ake moder at e diet i e., a little less than o n e ’s capaci t y 38 Sauca is the tenth yama accor di ng to sage Vasi st ha. But as can be seen that Sauca has been incl uded as the first ni yama in Pa t a n j a l i ’s ast ahgayoga. Thus, Sauca has been expl ai ned ear l i er in detail 39 Vasi st ha also di scusses ten t ypes of ni yamas viz. ( l ) T a p a s ( aus t er i t y) , ( 4) Dana

( 2) Sant os a

(chert y),

( sat i s f act i on) ,

( 5) I s wa r a

Puj ana

( 3) As t i kya

( t hei sm) ,

( wor shi ppi ng

di et y)

( 6) Si ddha nt a Sravana ( hear i ng the doct r i nes ) , (7)HrT ( modes t y) , ( 8) Mat i (faith in scr i pt ur es) ,

( 9) Japa ( r eci t at i on of a mant r a

with its meaning), and ( l O) Vr a t a ( f ol l owi ng vows strictly).'*^ Out of these ( l ) T a p a s and ( 2) Sa nt os a have al r eady been di scussed in the niyamas of Pa t a n j a l i ’s As t ahgayoga. The t hird niyama Dharma

astikya

suggest s

the

pr act i t i oner

to

have

fai t h

in

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 and hence one should never do bad deeds. The fourt h niyama Dana is an excel l ent act in whi ch one gives alms to the poor and needy people. Thus one shoul d do this charity and help the needy people.**^ The fifth niyama viz. I svar apuj ana refers to ador i ng Visnu with pleasant nature and devot i on as di r ect ed by scr i pt ur es and also puri ficat i on of body, mind and speech. Thi s is d i f f e r e n t

201

f r om I s v a r a p r a n i d h a i i a of P a t a n j a l i . As we have seen in the chapt er on Pat ahj al ayoga, t heist

and

Patahj al l ’s I svara is not God of a

I s var apr ani dhana

is

not

devot i on

to

God,

In

\'asisthcisunih1 1a, on the cont r ar y ‘ I s v a r a ’ refers to Lord Vi snu and ‘i s v a r a p u j a n a ’ st ands for devot i on to Him. The

sixth

niyama

Si ddhant a

Sr avana

suggest s

t hat

the

pr act i t i oner should study the Vedas and the vari ous ot her holy t ext s and also to hear the d o c t r i n e s . I n this sense Si ddhant a Sr avana is closely similar to what Pat anj ali calls svadhyaya. HrT(modesty) is the next niyama which suggest s t hat the 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 anythi ng which has not been suggest ed in them.'*^ Japa the ninth niyama is the cont i nuous r eci t at i on of a specific

mantra

along

with

its

meaning.

This

r eci t at i on

of

mant ra i e . Japa is of two types - Upa hs u( r e c i t a t i on in low voice) and Manasa(si l ent r eci t at i on) .

Out of t hese Manas a is

consi dered much bet t er than Upahsu. This is so because a silent r eci t at i on is consi dered many times bet t er than a mur mur i ng r eci t at i on 4<) \ Gata is the last Niyama which means st rictly obser vi ng

202

and f olio wing the vows/*^ Her e we fi nd t h a t Va s i s t h a is f ol l owi ng, e l a b o r a t i n g and 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. Ya ma and Niyania. But while di scussi ng asana and pr anayama, Va s i s t h a ’s approach is cl oser to that of Svat mar ama. Now we proceed to the vari ous asanas di scussed by sage Vasi st ha

These

asanas

are

Svast i kas ana,

Gomukhas ana,

Padmasana, VTrasana, Si mhasana, Mayur as ana,

Kukkut a s ana ,

Bhadr asana and Muktasana/** These asanas have al ready been di scussed by Svat mar ama and descr i bed earlier. Pr anayama

is

the

fourt h

limb

of

Yoga.

But

befor e

pr act i si ng pr anayama, pur i f i cat i on of NadTs is very essential.'*^ Vasi st ha di scusses the body mechani sm and body s t r uc t ur e and suggest s the met hods to purify the vari ous Nadi s. 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 , Piisa, Payasvini, Sahkhi ni , Gandhar i , Hast i j i hva, Vi svodar a and 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 nadis also, susumna is consi der ed to be of supr eme i mpor t ance. This susumna is the pat hway t owar ds l i ber at i on and is called as vai snavi ( i . e. , which leads the prana t owa r ds v i s n u ) . ’’ We not i c e

203

he r e

that

t he ol ogi c a l l y

Vasisth asamhitd

is

Vaisnavaite

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 vavus, pranavayu is of supr eme i mpor t ance as it is the i ndi cat or 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.'** For the puri ficat i on of nadTs, Vasi st ha has suggest ed the 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 are purified and i ndicated by the signs like i ncrease in appet i t e and lightness of body. ' ' Vasi st ha

furt her

explai ns

the

pr ocedur e

of

pr act i si ng

p r a n a y a ma with the si mul t aneous r eci t at i on of Pran a v a ( O M). 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 medi t at e upon the Goddess GiiyatrT and reci te a pr ol onged “ A” .

204

Then, in the r et e nt i on( kumbhaka ) phase one shoul d medi t at e upon the Goddess Chakradhari nT and reci t e a pr ol onged “ U” and finally in the exh a Iat i o n( recak a ) peri od one shoul d medi t at e upon the Goddess SaraswatT( Goddess of knowl edge) and reci t e a pr ol onged “ Ma” . The ratio of the i nhal at i on, r e t e nt i on and exhal at i on, as seen be fore, shoul d be in the ratio 1 : 4 ; 2.^^ This type of pr anayama shoul d be cont i nued till r es pi r a t i on is needed no more for the body and the yogi r eaches the st age of “ keval a kumbhaka” ” This stage o f “ keval a k u mbha ka ” has been expl ai ned by Svat mar ama in the earlier part.^** Vasistha has also suggest ed the met hod of conquer i ng the prana(pranajaya).' ^' ’ Accor di ng to this met hod one shoul d, with 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 sense organs forcibly up to o n e ’s capaci t y aft er which one can hear a clear and di st i nct sound which will be very low and tinkling

at

the

beginni ng.

This

Nada( s ound)

will

go

on

increasing as the c once nt r a t i on i ncreases and prana ent er s the susumna and finally when prana reaches the Br ahmar andhr a, the Nada pr oduced will be very loud. By this pract i ce, one at t ai ns peace

and

r es embl es

conquer s the

the

prana.

nadanusandhana

4'his technique

technique

closel y

of S v a t m a r a m a .

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. The r eci t at i on of pr anava should be cont i nued and the mind shoul d be concent r at ed on the fire regi on in the middle of the n a v e l / ’’ By this, prana, which is staying in the fire pl ace as 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 shoul d

raise

this

prana

along

with

the

fire

to

the

Br ahmar andhr a with c ont i nuous r eci t at i on of the pranavajapa.*^’" If one wishes to give up o n e ’s body one shoul d pi er ce the Br ahmar andhr a through this prana and fire medi t at i ng on the pr anava

With this one becomes free from the birth - deat h

cycle. t'4 Then we come to Va s i s t ha ' s concept i on of pr at yahar a. As obser ved

by

Swami

Di gambarji

and

ot her

e di t or s

of

as!sthasumhi td, there are four types of pr at ya har a accor di ng to Va s i s t h a / ’' They are descr i bed by Vasi st ha as fol l ows: The wi t hdrawal of the s ense- or gans , which by nat ure i ndulge in the sense-obj et s,

is the first

type.

What ever

one

sees,

should be seen by one as Sel f within the Self.

all

that

This is the

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

of pr at yahar a. of. verse 111. 5 7-62. We

i mme d i a t e l y

piatyahara

only

t he

see

that

fiist

out

t ype

of t he s e

t al l i es

f our

wi t h

t he

t ype s

of

Patanjala

>' oga c onc e pt i on of p r a t y a h a r a . The ot her types over l ap with some

aspect s

of

Sel f - r eal i zat i on,

dut y- c ons c i ous ne s s

and

pratyahara D ha rana , Dhy a na and Samadhi are the special t echni ques of P a t a I'lj a 1a y o g a techniques

We

but

classifications.

fi nd

that

elaborates

Va s i s t h a

t hem

wi t h

a c c e pt s

mor e

t hes e

details

and

He also mixes up Hat hayogi c expl anat i ons of

t hese t echni ques. Vasistha says that Dhar ana is of five types.^’^’ In the first t \ p e of d h ara ti a the mind becomes compl et el y stable in o n e ’s own self d'he second type of dharariii is said to be the union of the outer A k a s a ( v o i d ) with the inner A k a s a ( v o i d ). 1’ h u s , here, 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

concent r at i on of the five deit i es at the five sites of t hese five element s r e s pe c t i ve l y/ ’^ It becomes clear from the above that whereas

Patarijali

gives

a

general

defi ni t ion

\ ' a s i s t h a ’s approacli is more specific and rest ri ct i ve.

of

dhararia

207

The

next

limb

is

of

Dhyana,

Vasi st ha

also

defi nes

dhyana( medi t at i on) as knowi ng, with the help of the mind, the true form of the Self. He di vides this dhyana in t wo t ypes; Saguna

and

N i r g u n a / ’*' The

qual i t i es or at t r i but es.

Ni rguna

Thus,

this

dhyana

is the

is

wi t hout

medi t at i on

any

on 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 qual i t i es b e t we e n

and

di st i ngui shi ng

saguna

P a t a n Jala yoga,

and though

features.^*^

nirguna it

dhyana

is c o m p a r a b l e

Thi s is

distinction

not

wi t h

found t he

in

l a t t e r ’s

d i s t i n c t i o n bet ween s a m p r a j n a t a and a s a m p r a j h a t a s a m a d h i . Though asampr aj hat a samadhi is r egar ded as higher, it is not a medi t at i on on the Brahman. It is rat her an obj ect l ess medi t at i on. Here we find that

Vasi st ha is basi call y thi nki ng in t hei st i c

met aphysi cal f r amewor k and is cl oser to Hathayogapradlpika than to Pat ahj al ayoga in that respect . Finally,

Vasi st ha

difficult to attain. and

cont rol l ed

di scusses

samadhi

which

is

a

stage

One who poss es ses yamas, has conquer e d

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 stage of samadhi.^" Vasi st ha has also given the defi ni t i on of samadhi which is similar to one given by Svat mar ama.

Thus

samadhi is nothing but the union of the i ndi vi dual - sel f with the

208

supreme-sel f. ^' Vasisstlia also suggest s that one shoul d per f or m o n e ’s duties sincerely wi t hout any e xpect at i on for resul t s. Thus Vasi st ha explains tire eight limbs of Yoga. V as i St ha furt her cont i nues that Atm a (soul ) is i mmor t al and when it joins with body it is called JTva which is subj ect to birth and death. This JIva is also aff ect ed by the sui t abl e and unsui t abl e si tuations.

'Vasistha also di scusses five subs t ances,

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 st at es - waking, dreaming, s ound( deep) sleep and t ur l ya s t a t e . ^ In the waking state the fitma and jiva are compl et el y awake. In the dreaming state a t ma( s oul ) is half awake.

In susupt i

i.e.,

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 until it comes to know about the actual ul t i mat e truth. The atma gets purified after such a r eal i zat i on and it also comes to know about its own self.^' 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 about the time of o n e ’s d e a t h . B y such a knowl edge one can

209

become free from the fear of unt imely deatli and can pr ogr e s s t owar ds

the

final

goal.^^

Vasi st ha

f ur t her

di scusses

some

i nternal signs and sympt oms by which one can know about o n e ’s deat h beforehand. Vasi st ha also suggest s that

aft er gai ni ng for knowl e dge

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 and

also

start

pr act i si ng

Yoga

for

s el f - r eal i zat i on

and

real i zat i on of the supr eme reality by the pr oce dur e di scussed e a r l i e r . ’** Thus,

one

shoul d

medi t at e

upon

cont i nuousl y recite the pr anava japa.

the

omkar a

and

By such r epeat ed

and

cont i nuous medi t at i on one finally reaches the state of samadhi where the i ndi vi dual - sel f uni t es with the s u p r e me - s e l f . ’'’ Only by such a pr act i ce one conquer s deat h and becomes the true knower of Yoga.**'* In

this

pecul i ar

way

feat ures

we

find

of its

that own

t hough if shares

V'asisthasamhita has many

f eat ur es

with

Patafijalayoga on the one hand and Hat hayoga on the ot her . In a sense we can say t h a t

Vasisthasani hiia is an a t t e m p t to

e s t a b l i s h s ynt he s i s be t we e n Pa t a h j a I ay o ga and Hathayoga,**' because it accept s the eight limbed f r amewor k of the f or mer and puts it in the br ooder met aphysi cal f r amewor k of the l at t er which

is

theistic

and

non- dual i st i c.

In

this

pr ocess

the

210

Pat anj al ayoga concept s of dhyana and samadhi get t r a ns f or me d in to theistic and non- dual i st i c concept s and hence they devi at e from their original s ahkhya- s t yl e version. passi ng

that

the

non- dual i sm

It may be not ed in

of Vasi st ha

is quali fi ed

non­

dualism (like that of Ramanuj a) and not the absol ut e one(I i ke that of Samkara) because he does not accept Br ahman to be at t r i but el es s

but

r at her

to

be

poss es si ng

all

s uper nat ur al

qualities. 4. Siva Samhita We shall now pr oceed to consi der the opi nion of Sivasamhita about yoga. This text Siva-samhi td is cons t i t ut ed of five chapt ers. Out of t hese the first chapt er di scusses the “ Jivat at t va", the second chapt er di scusses the “ knowl edge of t a t t v a ” , the

third

chapt er

mainly

deals

with

the

“t at t va

of

Yoga

pr act i ces", the fourth chapt er di scusses “ m u d r a ” while the f i f t h chapt er discusses “ Yo g a - Mi ma ms a ” . Accordi ng to Siva-satnhitd, Jnana( r eal knowl edge) is the 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

only remains the Jnana.**‘ SI va-samil itd fur t her

di scusses

two

types

of syst ems

-

211

karma kanda( r i t ual i sm) and Jnana kanda(wisdom).**^ The karma kanda const i t ut es of act i ons to be done ( i nj unct i ons ) and act i ons to

be

abandoned

i nj unct i ons ( occasi onal )

are

totallyCprohibitions).*' *

of t hree

t ypes - nitya

and kamya( opt i onal ) .

Out

of

t hese

the

( r egul ar ) ,

nai mi t t i ka

The nitya i.e.,

daily rites

shoul d be regularly per f or med, non- per f or ma nce being sinful. The naimi tt i ka and kamya may be done or may not be done accor di ngl y it may prove mer i t or i ous or demeritorious. *^ The pr ohi bi t i ons are the act i ons which shoul d be abandoned t ot al l y, their perf or mance being sinful.*^’ Peopl e per f or mi ng good deeds and

act i ons

go to heaven

where

they

vari ous pleasures.*^ On the ot her hand,

exper i ence

bliss

and

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 i mposed upon him.** The wise yogi shoul d not involve hi msel f in any of t hese good or bad deeds

and shoul d

absorb hi msel f in the Jnana

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 supr eme

spirit

is

infinite,

eternal ,

al l - per vadi ng,

blissful,

i ndescri babl e and can never be destroyed.*^ Maya( i l l usi on) is the root cause of the i gnor ance and del usi on, but the compl et e removal of this maya resul t s in the de s t r uct i on of the del us i ons

212

a l s o / ” By such a removal of false ideas and del usi ons, a per s on has the real izati on of the supr eme spirit and ul t i mat e t rut h. When the yogT absorbs hi msel f in this ul t i mat e t r ut h and its bliss - he at t ains samadhi 92 Siva, the aut hor of Siva-satnhita f ur t her says that the Lor d wi shed

to

create

the

whol e

uni verse.

sequence of evol ut i on of the uni verse

Siva

also

st at es

the

Thus accor di ng to him,

Avidya was born out of the L o r d ’ s wish. Then by the uni on of pure

Brahma

and

Avidya

Brahma

was

born.

From

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 Siva also di scusses the qual i t i es of t hese five Ma ha bhut a s 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. Siva cont i nues that the reversal of the above evol ut i on is 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 due to which maya presents itself as the i'ea1ity which is due to the presence of vi ksepa force in all the beings.*^** Thus, t hese 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 above descri pt i on of the cont ent s of Siva-samhita it can be seen that the aut hor of Siva-samhild accept s the f r amewor k of

214

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 and Sakti

The l a t t e r f or m of Ad v a i t a , we have seen, is close

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

q u i t e r e mot e from t he Yoga of Pa t a i i j a l i . Siva c ont i nue s t hat 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 nect ar and is sur r ounded on one side by eight k a l a s , ’”"* At the bot t om of the vert ebral column the sun is present whi ch has t wel ve

kalas.'**^ Accor di ng

to Siva,

There

are 35 0 , 0 0 0 ( t h r e e

lakhs and fifty t housand) nadis out of which the f our t een pri me nadls are Susumna, Ida, Pi ngala, Gandhar l , HastijihvTka, Kuhu, Saras wati,

Pusa,

Sank h ini,

Vi shwodari

and Ya s a s wa n i .

PayaswanT,

VarunT,

Descr i pt i on

of the

Al ambusa, main

t hree

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 two digits above the rect um and in it t here is the t r i angul ar yoni pr es ent . "’^ The Goddess kundal i ni is pr esent in this yoni in a dormant stage. This kundalini has t hree and a half coils and

215

lies at the mouth of the susumnfi

The susumna nadT is the

most i mportant nadi and the vouTs know that this susumna nadT has SIX stages, six lotus and six t o r c e s . Siva st ates that the abode of fire is in the middle of the 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 . ' " ’ S i \ a s a Vs that the heart has a b e a u t i f u 1 lotus with t wel ve petal s. 1 h e s e twelve petals have t wel ve l et t er s viz

K , K h, G , G h, N ,

C it, Chh, J, Jh, N, T, I h ” '. Siva furt her di scusses the ten vayus which

have been

di scussed

in the

earl i er

part.

Siva

also

st r esses the gui dance and t eachi ng of the (iuru Siva also suggest s six fa c t o r s b y which a pr ac t i t i oner can achi eve success in 't' oua bel i ef that

He says that one should have fi rrn

o n e ’s pract i ce

will

be s u c c e s s i'u 1

Secondl y, one

should have faith in one' s pract ice, fhe third fact or is that one should have respect for o n e ’s Ciuru feeling of

e (| u a Ii t v for all

One should also have a

creat ur es.

One should also

c m pi Ie t e control over' o n e ’s sense or gans

Finally,

have

the sixth

f a c t o r is to have moder at e diet""* Siva lays down the pr ocedur e for pr anayama in a manner Similar to that detailed bv the wri t ers dealt with earlier.

He

adds that these kuinbhakas should be pr act i sed four times a day viz.

in the earl v m o r n i n u at sunrise, at m i d d a v, in the e v e n i n u

216

at sun-set and at mi d-ni ght "" By such a pr at i ce the nadi s get ()urified

within

a

few

arambhavast h. V"' ’ Siva pr anayama avasthii

and

viz

days

st at es

and

that

Ar ambha - a vas t ha ,

the

t her e

yogi are

ent er s

four

Gha t a- a vas t ha ,

Ni s h p a t t i - a v a s t h a . " ’ The

sympt om

of

the

st ages

of

Par i cayaar a mbha-

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 of sor r ows and sufferings.''** These have been descr i bed l at er in the text 11') Siva asks the pr ac t i t i oner

to avoid thi ngs whi ch

might

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 the second stage of pr anayama, the body st ar t s t r embl i ng while 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 tlie pract ice of pranayama, he gets many powers. He achi eves 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 senses and recite the pr anava “ OM" by di st i nct l y ut t er i ng A. U. M. This dest roys all the sins and ot her obst acl es in the path of Yoga. 124

217

In tlie second stage of pranayai na i.e., gha t a - ava s t ha , t here occur s the union of prana and a p a n a , nada and bTndu, j i vat ma and par amat ma and the yogi at t ai ns ever yt hi ng that is at t ai nabl e in this w o r l d ’’" In the pari cay a state, the prana remains stable in the s u s u m n a n a d i and by the c ont i nuous pr act i ce the six 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

b> the devoted reci t at i on of p r a n a v a ( O M ) . of

prana yam a

immortal

as

ie,

in

well

his

in the fourt h st age

ni s pa t t i - ava s t ha, karmas

and

the

its

yog!

fruits

becomes

have

been

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 met hods have already been di scussed

in great

detail.Now

Siva di scusses the four main asanas: - si ddhasana, padmasana, ugr asana and s v a s t i k a sa n a .

Thes e asanas and thei r p r oc e dur e s

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 pract ice

Siva consi der s this yoni m udra as a very i mpor t ant which

removes

all

types

of

sins

and

t akes

the

practitioner towards liberation ' Siva says that the sl eepi ng kundalini s u s u mn a

should

be

awakened,

so

that

at the e nt r a nce of it

rises

to

the

218

Br ahmar andhr a, piercint^ all the cakras, so that the yogi at t ai ns success in Yoga suggest s

the

Ma h a b a n d h a ,

For awakeni ng this sl eepi ng k u n d al i n i, pract i ce

of

Ma ha v e d h a ,

ViparTt akarana,

Uddana,

ten

niudras

K h e c a r i,

he

viz.

N4ahamudra,

J a 1a n d h a r a ,

M u Ia b a n d h a ,

V'a jrondT and S hakt i cha 1a n a .

Thes e

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 pract i ce of any one of t hese

mudr as bri ngs

success

to the

pract i t i oner. ' ' ^ Siva di scusses the hi ndi ances in the path of Yoga. He says that

all

comfort s,

l uxuries,

power s

and

ot her

wor l dl y

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. Thus religious beliefs, fast ing, vows, pi l gr i mages, cravi ng for 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 t rying to achieve success in Yoga forceful l y - by Hat hayogi c pr act i ces may prove to be a hi nderi ng f a c t o r . ' ” Siva f urt her makes clear that samadhi can not be at t ai ned by keepi ng to a cert ai n,

specific diet.

He also

clarifies

that

c ompany( ei t her

good or bad) does not affect a pi ac t i t i oner of Yoga in any w a y i,;‘> Accordi ng to Si va-Somhito, there are mainly four t ypes of

219

> oga

viz

Mant r ayoga,

Hat hayoga,

Layayoga

Also it savs that pr a c t i t i one r s ( s a dha ka s )

and

Raj ayoga.

are of four t ypes: -

niild, moderat e, ardent and very ardent . ' ' ’" The

mild

pr act i t i oner s

are

fi ckl e- mi nded,

de pende nt ,

at t ached to people, helpl ess, timid and weak and come in the cat egor y of mant rayoga. This type of pr ac t i t i oner s may succeed in the path of Yoga after many years of r egul ar and cont i nuous practice. fhe moder at e pr ac t i t i oner s are st r onger , merciful, b r o a d ­ minded and i ndependent and are fit to follow Layayoga. The ardent t ranqui l ,

pr act i t i oner s

st rong

enough,

are stable -mi nded, forgi ving,

t r ut hful ,

i ndependent , cour a ge ous ,

ent husi ast i c and are absor bed in the pr act i ce of Yoga. These pr act i t i oner s are suitable for Hat hayoga '” The very ardent

pr act i t i oner s

are

very

st rong,

healthy,

c 1e a r - m i n d e d , moderat e in diet, fearless, sympat het i c, sat isfied, f c»I g i v i n g , I' e 1i g i o u s , t r a ru| u i I, having full faith, free from any t \' p e of disease, having f u II cont rol on their senses, char i t abl e and

are

detached

fiom

the

worldly

at t achment s

These

p 1 a c t i t i o n e r s fall into the cat egor y of Raj ayoga. ' ' ” Siva f u r t h e r says that when one sees o n e ’s own shadow refl ect ed in the sky then one becomes p u r e , ”^ when this shadow is seen fully reflected in the sky then he conquer s the vayu

220

clement and can move about in the s k y " ' ' One can see o n e ’s sitadow bv liist l ooking at the neck regi on of o n e ’s shadow and 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

regul ar pract ice, one can see o n e ' s shadow in o n e ’s heart by which one can even attain liberation."*' When one closes o n e ’s ears with the t humbs,

eyes with

fore-fi ngers, nostrils with middle fingers, pr esses the r emai ni ng fi ngers on the upper and l ower lips and c onc e nt r a t e s on o n e ’s own soul, one can vi suali ze o n e ’s soul in the form of light.""* By

such

a

regular

so u n d s( n a d a )

This

pr act i ce, type

of

the

yogi

pract i ce

and

begins

to

hear

heari ng

of

nada

sounds have been di scussed in the earl i er part

in

Vasistha-

samluta

fhe citta gets absor bed in these nadas and becomes

fr e e fr o m

all

worldly

s t a t e s . ’"

Siva cont i nues that the yogi should assume the padmasana post ur e and concent r at e on the gullet pl aci ng the l ongue at the base of the upper palate. By such a pract i ce, fee 1i ng of hunger and thirst are removed

If the yogi c once nt r a t es and thinks

cont i nuousl y assuming that he also has a third eye like Lord Siva, then he feels a bright light on his f or ehead; conce nt r a t i ng on this bright light removes all his sins and sorrows.'^' Siva says

that

below

the

gullet

there

is

a n a d I called

karma.

221

concentrating on which increases the thinking capacity and power of the y o g i ' " t" o n c e n t r a t i o n on the s u n y a ( v o i d ) get s the 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 ol‘ the food eaten, \ a i-i e t i es sari ra

Siva also says that out

tlie chyle fluid is t r ans f or med into t hr ee

The finest part nour i shes the subtle body or 1i nga

I'he middle ext ract of the food nour i shes the gr oss body

while the most i n f e r i o r ext r act is t hr own out of the body as 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 cakra, and Ajha cakra seed(vi j a)

The sl eepi ng kundalini is known as the

It is bright, full of energy and lies at the ent r ance

of the susumna '" This kundali ni sakti is a great energy and is also called the “ s w a y a m b h u - li n g a ” . Siva says that Ida is the Ganges and P i n g a Ia is the J a m u n a while s u s u m n a is the S a r a s w a t T.

The j unct i on of t hese t hree

l ivers is the T r i \ e n i s a n g a m a ' ^T' h u s , when a y o g T medi t at es at the j unct i on of these three naclTs, he becomes compl et el y pure and reaches the highest end i e., s a l vat i on. " ’" The sahasrara which is the i hous and- pet al l ed lot us is also known as the kailasa mount.' "' Concent r at i ng on this sahasr ar a, otie

conquers

death

and

frees

onesel f

from

all

sins

and

222

diseases. i(..’ Siva also explains about vogT

should

assume

the

the R aj a d h i i a j ay oga

s was t i kas ana

post ur e

peacetdil place and pr act i se m ed i t a t i o n . mind

stable,

tranquil

and

in

Here, a

the

lonely,

He shoul d make his

independent."^’'* By

such

type

of

medi t at i on with the mind fu n c t i o n 1e s s, he can achi eve supr eme success

He becomes free from all worl dl y b o n d a g e . S i v a in

a similar way as Svat mar ama, st at es that Raj ay oga can not be obt ai ned without Hat hyoga and vi c e - ve r s a . " ’^ finally, success

Siva tells

the

yogi

about

the

means

to

att ain

fhis means is the j a p a ( r ec i t a t i o n ) of ma nt r a . " ’’^ The

whol e mantra is om, aim, klTm, st r i m. "’* The yogi should always reci te

om

He

should c once nt r a t e

mul adhara lotus and reci te a i m .

on

the

f o u r - p e t a 11e d

C o n c e n t r a t i n g on the anahat a-

lotus, he should recite klim while conce nt r a t i ng on the ajnal otus.

he should recite

strTm.'^' These

r eci t at i ons

shoul d

be

done with stable and c once nt r a t ed mind.'^^ At the begi nni ng and end of such a japa he should do homa.'^^ By such pr act i ces even a common hous e- hol der can live in blissful happiness - in spite of staying with family.'^* This Siva Samhita is a very i mpor t ant

Hat hayogi c text

•According to Siva Samhita the form of Yoga can be descr i bed in d i f f e rent ways,

f h u s , the yogi who is const ant l y, devot edl y

223

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 It

becomes

Sivasain hitu

elaborates

tr ad ition and not

seem

evident

from various

also c o n t r i b u t e s

to

try

Patahjalayoga

and

the

to

above

techniques

many

establish

account of

of

Hathayoga

new techniques.

He d o e s

any

between

synthesis

Hathayoga.

5 . Cj h e r a ltd a S a m h i t a

Now,

w' c will

pr oceed

to exami ne

what

the gr eat

yogT

Gher anda says about Hat hayoga. Accor di ng to yogi Ghe r andha Hat havoga

has

Pr at yahar a,

seven

limbs

Pr anayama,

viz.

Sat kr yas,

Dhyana,

and

Asana,

Samadhi.

Mudr a, Gher anda

r ecommends s a t k ar ma s( s i x act i ons) fo r sod ha na ( pu r i fi cat i o n of t he b o dy )

-

The sat karmas clean the body and make it pure by whi ch it becomes ready for asanas bod>'

gets

strong

and

stability of mind and

Due to the practice of asanas, the

tiealthy body

By

the

pract i ce

are achieved.

of

mudra,

Tranquillity and

cal mness can be achi eved by the regul ar pract i ce of pr at yahar a. By

the

practice

comfortab 1e

of

pr anayama,

one

feels

rel axed

and

By the practice of dhyana, one achieves self­

224

r eal i zat i on and finally samadhi det aches one compl et el y from e \ e r y t h i n g and one at t ai ns

the f i n a I goal

of Yoga which

is

liberation '' () h e r a n d a I'u rthei

st at es that one shoul d perf or m the six

t \ p e s of s a t k a r ma s which T rat aka and Kapal abhat i

are

D h a u t i, B a s t i, N e t i, L a u 1i k T,

He furt her adds that the first t ype of

sat kar mas which is Dhauti is of four t ypes dha ut i,

1) a n d a - d h a u t i,

d h a u t i , in Va h n i s a r a

t u r ti, is and

Hr d - d ha u t i

of

four

b a h i s k r t a 177

and

types He

M u Ia s o d h a n a .

i . e .,

also

They are Ant ar-

va t a sa ra ,

di scusses

Ant ar-

v a r i sa ra , about

the

t echni ques and benefits of each of t hese types. G her an da

further

di scusses

basti

and

its

two

types.

.According to him, the two types of basti are Ja 1abasti and Gi s k a b a s t i 178 The

otlier

type

of

sat kar ma

like

neti,

pr epar es

tlte

prac t i t i 0 neI for the pr act i ce of k hecarT and wards off all the p h I eg m - r e 1a t ed

di seases

and

also

i mpr oves

eye- si ght . In

performi ng neti one has to insert a length of fine t hr ead into one of the nostrils and take it out from the mouth. This t hr ead is t w e n t \- t w o cent i met res long. ' 1. a u 1i k T is anot her type of sat kar ma which is p e r f o r m e d by moving the abdomen from one side to the ot her side and back again quickly

This pract i ce r emoves all t ypes of di seases. 180

225

In t rat aka,

one

should

wi t hout wi n k i tig the eyes into the eyes

gaze

c ont i nuousl y

at

an

obj ect

This should be done till t ear s come

By this pr act i ce, the pr ac t i t i oner is pr epa r e d for

the srinibhavT mudra and eye- si ght is also improved.'**' Kapai abhat i has t hree ways, namely, vatakranra, vyut kr ama and si t krama

Pract i si ng Kapai abhat i cures all phl egm- r el a t e d

di sor der s and the pr ac t i t i oner becomes f or ever young."*' Also, the

kapala( f or ehead)

kapai abhat i by

becomes

radi ant

-

hence

t er med

Thus, it can be seen that the satkarrnas di scussed

Gheranda

are

somewhat

similar

to

t hose

di scussed

by

S Va t m a r a m a But there are d i f f e r e n c e s like the pr act i ce “ n a u 11” 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 more

detail

Also,

"kapaiabhati' important satkarnia has just

as

he

Also,

place the

other

pranayama,

for

limbs mudra

limb

these

used

see

these

first

the

has

we

to

discussed

important

The

Gher anda di scusses t hese pr act i ces in much

that

of

satkarrnas of

Svatmaiai'ia’s Hathayoga

sainadhi

“ Bh a l a b h a t i ” for

Gheranda and

Hathayoga

(ih e r a n d a ’s

and

term

satkarinas

purification of

the

and

has

while

has

body

has

before

the

same

an

introduced Svatmarama

considered

Hathayoga are

given

them

pranayama. i.e., as

e xc ept for few d i ff er enc es ;

asana, those

in

like e.g.

226

G It e r a II d a l i a s d e s c r i b e d Ghcranda

has

pranayamas

also

and

has

some

more

described also

asanas some

described

than

more

some

in

Svatmarama, niudras

greater

As we have seen earlier he has also di scussed

and

detail.

more limbs of

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 Now we may pr oceed

f urt her to the next

limb,

asanas.

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, Utt ana manduka Sana,

Vr ksasana,

Mandukas ana,

Ga r udas ana ,

Vr ksasana, Sal abhasana, Makar asana, Us t r asana, Bhuj ahga s a na and Y o g a s a n a . We proceed Mudra

Apart

furt her from

the

to consi der mudr as

Gh e r a n d a ’s view about

di scussed

by

Svat ma r ama ,

Gher anda has discussed some more mudr as like Na bho- mudr a , ^'oni - mudra. Pa si III-mudra,

Tad a gT - mudra,

MandukT-mudra,

KakT-mudra,

Mat ahgT-mudra,

As vi nl - mudr a, BhujahginT-

-.IK^ m Lid1ra Gheranda desi res

has

di scussed

pr at yahar a

which

r emoves

all

He says that the unst abl e mind shoul d be c ont r ol l ed

and wi t hdrawn from all the worl dl y aspect s and pI e a s ur e s . see

here that G h e r a n d a ’s co n ce p ti on

to

that

of

Patanjali,

yet

it

is

We

of pr a ty ah ar a

is s i m i l a r

For

Pat anj ali

different.

Il l

piatvfihara is wi t hdrawal of senses from obj ect s and mer ger of senses in mind

f or Ciheranda it is wi t hdr awal of mind from

obj ect s

Cl he ran d a ’s concept i on

seems to be more

because

wi t hdrawal

of

senses

from

without

withdrawal

of

mind,

obj ect

because

is

i nsi ght ful

not

generally

possi bl e

mind

goes

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 f i f t h limb of H a t h y o g a accor di ng to him. Here, Gher anda also suggest s about the sur r oundi ngs and the at mospher e sui t abl e fo r

t Ite

practice

S \' a t m a r a m a also

of

Yoga

which

In the begi nni ng

has

been

expl ai ned

of his lesson

on

by

a sa na ,

Gher anda also suggest s to the pr act i t i oner that he shoul d not start

the

Yoga

pr act i ce

G r Ts m a and \' a r s a prove

futile

in the

seasons

of Hemant a , S i s i r a ,

1^r a c t i s i n g Yoga in t hese seasons may j ust

Hence,

for

the

maximum

benefi ts,

Gher anda

suggest s to start the pr act i ce of Yoga in the Vasant a and Sarad seasons and

This is apart from suggest i ng about the sui t abl e diet

other

S Va t ma ra ma

r e g u Ia i

r out i nes

-

as

has

been

s ugges t ed

by

Gheranda also suggest s to the pr act i t i oner that he

should have a thick seat of kusa- gr as s or tiger skin and shoul d face the North o i East di rect i on while pr act i si ng p r a n a y a m a . 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 Gheranda says that nadTs can be puri fi ed in t wo ways - By samanu which is done by c onc e nt r a t i ng on the Bi j amant r a and by nirmanu wltich is done by the Dhaut y karmas as di scussed earlier. Gher anda fur t her expl ai ns the pur i f i cat or y pr oce s s by samanu in detail 188 After purifying the nadi s in this way one shoul d begin the pr act i ce

of

pranayama.

kumbhakas - Sahita, Bhraniari,

Gher anda

S u r y ab h edh a,

Murccha and Kevall,

suggest s UjjayT,

eight STtalT,

t ypes

of

Bhast r i ka,

fhese are also expl ai ned

by

Svat mar ama except that Gher anda has expl ai ned t hese in gr eat detail

Gheranda

has

kumbhaka - Sagarbha

di scussed kumbhaka

the and

t wo

types

Ni gar bha

of

Sahi ta

kumbhaka.

In

Sagarbha pranayama, the pr act i t i oner should sit in s ukhas ana and face

the East or Nort h di rect i on. Then he should medi t at e

on Brahma connect ed with rajas and inhale t hr ough the left nostril reciting the Bija “ A” of OM( for sixteen count s) . Then concent r at i ng on Visnu connect ed with sat tva, he shoul d ret ain the breath and recite the Bija “ U” o f O M four times that reci t ed duri ng inhalation period. After this, finally, he should medi t at e on Siva associ at ed with t amas and reci t e the Bija “ Ma ” t wi ce that ot inhalation r eci t at i on and si mul t aneousl y exhale slowly t hr ough the right nostril. This pr ocess should be r epeat ed in a

229

r ever se order i.e., i nhaling t hr ough the right nost ri l, r et ai ni ng br eat h

and exhaling

t hr ough

left

nostril

and

si mul t aneous l y

r eci t i ng the specific suggest ed BTja-mantras. Here

we

theological

notice

one

point

approaches

of

comparison

between

H afhayogapradipika

of

the and

Gherandasamhita. We see in HP that Svat mar ama c or r e l at e s t hr ee

stages

of Nadanus andha na

Brahma, Visnu and Rudra.

with

t hr ee

deit i es

namel y

The begi nni ng st age is as s oci at ed

with Brahma knot, Ghat avas t ha is as s oci at ed with Visnu knot and

the

last

stage

viz.

Ni s pa t t i - a vas t ha

is associ at ed

with

Rudra. This is consi st ent witli S v a t ma r a ma ’s general appr oach which

is favourabl e to saivism

In Gherandasamhita on the

cont r ar y Brahma, Visnu and Mahesa are cor r el at ed with t hr ee 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 to say that the n o n - du a 1i st i c revel at i on of a yogi consi st s in the r eal i zat i on

that

the

V\s\)u{Gherandasanih iId,

whole

uni ver se

11 - I 8 ).

This

is

per vaded suggest s

by that

Gh e r a n d a ’s general appr oach is favorabl e to Vai snavi sm. Gher anda

also

di scusses

about

the

t hree

t ypes

of

p r a n d y a ma . Accordi ng to It i m, in the highest kind of p r a n a y a ni a , the p fi r a k a lasts for t went y rn a t r a s , k u m b h a k a for eighty m a t r a s and recaka tor forty mat ras. This type of pr anayama leads the

230

pr act i t i oner t owards l i berat i on

In moder at e pr anayama, pur aka

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 pr act i t i oner

a

t rembl ing

sensat i on.

In

the

l owest

t ype

of

pr anayama, puraka lasts for t wel ve mat r as, kumbhaka for f or t yeight mat ras and recaka for t we nt y- f our mat ras. This t ype of pr anayama makes the body war m"^‘^ KevalT kumbhaka is similar to the kevala kumbhaka expl ai ned by Svat mar ama. The

sixth

limb

of

Hat hayoga

is

dhyana

or

pr at ya ks a

accor di ng to Gheranda. This is of t hree t ypes - Sthul a dhyana is of a material image, Jyoti dhyana of light and br i ght ness, and Suksma dhyana of Brahman as a subtle point. Thus, in the sthula dhyana, the yogT medi t at es upon the gr oss

bodily

image

of

the

wor s hi pped

deity

with

all

the

or nament s, etc. In the Jyoti dhyana or Tejo dhyana, one shoul d medi t at e upon the kundalinT which is pr esent at the ent r ance of the

su s u m n a - n a d i . Then,

one

should

medi t at e

on

the

light

present between the two eye- br ows which is not hi ng but the "OM".

In the suksma dhyana,

awakened

kundalini

which

dhyana yoga can be achi eved

one shoul d medi t at e upon the

remains

in

Br ahmar andhr a.

This

only by a few and merges the

sel f(Ji vat ma) with the s upr e me( pa r amat ma) . Samadhi

is

the

last

limb

of

Gh e r a n d a ’s

Hat hayoga.

231

Accor di ng to Cjheranda, the yogi who is fully confi dent about 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 lure, desire or events. Gher anda furt her st at es that t here are six st eps and st ages of samadhi

These are Dhyana, Nada, Rasananda and Layasi ddhi .

I'he fifth stage can be achi eved by Bhakt i yoga while the sixth st age is known as Manomur ccha. In the dhyana stage, one should c onc e nt r a t e on the light bet ween the two e v e - b r o w s and should merge o n e - s e 1f with the supr eme

bliss

Then,

B lira marl

kumbhaka

and

one

should

exhale

inhale

slowly.

slowly,

By this

perf or m

a sound

is

ar oused internally. One should c oncent r at e on this sound which is the second stage “ Na d a ” of samadhi.

In the t hird st age of

Rasananda, one should upt urn the t ongue and suck the nect ar fl owing

from the moon

in the

mouth.

In the

f o u r t h st age

“ 1.ayasi ddhi ” , the yogi becomes full of bliss and feels that he has merged with the Brahman.

In the fifth stage, one should

medi t at e deeply on the wor s hi pped deity with great devot i on which leads one t owards ManonmanT and final samadhi stage. Finally, the yogi should merge hi msel f wholly with the supr eme reality at all mental, physical, spiritual levels. In this way, the

232

sevent h and final limb of Hat hayoga - samadhi is achi eved. Here between

we

see

one

importance

point

of

comparison

GherandaSani hita{(rS), Hat ha yog apr adlpi ki(HP )

Yoga sutra of Patanjali(YS).

Like

and

VS, GS also cons i der s

Dhyana and Samadhi separ at el y and sequent i al l y. The aut hor of HP, however does not di scuss dhyana as a separ at e aspect of Yoga.

After discussi ng Mudra,

he di rect l y goes to Samadhi .

The aut hor of HP rat her seems to mix up bet ween Dhyana and Samadhi. The discussi on of dhyana in (JS also seems to be novel, where

the

author

medi t at i on,

classifi es

medi t at i on

dhyana

of light

into

t hree

and subt l e

di fferent from the di scussi on of dhyana in

kinds:

gr oss

medi t at i on.

It

is

VS also in t hat it

t akes up the met aphysi cal obj ect like Br ahman as the obj ect of subt l e dhyana. This is because met aphysi cal

framework.

The

GS does ope r a t e within Advai t i c di scussi on

of samadhi

in

GS,

t her ef or e can be seen as a nat ural cul mi nat i on of its c once pt i on of subtle dhyana. Samadhi in this text is Advai ti c r evel at i on, and is closer to the samadhi as concei ved in HP than to the one 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 with Paramat man. That is known as Samadhi which is not a st at e

of any kind of consci ous ness ,

as we under s t and

this

233

w o r d ” .(GW, VlI-3). “ I am Brahman and not hi ng else

Indeed 1 am Br ahman and

Br ahman alone. I know no sor r ow. 1 am Reality, Cons c i ous ne s s and Bliss. 1 am always what 1 really am” .(G.V, VI l - 4) In t hi s in

its

with

way

essence,

(iherandaSamhita f o l l o w s IIP r a t h e r t h a n though

it

YS d i s t i n c t i o n b e t w e e n

has

some

Dhyana

superficial and

YS

similarities

Samadhi.

We saw in the pr evi ous chapt er that it is i ncor r ect and 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 i ncor r ect

to

identify

the

Yoga

phi l osophi es

de vel oped

by

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. Here we saw that the aut hor of Vasisthasomhita pr esent s his Yoga phi losophy by accept i ng the ei ght -l i mbed model of 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 of Svat mar ama. 1 have also suggest ed that Vasisthasamhita can be t r eat ed

as

an at t empt

to

est abl i sh

a synt hesi s

bet ween

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 t oget her .

In

Vasisthasamhita,

and

also

to

some

ext ent ,

in

234

(iorak.sasalaka Hathayoga metaphysics and Hathayoga techniques 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

f r amewor k. This gives us one possibl e way of Yoga. But this is 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

\otes and References:

'GS 4 ’ G S ; 7,8,9. ■' GS; 10-11. ^ GS: 14 ■ G S 15 '' G S : 13 ' GS. 20. ' G S : 2 1. ■' G S : 15 GS. 3 0-3 1. " GS; 3 2. ’’ GS. 5 5 ''' GS: 60. 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 Ed. Swami Digambarji et al. Pub. Kaivalyadhama, S.M.Y.M. Samiti, Lonavla, Pune. 1984, Introduction, p, 22. 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 VS: V - 10- 11. VS: V- 12. I 3,1 4. 76 VS: V - 15-16. 77 VS : V-2 1. 7S VS : Vl-3-4.

7^)VS : Vl - 9- 10. **"VS:Vl-57.

,

'

.A question can arise here the

Introduction

to

It Vasistha is prior to Svatmarama(see

Vasistha Samhitd,

p-37)

then

Vasistha

Sumhild can not give a synthesis of the Yoga system of Patanjali and Svatmarama. We can respond to this question in two ways: We can either hold that the present text of Vasistha Samhitd is not the same as the original

Vasistha Samhitd, but

it is a

developed or revised version of it. In that case the original Vasistha Samhitd must have

influenced Svatmarama. But the

revised veision, i.e., the present version, might have synthesised

239

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 form of Hathayoga which existed

before Vasistha,

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 I I-1 3, 14, 15. SS:ll-2 1-22. 108 SS;lI-23

109 SSl l - 27. 110 SS. 11-32-33 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.

IK) SS. 111-27. 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). SS. 111-3 3,34,3 5.

121 SS;111-41 . 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 18-19 SS ; V 2 1 S S : V 22, SS;V 26. " SS:V -28. 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

170 SS \'- 100 SS;V-191 SS V-192 SS.V-195. SS: V-2 12, 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, G H S : 1V- 4: 2,4, and Chapter 4: P 5 4 above. GHS:V-2 to 33. GHS : V-3 6-3 7. 180 GHS V-55-57