Yoga Yajnavalkya

The text is traditionally attributed to Yajnavalkya, a revered Vedic sage in Hinduism. He is estimated to have lived in around the 8th century BCE, and is associated with several other major ancient texts in Sanskrit, namely the Shukla Yajurveda, the Shatapatha Brahmana, the Brihadaranyaka Upanishad, the Dharmasastra named Yājñavalkya Smṛti, Vriddha Yajnavalkya, and Brihad Yajnavalkya. He is also mentioned in the Mahabharata and the Puranas, as well as in ancient Jainism texts such as the Isibhasiyaim. These references to Yajnavalkya in other texts, in addition to the eponymous Yoga Yajnavalkya, may be to different sages with the same name. David White, a professor of Comparative Religion at the University of California, suggests that the author – a 9th- to 12th-century South Indian with the name of Yajnavalkya – was "the author of two works that combined the eight part practice with teachings on Hatha Yoga and Vedanta Philosophy": the Yoga Yajnavalkya and the Yogi Yajnavalkya-smriti. This issue has since been clarified in a 2017 study of the two works. According to Dominik Wujastyk – a scholar of Sanskrit literature, Indology and the history of Yoga philosophy and practice, the Yoga Yajnavalkya is an early text on yoga. ==Chronology==

The composition date of Yoga Yajnavalkya is unclear. Prahlad Divanji, an Indologist and Sanskrit scholar, states that the text was composed between the second century BCE and fourth century CE, because Yoga Upanishads and Hatha Yoga texts contain verses from Yoga Yajnavalkya. Divanji cites Tantra texts, Ayurveda tradition texts, and literature of Advaita Vedanta from the 4th century CE, which mention the Yoga Yajnavalkya, thereafter concluding that the text or some version of the Yoga Yajnavalkya text must have been in existence by the 4th century CE. However, adds Divanji, the text is likely to have been composed after Patanjali's Yogasutra, which itself is variously estimated to have composed sometime between 500 BCE and 400 CE. Divanji premises his dating proposal from the observation that Yoga Yajnavalkya expands on ideas in Patanjali's text, such as its list of Yamas, which includes the Patanjali's five plus five additional ones. A. G. Mohan, an author and yoga teacher, states that the text was likely completed before the 4th century CE. David White, in contrast, suggests the date of composition to be much later, between the 10th and 12th centuries. White states that the 13th-century Dattatreya Yoga-shastra acknowledges Yajnavalkya, and describes its teachings as "supplementary to the eight part practice as taught by Yajnavalkya", which means that the text was already established and accepted by then. Other manuscripts with devotional, "non-mental" and "mental" yoga texts in the Hindu tradition also refer to teachings of the text, suggesting the text originated before many other yoga texts. Ram Shankar Bhattacharya, an Indologist, dates the Pune version of a manuscript of the text to about the 13th or 14th century CE, and notes that this version of the Yoga Yajnavalkya quotes verses from Hatha Yoga texts. He also points out that Gargi is mentioned as the wife of Yajnavalkya in the manuscript. However, no other text affirms that Gargi was the wife of Yajnavalkya; rather, Maitreyi and Katyayani are listed as his two wives, leading to the theory that the Pune manuscript is a corrupted and more modern edition of the original text. According to Dominik Wujastyk, two of its manuscripts – MS Kathmandu NAK 5-696 (now preserved in Nepal), MS London BL Or. 3568 (preserved in the British Library)– are amongst the oldest surviving Sanskrit manuscripts found on the Indian subcontinent. The first is dated to the early 10th-century or late 9th-century, while the one discovered in Nepal is dated to 1024 CE from its colophon. The original text is likely much older than these palm leaf manuscript copies. ==Manuscripts==

Several versions of the Yoga Yajnavalkya manuscripts are known. The earliest published manuscript of Yoga Yajnavalkya was discovered in Bengal in 1893. Since then, other manuscripts have been discovered with differing numbers of verses. The text published by Divanji in 1954, for example, has over 500 verses, while the manuscript translated by Krishnamacharya and Desikachar, writers and teachers of yoga books, has 460 verses. ==Structure==

as an essential part of yoga. The Yoga Yajnavalkya (or Yogayajnavalkya) text is structured as a conversation between a man (Yajnavalkya) and a woman (Gargi), in the presence of an audience. It is organized into twelve chapters, and cumulatively contains 504 verses. The text opens with a discussion of virtues and lifestyle of a yogi, with 70 verses in the first chapter dedicated primarily to Yamas and 19 in second dedicated to Niyamas. The yoga postures with breathing and cleansing exercises are described in 149 verses of the third through seventh chapters, wherein the text asserts that these yoga exercises help the yogi master his senses and achieve awareness of his body. Meditation discussions start in the eighth chapter of the text, where 40 verses discuss how to start and develop meditative practices with the help of Om and resonating sounds, followed by 44 verses in the ninth chapter for advanced meditation that is reflective on one's mind, Vedana (feelings) and nature of one's Atman (self, soul). The text dedicates 23 verses in the tenth chapter on samadhi (concentration) to become aware of the equality of one's Atman and Brahman (Universal Ultimate Reality, God). The final sections of the text discuss the need for a Guru (teacher) along with the duties of a yogin, and what to do when one realizes one has made a mistake. The last chapter briefly discusses the kundalini, the benefits of yoga and the nature of calmness, contentedness in one's mind and consciousness. ==Contents==

The text opens with reverence and introduction for Yajnavalkya and Gargi, and then gives its purpose: "to disclose the nature of yoga". Yamas: virtuous restraints of a yoga student The Yoga Yajnavalkya starts its description of yoga practice with a statement of virtuous self-restraints that a yogi or yogini needs to adhere to. but similar to those found in other Hindu texts such as the Shandilya Upanishad and other ancient and medieval-era Yoga texts. Verses 1.50–51 of Yoga Yajnavalkya list the following ten Yamas (the restraints), while verses 1.52–70 explain what these virtues mean and why they are necessary: • Satya (सत्य): truthfulness • Dayā (दया): kindness, compassion • Kṣamā (क्षमा): forgiveness • Dhṛti (धृति): fortitude Verse 1.69 asserts that in a cleansed body resides a peaceful mind, and when this mind achieves purity, Atmavidya (knowledge of soul) becomes feasible. Niyamas: virtuous observances of a yoga student Chapter 2 begins with a list of ten Niyamas (the Observances), followed by an explanation of each in the rest of the chapter. The list is longer than the list of five found in Patanjali's Yogasutras, but similar to those found in the Shandilya and Varaha Upanishads, the Hatha Yoga Pradipika, and verses 552 to 557 in Book 3 of the Tirumandhiram of Tirumular, in the sense of positive duties, desirable behaviors and discipline. The list of the ten niyamas are: • Tapas: austerity, persistence and perseverance in one's purpose • Santoṣa: contentment, acceptance of others and of one's circumstances as they are, optimism for self • Āstika: faith in merit and demerit • Dāna: generosity, charity, sharing with others • Īśvarapūjana: worship of the Ishvara (Brahman, Vishnu, Rudra, God/Supreme Being, True Self) • Siddhānta śrāvaṇa: listening to the Vedas and Upanishads, texts about virtues and principles • Hrī: shyness, modesty, remorse and acceptance of one's past, humility • Mati: faith in self and duties, reflection to reconcile conflicting ideas • Japa: steady reading of the Vedas, repetition of mantras or sacred sounds set in poetic meters, either with sound or silently in one's mind • Vratam: vows and self-promise to focus and achieve appropriate self set goals on Dharma, Artha, Kama and Moksha. Richard Rosen, yoga teacher and a contributing editor at Yoga Journal, states that the first two chapters provide the moral foundations of its yoga teachings, and are more detailed than many other yoga texts in the Indian traditions. Different asanas focus on different organ groups. Of the eight asanas, the text discusses two variations each for the Swastikasana and the Mukta Sirsasana in verses 3.3–5 and 3.13–14 respectively, with claims that each asana helps cleanse the body when these are practiced with Yamas and Niyamas. Cleansing asanas are those that when practiced for short periods of time help the body prevent or correct internal imbalances and tone inner organs; while meditative asanas are those postures, either sitting or standing, that one can maintain steadily and comfortably for extended periods of time. The Padmasana (lotus position) is esteemed for both cleansing and meditative contemplation. A theory of human body and inner fire Gargi inquires in chapter 4 about the nature of Nadis, the human body and how vital airs function in it. Yajnavalkya begins his reply by asserting that the height of every adult human being is about 96 times the width of his or her Angula (thumb). The Prana (breath, vital air) of the body is dispersed within and outside the body. The first aim of yoga is to become aware and control this vital air, to be equal to or lower than the inner fire within one's body. This inner fire resides in the middle part of the body, and he calls it the Nabhi (center) and a Chakra. This is the residence of the Jiva, and the vital air nourishes it from below while one is alive. Just above this Nabhi is the kundalini which normally is dormant. Yoga awakens her, by bringing vital air and heat to her. Location for yoga Solitary places are the best venues for yoga. A matha (hut) in a forest is ideal, but any private place that is free from distractions, high winds or intense sunshine is a good location for yoga. The mantras for internal time measurement mentioned include Pranava (Om), Gayatri with Vyahritis, or Gayatri with Siras. The text classifies three levels of breath regulation, namely Puraka (पूरक, satisfying), Kumbhaka (कुम्भक, prominent) and Rechaka (रेचक, purging). The theory of Marma (joints) is presented, and 18 vital points inside one's body are listed that can be used as focal points to help initial stages of the meditative exercises. The five deities are addressed by chanting the five letters or syllables (Bijamantra which are the sounds of the Chakras) which are laṃ (), vaṃ (), raṃ (), yaṃ (), and haṃ () to become one with Parameshvara (God). Verses 8.11–15 state that a yogin should practice meditating on these respective body systems as deities, with the help of Om mantra, as this leads to dissolution, and realization of the Brahman-Purusha. After mastery is achieved with the aid of envisioning the five deities within one's body, the text mentions that the yogin overcomes three Dosha (दोष, faults). The chapter ends by reminding the yoga student to not forget the daily duties and works, the virtuous self-restraints (yamas) and virtuous observances (niyamas) as he gains mastery to this level of yoga. Concentration Chapter 10 states meditation practice perfects one's ability to concentrate, wherein the object one concentrates on becomes the one of attachment, of oneness and one feels one's identity with it. Verses 10.6–15 suggest that one must concentrate on self as the supreme self, oneness with Brahman in everything, and this process of attachment of one's individual self to the supreme self leads to oneness and liberation. Brahman is the origin of all, it is all that exists and all that into which it will dissolve back, and the Vedas teach that this Brahman resides in the heart of a person. It is, translates Bhattacharya, "subtler than the subtle, greater than the great" and is perceived with the cleansing of one's mind and intellect, one achievable with breathing exercises, sacred sound exercises and yoga. Epilogue Following the complete exposition of all the principles of yoga, Yagnavalkya leaves for a secluded place to continue his meditative contemplation, while Gargi forsakes her world, retires to a forest hermitage, and seeks refuge in the practice of yoga. ==Translations==

Two English translations of the complete text are known, one by Desikachar and the other by Mohan, while Bhattacharya has published a condensed summary of the twelve chapters. According to Desikachar's translation: "In the 1960s only two [Sanskrit] versions of this valuable text were available [Bombay Branch of the Royal Asiatic Society (BBRAS) and Trivandrum editions], and both were incomplete or inaccurate. He [Krishnamacharya] took the pains of writing the whole manuscript." Desikachar further states in his introduction: "However many verses of this twelve-chapter text are missing in both versions... He [Krishnamacharya] even corrected those manuscripts that were incomplete." In The Heart of Yoga, Desikachar indicates: "There is one critical edition of the Yoga Yājñavalkya written by Śrī Prabhad [sic] C. Divanji [BBRAS edition]." According to A. G. Mohan's English translation: "However, a comparative reading shows that the Desikachar edition is a faithful reproduction of the 1938 Trivandrum publication. The only edits made are to fill in a negligible number of missing words – around 60 words out of 6000 – in mostly obvious contexts. There are no significant corrections to existing verses. The Divanji publication is easily more complete and error free, containing copious footnotes comparing different versions of the text from sixteen manuscripts and five printed editions (including the Trivandrum publication)... The Trivandrum publication offered by the Desikachar misses 39 1⁄2 verses that appear in the Divanji publication." ==Significance==

According to David White, Yoga Yajnavalkya was more significant in practice than the Patanjali's Yogasutras before the 12th century. Among the texts on asanas and meditation, it dominated the Indian yoga scene. Along with texts such as Yoga Vasistha, chapters embedded inside the Hindu epic the Mahabharata and literature related to traditions such as Hatha Yoga, Pashupata Yoga and Tantric Yoga, the Yoga Yajnavalkya was historically influential in Indian spiritual traditions. Secondary Sanskrit language texts from the 9th to 12th centuries incorporate the ideas of Yoga Yajnavalkya into their own traditions. These include the bhasya (commentary) of Lakshmidhara and manuscripts of Vedanta schools such as Advaita Vedanta that discuss and incorporate yoga philosophy and practices as essential for their traditions. The presence of Gargi in Yoga Yajnavalkya is significant in a historical sense, as encouraging yoga to women. According to Divanji, the text includes some yoga-related verses exclusively addressed to women, such as those in verses 1.21–40, 2.8–9 and 6.11–20. The text was influential on many later yoga texts like the Hatha Yoga Pradipika, and Yoga Upanishads such as the Yoga-kundalini Upanishad and Yogatattva Upanishad, because they make frequent references to it. Yoga Yajnavalkya versus Patanjali's Yogasutra The philosophical premises of Yajnavalkya and Patanjali are different, according to Richard Rosen. Yajnavalkya accepts the Advaita Vedanta premise of non-dualism, "essential oneness of self and nature", and defines yoga as path to intense interconnectedness between Jiva and Paramatman, where the union of self and supreme self is realized. ==See also==