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Yoga Sastra of Dattatreya (A Rare Book)
Yoga Sastra of Dattatreya (A Rare Book)
Description
Preface

In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly secret subject to be taught only to a deserving disciple. But now time has come to unveil the obscure literature of this occult science to popularize this knowledge in the interest of humanity.

Swami Keshawananda yoga Sansthan has determined to publish these rare texts along with translations in English, Hindi and other Indian languages. The manuscripts of the following works have been procured— .

Yoga-Shastra of Dattatreya.
2. Yogabija. .
3. Taraka-Amanaskayoga. .
4. Chandrodaya-Vilas (by chandra Singh). .
5. Yoga-Ratnakara (by Veereshvara). .
6. Yogatattwopanishad. .
7. Yoga chudamani-Upanishad.
8, Yoga Shikba-Upanishad. .
9. Yoga-Kundali-Upanishad. .
10. Yoga-Raja-Upanishad. .
11. Jabaladarshna-Upanished. .
12. Shandi]ya-Upanishad. .
13. Mandala Brahmana Upanishad. .
14. Dhyana-Bindu Upanishad. .
15. Nada-Bindu Upanisad. .
16. Amrita-Nada Upanishad. .
17. Hansa-Upanishad. .
18. Kshurika-Upanishad.
19. Trishjkhj Brahmana. Upanjshad
20. Varaha-Upanjshad
21. Sarasvatj Rahasya Upanishad.
22. Saubhagya Laxmj Upanishad.
23. Advaya Taraka Upanishad.
24. Amrita Bindu Upanishad.
25 Muktika-Upanishad.
26. Tejobindu-Upanishad.
27. Darshana-Upanishad.
28. Brahma Vidya-Upanishad

The most important work of Dattatreya on yoga was yet unknown to the scholars or sadhakas. M.M. Dr. Brahma Mitra Awasthi found its copies in Mss. Libraries and edited it with Hindi translation and introduction. This was published in 1982. Now we are bringing out it with English translation for the benefit of students unacquainted with Sanskrit or Hindi. This yoga Shastra is more important than any other books in the field of yoga, because Dattatreya deals with practical aspects of yoga in it, starting from Pranayama to Samadhi.

Dattatreya divided Pranayama into four stages viz-Arambha. vastha, Ghatavastha, Praveshavastha and Nishpatti Avastha. He explained clearly all of them and pointed out the Straight way to reach the ultimate goal. He indicated the hardles and Siddhis which may come in the way. Dattatreya advised the way by which a sadhak of yoga can obtain tI’e Pratyahara, Dharana, Dhyana and Samadhi through Pranayama.

It also describes important aspects of Layayoga and Hathayoga viz, three Bandhas, Mahamudra, Khechari-mudra and Vajroli etc.

In this way this book is a very good guide to a Seeker of yoga.

We are deeply indebted to our readers who have shown very keen interest in our first publication-Dattatreya Yogashastra with Hindi translation. We hope that this English translation along with the original text of the aforesaid work will be greeted with the same enthusiasm. Some other texts on yoga with Hindi and English translations and some original works on Rajayoga sadhana are ready and will be brought out soon.

We are very grateful to Dr. (Mrs.) Amita Sharma who accepted our request and translated the original text into English. We hope it will be very useful to them who wants to get the straight way for yoga -shadhana to reach the goal of their life.

Introduction

The etymological meaning of the ‘word’ yoga is joining or yoking. The action of joining is possible between two or more than two objects. As such the accumulation of two or more objects should be called ‘Yoga’ where as patanjali in his yogashastra has defined it as i.e. restriction of fluctuations of mind stuff; where ‘Chitta’ is required to be free of any kind of contact with the objects. These two meanings seem to be contradictory but it is not true in fact. According to Dattatreya the unity of Prana and Apana, Manas and Prana, and Atman and Paramatman is called ‘yoga’. Though three yugmas have been given here but in fact these are interdependent. The unity of second yugma is assisted by the unity of first yugma and similarly the unity of third yugma is assisted by the unity of second yugma. Thus these three yugmas may be considered as one. As it is essential for the ‘chitta’ to be free of contact with any of the objects while trying to unite the Prana and Apana it is righteous to accept that there is no contradiction between the definition of yoga given by Patanjali and the etymological meaning of the word ‘yoga’. Keeping this fact in view Panini has twice mentioned the root in two different meanings.

It is difficult to present any historical evidence in support of the date of origin of yogashastra and its originator. Yoga-sutra of Patanjali is perhaps the most ancient work on this subject. On the basis of some indications given in yoga-sutras it may be concluded that at least eight schools of yoga were prevalent prior to patanjali. Lord Buddha also practiced yoga while discovering the ways of :It. It is evident that yoga was practiced two thousand years ago also. A series of yoga Upanishads also proves it as a very old school, though the language of these Upanishads does not seem to be very old. Shiva and some other deities have been depicted as preachers in these Upanishads, Gheranda Samhita and Hathayoga Pradipika. Though this is not a historical fact but it is apparent that these deities have some relation with yogashastra. Here in this Dattatreya-prokta-yogashastra. Shankara has been remembered as the preacher of Laya-yoga by the name of Adinatha.

It is not possible to reach on any decisive point in respect of the above references as neither we find any evidence to accept Shiva a historical figure nor there is any basis to consider Shiva, a deity as the preacher of the yogashastra. Thus we have to accept that it is not an easy job, though may not be impossible to decide the name and date of the originator of yogashastra. But it is definite that yoga with its various branches is prevalent in India through ancient times. Patanjali has given a certain form to these traditional views.

Among numerous kinds of yoga, Mantrayoga, Layayoga, Hathayoga and Rajayoga are considered as main yogas. There are some other kinds also like Jnanayoga, Bhaktiyoga, Kriyayoga etc. but these all are incorporated in the above four. The above four are considered to be the supplements of each other. The others even while adopting one of the above paths may intersect before reaching the final goal i.e. It is therefore but natural that one sect or school contains the ideas of other sects or schools.

Who is the author of this yogashastra? And when was it written? It is not possible to answer these questions in the absence of evidence. On one hand the easy and non-Paninian language of this work proves it quite ancient. But on the other hand its antiquity seems to be doubtful as it is neither referred in ancient yoga grant has nor any commentary is available on it. In these unique circumstances it is advisable to accept that this was popular only among practicum’s of yoga from ancient times. Since the ways of yoga practice are preached to a worthy and faithful student only, this work remained unknown among scholars. Thus, it is also possible that this work which was prevalent among yoga practicum’s might have written in its present verse form by any of the disciples of this sect. As far as its non Parisian language is concerned it is possible that correctness of language was not considered necessary by the writer of this work. Among so many possibilities it is not feasible to take any decision. So it is better to come to the subject matter of this work leaving aside its historicity.

Kinds of Yoga
Dattatreya has accepted four kinds of Yoga: Mantrayoga, I.ayavoga, Hathayoga, and Rajayoga. According to Dattatreya the practicant (Sadhaka) of Mantrayoga utters the Mantra keeping their matrikas in its parts. He may achieve Siddhis i.e. Anima etc. after practicing this yoga for at least twelve years. According to Dattatreya this yoga is appropriate for a man of tender nature and he has named it Adhama yoga.

Layayoga is popular by the name of Dhyanayoga. Generally in Dhyanayoga it is preached to meditate on the image of the desired God or to concentrate on any one of the parts of body and to absorbed the mind there. According to Dattatreya Adinatha Shankara taught eight crores samketas or places of concentration. Dattatreya has mentioned some of them in his yogashastra which are as follows

Meditation of Shunya which may be called transcendental meditation. This can be practised every where while standing walking sleeping or eating. Apart of it mind (chitta) can be absorbed by concentrating it on any of the following parts of body—in front of nostril, back portion of head between two eye-brows, forehead etc. The thumb of left or right foot is also a point for concentrating the mind. This should be practised at a lonely place keeping the body in loose position (in Shava-asana).

Rajayoga has been dealt with in detail in this work. There are eight accessories of Rajayoga—Yama, Niyam, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Smadhi. According to Dattatreya Acharya Shukra, Guru of Asuras was the originator and first preacher of Rajayoga.

According to Dattatreya ancient Mahamunis Kapila etc. practised Hathayoga only. In Hathayoga the means of internal purification of body have been emphasised. Shatkarma i.e. Neti, Dhauti, Kunjar Vajroli etc., apart from Asanas and Bandhas, are very popular in India now a days also. Dattatreya has described the following eight bandhas and Mudras in Hathayoga prakarana : —

Mahamudra, Mahabandha, Khecarimudra, Jalandharbandha, Uddyanabandha, Mulabandha Viparita-karanimudra and Vajroli

(Amroli and Sahjolj). Shatkarma have not been described in this work. A brief account of the above Kriyas is as follows:--

Mahamudra
Bhairava has been accepted as originator of it. This is very much like Pashchimottana Asana. While performing the Mahamudra the practicant should put the heel of the left foot at the base of vagina and should hold the stretched right leg firmly by both hands. Now placing the chin at the chest he should do Kumbhaka for as much time as he can by inhaling the breath through left nostril, closing right nostril by the thumb of right hand. When he wishes to exhale, he should sit straight and throw out the air through his right nostril by closing the left nostril with the middle and ring finger of the right hand. Then he should practice it by right side also. He should do it as many times as he can by the both sides.

By practicing it for three months daily, nervous system can be purified and the practicing can get rid of all the diseases.

Mahabandha
All the action of Mahamudra are performed in Mahabandha also. The only difference between the two is the leg which was kept at the base of vagina in Mahabandha pose, be kept on the thigh. This is a bit difficult in comparison to Mahamudra, but both are equally beneficial.

Khecarimudra
In Khecarimudra the tongue is inserted into the palatal hole by turning it upward. This mudra has not been described in detail in this work. But as mentioned in other works of yoga, the following two activities are essential for it—(I) The practicant should practice to move the tongue wrapped in a soft cloth piece of 9”X3” size by holding it with the help of the thumb and fingers for three hours. (II) The practicing should cut the lower portion of his tongue by cutting it a little continuously. These kriyas should be done in the guidance of a perfect Guru, otherwise it can harm the practicing.

Jalandharbandha
To put the chin on the chest by contracting the neck is called Jalandharbandha. By doing it the Amrita Drava which is dripping continuously from the thousand petal led lotus on the fire in naval can be hold up and absorbed there. The practicing can attain immortality by it.

 

Contents

 

1 Mangalacharana
2 Kinds of yoga
3 Stages of Raja yoga
4 Mantra yoga
5 Laya yoga
6 Raja yoga
7 Hatha yoga
8 Yama
9 Niyama
10 Padmasana
11 Hurdles to yoga siddhis
12 Proper place to yoga Practice
13 Way to yoga Practice
14 Pravesha stage
15 Ghata stage
16 Pratyahara and thier results
17 Parichaya stage
18 Five Bhoota Dharanas
19 Dhyana-Sadhana
20 Samadhi Sadhana
21 Maha-mudra
22 Mahabandha
23 Khechari Mudra
24 Three Bandhas
25 Viparitakarani Mudra
26 Vajroli
27 Relation between Rajayoga and Hatha yoga

Sample Pages





Yoga Sastra of Dattatreya (A Rare Book)

Item Code:
NAD535
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Edition:
1985
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Pages:
56
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Weight of the Book: 80 gms
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Preface

In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly secret subject to be taught only to a deserving disciple. But now time has come to unveil the obscure literature of this occult science to popularize this knowledge in the interest of humanity.

Swami Keshawananda yoga Sansthan has determined to publish these rare texts along with translations in English, Hindi and other Indian languages. The manuscripts of the following works have been procured— .

Yoga-Shastra of Dattatreya.
2. Yogabija. .
3. Taraka-Amanaskayoga. .
4. Chandrodaya-Vilas (by chandra Singh). .
5. Yoga-Ratnakara (by Veereshvara). .
6. Yogatattwopanishad. .
7. Yoga chudamani-Upanishad.
8, Yoga Shikba-Upanishad. .
9. Yoga-Kundali-Upanishad. .
10. Yoga-Raja-Upanishad. .
11. Jabaladarshna-Upanished. .
12. Shandi]ya-Upanishad. .
13. Mandala Brahmana Upanishad. .
14. Dhyana-Bindu Upanishad. .
15. Nada-Bindu Upanisad. .
16. Amrita-Nada Upanishad. .
17. Hansa-Upanishad. .
18. Kshurika-Upanishad.
19. Trishjkhj Brahmana. Upanjshad
20. Varaha-Upanjshad
21. Sarasvatj Rahasya Upanishad.
22. Saubhagya Laxmj Upanishad.
23. Advaya Taraka Upanishad.
24. Amrita Bindu Upanishad.
25 Muktika-Upanishad.
26. Tejobindu-Upanishad.
27. Darshana-Upanishad.
28. Brahma Vidya-Upanishad

The most important work of Dattatreya on yoga was yet unknown to the scholars or sadhakas. M.M. Dr. Brahma Mitra Awasthi found its copies in Mss. Libraries and edited it with Hindi translation and introduction. This was published in 1982. Now we are bringing out it with English translation for the benefit of students unacquainted with Sanskrit or Hindi. This yoga Shastra is more important than any other books in the field of yoga, because Dattatreya deals with practical aspects of yoga in it, starting from Pranayama to Samadhi.

Dattatreya divided Pranayama into four stages viz-Arambha. vastha, Ghatavastha, Praveshavastha and Nishpatti Avastha. He explained clearly all of them and pointed out the Straight way to reach the ultimate goal. He indicated the hardles and Siddhis which may come in the way. Dattatreya advised the way by which a sadhak of yoga can obtain tI’e Pratyahara, Dharana, Dhyana and Samadhi through Pranayama.

It also describes important aspects of Layayoga and Hathayoga viz, three Bandhas, Mahamudra, Khechari-mudra and Vajroli etc.

In this way this book is a very good guide to a Seeker of yoga.

We are deeply indebted to our readers who have shown very keen interest in our first publication-Dattatreya Yogashastra with Hindi translation. We hope that this English translation along with the original text of the aforesaid work will be greeted with the same enthusiasm. Some other texts on yoga with Hindi and English translations and some original works on Rajayoga sadhana are ready and will be brought out soon.

We are very grateful to Dr. (Mrs.) Amita Sharma who accepted our request and translated the original text into English. We hope it will be very useful to them who wants to get the straight way for yoga -shadhana to reach the goal of their life.

Introduction

The etymological meaning of the ‘word’ yoga is joining or yoking. The action of joining is possible between two or more than two objects. As such the accumulation of two or more objects should be called ‘Yoga’ where as patanjali in his yogashastra has defined it as i.e. restriction of fluctuations of mind stuff; where ‘Chitta’ is required to be free of any kind of contact with the objects. These two meanings seem to be contradictory but it is not true in fact. According to Dattatreya the unity of Prana and Apana, Manas and Prana, and Atman and Paramatman is called ‘yoga’. Though three yugmas have been given here but in fact these are interdependent. The unity of second yugma is assisted by the unity of first yugma and similarly the unity of third yugma is assisted by the unity of second yugma. Thus these three yugmas may be considered as one. As it is essential for the ‘chitta’ to be free of contact with any of the objects while trying to unite the Prana and Apana it is righteous to accept that there is no contradiction between the definition of yoga given by Patanjali and the etymological meaning of the word ‘yoga’. Keeping this fact in view Panini has twice mentioned the root in two different meanings.

It is difficult to present any historical evidence in support of the date of origin of yogashastra and its originator. Yoga-sutra of Patanjali is perhaps the most ancient work on this subject. On the basis of some indications given in yoga-sutras it may be concluded that at least eight schools of yoga were prevalent prior to patanjali. Lord Buddha also practiced yoga while discovering the ways of :It. It is evident that yoga was practiced two thousand years ago also. A series of yoga Upanishads also proves it as a very old school, though the language of these Upanishads does not seem to be very old. Shiva and some other deities have been depicted as preachers in these Upanishads, Gheranda Samhita and Hathayoga Pradipika. Though this is not a historical fact but it is apparent that these deities have some relation with yogashastra. Here in this Dattatreya-prokta-yogashastra. Shankara has been remembered as the preacher of Laya-yoga by the name of Adinatha.

It is not possible to reach on any decisive point in respect of the above references as neither we find any evidence to accept Shiva a historical figure nor there is any basis to consider Shiva, a deity as the preacher of the yogashastra. Thus we have to accept that it is not an easy job, though may not be impossible to decide the name and date of the originator of yogashastra. But it is definite that yoga with its various branches is prevalent in India through ancient times. Patanjali has given a certain form to these traditional views.

Among numerous kinds of yoga, Mantrayoga, Layayoga, Hathayoga and Rajayoga are considered as main yogas. There are some other kinds also like Jnanayoga, Bhaktiyoga, Kriyayoga etc. but these all are incorporated in the above four. The above four are considered to be the supplements of each other. The others even while adopting one of the above paths may intersect before reaching the final goal i.e. It is therefore but natural that one sect or school contains the ideas of other sects or schools.

Who is the author of this yogashastra? And when was it written? It is not possible to answer these questions in the absence of evidence. On one hand the easy and non-Paninian language of this work proves it quite ancient. But on the other hand its antiquity seems to be doubtful as it is neither referred in ancient yoga grant has nor any commentary is available on it. In these unique circumstances it is advisable to accept that this was popular only among practicum’s of yoga from ancient times. Since the ways of yoga practice are preached to a worthy and faithful student only, this work remained unknown among scholars. Thus, it is also possible that this work which was prevalent among yoga practicum’s might have written in its present verse form by any of the disciples of this sect. As far as its non Parisian language is concerned it is possible that correctness of language was not considered necessary by the writer of this work. Among so many possibilities it is not feasible to take any decision. So it is better to come to the subject matter of this work leaving aside its historicity.

Kinds of Yoga
Dattatreya has accepted four kinds of Yoga: Mantrayoga, I.ayavoga, Hathayoga, and Rajayoga. According to Dattatreya the practicant (Sadhaka) of Mantrayoga utters the Mantra keeping their matrikas in its parts. He may achieve Siddhis i.e. Anima etc. after practicing this yoga for at least twelve years. According to Dattatreya this yoga is appropriate for a man of tender nature and he has named it Adhama yoga.

Layayoga is popular by the name of Dhyanayoga. Generally in Dhyanayoga it is preached to meditate on the image of the desired God or to concentrate on any one of the parts of body and to absorbed the mind there. According to Dattatreya Adinatha Shankara taught eight crores samketas or places of concentration. Dattatreya has mentioned some of them in his yogashastra which are as follows

Meditation of Shunya which may be called transcendental meditation. This can be practised every where while standing walking sleeping or eating. Apart of it mind (chitta) can be absorbed by concentrating it on any of the following parts of body—in front of nostril, back portion of head between two eye-brows, forehead etc. The thumb of left or right foot is also a point for concentrating the mind. This should be practised at a lonely place keeping the body in loose position (in Shava-asana).

Rajayoga has been dealt with in detail in this work. There are eight accessories of Rajayoga—Yama, Niyam, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Smadhi. According to Dattatreya Acharya Shukra, Guru of Asuras was the originator and first preacher of Rajayoga.

According to Dattatreya ancient Mahamunis Kapila etc. practised Hathayoga only. In Hathayoga the means of internal purification of body have been emphasised. Shatkarma i.e. Neti, Dhauti, Kunjar Vajroli etc., apart from Asanas and Bandhas, are very popular in India now a days also. Dattatreya has described the following eight bandhas and Mudras in Hathayoga prakarana : —

Mahamudra, Mahabandha, Khecarimudra, Jalandharbandha, Uddyanabandha, Mulabandha Viparita-karanimudra and Vajroli

(Amroli and Sahjolj). Shatkarma have not been described in this work. A brief account of the above Kriyas is as follows:--

Mahamudra
Bhairava has been accepted as originator of it. This is very much like Pashchimottana Asana. While performing the Mahamudra the practicant should put the heel of the left foot at the base of vagina and should hold the stretched right leg firmly by both hands. Now placing the chin at the chest he should do Kumbhaka for as much time as he can by inhaling the breath through left nostril, closing right nostril by the thumb of right hand. When he wishes to exhale, he should sit straight and throw out the air through his right nostril by closing the left nostril with the middle and ring finger of the right hand. Then he should practice it by right side also. He should do it as many times as he can by the both sides.

By practicing it for three months daily, nervous system can be purified and the practicing can get rid of all the diseases.

Mahabandha
All the action of Mahamudra are performed in Mahabandha also. The only difference between the two is the leg which was kept at the base of vagina in Mahabandha pose, be kept on the thigh. This is a bit difficult in comparison to Mahamudra, but both are equally beneficial.

Khecarimudra
In Khecarimudra the tongue is inserted into the palatal hole by turning it upward. This mudra has not been described in detail in this work. But as mentioned in other works of yoga, the following two activities are essential for it—(I) The practicant should practice to move the tongue wrapped in a soft cloth piece of 9”X3” size by holding it with the help of the thumb and fingers for three hours. (II) The practicing should cut the lower portion of his tongue by cutting it a little continuously. These kriyas should be done in the guidance of a perfect Guru, otherwise it can harm the practicing.

Jalandharbandha
To put the chin on the chest by contracting the neck is called Jalandharbandha. By doing it the Amrita Drava which is dripping continuously from the thousand petal led lotus on the fire in naval can be hold up and absorbed there. The practicing can attain immortality by it.

 

Contents

 

1 Mangalacharana
2 Kinds of yoga
3 Stages of Raja yoga
4 Mantra yoga
5 Laya yoga
6 Raja yoga
7 Hatha yoga
8 Yama
9 Niyama
10 Padmasana
11 Hurdles to yoga siddhis
12 Proper place to yoga Practice
13 Way to yoga Practice
14 Pravesha stage
15 Ghata stage
16 Pratyahara and thier results
17 Parichaya stage
18 Five Bhoota Dharanas
19 Dhyana-Sadhana
20 Samadhi Sadhana
21 Maha-mudra
22 Mahabandha
23 Khechari Mudra
24 Three Bandhas
25 Viparitakarani Mudra
26 Vajroli
27 Relation between Rajayoga and Hatha yoga

Sample Pages





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Thank you so much EXOTIC INDIA for the wonderfull packaging!! I received my order today and it was gift wrapped with so much love and taste in a beautiful golden gift wrap and everything was neat and beautifully packed. Also my order came very fast... i am impressed! Besides selling fantastic items, you provide an exceptional customer service and i will surely purchase again from you! I am very glad and happy :) Thank you, Salma
Salma, Canada.
Artwork received today. Very pleased both with the product quality and speed of delivery. Many thanks for your help.
Carl, UK.
I wanted to let you know how happy we are with our framed pieces of Shree Durga and Shree Kali. Thank you and thank your framers for us. By the way, this month we offered a Puja and Yagna to the Ardhanarishwara murti we purchased from you last November. The Brahmin priest, Shree Vivek Godbol, who was visiting LA preformed the rites. He really loved our murti and thought it very paka. I am so happy to have found your site , it is very paka and trustworthy. Plus such great packing and quick shipping. Thanks for your service Vipin, it is a pleasure.
Gina, USA
My marble statue of Durga arrived today in perfect condition, it's such a beautiful statue. Thanks again for giving me a discount on it, I'm always very pleased with the items I order from you. You always have the best quality items.
Charles, Tennessee
Jay Shree Krishna Shrimud Bhagavatam Mahapurana in Sanskrat Parayana is very very thankful to you we are so gratefully to your seva
Mrs. Darbar, UK.
Its a very efficient website and questions queries are responded promptly. very reliable website. Thank you.
Kailash, Australia.
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