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| Home > Indian philosphy for Yoga > Patanjali Yoga and Hatha Yoga
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| | Patanjali Yoga and Hatha Yoga
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 Although Hatha yoga is essentially Vedic (based on Vedic scriptures), it is a branch that has developed in a post Vedic era and is an entity on its own. Hatha-yoga is not a specific Darshanas in its own right, nor is it perfectly aligned with any of the principal of astika or nastika Darshanas. The earliest systemic hatha treatises are part of the Tantric tradition. That`s the reason they share their common phraseology of Saivism.
Certain portions of hatha texts integrate the opening chapter of the Siva-Samhita, conveying resemblance to Advaita Vedanta with respect to their metaphysical exposition. However, Hatha texts deal primarily in Practical instructions and not theoretical philosophies.
There is no straightforward connection between nature of the relation between hatha-yoga and the Yoga Darshanas of Patanjali. This is so as there are no explicit references to hatha in the Yoga-Sutra, nor are there explicit references to Patanjali yoga system in the principal hatha manuals. The general schema of Hatha yoga is definitely mentioned in Patanjali`s Astariga-yoga. But the inadequacy of details in Patanjali`s technical descriptions leave us in lurch for us to determine whether the hatha manuals provide an authentic elaboration of this system, or merely one of many possible expansive interpretations.
Asana and pranayama are two of the most strongly emphasised aspects of hatha-yoga, are also described in Patanjali`s work. But their description is next to nothing when compared to the extensive explanation given in Hatha Yoga Pradipika and Gharendra Samhita. This discrepancy is enhanced by the fact that the preliminary cleansing practices known as Sat-karmani (`six acts`), or the important techniques for locking` or `sealing` prana within the body, called Mudras are not at all explicitly referred to by Patanjali.
Despite of these apparent incongruities between the two texts, ultimate analysis of the content from both clearly establish the fact that the Patanjali ashtanga system is comprehensive enough for hatha-yoga to be encompassed within it. This aspect can be verified easily if we give a particular interpretation to certain of Patanjali`s sutras. For example, the sat-karmani may be considered to fall under the first of the Niyamas or `secondary observances` mentioned in the Yoga-Sutra, namely Shaucha, which translates as `purification` or `cleanliness`. Patanjali states that as the result of Shaucha, one becomes increasingly aware of the extent to which it is polluted, and thus one is spurred on to make the body a worthy temple of the Divine and not as the ultimate goal or attachment.
In further Sutras by Patanjali, Shaucha is also described to result in the quality of luminosity and clarity, cheerfulness, one- pointedness, mastery of the senses, and fitness for Self- realisation. All of this is perfectly compatible with the aim of the hatha cleansing practices. With further details, Hatha yoga also emphasizes in balancing the three doshas (humours) along with the preparation for pranayama.
Mudra happens to be the technique of contracting certain muscles in order to prolong the retention of prana during advanced breathing exercises, and is an essential most technique in Hatha Yoga. The absence of mudra from the Yoga-Sutra may be accounted for the relatively short descriptions on pranayama itself.
Such brevity should not be taken to indicate that Patanjali attributed little gravity to pranayama. It happened because of symptomatic of the sutra style, in which every statement is honed down to its essential components, and all extraneous detail dispensed with. Pranayama as the `control` or `extended retention` of prana is a crucial limb of ashtanga-yoga whose importance should not be underestimated. Yoga-Sutra mentions three `modes` of prana-control:
(1) Bahya (external retention, i.e. retention at the end of an exhalation).
(2) Abhyantara (internal retention, i.e. retention at the end of an inhalation).
(3) Stambha (`static` retention).
In Patanjali Sutra, the explanation containing the application of locks` or `seals` is intrinsic to the performance of prolonged prana-retention; we may take mudra to be an implicit component of Patanjali-yoga, whereas it is made explicit in hatha texts.
Another notable difference between the Yoga-Sutra and the Principal hatha treatises is the lack of detailed instruction given in the former text relating to asana (posture). On this subject, Patanjali states simply that :
"Asana should be steady and comfortable. It is achieved by reducing the restless tendency and by identifying with infinity. Then one remains undisturbed by dualities. "
The array of diverse postures--sitting thats promoted in hatha-yoga is not at all emphasised in Yoga Sutra. But there is nothing in Patanjali`s description which contradicts the hatha teachings, and that`s why there exist no reason to assume that a multiplicity of postures was unknown to him. Again owing to the terse nature of the sutra style, it is not at all surprising that Patanjali refrains from mentioning specific postures.
On the other hand, Vyasa, is not a bit lavish in his commentaries on Yoga Sutra and lists thirteen asanas. Vyasa`s interpretation suggests that Patanjali`s definition may apply to a range of postures.
The thirteen postures mentioned by Vyasa are:
Padmasana (lotus posture), Virasana (heroic posture), Bhadrasana (beneficent posture), Svastika (auspicious posture), Dandasana (staff posture), sopasraya (with support), paryanka (around the hip), kraunca-nisadana (curlew-sitting), Hasti-nisadana (elephant-sitting), ustra-nisadana (camel-sitting), Samasamsthana (even, steady), Sthira-sukha (steady and comfortable),and yatha-sukha (At ease or agreeable).
All of these are sitting postures and it is impossible to say whether or not Patanjali and Vyasa were familiar with the other kinds of asana commonly practised by hatha-yogis. It is worth noting, however, that postures with the same names as the first four mentioned by Vyasa appear in several hatha texts, including the Hatha-Yoga-Pradipika and Gharendra-Samhita.
Vyasa`s commentary and precise knowledge of a variety of yoga practices surely indicates the connection of Hatha yoga with ashtanga-yoga as presented by Patanjali. Hatha-yoga should not be viewed as a degenerate or corrupt version of ashtanga-yoga which devotes disproportionate attention to gross physical aspects of soteriological training. On the contrary, it is a comprehensive system, which includes each of the practical limbs outlined in the Yoga-Sutra. Along with that it justifiably in gives special emphasis to postural, breathing and bodily cleansing techniques. These techniques are given importance as they establish the `setting` in which progressively refined states of self-identification can occur, leading ultimately `to Self realisation.
This all can be summed up in following Patanjali`s statement:
"Asana is necessary for pranayama by means of which the veil over the inner light is destroyed, and the mind is made fit for concentration."
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