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YogaYajnavalkya
FromWikipedia,thefreeencyclopedia

TheYogaYajnavalkya(Sanskrit:
,YogaYjavalkya)isa
classicalHinduyogatextintheSanskrit
language.Thetextiswrittenintheformofa
malefemaledialoguebetweenthesage
YajnavalkyaandGargi.Thetextconsistsof12
chaptersandcontains504verses.

LikePatanjali'sYogasutras,theYoga
Yajnavalkyadescribestheeightlimbsofyoga
TheYogaYajnavalkyaisanancienttextthatdescribesacombination
however,ithasdifferentgoals.Thetext
ofjnanayoga,karmayoga,bhaktiyogatechniquesaswellas
containsadditionalmaterialthatisnotfound
inYogasutras,suchastheconceptof pranayama(left)andasanas(right)asameanstoselfknowledge. [1]
kundalini.TheYogaYajnavalkyacontainsone
ofthemostcomprehensivediscussionofyogalimbssuchasthe
Pranayama,PratyaharaDhyana,andDharana.TheYajnavalkyaGargi Ofallworksconsistingofsacrifices,
(manwoman)dialoguestructureofthisancienttextisnotableinimplying orrituals,orcontrolofconduct,or
thattheYogaYajnavalkyateachingsisuniversallyapplicableand harmlessness,orliberality,orthestudy
encouragedforbothwomenandmen. oftheVedasthisaloneisthehighest
Dharma(duty)thatoneshouldseethe
Thetextwasinfluentialinthedevelopmentandpracticeoftheyoga Selfbyyoga. [2]

traditionsofIndiabeforethe12thcentury.[3] YogaYajnavalkya

Contents
1 Author
2 Chronology
3 Manuscripts
4 Structure
5 Contents
5.1 KnowledgeandVarnas
5.2 Yamas:virtuousrestraintsofayogastudent
5.3 Niyamas:virtuousobservancesofayogastudent
5.4 Asanas:theyogapostures
5.5 Atheoryofhumanbodyandinnerfire
5.6 Breathcontrolandmeditationforselfpurification
5.6.1 Locationforyoga
5.6.2 Masteringthebreath
5.7 Meditation
5.8 Concentration
5.9 Dharmaofayogin,Astangayoga
5.10 Thetheoryofkundalini
5.11 Epilogue
6 Translations
7 Significance

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7.1 YogaYajnavalkyaversusPatanjali'sYogasutra
8 Seealso
9 Notes
10 References
10.1 Bibliography

Author
ThetextisattributedtoYajnavalkya,areveredVedicsageinHinduism.Heisestimatedtohavelivedinaroundthe
8thcenturyBCE,[4]andisassociatedwithseveralothermajorancienttextsinSanskrit,namelytheShukla
Yajurveda,theShatapathaBrahmana,theBrihadaranyakaUpanishad,theDharmasastranamedYjavalkya
Smti,VriddhaYajnavalkya,andBrihadYajnavalkya.[5]HeisalsomentionedintheMahabharataandthe
Puranas,[6][7]aswellasinancientJainismtextssuchastheIsibhasiyaim.[8]ThesereferencestoYajnavalkyain
othertexts,inadditiontotheeponymousYogaYajnavalkya,maybetodifferentsageswiththesamename.[7]

TheactualauthorofYogaYajnavalkyatextwasprobablysomeonewholivedmanycenturiesaftertheVedicsage
Yajnavalkya,andisunknown.[9]IanWhicher,aprofessorofReligionattheUniversityofManitoba,writesthatthe
authorofYogaYajnavalkyamaybeanancientYajnavalkya,butthisYajnavalkyaisnottobeconfusedwiththe
VediceraYajnavalkya"whoisreveredinHinduismforBrihadaranyakaUpanishad".[10]

DavidWhite,aprofessorofComparativeReligionattheUniversityofCalifornia,suggeststhattheauthora9th
to12thcenturySouthIndianwiththenameofYajnavalkyawas"theauthoroftwoworksthatcombinedtheeight
partpracticewithteachingsonHathaYogaandVedantaPhilosophy":theYogaYajnavalkyaandtheYogi
Yajnavalkyasmriti.[11]

Chronology
ThecompositiondateofYogaYajnavalkyaisunclear.PrahladDivanji,an
IndologistandSanskritscholar,statesthatthetextwascomposedbetween
thesecondcenturyBCEandfourthcenturyCE,becauseYogaUpanishads [12]
andHathaYogatextscontainversesfromYogaYajnavalkya.[15][16]Divanji
citesTantratexts,Ayurvedatraditiontexts,andliteratureofAdvaita Yogaistheunionoftheindividualself
Vedantafromthe4thcenturyCE,whichmentiontheYogaYajnavalkya, (jivtma)withthesupremeself
(paramtma,Brahman).
thereafterconcludingthatthetextorsomeversionoftheYogaYajnavalkya
textmusthavebeeninexistencebythe4thcenturyCE.[17]However,adds YogaYajnavalkya1.43[13][14]
Divanji,thetextislikelytohavebeencomposedafterPatanjali's
Yogasutra,whichitselfisvariouslyestimatedtohavecomposedsometime
between500BCEand400CE.[18][19]DivanjipremiseshisdatingproposalfromtheobservationthatYoga
YajnavalkyaexpandsonideasinPatanjali'stext,suchasitslistofYamas,whichincludesthePatanjali'sfiveplus
fiveadditionalones.[20]

A.G.Mohan,anauthorandyogateacher,statesthatthetextwaslikelycompletedbeforethe4thcenturyCE.[21]
DavidWhite,incontrast,suggeststhedateofcompositiontobemuchlater,betweenthe10thand12th
centuries.[22]Whitestatesthatthe13thcenturyDattatreyaYogashastraacknowledgesYajnavalkya,anddescribes
itsteachingsas"supplementarytotheeightpartpracticeastaughtbyYajnavalkya",whichmeansthatthetextwas

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alreadyestablishedandacceptedbythen.[23]Othermanuscriptswithdevotional,"nonmental"and"mental"yoga
textsintheHindutraditionalsorefertoteachingsofthetext,suggestingthetextoriginatedbeforemanyother
yogatexts.[24]

RamShankarBhattacharya,anIndologist,datesthePuneversionofamanuscriptofthetexttoaboutthe13thor
14thcenturyCE,andnotesthatthisversionoftheYogaYajnavalkyaquotesversesfromHathaYogatexts.[9]He
alsopointsoutthatGargiismentionedasthewifeofYajnavalkyainthemanuscript.[9]However,noothertext
affirmsthatGargiwasthewifeofYajnavalkyarather,MaitreyiandKatyayaniarelistedashistwowives,leading
tothetheorythatthePunemanuscriptisacorruptedandmoremoderneditionoftheoriginaltext.[25][26]

Manuscripts
SeveralversionsoftheYogaYajnavalkyamanuscriptsareknown.[1]TheearliestpublishedmanuscriptofYoga
YajnavalkyawasdiscoveredinBengalin1893.Sincethen,othermanuscriptshavebeendiscoveredwithdiffering
numbersofverses.ThetextpublishedbyDivanjiin1954,forexample,hasover500verses,[1]whilethe
manuscripttranslatedbyKrishnamacharyaandDesikachar,writersandteachersofyogabooks,has460verses.[27]

Structure
TheYogaYajnavalkya(orYogayajnavalkya)textisstructuredasa
conversationbetweenaman(Yajnavalkya)andawoman(Gargi),inthe
presenceofanaudience.[27]Itisorganizedintotwelvechapters,[1][28]and
cumulativelycontains504verses.[1]

Thetextopenswithadiscussionofvirtuesandlifestyleofayogi,with70
versesinthefirstchapterdedicatedprimarilytoYamasand19insecond
dedicatedtoNiyamas.[12]Theyogapostureswithbreathingandcleansing
exercisesaredescribedin149versesofthethirdthroughseventhchapters,
whereinthetextassertsthattheseyogaexerciseshelptheyogimasterhis
sensesandachieveawarenessofhisbody.[12]

Meditationdiscussionsstartintheeighthchapterofthetext,where40
versesdiscusshowtostartanddevelopmeditativepracticeswiththehelp
ofOmandresonatingsounds,followedby44versesintheninthchapter
foradvancedmeditationthatisreflectiveonone'smind,Vedana(feelings)
andnatureofone'sAtman(self,soul).Thetextdedicates23versesinthe
tenthchapteronsamadhi(concentration)tobecomeawareoftheequality
YogaYajnavalkyadefinesand
ofone'sAtmanandBrahman(UniversalUltimateReality,God).[12]
describesmeditationasanessential
ThefinalsectionsofthetextdiscusstheneedforaGuru(teacher)along partofyoga.
withthedutiesofayogin,andwhattodowhenonerealizesonehasmadea
mistake.Thelastchapterbrieflydiscussesthekundalini,thebenefitsofyogaandthenatureofcalmness,
contentednessinone'smindandconsciousness.[12]

Contents

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ThetextopenswithreverenceandintroductionforYajnavalkyaandGargi,andthengivesitspurpose:"todisclose
thenatureofyoga".[29][30]Inverses10to19,Gargiremarksthatyogahasbeencalledthebestkarma,andasks
Yajnavalkyatoexplainyogatoher.[30]Yajnavalkyaagrees,butfirstattributeshisknowledgetotheHindugod
Brahmawhotaughthimthisjnana(knowledge)andkarma(works).[30]

KnowledgeandVarnas

Yajnavalkyastatesthattherearetwopathstoattainknowledge.[30]OnepathisPravrittikarma,whereinaperson
isdrivenbydesireandacravingforrewards,formshiswill,andthenuseshisknowledgetoactouthisfree
will.[29][30]ThesecondpathisNivrittikarma,whereinapersonisnotdrivenbydesireanddoesnotcravefor
rewards,butheuseshisknowledgeinhisworksinadetachedway.[30][29]ThePravrittikarmapathisthecausefor
sufferingandrebirth,whiletheNivrittikarmaisliberatingandpracticedbythosewhowanttoendsufferingand
rebirth.[29]

Theessenceofknowledgeisyoga,
whichhaseightAnga(parts,
accessories).
YogaYajnavalkya1.441.47[14][29]
Verses1.2740areanonyogacommentaryonthedutiesoffoursocial
classesthissectionismissinginmanuscriptsofYogaYajnavalkyathat
contain460verses.Thecommentarypresentstwotheoriesonthedutiesof
thefourVarnaintermsofashramadharmasofBrahmacharya,Grihastha,
VanaprasthaandSannyasa.[30]OnetheoryallowsonlytheBrahmins,
KshatriyasandVaishyastoenterBrahmacharyaandstudytheVedas,and
theotherstatesthatShudrascanalsoenterBrahmacharya.[29][30]

Neithertheoryisrecommended,andaccordingtoBhattacharya'stranslationitaddsthatallfourvarnasare
requiredto"payoffthedebtsowedtothesages,menandgods"bypracticingBrahmacharya,procreatingoffspring
andperformingkarma.[29][30]AllfoursocialclassesshouldstriveforNivrittikarma(workwithoutcravingfor
rewards).[12][30]AccordingtoDesikachar'stranslation,yogaisopentoall,withoutrestrictionstovarnaor
gender.[31]

Verses1.4149statethat"karmawithknowledgeisthemeanstoliberation".[32]Yogaistheessenceofthis
knowledge,andithaseightcomponents:Yama,Niyama,Asana,Pranayama,Pratyahara,Dharana,Dhyanaand
Samadhi.[27]

Yamas:virtuousrestraintsofayogastudent

Tonevercausesufferingtootherbeingsbythought,wordordeed.Thatisnonharmfulness.
Toalwayssaywhatis,andbythatcreategoodforalllivingbeings:thatisthepracticeof
truthfulness.
Relinquishingthedesireforthepossessionsofothers,indeed,wordandthought:thatisnon
covetousnessthussaythesageswhohaverealizedtheultimatetruth.

YogaYajnavalkya1.521.54,[33][29]

TheYogaYajnavalkyastartsitsdescriptionofyogapracticewithastatementofvirtuousselfrestraintsthatayogi
oryoginineedstoadhereto.[29]ThislistislongerthanthefiveyamaslistedbyPatajaliinYogastra,[34][note1]but
similartothosefoundinotherHindutextssuchastheShandilyaUpanishad[35]andotherancientandmedievalera

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Yogatexts.[36][37][38]Verses1.5051ofYogaYajnavalkyalistthefollowingtenYamas(therestraints),[14]while
verses1.5270explainwhatthesevirtuesmeanandwhytheyarenecessary:[29]

1.Ahis():nonviolence,nonharmfulnessbyaction,withwordorinthought[39][40]
2.Satya():truthfulness[39][41]
3.Asteya():notstealing[39]
4.Brahmacharya():celibacy,fidelitytoone'spartner[41][42]
5.Day():kindness,compassion[43]
6.rjava():nohypocrisy,sincerity[44]
7.Kam():forgiveness[43]
8.Dhti( ):fortitude[45]
9.Mithra( ):moderationindiet[45]
10.auca():purity,cleanliness[45]

Verse1.69assertsthatinacleansedbodyresidesapeacefulmind,andwhenthismindachievespurity,Atmavidya
(knowledgeofsoul)becomesfeasible.[46]

Niyamas:virtuousobservancesofayogastudent

Thechapter2beginswithalistoftenNiyamas(theObservance,Dotheselist,positiveduties),followedbyan
explanationofeachintherestofthechapter.ThelistisagainlongerthanthelistoffivefoundinPatanjali's
Yogasutras,[note2]butsimilartothosefoundintheShandilyaandVarahaUpanishads,[48]theHathaYoga
Pradipika,[49][50]andverses552to557inBook3oftheTirumandhiramofTirumular,[51]inthesenseofpositive
duties,desirablebehaviorsanddiscipline.Thelistofthetenniyamasare:[52][53]

1.Tapas:austerity,persistenceandperseveranceinone'spurpose[54][55]
2.Santoa:contentment,acceptanceofothersandofone'scircumstancesastheyare,optimismforself[56]
3.stika:faithinmeritanddemerit[52]
4.Dna:generosity,charity,sharingwithothers[57]
5.varapjana:worshipoftheIshvara(Brahman,Vishnu,Rudra,God/SupremeBeing,TrueSelf)[52]
6.Siddhntarvaa:listeningtotheVedasandUpanishads,textsaboutvirtuesandprinciples[45][58]
7.Hr:shyness,modesty,remorseandacceptanceofone'spast,humility[49][59]
8.Mati:faithinselfandduties,reflectiontoreconcileconflictingideas[52][60]
9.Japa:steadyreadingoftheVedas,repetitionofmantrasorsacredsoundssetinpoeticmeters,eitherwith
soundorsilentlyinone'smind[52][61]
10.Vratam:vowsandselfpromisetofocusandachieveappropriateselfsetgoalsonDharma,Artha,Kamaand
Moksha.[52]

RichardRosen,yogateacherandacontributingeditoratYogaJournal,statesthatthefirsttwochaptersprovides
themoralfoundationsofitsyogateachings,andaremoredetailedthanmanyotheryogatextsintheIndian
traditions.[27]

Asanas:theyogapostures

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Chapter3isshort,andopenswithalistofeightasanas AsanasinYogaYajnavalkya
(postures),followedbythedescriptionofeachone.[27]The
asanasareoftwotypes:onesetisformeditativecontemplation,
andtheotherforcleansingthebody.Botharesaidtobe
importantinthejourneyofyoga.[63]Differentasanasfocuson
differentorgangroups.[64]Oftheeightasanas,thetextdiscusses
twovariationseachfortheSwastikasanaandtheMukta
Sirsasanainverses3.35and3.1314respectively,withclaims
MuktaSirsasana Mayurasana
thateachasanahelpscleansethebodywhenthesearepracticed
withYamasandNiyamas.[63][65]

Cleansingasanasarethosethatwhenpracticedforshortperiods
oftimehelpthebodypreventorcorrectinternalimbalancesand
toneinnerorganswhilemeditativeasanasarethosepostures,
eithersittingorstanding,thatonecanmaintainsteadilyand
comfortablyforextendedperiodsoftime.[63]Inboth,aproper Virasana Gomukhasana
postureisachievedwhenonecancombinerelaxedsteadiness ThetextdescribesthefollowingeightyogaAsanas
withdeepbreathingexercises.Suchcomfortableandstable inchapter3Swastika,Gomukha,Padma,Vira,
asanasarenecessaryforcleansingoftheNadi(bloodvessels) Simha,Bhadra,MuktaandMayura. [62]
[63]
throughthePranayamastageofyoga. Thisviewissharedby
otheryogatexts,suchasinverse5.2ofGherandaSamhita.[66]
ThePadmasana(lotusposition)isesteemedforbothcleansingandmeditativecontemplation.[67]

Atheoryofhumanbodyandinnerfire

Gargiinquiresinchapter4aboutthenatureofNadis,thehumanbodyandhowvitalairsfunctioninit.
Yajnavalkyabeginshisreplybyassertingthattheheightofeveryadulthumanbeingisabout96timesthewidthof
hisorherAngula(thumb).[62][68]

ThePrana(breath,vitalair)ofthebodyisdispersedwithinandoutsidethebody.Thefirstaimofyogaisto
becomeawareandcontrolthisvitalair,tobeequaltoorlowerthantheinnerfirewithinone'sbody.[69][70]This
innerfireresidesinthemiddlepartofthebody,andhecallsittheNabhi(center)andaChakra.[69]Thisisthe
residenceoftheJiva,andthevitalairnourishesitfrombelowwhileoneisalive.[69]JustabovethisNabhiisthe
kundaliniwhichnormallyisdormant.Yogaawakensher,bybringingvitalairandheattoher.[69][68]

Verses4.2635statethatthehumanbodyhasfourteennadis(bloodvessels),ofwhichthreeareprimary.
Sushumna(Sanskrit:
)isthemostimportant,asitextendsallalongthespinalcordandreachesintothe
head,sustainingthewholebody.[71]VishnuisthedeitywhosepowerpropelsSushumnaaccordingtoverse
4.31.[71]OnbothsidesoftheSushumnaresidetheIdaandPingalavessels,theformerconnectedtothemoonand
thelattertothesun.ThesethreedrivethethreeGuas(forcesbehindtheinnatecharacter)ofabeing,with
SushumnadrivingSattva(goodness),PingaladrivingtheRajas(action),andIdadrivingtheTamas
(destructiveness).[71]Theseprimaryvesselsareconnectedtonumerouschannelsinsidethehumanbody,which
pervadethewholebody,andnourishit.[71][68]

Whenoneinhalesorexhales,accordingtoverses4.4765,theNadisareloadedwithvitalairs.[72]Thereareten
typesofvitalairs,correspondingtodifferentstagesofbreathing,andtheyarenamedPrana,Apana,Samana,
Udana,Vyana,Naga,Kurma,Krikara,DevadattaandDhananjaya.[72]TheseaffecttheNadisindifferentways,

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andhowthebodyfunctionsandwhatthebalanceoforganswithinthebodyis,dependsonfoodonetakesinand
howwellinhalationandexhalationareabletodeliverthevitalairstovariousbodyparts.[72][68]

Thebodyinteractswithnature,andremovesliquidsandexcreteswastethroughnineholes.[72][68]Theaimof
pranayama(breathcontrol)istopurifythechannelsandnourishtheinnerbodywithvitalairs.[72]Thisbenefitsa
yogiandyoginiinpreventingandcuringdiseases,aswellaspreparingthemindformeditation.[73]

Breathcontrolandmeditationforselfpurification

Chapters5and6discussthemeansofcleansingthebodyandmind.[74]The
firsttenversesofchapter5summarizeandrestatetheneedforalways
practicingvirtuousselfrestraints(Yamas),observances(Niyamas),[75]
avoidingangeragainstanyoneoranything,truthfullyfollowingDharma,
respectingandlearningfromtheGuru(teacher),andpursuingtheproper
goalsoflifewithoutcravingforrewardsofone'saction.[76][note3]

Locationforyoga
Solitaryandquietlocationsare
recommendedforYogabythetextin
Solitaryplacesarethebestvenuesforyoga.[75]Amatha(hut)inaforestis
chapter5.
ideal,butanyprivateplacethatisfreefromdistractions,highwindsor
intensesunshineisagoodlocationforyoga.[76]Eitherapadmadeofkusha
grassorasolidgroundwithdeerskinmatonit,isdesirable.[75]Yogacanbelearned,withthehelpofateacher,
withinthreetofourmonthsifpracticedsixtimesaday.Iffrequentpracticeisnotpossible,yogacanbemastered
overaperiodofthreetofouryears.[76]

Masteringthebreath

Thetextdedicatesthelargestnumberofversestothediscussionofbreathandbreathexercises.[27]

Yajnavalkyadedicatessignificantamountoftexttoexplaintheartof
Theessentialnatureofbreathcontrol masteringeachstageofbreathing,thatisinhalation,exhalationand
istheunionofPranaandApana. stoppagebetweenthetwo.[79]Eachstageisdiscussedintermsofitsnature,
speed,duration,depthonitsownandrelativetotheotherstageof
YogaYajnavalkya6.1[78] breathing,regulatingtheseatwillduringasanasmeantforcleansingbody
ormind.[80]Inordertokeeptimeforeachstagewithoutdistraction,he
recommendssilentlyrecitingtimemeasuredmantrasorsoundbeatstohelpmeasureeachstageandthusestablish
progressduringtheyoga.[80][81]ThemantrasforinternaltimemeasurementmentionedincludePranava(Om),
GayatriwithVyahritis,orGayatriwithSiras.[81][note4]

Thetextclassifiesthreelevelsofbreathregulation,namelyPuraka( ,satisfying),Kumbhaka(,
prominent)andRechaka( ,purging).[80]ThePurakaexerciseisshortestandcountstwelvemoments(matras,
musicbeats)theKumbhakaismediumandstretchesovertwentyfourmoments,whiletheRechakaishighest
lastingthirtysixmoments.[83]ThetextthendescribesvariouscombinationsofPuraka,KumbhakaandRechakain
variousasanasforthepurposesofenergizingtheNadisandcleansingthebody,assertingthat,whenmastered,
Prana,Apana,Samana,Udana,Vyanaandothervitalairshelpgainendurance,calmness,measuredspeed,

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ascensionandinnerhealing.[80]ThetextsaysthatPranayamaexerciseshavetherapeuticpowers.Yajnavalkya
describesSanmukhimudra,KevakakumbhakaandSahitakumbhakainchapter6,assertingthatthebestexercises
arethosethatmakeonefeellightnessinthebodyandrelaxationinthemind.[80][84]

Meditation

Chapter7discussesthefifthlimbofyoga,Pratyahara,whichitsaysisoffiveforms.[85]Thisstageisonewhere
thefocusofthemindshiftsfromexternalstimulireceivedbysensoryorganstovariouslevelsofinternal
awareness.[86]ThetheoryofMarma(joints)ispresented,and18vitalpointsinsideone'sbodyarelistedthatcanbe
usedasfocalpointstohelpinitialstagesofthemeditativeexercises.[86][87]

Verses110ofchapter8elaborateonthepracticeofDharanaor
meditationtotrainthemindintheconsciousnessoftheself.Thefive
elementsintheuniversecorrespondtofivebodyfunctionalsystems,and
thatsystemsaregodsresidingwithinthehumanbody.Thenextlevelof
meditationistofixone'sundistractedattentiontothesefive,while
simultaneouslyperformingthebreathexercisesmasteredintheprevious
step.[88]

Thefivedeitiesareaddressedbychantingthefivelettersorsyllables
(BijamantrawhicharethesoundsoftheChakras)whicharela(),va
(),ra( ),ya(),andha( )tobecomeonewithParameshvara
(God).[89]Verses8.1115statethatayoginshouldpracticemeditatingon
theserespectivebodysystemsasdeities,withthehelpofOmmantra,as
thisleadstodissolution,andrealizationoftheBrahmanPurusha.[89]After
masteryisachievedwiththeaidofenvisioningthefivedeitieswithinone's DiagramofChakrasdiscussedinthe
body,thetextmentionsthattheyoginovercomesthreeDosha(, text
faults).[90]Thechapterendsbyremindingtheyogastudenttonotforgetthe
dailydutiesandworks,thevirtuousselfrestraints(yamas)andvirtuousobservances(niyamas)ashegainsmastery
tothislevelofyoga.[88][90]

Chapter9discussesDhyanalimbofyoga.Dhyanacanleadtofreedomorbondage,dependingonhowandwhat
oneconcentrateson.[91]Freedomcomesfromrealizingtheonenessofindividualselfwiththeuniversalself.The
Nirguna(nonqualified,attributeless)[91]formofmeditationisbestsuitedforthosewhohavemasteredthevital
airsaswellasalltheAsanaswithinnerawarenessofMarmans(vitalpoints)andNadis(bloodvessels).[92]These
yoginsandyoginiscanabstract,feeltheSelfwithin,andshouldmeditateon"IamBrahman,whoisallpervasive,
allembracing,allperceivingandfullofbliss".[92][93]

TheSagunameditation,thatisqualifiedandwithattributes,[91]isforthose
whoneedaconcretesymbolsuchasaMurti,oravisualizationaid.[93][91] Reflectivemeditationisthedirect
Theyshouldthinkoftheidentityoftheirlotushearthavingeightpetals feeling(Vedana)ofone'sownself
throughthemind.Itiseitherqualified
withthehighestselfvisualizedasVasudeva,NarayanaorPurushottama.[92] (Saguna)ornonqualified(Nirguna).
Themeditationshouldconcentrateonone'sownidentitywiththisimageof Qualifiedmeditationarefive,of
imperishablehighestself.ThisisthepathtothestateofVaishvanara,or whichthreearethebest.Nonqualified
qualifiedDhyana.[93] isofonekindonly.

YogaYajnavalkya9.13[89]

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ThetextsuggestsvariationstotheSagunameditation,suchasperceivingtheunionofagoldendiscwithfour
facedgoldenPurusha,imaginingalustrousinnerselfinsideoneselfandthenonenesswithit,andother
variations.[92]Verses9.4344statethattheinnerself,whethermeditateduponasNirgunaorSaguna,isoneand
thesame.[93]

Concentration

Chapter10statesmeditationpracticeperfectsone'sabilitytoconcentrate,
whereintheobjectoneconcentratesonbecomestheoneofattachment,of
Concentration(Samadhi)isthestateof
equalityofboththeindividualselfand onenessandonefeelsone'sidentitywithit.[95][96]Verses10.615suggest
thehighestself.Itmayalsobedefined thatonemustconcentrateonselfasthesupremeself,onenesswith
astheabidingoftheinnerselfin Brahmanineverything,andthisprocessofattachmentofone'sindividual
Brahman.[...]Inconcentrationthe
individualselfandthesupremeself selftothesupremeselfleadstoonenessandliberation.[94][96]
becomeone.
Verses10.1923advisethatthosewhoseekliberationinlifeorafterdeath,
YogaYajnavalkya10.15 [94] shoulddoyogaandreachthestageofSamadhiwhereinonefixesone's
mindonthesupremeself.[94]Thisisrecommendedforthoseintheir
advancedyearsandseekersofinnerliberationandpeace.[96]YajnavalkyasuggeststoGargithatsheshould
meditateontheselfinherthroughyoga,andthusattainnirvana.[94][97]

Dharmaofayogin,Astangayoga

Gargi,inchapter11asksYajnavalkyawhetherayogininthestateofSamadhi
needstoperformVedicduties.Hereplies,"No,anyoneinthestateofyoga
neednotdoVedicduties",becausethatstateisthegoal.[99]However,anyone
wholeavesthestateofSamadhimustperformDharmicdutiesbecause"no
livingbeingcansurvivewithoutperforminganyactions".[100]Allduties
shouldbeperformeduntiltheendofone'slife,whentheselfuniteswiththe
supremeself.[101]GargithenasksYagnavalkyatosummarizetheeightlimbs
ofyoga.[102][103]

Thetheoryofkundalini

Inthefirst47versesofchapter12,YajnavalkyaelucidatesSiddhayogaand
Kundalini.Theaimoftheseyogicexercises,accordingtoverses12.14,isto
reachthe"internalfire"withPrana(lifeforce,breathenergy)theseshouldbe
performedthreetimesdailyfortendays.[102]Withthevitalairundercontrol
throughtheyoga,theyoginrealizessignsofprogresssuchasarelaxedstate Chapter12ofthetextsummarizes
ofbody,manifesteddivinesoundornadainside.[102]Verses12.1014state yogaandmeditation,andaddsan
thatthisKundalinifireissituatedinthenavel,andshouldbemeditatedupon explanationofkundalini. [98]
bybreathingexercises.ThiswarmsuptheKundalini,awakeningher,andthe
warmthglowsthroughtheentirebody,andatthisstagetheyoginmustdrawthebreathabovethenavel.[102]

YagnavalkyaexplainsthatwarmairinhaledpassestotheBrahmarandhra
InthecitadelofBrahman(heart), viathenavelwhichhelpsincuringdiseases.Whenhotairisretainedinthe
thereresidestheindividualself heartitisthestagewhenitmakesentryintotheSahasraraChakra,the
(Atman)whoisnothingbutBrahman thousandpetaledlotus,thatthenemergesinaninvertedform.[105]When
deluded. thevitalairisheldintheabodeofBrahman(Atman),whichistheheart,
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YogaYajnavalkya12.22[104][12] accordingtoverses12.1522,thefirelocatedintheregionofSusumna,
whichisbetweentheeyebrowsglows.[105]Theseexercises,which
stimulatestheheartwithvitalairandfire,leadtotheperceptionoflightinternallyandexternally.Atthisstageone
shouldbeholdwiththemind'seye,thefirelikeglowingmoonintheforehead,andmeditateontheinnerselfinthe
Chitta(mind).[105]

Verses12.2331statethatthelingasharira,whichisthesubtlebodythatisnotvisible,glistensinthecentralregion
ofthebodyortheheartortheforehead.ThisshiningShakti(force,energy,power),translatesBhattacharya,is
realisedbytheknowerofBrahmanthroughhisconcentratedvision.[104]Atmanisperceivedwhenthemindlocated
inthespacebetweentheeyebrows,becomesfreeofalldistractionsandactivities.[104]Inthisstate,theyogin
becomesawareofselfwithin,andinthesages,insiddhasandothers.[104]Ifdissolutionofthemindinthespace
betweentheeyebrowsdoesnotoccur,theyoginshouldenvisionabsolutebliss,alternativelythefullmooninside
themouth.[104]Thishelpstheminddissolveawaydistractionsandactivity,helpingitresideinVishnupadaorthe
Akasha(sky),andbringstheyoginclosertomokshaorliberation.Thisisastagewherethefeelingofliberation
andblissbeginstoemerge,thegoalofthepracticeofyoga.[104][12]

Brahmanistheoriginofall,itisallthatexistsandallthatintowhichitwilldissolveback,andtheVedasteachthat
thisBrahmanresidesintheheartofaperson.[104]Itis,translatesBhattacharya,"subtlerthanthesubtle,greater
thanthegreat"andisperceivedwiththecleansingofone'smindandintellect,oneachievablewithbreathing
exercises,sacredsoundexercisesandyoga.[104][12]

Epilogue

Followingthecompleteexpositionofalltheprinciplesofyoga,Yagnavalkyaleavesforasecludedplaceto
continuehismeditativecontemplation,whileGargiforsakesherworld,retirestoaforesthermitage,andseeks
refugeinthepracticeofyoga.[104]

Translations
TwoEnglishtranslationsofthecompletetextareknown,onebyDesikacharandtheotherbyMohan,[106][107]
whileBhattacharyahaspublishedacondensedsummaryofthetwelvechapters.[108]

AccordingtoDesikachar'stranslation:"Inthe1960sonlytwo[Sanskrit]versionsofthisvaluabletextwere
available[BombayBranchoftheRoyalAsiaticSociety(BBRAS)andTrivandrumeditions],andbothwere
incompleteorinaccurate.He[Krishnamacharya]tookthepainsofwritingthewholemanuscript."[109]Desikachar
furtherstatesinhisintroduction:"Howevermanyversesofthistwelvechaptertextaremissinginbothversions...
He[Krishnamacharya]evencorrectedthosemanuscriptsthatwereincomplete."[106]InTheHeartofYoga,
Desikacharindicates:"ThereisonecriticaleditionoftheYogaYjavalkyawrittenbyrPrabhad[sic]C.Divanji
[BBRASedition]."[13]

AccordingtoA.G.Mohan'sEnglishtranslation:"However,acomparativereadingshowsthattheDesikachar
editionisafaithfulreproductionofthe1938Trivandrumpublication.Theonlyeditsmadearetofillinanegligible
numberofmissingwordsaround60wordsoutof6000inmostlyobviouscontexts.Therearenosignificant
correctionstoexistingverses.TheDivanjipublicationiseasilymorecompleteanderrorfree,containingcopious
footnotescomparingdifferentversionsofthetextfromsixteenmanuscriptsandfiveprintededitions(includingthe
Trivandrumpublication)...TheTrivandrumpublicationofferedbytheDesikacharmisses3912versesthatappear
intheDivanjipublication."[107]

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Significance
AccordingtoDavidWhite,YogaYajnavalkyawasmoresignificantinpracticethanthePatanjali'sYogasutras
beforethe12thcentury.Amongthetextsonasanasandmeditation,itdominatedtheIndianyogascene.[110]Along
withtextssuchasYogaVasistha,chaptersembeddedinsidetheHinduepictheMahabharataandliteraturerelated
totraditionssuchasHathaYoga,PashupataYogaandTantricYoga,theYogaYajnavalkyawashistorically
influentialinIndianspiritualtraditions.[111]

SecondarySanskritlanguagetextsfromthe9thto12thcenturiesincorporatetheideasofYogaYajnavalkyainto
theirowntraditions.[111]Theseincludethebhasya(commentary)ofLakshmidharaandmanuscriptsofVedanta
schoolssuchasAdvaitaVedantathatdiscussandincorporateyogaphilosophyandpracticesasessentialfortheir
traditions.[111]

ThepresenceofGargiinYogaYajnavalkyaissignificantinahistoricalsense,asencouragingyogatowomen.
AccordingtoDivanji,thetextincludessomeyogarelatedversesexclusivelyaddressedtowomen,suchasthosein
verses1.2140,2.89and6.1120.[112]

ThetextwasinfluentialonmanylateryogatextsliketheHathaYogaPradipika,andYogaUpanishadssuchasthe
YogakundaliniUpanishadandYogatattvaUpanishad,becausetheymakefrequentreferencestoit.[113][114]

YogaYajnavalkyaversusPatanjali'sYogasutra

ThephilosophicalpremisesofYajnavalkyaandPatanjaliaredifferent,accordingtoRichardRosen.[115]Patanjali
acceptsthedualismpremise,anddefinesyogaascessationofmentalactivityassociatedwithsensoryinteraction
withnature,leadingtoKaivalya(aloneness)oftheselfandastateofselfawareness.[115]Yajnavalkyaacceptsthe
AdvaitaVedantapremiseofnondualism,"essentialonenessofselfandnature",anddefinesyogaaspathto
intenseinterconnectednessbetweenJivaandParamatman,wheretheunionofselfandsupremeselfis
realized.[115]

Seealso
Yoga(philosophy)
YogaVasistha
YogatattvaUpanishad

Notes
1.FouroffiveyamaslistedbyPatajaliinYogastraarefoundinthelistoftenyamasinYogaYajnavalkya.Thecommon
fourare:Ahimsa(nonviolence),Satya(truthfulness),Asteya(nevertakeotherpeople'sproperty)andBrahmacharya
(chastity,fidelity).TheonenotcommontoboththetextsisAparigraha(nonpossessiveness).
2.AllfiveNiyamaslistedbyPatajaliinYogastraarefoundinYogaYajnavalkya,butwithSaucalistedintheYamaslist
ofthelatter.ThecommonfourNiyamasare:Tapas,Santosha,varapraidhna,andSvdhyya(restatedasSiddhnta
rvaainYogaYajnavalkya).[47]
3.Verses5.710statetheyogishouldlivealifeofactioninordertopursuepropergoalsoflife(dharma,artha,kama,
moksha)withasenseofdetachmentandnotcraveforphala(fruits,thatisrewards)ofone'saction.[76]Thistheme
mirrorsthenishkamakarmafoundinotherHindutextssuchastheBhagavadGita,wherealifeofactionisseenaseither
drivenbyattachmentandcravingforrewardswithoutconsiderationofdharma,oronedrivenbywhatisrightandethical
(dharma)withoutcravingforrewardsthetraditionaltextssuggestpursuingthelatteralsocallednishkamakarma,that
isonedrivenbywhatisrightwithoutcravingforrewards.[77]

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4.ThesevenVyahritisusedasprefixestoGayatriareBhu,Bhuva,Svah,Maha,Janah,TapahandSatyamwhileSirasare
suffixestoGayatriconsistingofapo,jyoti,rasa,amritam,Brahma,Bhu,BhuvaandSva.Themantracombinesthe
VyahritisandSiraswithOm.[81][82]

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