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I Articte IYogico-tantric Traditionsthe Hawd al-Hayat
oKazuyo Sakaki
IntroductionWhen we study the mutual interactions of religions
in multi-religious societies, it is
important to consider how indigenous thoughts and practices have
impact upon or areaffected by those which have been later
introduced into those societies. We see anexample of these
interactions in the case of transmission of one yogico-tantric text
tothe Islamic world.
In the context ofthe spiritualjourney for realizing the Supreme
Being or the processof self-realization, the visualization of the
universe, both phenomenal and spiritual, inthe adept's mind is the
key concept of Tantra-Yoga and Sulism. The body and soul ofthe
adept is the epitome of the universe. The adept should lirst
observe the functionalcorrespondences of the phenomenal world as an
outer world and his mind as an innerworld. Then he should transform
his inner world into a sacred space and experiencethe divine in
this inner sacred space. As allied disciplines, Yoga and Tantra are
con-cemed with the body, mind and universe in this common meeting
space. In their ap-proaches and disciplines, Indian Sufism and
yogico-tantric traditions can share thesame concept of spiritual
transformation.
The yogins use prdna or the breath as an intermediary for this
transformation pro-cess. As long as prana exists, life continues.
If it departs, life ceases. The prana extstsin the human organism
as a vital principle. This is the basic concept particularly
o.ftheNatha yogins. The realization ofcorrespondence between the
psychic force in the hu-
fi$ f[,&. Kazuyo Sakaki, Hokkaido Musashi Women's Junior
College, Indian Philosophy.Articles: Yogavdsistha and the Medieval
Islamic Intellectuals in India, in Manjula Sahdev
(ed.),Yogavasistha Mahdrdmayanc-A Perspective, Patiala: Punjabi
Universiry 2O04,W.282-297.Divine Names -The Manifestations of the
Divine Essence in Sufism and Bhakti (in Japa-nese), J ourna I of t
he N at i o na I R e s e a rc h I ns t it ute, 106-3, 2005, pp. 3 5
4'7 .
1n
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1 36 Joumal of the Japanese Association for South Asian Studies,
I 7, 2005man body and the energy in the world as a derivative of
the ultimate reality is acquiredin the inner transformative
experience through ritualistic disciplines and meditation
bycontrolling lhe prana.
The Sufistic exercise of spiritual concentration for the
recollection of God (dhikr) iscanied out by the retention of
thebreath (habs-i dam), attentive meditation (muraqaba)and
concentration (tawajjuh) in fixed postures. These methods are
usually understoodto have been derived from the yogic traditions
through Buddhist channels in the earlystages of contact with Indian
religions [Husain 1959: 305; Ahmad, Aziz 7964: 135-136]. Ofcourse,
there is a danger that exaggerating the adaptation ofyogic
practices inSulism may lead to a misinterpretation of its
historical evolution [Schimmel 1980:24].However, as suggested in
previous studies by Louis Gardet and others [Gardet 1952:670;
Goldziher 1963 176-177;McGregor 1984: 11,21; Trimingham 1971: 581,
yogico-tantric elements have infiltrated into the practices of
individual Sufis.
This study focuses on the yogico-tantric elements in translation
works in the contextof religious interaction between Indian Sufis
and yogis. It deals in particular with therenowned Persian and
Arabic translations of lhe Amrtakurtda (AIg and other
relatedliterature. As early as 7753, De Guignes noticed this
translation preserved in theBibliothdque Nationale (former
Bibliothdque du Roi in Paris), characterized it as a"book of
philosophical contemplation" and compared its contents with Greek
philoso-phy [De Guignes 17 53 791-792]. As I outlined in a previous
essay [Sakaki 2000], thetranslator of the lK tells us in the
introduction that the first informant was a yogin fromKamar[pa
(Kemak, Kamakhya, Kamru, now called Guwaha{i in Assam) and the
knowl-edge was transmitted to an immigrant Islamic judge Rukn
al-Din Amili Samarqandi(d.1218) who was in Lakhnawati during the
reign of 'Ali Mardan Khalji (d.1206).Although the exact date
oftranslation is not mentioned in the text, the probable date
oftransmission is around the beginning of the thirteenth century.
The diffusion of thetranslated texts opened up Muslims to a new
world of transformation.
The translation is entitled Hawd al-Hayat (HIr. The text was
first translated intoPersian (HH\rt and then into Arabic (HHA)."
Its long-term cultural influences havebeen proved by the wide
circulation of related works. Within the Sufi circle, a
directparaphrase of the i'lIlwas made in the middle of the
sixteenth century by the Shattarisaint, Muhammad Ghawth Gwaliyari.
His rendering entitled Bahr al-HayAt (BII) con-tained much more
formulae and occult ways of meditation, and became widely pdpu-lar.
Since the middle of the seventeenth century, adaptations of the
1111were alsofound among the Muslim Yogic literature called puthi
sahitya (originally means ahandwritten manuscript in Bengali), such
as the Yoga Qalandar of Saiyid Murtada,3)the Jfiana Sagara and the
Jfiana Pradrpa of Saiyid Sul6n.4) Thus the Sufis incorpo-rated
yogico-tantric culture in their own religio-philosophical system
through the trans-lations and paraphrases of the HH andthe
BH.s)
In a recent study, Cart W. Ernst emphatically states after
"examining the Islamic
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Yogico-tantric Traditions in the Hawd al-Hayal
tems, names or even whole chunks of texts" that the 1111shows
"the Islamizing ten-dency" of the original text. Fufihermore, he
assumes that it "cannot be identified withany particular surviving
text on hatha yoga" and "no trace of it can be found today inany
Indological literature" [Ernst 2003: 205-206]. However, in spite
ofthe clearlyIslamic remaking of the original text that can be
observed in the two additional intro-ductory stories borrowed from
the fragmentary Arabic version of the Gnostic Hymn ofthe Soul and
an Arabic translation of Suhrawardi's allegorical work entitled On
theReality of Love (FI Haqtqat al-'Ishq), and the peripheral
Islamic framework whichmay have been adopted in the process of
transmission, we need not go astray in deter-mining the source
texts. The HH clearly displays yogico-tantric influence in terms
ofreligio-philosophical content and terminology.
A translation may manifest cultural differences based on the
translator's backgroundknowledge and intention. However, it should
be an authentic and well-informed repre-sentation ofthe source
text. On the other hand, readers may understand the translatedtext
as a part of their own culture pervaded with concepts familiar to
them. Islamication,if it may be so called, may have occurred in
most works translated into Islamic lan-guages. The Muslim
translators always kept in mind that the translation should not
betreated as heretic. They often included references to Qur'anic
passages, pious phrasesand the Hadiths, and terminology relevant to
the literary competence of the readers.We find many examples of
this kind in the translations of the Bhagavadglta, the
fiftyUpanisads, the Yo gav a s i s t h a and lhe M a h ab har at
a.
Emst points out in the last part of his article that "conclusion
would be left to foreignscholars who alone had the resources and
the motivation to re-Indianize the text". Hisremarks call for
critical examination in several respects. First ofall, the 1111is
not a"single historical document on hatha yoga" [Ernst 2003: 226].
We can trace severalreferences to Hatha Yoga6) among the
translation works of Sanskrit classics and com-pendium in Islamic
languages. By a critical scrutiny of existent unpublished
manu-scripts and prevailing sources, we will present some textual
evidences to show that thesubjects ofthese Persian and Arabic
translations are closely related with those oftheIndian
yogico-tantric texts and suggest their anonymous Sanskrit
origin.
The presentation of subjects in the HH is repetitive and not
systematic as in thedigests of the literature of Hindu tantrism,
which it assumedly follows. However, ananalysis of the contents and
passages of the Arabic and Persian translations of the AKreveals
that they follow the yogico-tantric doctrines and disciplines ofthe
Natha tradi-tion. After examining the passages which are verbatim
translations or largely modifiedpassages, references can be traced
to Sanskdt Natha literature. In particular, they payserious
attention to the body and the prana as a means to realize the
notion of micro-cosm-macrocosm correspondence. In order to support
our argument, we also refer toseveral other Persian translations of
Sanskrit Natha literature.
137
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Joumal of the Japanese Association for South Asian Studies, i7,
2005
1 Two main subjects of the IIII1.1 The source translation of the
HH
The HH maybe a compilation of several yogico-tantric texts. As
is shown in Emst'sputative chart of literary transmission, one
Persian manuscript preserved in the Vaticanlibrary [Persian No.20,
Rossi 1948: 47-491 may give us useful information on theearliest
stage of transmission of the I K. The AK was brought from India by
a Romannobleman Pietro della Val1e. The manuscript was given by his
friend MuJla Zayn al-Din and copied in 1622 in Lar by Mulla Jamal
b. Muhammad Bahram Tabnzi [Ernst2003:223; Gumey 1986: 1131. As the
cataloguer noticed, the title of the text is givenslightly varying
forms in this manuscript. In spite of the three strokes for two
conso-nants without diacritical marks (.nuqta) in the latter ha1f,
he reads Damerdbi$aska (2a)or Kamardbipaska (14b) or Kamardbilaska
(28a, 56a) [Rossi 1948: 48].
At the beginning of the Vatican manuscript, it is declared that
the text is a transla-tion (mutarjama) (1b) of the renowned work
entitled D.M.R.D.-.-.J.A.S.K.A. Thereare two other variations of
the title of the original text in this manuscript, and
thetransliteration of the first variation is
K.A.M.R.D.-.-.J.A.S.K.A. (2a, 14b,27a,28a,56a). Only once in26a, it
is called K.A.M.A.K. for (barayi) -.-.J.A.S.K.A. Taking
intoconsideration a tlpical transcription error in Arabic and
Persian, the first letter D canbe read as K and the second D as W,
so the first half would be Kamru or Kamak (anabridged form of
Kamarupa and Kamakhya respectively).
I do not agree with Ernst's proposal of the title as
Kamrubijaksa (Kamr[-bijaksa)[Ernst 2003: 203] because ofthe above
mentioned reading ofthe latter halfoftheoriginal title. There is no
proof for the interchange of Arabic letters kaf and sin, as
rnErnst's reading -bijaksa. In the New Catalogus Catalogorum and
the Notices of San-skrit Manuscripts, we find a tantric text
entitled the Kamakhyapaficaiika or theKamakhyapaficaSika.This title
is mentioned in the Yantracintdmani by Damodara asa text dealing
with fascinating, killing andparalyzing females, kings and enemies
bymeans of charms and mystic diagrams [NCC vol.3:362; Notices
vol.1: 137-138;Goudriaan 1981: 1581. The Sanskrit original is not
available. ln spite ofthe three strokeswithout diacritical mark,
the exact title of the original Sanskrit work can be assumed tobe
the Kamarupapaftcaiika (KP). We will use this probable title for
Vatican manu-script.
1.2 Svarodaya: the knowledge ofthe appearance of svaraThe KP
contains seven chapters which are preceded by an introduction. In
spite of
several repetitions and non-systematic construction, the
essential subjects ofthe HHare included in the KP. The subjects of
the KP are by and large divided into twocategories: one deals with
the knowledge of meditation ('ilm-i wahm) and yogic disci-pline
(riyadat), and the other is S.R.W.D.H. (2a) which is interpreted as
the knowledge
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Yogicotantric Traditions in the Hawd al-Hayat l3gof the mind
('ilm-i damir) (2b).
The S.R.W.D.H. pafi of the KP was translated into Arabic as an
independent workentitled, Essence of the Breaths (Khawass
al-AnJds). The manuscript of the text is pre-served in the Asiatic
Society of BengalT) and is said to be based on the Sanskrit
poeticalwork entitled Camphor (KAJitr) narrated by K.A.M.K.Y.A.
D.W.y. (3ab). Carefulexamination shows that this is the abridged
translation of the first quarter of the Kp.KaJitr consists of six
chapters after the description of K.A.M.K.Y.A. D.W.y. and gen-eral
principles ofbreath (the characteristics ofbreath through right and
left nostrils,total number ofbreathing, five kinds ofbreath reigned
by five kinds ofelements) (3a-6a): (1) how to confirm the right
time to engage rn activttres(.'aztmat al-istif'al bi'l-umur)
(6b-10b); (2) (how to answer) the questions (suwal) based on the
flow of svara(l0b-14a); (3) prediction based on the five kinds of
breath entitled *mind (damirt),,(14b-15b); (4) the knowledge of
death (ma'rifut al-mawt) (t5b-l7a); (5) how to getaffection and get
rid ofhatred (mahabbat wa al-baghafi (17a-23b); and (6) the
knowl-edge of breath (ma'rfat-i nafos) (23b-28a).
Exact contents of the S.R.W.D.H. part of the KP are
unsystematically mixed asfollows: ( 1) the principles for
prediction of future events based on the flow of svarathrough left
and right nostrils (2b-4a, llb-I2a, ]4b); (2) the rules of
interogations(qanun-i suwal-i sayil) (4a-5b, l3b,26b-27ab); (3)
prediction based on the five kindsofbreath reigned by five elements
(5b-6b, I lab); (a) four kinds ofways to know theapproach of the
end of life (danistan-i murg) (6b-8a) and the methods of averting
thesigns (8ab, 19a-20b); (5) how to get affection and get rid
ofhatred (8b- I 0a, l2ab, l4a);(6) the description of K.A.M.A.K.
D.Y.W. (10ab, 15ab); and (7) general knowledge ofbreath and praise
ofthe knowledge of svara (l0b-11a, l3a-14a). Comparing
thesecontents with svarodaya texts, we may assume that S.R.W.D.H.
denotes svarodayaconceptually and terminologically, as I will
demonstrate below.
In India, as in other regions of the world, people regard omens
as a means of know-ing the future. Beginning with the
divination-rites traced back to the Vedic literature,they have
developed various methods of divination or prognostication [Thite
1978: 5-1 7; Pingree l98l: 671. These are not only used for
divination but for modifying thefuture in a favourable way by means
of magical power. Among the texts dealing withdivination or
prognostication, there is a genre called svarodaya. svarodaya is a
scienceofpredicting auspicious and inauspicious results based on
various affangement s (cakr'as)of letters associated with time
divisions and astrological entities on magical pictures ofanimals
and objects (also called ca kras), and anangements of lunar
mansions, months,and numbers relative to the directions. The most
famous treatise in this genre is theNarapatijayacarya (NJQ or the
Svarodaya composed by Narapati in Mithila in 1177.This book is
allegedly based on the sevenydmalas beginning withthe
Brahmayamalaand various other tantric texts [N/C: 3-7; see Sakaki
2004].
The same term svarodaya is also used to signify another genre of
this kind ofpre-
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140 Joumal of the Japanese Association for South Asian Studies,
17 ' 2005
diction on the basis ofthe flow ofthe breath through the right
or left nostril. The NJCrefers to it in only fifty-six verses in
the section entitled hamsa carya.8) This science issaid to be
transmitted by Siva, so the text is called Sivasvarodaya (SSV)
otSivaparvattsamiada due to the style of conversation between Siva
and Parvati. Thistraditional science not only prevails in the form
ofan independent text, but is alsoincluded in chapter four of the
vivekamartanda va which is a compilation work ofthe Natha
tradition.
The popularity ofthis science is known from the references to it
in the Garudapurana 1 .67 .6ab, Sarvadarianasangraha (chapter 1 5),
a famous compendium ofphilo-sophical sects by Sayar,ra-Madhava and
the subsequent Persian translations. In addi-tion to the basic
compendium of the Natha tradition known as the Goraksasataka
(G$[Sakaki 2002:168]translated into Persian with the title
Protection ofBreath (Pas-iAr/dt),, the SSZ introduced by Al-Biruni
is included as a text belonging to the astro-logical literature
lsachau 1 887: 75; 1 983: I 58]. The SSZwas translated into Persian
asthe ocean of Knowledge (Muhit-i Ma'rtfa)'o) by Kirpal Das' The
author stated that itwas the translation of Pothi Saroclaya by Sada
Siva. Among the sixteen chapters, thefirst ten chapters correspond
to the,sszand the rest deals with Rama-Bhakti, Samkhya-yoga,
Raja-yoga, Halha-yoga, eight-limbed Yoga, divine knowledge ('ir/An)
and theunity of God (lawhid). Another version is the Kruowledge of
Breath (Ma'rifat-i AnJds)n)ascribed to Sufi Shanf. Abu'l Fadl also
included this science among the nineteen addi-tional branches of
knowledge in the A'tn-i Akbari IAA 1870, vol. 2'- 124-128:' AA1978,
vol. 3:244250; cf. Sakaki 2004: 1341. Thus the science of svara was
widelyknown among Indian Muslim intellectuals and religious
practitioners.
1.3 Wahmz meditation and visualizationAnother topic of the KP is
wahm.In 15b-16a, the translator of the KP states that "the
book of dam andwahm" was taught by sixty-four women and explains
wahm as lheknowledge of breaths (danish-i dam-ha). Here the
wordwahm refers to the way ofmeditating on a specific letter in
each of the nine specified places in the body. This isthen followed
by the explanations of how to avert the symptoms of death. It may
besaid that here wahm conesponds with dhyana through yogic
disciplines.
We find many references of the application of the term wahm to
yogic disciplinebefore the establishment of Indo-Muslim rule in the
sub-continent. As early aS theninth century, miraculous yogic
practices were reported by the Arab Muslim travelersand geographers
as wonders ('aj a 'ib) wbtch were brought about by the faculty of
imagi-nation (wahm). This faculty is a part ofthe flve intemal
senses or psychological facultyto explain instinctive and emotional
response to perception and to cause miracles andunnatural events as
shown in the commentary on Aristotle's De Anima by Ibn Sina
[Goichon 1938:79,160; Nasr 1993: 260-261].The Book of the
Catalogue (,4t-Fihrist), dated the end of the tenth century, refers
to
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Yogico-tantric Traditions in the Hawd al-Hayat l4lthe wahm of
Indian people and states "the art of illusion is a specialty of
India andsome ofthe books on the subiect have been translated into
Arabic" [Fihrist 1978: 309].There is a reference to wahm in an
existing treatise entitled the Book of Omen (Kitabal-Rumuz) written
in274 A.H. (887-8) by Ibn Abi Sarh. He designates wahm as asymbolic
art of the sotil(rumilz al-nafs) such as the charms (niraniat) of
the Persians,the mental control (wahm) of the Indians and the
binding ('aqd) of the Byzantines[Bellamy 196l:230].
The term wahm is also used to describe the mental control of
Indian yogis in theReligious Sects and Philosophical Groups
(al-Milal wa al-Nihat) dated 521 A'.H' (1127).Based on several
Muslim source materials on Indian religion and philosophy since
theninth century, Shahrastani classified these sects and groups
into five: the Barahimas,the followers of spiritual berngs
(ruhaniyaf), star-worshippers, idol-worshippers, andphilosophers,
and divided them into fourteen subcategories.r2rAmong the
subcatego-ries of the Barahima are the proponents of meditation and
imagination (asl.tab al-fikrawa al-wahm). They are said to be "well
versed in the science of celestial orbits andstars and the
astrological judgments connected with them". On the other hand,
"theproponents of meditation attach great importance to imaginary
thought (fikr)" and as-sume it as "the intermediary between the
sense world and the intelligible world". Theythink "when their
thought is freed from this world, the other world is revealed to
it"[Mi\aL:597-598; Lawrence 1976:44451. For that purpose, they make
effort to divertimagination and thought from sense objects. In this
way, a remarkable ability is ac-quired through meditation and the
imagination, and influences the movements of bod-ies and the
behaviour of souls.
For the Muslims, these were a source of wonder and object of
curiosity. As thetranslator of the KP claimed that this Persian
book was a commentary (tafsir) ontheoriginal (15b), the readers may
have demanded an explanation. When taking this pas-sage into
consideration, it suffices to assume that the translators wanted to
explain theoriginal ideas in terms familiar to their readers on the
basis of indigenous sources.
2 Textutl evidence of svarodaya2.1 Correspondences of microcosm
and macrocosm
Ernst remarks on the subject ofbreath control that "the concept
ofthe sun and mbonbreaths as associated with the left and right
nostrils" is "the prominent hatha yoga",but "the concepts ofbreath
underlying these passages (rnthe HII) are not clearly re-lated to
standard Indian cosmologies" fErnst 2003:216]. However, a close
examina-tion of the Natha literature and Yoga Upanisads attests
that most of the religious ele-ments handed down in the HH have
their roots in a wider Indian tradition to whichHa{ha Yoga also
belongs. The 1111 indeed shares several passages with the SSZ
andrelated Sanskrit texts.
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142 JoumaloftheJapaneseAssociationforSouthAsianStudies,
17,2005In the beginning of chapter one, the HH says that the human
being is a microcosm
('alam at-saghrr) and whatever exists in the macrocosm('alam
al-kabtr) exists in themicrocosm. Ernst equates the
microcosmic-macrocosmic correspondences of the F111to a variation
of "the standard Islamicate cosmology" found in the doctrine of
theUniversal Man(al-insan al-kull) of the Brethren of Purity
(Ikhwan al-SafE'), a secretArab confratemity founded in Basra at
the end of the tenth century [Ernst 2003: 213-214; cf. Nasr 1993:
1011.
The same tenet is explained in lhe Mingling of the Two Oceans
(Majma' al-Bahrayn)t3) by Dara Shukoh as the idea of Indian
monotheists (muwal.tl.ridan)begin-ning with Vyasa. They conceive of
the macrocosm as one individual self called themahapurus
(mahapurusa) and describe the world as the different limbs of its
body.The identification of various regions and substances in the
world with the limbs ofmahdpuru;a can be traced inthe
Bhagavata-purdna 2-l.I{ere, the supreme intellect ofBrahman is
metaphorically expressed in the form of the cosmic person
(vairdta-purusa,viraj-purusa). The author may have compared the
idea with the concept of the perfectman who realizes the
manifestation of the essence of the Absolute, known by one ofthe
famous technical terms of Ibn al-'Arabi. General correspondences
between themicrocosm and the macrocosm are explained not only inthe
Epistles (Rasa'il) of theIkhwan al-Sa{d'but also inthe Tree of the
Universe (Shajarat al-Kawn) by Ibn al-'Arabi. However, they are not
consistent with each other.
Since the 1111 is a translation work, there is good reason to
examine the ideas of theHH inthe light of the Natha literature.
Conceptual and terminological correspondencesto the HHA are found
inthe Goraksasamhita (GS)'o) and the Siddhasiddhantapaddhati(SSP).
In the Natha tradition, the self-manifestation of Siva is called
para-pinda andcosmic purusa. The individual human body (pinda) is
evolved from the cosmic bodyof Siva. On the basis of this concept,
the Natha tradition developed a way to know theinner nature of the
human body through yogic practice (abhyasa). Among items men-tioned
in Ernst's list, the correspondences of the two nostrils to the sun
and the moon;two nostrils, eyes, ears and mouth to the seven
planets; five sense organs to the stars;the head to the sky; the
body to the earth; bones to mountains; seven constituents of
thephysical body to the seven climates (iqhms) are exactly or
partly found in the Nathaliterature.r5)
The sun and the moon corespond to the right and left nostrils in
the microcosm.This crucial concept is pointed out at the beginning
of chapter one of the HH. The pathof breath alternates between the
right nostril and the left. The breath does not flowthrough both
nostrils at the same time. Thus the sun and the moon in the
macrocosmexercise their influence on things in the microcosm. This
is the basic concept of svarain the SSZ. This altemation is called
udaya. Mastery over the knowledge of the svarasbrings about the
knowledge of the present and the future and leads to
emancipation(mukti) (SSV 54,56).
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Yogico{antric Traditions in the Hawd al-Hayat
2.2 NaQr and prary.aOne of the fundamental notions about the
svara is based on the movem ent of prdna
through the channels @Ad). ln chapter five, the 1111 describes
three kinds of breath:"one rises up, one goes down in order to
puriff and the third circulates. The third onemoves through the
body and ifthis is unable to penetrate, every activity ofthe
sensesand movement will cease" IHHA 325-326; HHP 2lb--22a1. This
indicates the threeaspects of the prana in the subtle body
(suksma-Sartra), prana, apdna and udana. Asshown in C.f t: anO
14,to Natha yogins regard the human organism as a combinationofthe
physical gross body and the subtle body which are linked at several
psychicpoints called cakras. The prana is carried through these
points to promote life activi-ties with different functions.
In the Natha tradition, our organic body is called a pot or a
pitcher (ghala), accord-ingto ghatasthayogataught by Gheralda to
Canda Kapali (GftS 1.2,9).The equiva-lent word utilized in the HH
is awaterskin(qirba) which keeps water cool. In chapterfow, the
1111suggests as follows: the body is like a water skin filled with
water or sand.If you want to open it, do not put anything in it.
Like the body, it does not afford toprotect the contents. It is
necessary to vacate and purify it gently and softly withoutdamaging
itlHHA323; HHP l9bl.
For training the body, the six purificatory processes
(satkarmani: dhauti, vasti, neti,laulila, trataka, kapAlabhafi) are
recommended before proceeding to the six practicesbeginning with
posture (asana). The purificatory processes are partly described in
thelatter half of the second chapter of the HH. Among the six
purificatory processes,gazing (trataka) is recommended for diseases
of the eye, and tongue cleansingQihvaiodhana), which is included in
the dantadhauti, is recommended for diseases ofthe mouth and tongue
IHHA 319-320; HHP 18ab; HP 4.171.
Chapter four dealswith dsana as the second limb of the sixlimbed
disciplines propa-gated by Natha Yoga. Following the purificatory
processes, asana gives strength tothe body. Natha Yoga usually
teaches the eighty-four postures of sitting and the HHintroduces
five of them. They are identified as the lotus pose
(padma-Asana),modtfi-cation ofthe lotus pose called the wheel
posture (cakra-asana), the cock's posture(kukkuta-asana), a
modified embryo posture (garbha-asana) and the Galava postureusing
only one foot (ekapada-galava-dsana) IHHA 323 3251. HHP
20b-21b1.
As is commonly shown in the Natha literature and the Yoga
Upanisads, the tdtalnumber of breaths in a day and night is also
measured in the H H P. 17) In the HHA, thefirst kind ofbreath rises
up to twelve-fingers (angulas) from the tip ofthe nose
inexhalation. This ts prana. The reduction ofthe length of prdna by
eight fingers isrecommended for expelling diseases. Here normal
exhalation and inhalation is mea-sured in twelve fingers. This
corresponds with SSV 226. According to SSV 221, theprAna measvres
twelve fingers in exhalation, so maximum reduction will be by
twelvefingers. As a result of this, the practitioner will be able
to fly at the speed of hamsa,
143
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144 Joumal of the Japanese Association for South Asian Studies,
l7 ,2005drink the nectar like water ofthe Ganges and conquer hunger
and thirst.
It is interesting to note that, regarding the pranayama, when
the translator of theHHA explatns how to confirm the way
ofbreathing, he refers to the prophet Khtzr (al-khidr), Jonah
Q'tunus) and Elias (l/yas) based on the well-known tradition, and
howfoetus breathes in amniotic fluid, fish breathes in water
without swallowing water andtrees breathe in water through their
roots. The HHP changes them to the three precep-tors of the Natha
tradition, Goraksanatha, Chauranginatha and Matsyendranatha. Asthe
sign ofperfection ofthis practice, the practitioner shivers and
reaches the water ofhfe (ma'al-hayat, ab-i hayat) IHHA 326-327; HHP
22b1. The three prophets and thethree Natha preceptors are the
symbol ofperfection ofcontrolling breath and acquiringdivine
knowledge.
2.3 Five kinds of breathIn chapter two, the HHA refers to the
five kinds of breath and the direction of their
movement: "The breaths are five: fiery, watery, airy, earthy,
and ethereal. The fierybreath rises up, the heavenly breath spreads
out, the watery breath moves into thenostril from a distance offour
fingers, the earthy moves into the nostril from a distanceofeight
fingers." Ernst states that "it is hard to recognize any
resemblance to the Indiantraditions on the breaths" and "the
association with the elements is not found in stan-dard Indian
texts, and may be an Aristotelian touch added by the translator"
[Ernst2003: 2171. On the contrary, however, this is one of the
major subjects of svarodayaand is referred to in the Natha
literature and Yoga Upanisads [GS 155-160; VM 6.146-151; HP
6.12-16; YTU 84-1031.
Based on the concept that the physical body is made up of the
five elements (water,fire, wind, earth and akaia), the science of
svara assumes that the elements abide in themovements of our
breath. When the breath flows through the nostril in a
particularcondition, the five elements appear and exercise their
influence on our behaviour (SSZ143). The svara.jffdnins know how to
determine svara on the basis of eightfold signs:the number ofthe
elements, junction ofthe breathing (svasa-sandhi), characteristics
ofbreath (svara-cihna),location, colotx, prana, taste and the
movement (SSV 145 147).
The appearance of an element is indicated by the condition of
its movement. If thebreath flows in the middle of the nostril, it
indicates the presence of the element ofearth; in the lower part,
water; in the upper part, fire; in the oblique direction, air; ln
arotating manner, akaia (^tSZ 154). This statement corresponds in
principle to the move-ments of the five winds of breath described
in HHA 3 18 and the characteristics shownin KP 5b-6a.18)
2.4 Svarod,aya for divinationThe next independent category in
svarodaya rs praSna (answering specific ques-
tions based on the time when the question is asked) which is
included in main branches
-
Yogico-tantric Traditions in the Hawd al-Hayat I45of Vedic
astrology and introduced from the Hellenistic world. Svarodaya
inherits thistradition. SSV 52 says that mastery over the knowledge
ofthe past and the presentcomes to those who practice thoroughly
the moon and sun svarar.
As was shown in 2.1, the HHP clearly states that the sun and
moon in the macro-cosm conespond to the two kinds of breath. The
priority of the svara through the leftnostril is shown in chapter
twoIHHA 318 319; HHP lTab). The observation of theflow of svara
gives a clue to the syrnptom (surat) to determine the right time
and modefor doing things in order to achieve success. Ifa person
always breathes freely throughthe left noshil during the day time
and from the right during night, he will never fall illor grow old
and feeble and will remain immune from the effect of magic and
poison.SSV 328 and 330 give exact corresponding explanations.
The svara-jfianin s know the method to control the course
ofbreath and the power ofbreath. As mentioned above, in the KP, we
find an independent chapter on the rules ofinterrogations. Chapter
two of the HH also inshucts how to answer the queries. If
thequestioner sits on the right side ofthe interpreter, when the
interpreter's svara is flow-ing from the right nostril, and asks a
question about a lost person, the person will comeback safely. Or
if the questioner is in need of something, it will be fulfilled. If
thequestioner sits on the left side, whenthe svara of the
interpreter is flowing through theleft nostril, and asks about a
lost person or item, the person or item will be safelyrecovered.
However, if the svara of the interpreter is flowing from the right
nostril inthis case, the person will be sick or dead . SSV 205
corresponds to this type of query andanswer. The svara from the
right nostril is favourable for travelling and good diges-tion. SSZ
I 16 and 121 correspond to these explanations.
Regarding conception, the HH relates as follows: if the breath
course of the man ison the right side during intercourse, his wife
will beget a son. If the man's svara isfrom the left nostril, the
wife will beget a daughter. This theory regarding
conception(garbhakarana) appears in SSV 286. The 1111 gives the
following solution to the prob-lem of the wife loving another man.
During intercourse, when the husband's svara isfrom the dght side
and the wife's is from the left side, the husband should put his
rightnostril on the left nostril of his wife and drink her svara.
This will enable the husbandto captivate the wife. SSV 276 and 280
attest this. Regarding warfare and quarrelling,the HH says ifthe
questioner's breathing is from the right side, and the
questionerstands to the left side of the enemy, he will gain
victory. This is attested by SSZ258.These descriptions are treated
in KP lla-I4a in detail.
2.5 The sign of approaching death (ariC@)A traditional concept
of the evil omen of death called arista is included among the
methods of divination. Since the Vedic period, seers have sought
to avoid untimelydeath by the ritual of defying death
(mrtyufijaya). The eighth chapter of the 1111 intro-duces three
kinds ofways to confirm the symptom ofapproaching death:
observation
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146 Joumal of the Japanese Association for South Asian Studies,
l7 ,2005ofthe afterimage ofone's shadow in the sky (chaya-purusa),
observation ofthe reflectedimage in a mirror and observation of
physiological signs IHHA 335-336; HHP 28b1.
In the KP, the arista is treated in an independent chapter
entitled "knowledge ofdeath(danistan-i marg) (6b)". There are four
kinds ofways to confirm the sl, nptom ofdeath. The first test is to
check the movement of breathing. If there is no running breathon
the solar side (in the right nostril) or on the moon side (in the
left nostril), it is a signthat the prana resides in an irregular
junction. If this continues for several days, it is asign
ofapproaching death. The text indicates how many days are left for
the person'slife.'e)This kind of observation is found in
SSZ332-334,362-363,365,20) though thereare differences in the
length oftime for which the person can still live. The rest
ofthethree kinds of tests are the same as those of the HH.
Einoo has examined descriptions regarding the three types of
tests which suggestthat the way to avert untimely death is by
performing yogic disciplines and rituals[Einoo 2004: 871 886].
According to his elaborate analysis, this kind ofreligious
andmagico-ritualistic method to avert untimely death and prolong
life can be traced backto the tradition since the Vedic period.
In the context of Yoga, Natha yogins thought that syrnptoms of
approaching deathcan be averted by yogico-tantric exercises and
meditation. For them, this means libera-tion while living
Q:an-mukti), victory over death (mrtyuffiaya\' deceiving
death(kalavaficana) and acquiring immortality. For this purpose,
the teaching of Goraksanathais declared to be "a ladder to
liberation and a means of averting death and by this themind is
turned away from worldly pleasure and attached to the Paramatman"
(GS fl.For the translators of the KP and the HH, these ways are
beyond the realm of reasonand are required to be explained in the
context of ritualistic disciplines throttghwahm.
3 Textual evidence of wahm3.1 The method of conquering death
As shown in the previous section, according to the HH, when the
symptoms ofuntimely death or decay are found, the method to avert
their unfavour-able effect ismeditation (wahm), which is described
in chapter seven, using the postures instructedin chapter four.
compared with the KP, the llFl describes the procedure more
briefly.After a preparatory process, one should face toward the
east, perform meditation bn aspecified form with colour at a
certain place in the body LHHA 336-337; HHP 29abl.
The seven places to be meditated on correspond to the locations
ofthe cakras.Theanus(maq'ad), the place between anus
andtesticles(khusyatayn), navel (suffa) ,hearr(qatb), throat
(hulqhm), the place between the two eyebrows and the nostrils, and
thetop of the head. According to the Gs (15-18, 2224, 136-137,141
142, 165 168'I70,175,177), these correspond to the muladhara-cakra,
svadhisthana-cakra,manipilraka-cakra, anahata-cakra,
viiuddha-cakra, aifia-cakra and the sahasrara-
-
Yogico-tantric Traditions in the Hawd al-Hayat
cakla.The objects of meditation in this case are geometrical
signs found amongthe yantras
which are well-known as symbols of elements in the Natha
tradition and symbols ofthe seats of deities in the Tantric
tradition. We can identify the square as a diagram(shakt) of the
earth, the crescent moon, of the water; the triangle, of the fire;
and thefu1l moon, of the akaia in several manuscripts.2r) It is
interesting to see that, as Ernstremarks, the figures usedasyantras
have been Islamicated into shapes ofArabic let-ters in the process
of diffusion of the text. This Islamication is not so obvious in
themanuscripts preserved in the Indian subcontinent, but we find
distinct differences inthe manuscripts preserved in Turkish
libraries.22)
At the end ofmeditation proceeding from the first place to the
seventh place, all theseven fonns are combined together and water
flows like semen (ma'i manl.The HHPhas more elaborate expressions.
At this stage, something white will shine in the mindand rise up to
the place of the moon. The name susumnd is mentioned here. The
pas-sage reads, "when the moon and the sun will merge inthe
susumna, then the water oflife (amrta) will flow downward on your
body." This reminds us of the result of thekhecarimudra, as pointed
out by Einoo [Einoo 2004: 878]. This mudra canbe formedas follows:
by cutting the tendon joining the tongue to the lower jaw, rubbing
andpulling out the tongue with the hand so that it will be
lengthened and its tip will reachan aperture at the roof of the
mouth near the root of the tongue (kapalakuhara) be-tween the
eyebrows inside. As a result of this, bindu, white light, will flow
downwardand prevent the loss ofenergy and untimely death. These
descriptions are given in GS97 -10t.
SSV 370ab and VM 4.196-198 give us instructions on how to avert
the symptoms ofapproaching death. Recommended ways are the practice
of Yoga, bathing in a place ofpilgrimage (ttrtha-snana), chaity
(danai), various austerity (tapas), righteous actions(sukrta),
repetition of sacred words Qapa) and concentration (dhyana-yoga).
Thekdlavaficana is taught by Bhairava in the twenty-first section
(ltatala) ofthe GS. TheIirst test is dealt with in GS 21.210-223.
Although the exact range of time to deathdoes not conform to the
statement in the HH,various cases of lack of the part of thebody in
the chaya-purusa are given in GS 21.223-227. The various
physiological signsindicating the approach of death are described
in greater detail in GS 21.181-207 . Forthe procedure ofaverting
the result ofthese signs, Bhairava repeatedly instructsihatkala or
death is averted by various practices ofyoga Qtoga-abhyasa)
(22.5cd,7cd,9cd). Various sacred words (vidyQ are also enumerated,
accompanied by names ofgoddesses (matrka) in the same section of
the GS.
The Kaulajfiananirnaya (K.A/) ascribed to Matsyendranatha deals
with this subjectin the fifth chapter. Bhairava reveals how to
avert the indication ofdeath by meditationon oneself sitting on the
seat of the moon located in the genitals, navel, heart,
throat,mouth, forehead and the ioint of the skull (5.5cd-17).
Having meditated on the place
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148 Joumal of the Japanese Association for South Asian Studies,
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which is called the seat of the moon and touched the upper moon
(throat), the mind ismoistened by the drop ofheavenly coolness, and
one becomes liberated from decayand death, delivered from all
diseases (5.12cd-13). For Natha yogins, meditation onthe symbolical
moon is indispensable for the transformation of the body and helps
toattain final liberation.
3.2 Result of meditation: siddhi and aiSvaryaThe ritual elements
of the tantric tradition are usually included in the means for
accomplishment (sadhana), such as initiation (dIkpa), the
construction of mandala,oblation (homa), the recitation of mantras
(bija mantra, vidyA) , the assignment ofpowerful syllables on the
body (nyasa), and meditation on a deity's images (dhyana)with the
help of Kundalini-yoga.
In the first half of chapter seven, instructions are given on
the seven types of medi-tation together with sacred words, the
interpretation of the sacred words, geometricalforms, locations,
colours, related planets, and the supernatural powers acquired
bymeditation. In the context of Tantrism, magical rites are usually
known as the six rites(satknrmani) and are enumerated with some
variations: appeasement (ianti) or delud-ing (mohana) or curing
diseases; subjugation (vaiya or vaiikarana) under control
orattraction (akarsana); causing paralysis (stambhana); causing
enmity (dvesa orvidvesana); expulsion (uccatana) and killing
(.marana).23\ Some procedures of the sixrites are contained in the
latter halfofchapter seven.
The description of the supematural powers (siddhi, aiSvarya)
acquired through medi-tation in the HH may be traced to KJN 7
.2V25. According to the latter, several kindsof supematural powers
are acquired through raising the Kundalinliaktl with the helpof
meditation and repetition of mantra. The powers acquired by the
seven kinds ofmeditation and additional powers described in the
seventh chapter of the 11F1 are in-cluded in these powers mentioned
in the K.IN. The llllenumerates the following pow-ers: the power to
make the noose (i.e. evil influence) ineffective (paiastobha),
thepower to punish or to favour another (nigrahanugraha), the power
to enter another'sbody (kramana), the power to kill someone
lmarana), the power to create trouble insomeone's mrnd (uccatana),
the power to stop another, the power to make someoneunconscious,
the power to expel poison (visanaiana), the power to attract
everyoneand the power to bring someone under control (vaitkarana).
In this chapter, each poweris related to a specified mantra with
Islamic interpretation. Among the seven mantras,some are related to
the above mentioned ailvaryas described inthe KJN. For example,hum
is effective for mdrana andyum yah for uccatana.
3.3 Visualization of seven spiritual beings and magical
astrologyShahrastani introduced the idea ofa group offollowers
ofspiritual beings. He called
spiritual beings (ruhAnl in India apostles (rasuL) and mediating
angels (malak) fMilal:
-
Yogico-tantric Traditions in the Hawd al-Hayat 149601; Lawrence
1976:471. Among the Islamic philosophers and the Sufis,
spiritualbeings denote the spirits of the planets or the angels who
rule (mudabbir) each of thecelestial spheres. The 1111 instructs
how to conquer the spiritual beings. At the begin-ning of chapter
nine of the HHA, the number of spirits is declared to be
sixty-four: eachof the six main spirits has nine subordinate
spirits and one spirit has ten followers. Thenumber sixty-four
reminds us of the sixty-fotr matrkas.
The KP often refers to Kamak dev. KP 10a informs us as follows:
Kamak dev is awoman and a spiritual being (ruhan) with long life,
which Hindus call dev. She livesin the city of Kamru. The original
text is said to have been taught by the sixty-fourjoginis who were
ordered by this dev. As shown in Yoginl Tantra 2.1.5, Kamak
orKamakhya is famous as one ofthe four plthas (seats ofgoddess),
being a centre oftantric culture associated with Kamakhya
Devl.Inthe HH, the name Kamru is referredto only once as the
original place of the yogin who brought the text. However, it maybe
plausible to assume that the original text may have been a
composite tantric workdealing with the knowledge of svara
andKatla-Sakta rituals associated with the mothergoddess under her
various names.2a)
Chapter nine begins with the preliminary rituals to invoke the
seven celestial spirits."If you want them to appear in the
microcosm, you should prepare a tablet (lauk) ofwhite sandalwood
and following the instruction in this book, draw an image that
youwant. Entering into a clean house, with burned incense, draw a
line around the placewhere you will sit and lie and repeat the
following sacred word (kalima) seven times.Keeping yourself clean
in body and clothes, without having anger and harm, blowover your
body".25) The whole process shows the preliminary tantric ritual of
initia-tion. The blowing in the last part is meant to puri! the
worshipper's body and make itdiv rne Qt r a n a - p r a t i rt h
A).
The descriptions of the spirits by mentioning their names, outer
particulars and re-lated planet are as follows. The first spirit is
named K.A.L.K.A., commander(muwakkila) of Satum , four handed, in
black; the second one is named B.T.R.M.Y.,commander of Mars, in
red, carrying a sword and a lance in both hands, riding on twolions
(asad); the third one is named M.N.G.L. (or K.L.K.L.A. in
variants), commanderof Jupiter, in golden red; the fourth one is
called B.D.M.T.A., commander of the Sun,in golden yellow, riding on
a goose (batt); the fifth one is S.R.S.T.Y., commander ofVenus,
mirror in hand, in greenish white, riding on a peacock; the sixth
one is N.A.R.Y.,commander of Mercury, book in the hand, in reddish
white; and the seventh one isT.W.T.L.A., commander of the Moon,
with seven bodies in seven colours. In KP 31b-54b, some of the
names among the sixty-four spirits are explained in detail with
theinvocations to evoke them, and these seven are included among
them.26)
Hindus have assigned certain characteristics to each planet, and
the ritualistic prac-tices for propitiation ofa planet can be
traced back to the age ofGrhyasltra. ThePuranic literature presents
the astro-religious mythology ofnine planetary deities, their
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150 Joumal of the Japanese Association for South Asian Studies,
I1 ,2005
iconographical appearance, attributes, and religious gestures
(mudra). According tothe analysis by Pingree, there are striking
similarities in the descriptions ofthe at-tributes, colours,
geometrical shapes of the temple or vehicle (vahana) of the
imagesof planets in an Arabic magical text entitled the Goal of the
Wise (Ghayat al-Hakim)(Picatrix translated in Latin) by the Spanish
scientist al-Majriti in the tenth centuryand the Nispannayogavallby
Abhayakara Gupta. However, as Pingree points out, theiconographic
tradition of the nine planets (navagrahas) in India is far from
uniform.2T)On the whole, it is rather difficult to identif,, these
female commanders except Sa.rasvati.We have had little success in
finding the exact source text for wahm, but some refer-ences to it
in the tantric literature may give us a clue to find the original
sowces of theAK.
ConclusionTantric literature is an extensive subject. The
doctrines and disciplines of the Natha
tradition are not limited to only the physiological exercises of
Hatha Yoga. It inheritsRaja Yoga of Patanjali, Bhakti Yoga, Karma
Yoga, Laya Yoga, Mantra Yoga,Mahavidya Yoga, svara Yoga, Kashmir
Saivism, particularly Kaula Tantrism, eso-teric astrology and
Ayurvedic medicine.
The translations ofthe lK reveal influences from a variety of
these genres. Interest-ingly enough, KP 45ab and, 46a refer to some
of the five elements associated withtantric ritual Qtafica-makara),
wine (madya), meat (mamsa), flsh (matsya) and sexualintercourse
(maithuna) in the course of wahm, however, the HH totally
eliminatesthese elements. This may be one reason that the general
conceptual framework of theSufistic stages and disciplines was
assimilated in yogico-tantric theory and principlesin modified
forms. The translation works of the AK elicit dynamic and
meaningfulevidence of the prevailing concept of
sufico-yogico-tantric tradition in the process ofIslamic
acculturation.
It is hoped that the subject will be taken up for further
investigation and an attemptwill be made to throw light on the many
obscure issues involved in this text.
Notes1) As the putative chart by Emst shows, among the Persian
translations ofthe 1111, we refer to
the dated manuscript preserved in the Salar Jung Museum Library
Cat. No. 4435 (Majmu'a2) l2b 31a (dated 13 Dh[ al-Qa'da, 1066AH /
1657) as the HHP [Ashraf 1997: 164]. Theabridged translation of the
manuscript preserved in the National Museum of
Pakistan(Karachl),Majmt a,N.M. 1972 104 (ff.
180-201)isdonebyNazirAhmad[Ahmad 1998:1 181.
2) In spite of defects caused by misreading and omissions, in
this essay, we will refer to theedition of Yusuf Husain as the HHA.
For an English translation of the abridged Frenchtranslation of the
text, see Waseem 2003:63J4. Yusuf Husain's edition was based on
five
-
Yogico+antric Traditions in the Hawd al-Hayal
manuscripts. Emst has collected forty-nine manuscripts of the
HHA dispersed in the Is-lamic world. Since he has declared in 1996
to publish the translation of this work with hisdiplomatic edition
of the Arabic text, we may expect a critical edition in the near
future[Emst 1996: 13; 2003: 2041.
3) Manuscripts preserved in the Dacca University Library, Nos.
386, 388.4) Manuscript preserved in the Abdul Kanm Sahitya
Visharada Collection, Dacca University
Llbrary, No.152.5) cf.EnamulHaqq 1975: 139,42l;Tarafdar
1965:2l4.ForthereferenceontheSchoolof
Manners (Dabistan-i Madhahib),see Sakaki 2000: 249-251.6) For
example, on the one hand, terms of Hatha yoga are explained in
Persian translations of
Yoga Upanisads included in the Sirr-i Akbar and the Yogavdsislha
(translation by NizdmPanipatti and another translation by Dara
Shukoh) (5.78,6.25) On the other hand, theoriginal works in
Persian, such as the Shining of Gnosis (Shariq al-Ma'rifa) ascribed
toFaidi and the Means oJ Yoga (Sarmaya-yi Jog) ascribed to Mu'in
al-Din Chishti, describethe yogico-tantric terms from the point
ofview of Sufistic practice.
7) Manuscript preserwed in the Asiatic Society of Bengal, Cat.
No.1527 IRASB 1939'vo1-2:2t1 2121.
8) This is included inthe silksmasvarodayaINJC:53-671.9)
Manuscript preserved in the library of Aligarh Muslim University,
Habib Ganj collection.
No.211346 ff.14 [Razvi and Qaisar: vol.l Pt.1, 143]. For a
detailed examination ofthiswork, see Sakaki 2003.
l0) Manuscript preserved in the Khuda Bhakhsh Oriental Public
Library, Catalogue No.1455,ff.78 [Abdul Muqtadir 1994:133 1341.
I 1) Manuscript preserved in the Asiatic Society of Bengal.
Ivanow Curzon Supplement I No.873,ff. 12 [Ivanow 1927 : 7 5-7
61.
12) Fourteen subcategories are the followers ofBuddhas (ashab
al-bidadahpl. of buQ'theproponents ofmeditation and imagination,
the proponents ofmetempsychosis or transfer-ence under the
Bardhimas; the Bdsawiya, the Bahuwadiya, the Kabaliya, the
Bahddlniyaunder the followers of spiritual beings; sun-worshippers
and moon-worshippers under thestar worshippers; the Mahakaliya,
tree-worshippers, the Dhakiniya, water-worshippers, fire-wonhippen
under the idol-worshippers lMilal 1977: 596-609; Lawrence 1976:
4l-551'
13) Maima'al-Bahrayn1982:69-72,108
112;Tehran,4l-45.Heretheidentificationofthevarious regions and
substances in the world with the limbs ofthe mai dpurusa is
described.Alterations ofthe reading ofboth editions should be
corrected by careful reading oftheoriginal manuscripts.
14) This voluminous compendium of the Ndtha tradition is
regarded as an enlarged version ofthe Kubjikdmata Tantra, which is
the basic and older literary source of the doctrines andpractices
ofthe Kubjika cult belonging to the Saiva-Sakta tradition. Dory
Heilijgers-Seelenhas proved that this is also identical withthe
Srimatottara-tantra. Although she was con-fused about the editions
due to a text entitled the GoraksasarythilA edited by C.L.
Gautama,Barcli 1914,Ihe Srlmatottara-tantra is a modified version
of the Goraksaiataka wrthtwohundred verses. Giuseppe Tucci has made
a brief survey onthe yoga-praknrana which issaid to be the third
part ofthe Goraksasamhita. The first part ofthis work, the
fra-di-prakarana,contains mostly the doctrine ofvisualization and
meditation on the goddess and briefyogicpractices stch as mudrd and
satkarmdni. The bhfita-prakarana is a treatise on alchemy,
I -51
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152 Joumal of the Japanese Association for South Asian Studies,
l7 ,2005andthe yoga-prakarana deals with Hatha Yoga [Tucci
19'71:205-207; Heilijgers-Seelen1994: 14-151.
15) The lunar mansi on (naksatra), the sign of the zodiac
(rAii), the planet {graha), the lunarday (tithi) enumerated in
^l,SP 3. 12 were simply understood as sky , star mandala as
stars(nujum) and several kinds of mountains Qtarvata) as mountains
(jibal) rn the HHA. Theseven constituents ofthe body correspond
tothe dvlpas in Natha literature. In GS 16.319,the seven
constituents are skin, blood, meat, fat, bone, marrow and sperm;
and in SSP 3.7,bone, marrow, head, eyes, hair, nail and muscle
correspond to seven dvlpas. In HHA 317,they are skin, blood, flesh,
ligament, gristle, bone and brain. In HHP l6b, skin, muscle,blood,
ligament, gristie, bone and marrow are enumerated. Differences in
the constituentsmay be due to anatomical knowledge in each
tradition.
16) Gs 8, 14.s atc akr am s o da| ad h dran tr ai I o lE ary vy
o m ap afi c a ka m/svadehe ye najananti katham sidhyanti yoginah
//13//ekastambhan navadvdran triiunyom paftcadaivatam Isvadehe ye
najAnanti katham sidhyanti yoginah l/14//
17) HHP 22b. For measuring the quantity of each breath, see
Sakaki 2004: 141-142,153.t8) HHA 318.,F111P omits this part. KP
11a-1 1b describes this subject more elaborately with
colour and locations. For a detailed examination ofthis part
ofthe Sar-vadarianasangrahaand related Yoga Upanisads, see Sakaki
2004.
19) The precise numbers are as follows: ifit stops for flve
nights, the number ofyears left tolive is three; for ten days, two;
for fifteen days, one; for twenty-one days, there is six
days(probable reading is six months); for twenty-five days, three
months; for twenty-six days,two months; for twenty-seven days, one
month; for twenty-eight days, fifteen days; fortwenty-nine days,
ten days; for thirty-two days, two days; if it stops for
thirty-three days,the person will die soon (KP 6V7a).
20) VM 4.78-198 deals with this observation more precisely.2l)
HHP 24V26b. These diagrams are instructed to be drawn inthe
mandalah (mandala) at
the ritual called hum (homa) in W 38ab and 42ab.22) Among the
dated manuscripts ofthe HHApresewed in the Siile)rynaniye Library
in Istanbul,
Baldatli Vehbi Efendi 2168, Rgd 1027117 and Turkish translation
by \afiz Ihsan, 1368A.H. show the Arabicized figures in the seventh
diagram.
23) For classification ofthe six acts, see Goudriaan 19'78:258
273.24) In the KP, some of the names of sixty-four spirits called
jogints clearly show similarities
with the various names of mother goddesses: Totala (T.W.T.L.),
Kurukulla (K.R.K.L.H.),Tere $.A.R.A), Kamak (K.A.M.A.K.), Kalika
(K.A.L.Y.K.A), Mangala (M.N.K.R.),Sarasvati (S.R.S.T.Y.), Laksmi
(L.K.M.Y.), Candika (C.N.D.K.A) or Cdmurtdd(C.A.M.N.D.), Sati
(S.T.Y.), Varehi (B.A.R.A.H.), Padma (P.D.M.A), Jagati
(J.K.T.Y.).
25) HHA 337 . HHP 29b makes the procedure short and omits the
mantra completely.26) The last one is mentioned as the main
commander in KP 3la. The probable name of this
devr may be Totald, another name ofthe ninth nitya-ictkti called
Tvarita. Prapaficasara13.26-31; Saradatilaka-tantra 10.1 7;
Tantrardja-tantra 14. [Biihnemann 2001: 11,47-481.
27) Pingree I 989: 7-8. For the early history ofplanet worship
in India, see Yano: 2004: 331348.
-
Yogico-tantric Traditions in the Hawd al-Hayat
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