Hatharatn val+

Introduction

is important text of hathavooa

Hatharatnvali an
written by Sr+nivsa but not widely known to the students of
yoga. The author has undoubtedly received the inspiration
like many later writers from Svtmrma's Hathapradipika
which occupies a unique position among the texts of
hathayoga.
The text of Hatharatnvali was first critically edited
and published in 1982 by M. Venkata Reddy who is to be
congratulated for bringing this text to light. During the last 20
years after its publication more copies of the manuscripts were
available including one commentary in Nepali language. It
was considered necessary to edit the text once again on the
basis of the available material and improve upon the text by
giving transliteration of the Sanskrit text avoiding certain lacunae
in the previous edition. For the practical students of yoga, it
was felt necessary to provide illustrations of the
of the
practices,
especially selected sanas. Some
significant readings
from the newly acquired manuscripts were also
in this edition.
profitably
used
Contents of the text
Srinivsa calls his treatise of hathayoga as Hatharatnvali.
Alternatively he also calls his work as
Hathayogaratnasarani
or Ratnãvali. The contents are divided into four
chapters. The
distribution of various topics is as follows:
Chapter I
In this chapter after
introducing himself, Srinivsa gives
the purpose of his treatise HR. He
gives various definitions
of yoga and explains
mahyoga under which he describes
mantrayoga, layayoga, rjayoga andhathayoga. He explains
the relationship of
rjayoga with hathayoga on the same lines
as of HP. He gives elaborate
description of eightfold
 Called astakarmas in
purificatory processes
to the
place wwa
ol his gurU
satkarmas,according lradilio
under thc
Svatmärama for not including cakrikarma under the.purifica
processes. He gives a great importance to the D
cakrikarma and recommends il to be practised du practice
insteadof using a tube to be insCrted in the rectum for bast
alsoquotes the authority of yogicarpati. He provides which
ovides ad
additi
information on the karmas like nauli, basti and
by giving different varicties. Under nauli hedescribestw
kapälabhr
namely. bhya nauli and antara. But the distinction betue
the two is not clear. basti is also described of two types
types
jalabasti and vyubasti for which the use of cakrikarma
recommended. In kaplabhti
variety is given wherein the
a
head is moved towards left and right while
In the practice of
exhaling rapidly
gajakarani, instead of plain water,. jaggery
water or cOConut water is recommended.

The purpose of these karmas is

not only to remove the
excess of fat and mucus
but to purify six cakras, to
basis for provide
prnyma, to remove all kinds of disorders andto
contribute to the healthy body which is an instrument on the
path of liberation. It is also
described how different karma
purify specific cakras.
The other
of
topics dealt with in this chapter are descriptiot
a hut for
yoga
practice, mithra,
prohibited food items, helpful and recommended
mended and
the success in harmful things in attainin
yoga and ultimately the
attained success list of great siddhas vho
through hathayoga and
conquered dea
Chapter II
This chapter
ten mudrs. elaborately
Alongwith desceribes nine kumbhakas:and
mor the eight
kumbhaka is deseribed well-known kumbnda
kumbhakas, or
under the name kumbhak
of bhujangiKu
bhujangikard
 uddiyna is called bhyoddyna. vajroli and khecari mudrs
have been dealt with in great detail. The synonyms of idã,
pingalãand su_umngiven here are not usually found in other
hatha texts.

Chapter III
This is mainly devoted to the elaborate description of 84
äsanas. The author starts with the topic of a_tngayoga, but
describes only mnasa niyamas and kyika niyamas. No
explanation of these is given.

Asana being the first component of hathayoga the author

deals with this topic elaborately. He givesthelist of 84 sanas,
butexplainsthetechniquesof only 36 asanas. He mentions in
the list four types of padmsana, six types of maykrsana, three
After
types of kkrmsana, and five types of kukkutsana.
dealing with the topic of sanas, he discusses the importance,
technique and the effects of prnyma.

Chapter IV

It deals with sam dhi and the techniques like

nãdnusandhna, four states of progress in yoga, such as
ärambha, ghata, paricaya and the nispatti and the experiences

during each of these states.

discussion of pinda and brahmnda in which
There is a

elaborate description of 14 ndis is given as well as

philosophical statements from different sources like

Sutasamhit, Vi_nupurna, Bhagavadgit and different schools

of philosophy such as Nyaya, Pr bh kara, S mkhya, Advaita
have been This chapter seems to be
briefly mentioned.
hurriedly and abruptly ended.
 of the
A Critical Appraisal Text
Hatharatnvali: A
Hathapradipik and
Comparison
Srinivãsa is very well acquainted with HP of Svätmäri.
räma
He has quoted the verses from the almost verbatim
sometimes acknowledging the source, but many-a-time withouut

mentioning the source. The use of verses from HP in the H

below:
may be mentioned

Chapter no. of verses percentage

I 23 26.4%
I 53 35.8%
43 43.4%
IV 18 28.5%

134.1/33%

mucu
Thus it will be found that `rinivsa leans very
on the material from HP.
 He differs from HP in giving additional information
on the following points:
Instead of satkarmas he describes a_takarmas. He
includes cakrikarma and a variety of gajakarani called
gurugajakaran+ in the karmas or purificatory processes.
HP describes 15 sanas, while HR gives a list of 84
ãsanas and actually describes 36 sanas.

Although both the texts describe ten mudrs, HR has

more elaborately described vajroli and khecari mudrs. The
mention and description of sariketa is unique in HR because
it is not found elsewhere.
The philosophical discussion on the pinda-brahmFda
(microcosm and macrocosm) that we find in the HR, is
missing in HP.

The synonyms for kundalini+, id, pingal and su_umn

given in the HR is not found in HP.
Contributions of Sr+nivsa in
Hatharatnvali
In spite of the fact that about one-third portion of the
text comes from the HP, there are many special points in
this text, which make it an important treatise on hathayoga.
These points are mentioned below.

The concept of yoga

The foremost contribution of HR is to remove the
misunderstanding about the conceptual definition of yoga
and to give the clear exposition of yoga. The author gives
greatest importance to Patañjali's definition
cittavrttinirodha' and describes it as mahyoga of which
he mentions four kinds, namely, mantrayoga, layayoga,
rajayoga and hathayoga. He has defined them adea
follows: adequately as
i. Mantrayoga-In the composition of
of the
the wOTd
mantra m signifies 'manas and 'tra' sin
präpa'. The union of manas' (mind) and 'pr
and na
is necessary in 'mantra. When mantra is
recited
the body,it
after assigning it in the various parts of thc bordu
IS mantrayoga.

ii.
i1. Layayoga-Absorplion of mind is
layayoga
which is attained through ' sanketa'. Toconcentrate
at the back of the head at the level of the center
of
the eyebrows is 'sanketa'. Forgetting the objects
of experience and absence of their regeneration is
the characteristic feature of laya.

iii. Rjayoga-In rjayoga, prFa having attracted

apna upwards, establishes itself in the lotus of
aksa in the head. In the state of samdhi, there
are neither the
objects of perception nor the activities
of the mind. There is an absence of the
of space and time. One who
perception
is established in
rjayoga, all his awareness is lost.
iv. Hathayoga-- In
hatha the words 'ha' and "tha
symbolically represent 'sun' and the 'moon' or 1da
and
'pingal' ndis and establishing equilibrium
between these two is
mudras, eight kriys, hathayoga. For this, ten

are the
kumblhakas and 84 asanas
topics discussed in hathayoga.
In the light of the
described above, characteristics of the four
gas
yoga
it could be said
that the scope and
content has been
clearly presented that is rarely seen in ther
treatises of hathayoga. ou
uli h
 neti-karma described here is
i11. The technique of
from the technique given inth
somewhat different
not only requires
longer threa
HP and GhS. It
s i m u l t a n c o u s friction
consists of
but the technique to have
which does not
secm ve
of both the nostrils,
been described elsewhere.

he gives technique
different

iv. Under gajakarani

in which instead of plain
gurugajakarani,
calling it water mixed with
water or sweet
water, coconut
jaggery is used.

kap labh ti is called

known
Commonly
Sriniv sa describes altogether a
kap labhastrik .
kap labhastrik , not
different technique of
and practised. It involves
commonly known
while doing
of the head to the left and right
moving of head
and recaka. This movement
pkraka in
kaplabhastrik is called bhr ntibhastr
during effects
SKS (52). Srinivsa attributes the following
to kapälabhastr+: alleviation of the phlegmatic
and bilious disordersand diseases caused dueto
and
water and cleansing of the forehead
brahmacakra.

V. Purification of the cakras: In relation wi

astakarmas, Srinivsa has stated how each karna
brings purification of specific cakra. For
example, purification of mkldhra
cakrikarma, purification of sv dhisth na Dy
vajroli karma, purification of nbhi cakta by
nauli, purification of an hata cakra and ViSuuu
dha

cakras by dhauti and ikra

purification of jnacan
by neti and tr taka. Similarly basti aand
kaplabhti bring purification of all the cakras.
 Hopefully, this suggestion of purification of
the cakras through the practice of various
karas may open new vistas of investigation.

Kumbhakas
To present traditional facts in a new perspective shows
Srinivãsa 's eritical outlook. Thus, while describing kum
bhakas, instead of eight accepted kumbhakas, he includes
one more bhujangakarani kumbhaka and makes the total
number of kumbhakas nine. In this enumeration he omits
plävini kumbhaka, but includes kevala kumbhaka.
Mudrs
While discussing mudr s, he provides some new
information such as mahmudr described by Vasistha,
practice of mah vedha eight times a day, emphasis on the
necessity of a master-disciple relationship for the practice
of vajroli etc. Detailed description of preparing the tube for
vajroli practice is also a special feature which we do not
come across in other texts. There is quite significant
difference about the technique of Sakticlana mudr. As
against prevalent notion, Sr+nivsa considers jihvclana
as 'Sakticlana' and calls it 'Sabdagarbhclana'. Similarly,
he gives different synonyms for su_umn, id and pingal
which are not seen described elsewhere.

A_tngayoga
It seems that yama as a separate anga under the
classification of a_tngayoga was not acceptable to Sr+nivasa.
So he divided niyama into two parts and ahimsã and
brahmacarya were included under mnasa niyamas and satya
under the kyika niyamas. Thus he does not blindly follow
the concepts of ancient tradition on one hand and presents
his independent outlook on the other. This independent
approach is seen at several places in the text.
Asanas
In the modern yogic perspective, Srinivsa's major
of In many
many texts
asanas. In
texts of
contribution is in the form
of 84 asanas. But act
actually
hathayoga. there is a mention
describe only a few
few ace
äsanas.
their names and
they do not give
the list of 84 sanas but ale
In HR Sriniv sa not only gives
describes many of them. Some of thes asanas have been
mentioned and described for the first time here. The 15anas

by him are as follows:

which have been described
Samputita pañkaja, dandamayura, pr[vamaykra a.
padmamaykra, baddhakeki, piFdamayura, ekapãdamaykra
bhairavãsana, kmadahana, pniptrsana, markatsana
par[vamatsyendra, baddhamatsyendra, nirlambana.
saursana, ckapdsana, phanindrsana, $ayitapa[cimatna
vicitrakarani, vidhknana, pdapidansana, vrsciksana.
It will not be an exaggeration to say that elaborate
description of the sanas is a special feature of HR, which
distinguishes itself from the other hatha texts.
Saiketa
In connection with
used
layayoga and khecar+ Sr+nivsa näs
important term 'sanketa' which needs speca
an

explanation. Sañketa means a key through which secret

behind any esoteric
practices is revealed. In HR, Oniy*
two
places the word
'sanketa' has been used. But
Sundarade va has named his
treatise as Hatha
sanketacandrika where right in the beginning he says
that
toreveal the secretsof
HSC' hahayoga the treatise has been
na
ned

It has been stated in

HR that
place through 'sanketa' and to absorption of mina 1>la the
gaze at bhrkmadhya
highest form of 'saiketa'. Importance of the practice of
bhrkmadhya-drsti has been
accepted and recommenu
in
 texts. for the first time revealed
But Sriniv sa
all the hatha
through saiketa. He has stated
the secret of bhrümadhya-drsti
is
of concentration during bhrümadhya-drsti
that the place
of the head at the level of the center of the
in the back
considers the place of
It seems that Sr+niv sa
eyebrows. lead
this point may easily
citta here and the concentration at
of mind. To explain this point he has used
to the absorption
the word sanketa.
sanketa in connection
Second time he has used the term
inserted in the cranial cavity
with khecar+, where the tongue is
He has supposed the cranial
and fixed at theparticular place.
of the two chains of idã
cavity as zigzag, spiral and consisting
the tongue in the
and pingal. He explains sanketa as inserting
reaches the place of su_umn
spiral of these two chains which
out of the moon
resulting in absorption of the nectar oozing
that citta,
situated there. Students of yoga very well know
khecar+ mudr, candra such esoteric terms which are not
are
them.
clearly explained and there is much ambiguity about
Srinivãsa has made an attempt to throw some light on these
secrets. Therefore, his attempt is very valuable in the field of

yoga.
For the fear of inflation of the text although elaborate
discussion of all the topics could not be attempted by the author,
yet there are some new topics like piFda-brahmpda-nirkpaFa,
pañcikarana, number of tattvas, which seem for
essential
the students of spiritual culture, which have been included
in the fourth chapter.
In the light of the above discussion, it can be
unhesitatingly said that boldly refuting the prevalent ideas and
introduction of new thoughts in a lucid manner, gives a special
place to HR among the texts of hathayoga.
 Therapeutical Effects of
hathayogic
Practices
Srinivãsa has attributed certain therapeutical
effects he
various yogic practices which are mentioned below to the

Name of the
Therapeutical benefits
practices
a_takarmas Effective in cleansing the body, removes the
impurities such as fat and
contributing physical well-being.
phlegm
cakri-karma Removes piles, diseases of spleen, abdominal
disorders, cleanses the morbidities, stimulates
gastric fire, purifies perineal region.
nauli Stimulates gastric fire, improves digestion.
feeling of well-being, removes the disorders
of the three humours.
dhauti Removes the diseases like cough, asthma,
spleen disorders, skin diseases, all the twenty
varieties of phlegmatic disorders.
neti Cleanses the frontal sinuses, offers keen
eyesight, removes the diseases above the
neck.
basti Removes spleen disorders, abdominal
three
disorders, disorders caused by the
humours.
jalabasti Streamlines the bodily constituents, brings
about poise to the sense organs, offers lustre

to the body, stimulates digestive fire

alleviates the chronic disorders.
to th
gajakaraFi Cleanses the whole tract from stomach
throat.
trataka Removes eye-disorders and drowsiness.

lious
kap labhastrik Alleviates the phlegmatic and
waler.
to
disorders and diseases caused due
Cleanses the forehead and brahmacakTd
 Name of the Therapeutical benefits
practices
vajiroli karma Cleanses the generative organ.

präpãyama Purification of the ndis, alleviates all the

discases.
süryabhedana Removes lethargy, rhcumatism and
Worms.
ujjyi Cures the phlegmaticdisorders of the
throat, increases the bodily fire, removes
the morbidities of the ndis, stomach and
the bodily constituents.
sitk ra One becomes like a cupid, does not suffer
from hunger, thirst, sleep and
drowsiness.
Sitali Removes dropsy, disorders of the spleen,
fever, acidity, toxicity, controls hunger
and thirst.
bhastrikã Cures the disorders due to vitiation of
vãta, pitta and kapha humours, stimulates
the gastric fire.
mahämudr Ailments like consumption,
diseases,
skin-
constipation, glandular
enlargement, indigestion cured.
are
Removes old age and fear from
death.
mahban dha Promotes the currents of the
nãdis
moving in the upward direction, fixes the
mind between the
mahavedha eyebrowvs.
Destroys multitude of sins, alleviates old
age and fear from death.
uddiyanabandha| Complexion.
mklaban dh a Apna and prFa vyus get unified, urine
and faeces are reduced.
 Name of the Therapeutical benefits
practices
Removes old age and
premature death
jälandharabandha
Stimulates gastric fire, lleviates
viparitakaraFi
disorders, removes grey allthe hair and
wrinkles.

vajroli Unifies apna and prana, cleanses the

nadis, makes the genital strong, stable
and offers increment of
semen.
Awakens kundalin+.

[akticlana Removal of diseases.

khecar+i One remains unatfected by diseases.

sleep, hunger, thirst, stupor, poison
and death.
sanas Contributes to stability, health and
efficient body. Contributes to a sense
of well-being.
bhadrsana Removes all the diseases and toxins.
padmsana Alleviates all the diseases.
maykrs ana Removes diseases of the spleen,
stomach, balances the three humours
in the body, digests excess food,
stimulates gastric fire.
pindamaykra Cures all the ailments.
maFdkksana Removes the diseases of the legs.
matsyendrsana Enhances the gastric fire,
removes

the
severe diseases, brings stability to
spine
phanindrsana Removes all the ailments.
pa[cimatna Stimulates astric fire, reduces
the

Savsana belly, brings good health.

Relieves fatigue.
ndnusandhna Contributes min
to steadiness of the
 Srinivsa's Shortcomings
Sriniv sa
contributions of
Notwithstanding special
some places which reflect on the
described above there are

shortcomings of Srinivsa. They may be stated below:

The author reflects egotistic personality when he
on his
about his versatility
egotises his scholarly background and talks
tantra, astrology, etc.
in Veda. Vednta, grammar. philosophy,
At the end of the first chapter., he claims to be a great promoter
of hathayoga.
He unnecessarily critcises Svtmrma for not describing
the cakrikarma calling it as his ignorance about hathakriys.
of nauli,
Although Srinivsa talks about the two types
differentiate its technique
the description of antartype does not
from that of bhri or bhya type of nauli.
He says that svdhi_thna cakra is purified by vajroli
karma, but does not describe the process.

Similarly, he adds bhujangakarani kumbhaka in the list

of kumbhakas, but the description is not clear.
He gives great importance to [mbhav+-mudr (iv.27).
But he describes neither in the description of mudr s, nor
elsewhere he to it.
In the beginning of the 3rd chapter Srinivsa undertakes
to describe a_tnga-yoga. But he does not discuss any thing
about yama, pratyhra, dhran, dhyna which are included
under atngayoga. He mentions niyamas and divides them
into kyika (physical) and mnasika (mental). There is no
justification given for this classification. He does not also feel
the need of explaining them. Curiously enough, rta and satya
are included under k yika-niyamas and ahimsã and brahmacarya
are included under the
mnasa-niyamas
 While considering astng:ayoga, he talks about
asana
as the first
component of hathavoga and further elaborately
deals with the 84 asanas. This reflects not only on the
propriety but also on absence ofthecoordination in the topics
of presentation.

Srinivsa gives the list of 84 sanas but describes only

34 sanas. There too he
changes the names of some sanas
while describing them. So there is a disparity between the
names of sanas mentioned in the list and the names
mentioned
in the description. For example, instead of
uses the name baddhakeki.
bandhamaykra, he
Similarly, for krmuka he uses
dhanursana. He describes saursana, but it is not included in
the list of 84 sanas.
In chapter ii.77, he mentions the effects
of pratyhra as
destroying mental disturbances but nowhere he explains the
term pratyhra. Same thing is true about samdhi
(iv.3). He
frequently says that due to the fear of expansion of the text, all
the details are not described. Such statements do not
satisfy
the inquisitiveness of the readers.
Even the fourth concluding chapter seems to have
hurriedly finished. Since Sr+nivsa claims himself to
be the
scholar of so many sciences (sastras), readers
such
expect some
illumination on
philosophicaltatvas
topics
like pinda-
brahmända-nirnaya, pancikarana, and
and schools of philosophy. But different
traditions
due to the
they are
lack of elaboration and evnY are
disappointed