Yogasūtra of Pātañjali पातञ्जलयोगसूत्राणि

and Haṭhayoga हठयोग: Yama यम and

Niyama नियम, an open issue?

By Fabio Milioni
https://independent.academia.edu/FabioMilioni
https://yogaromapuntoit.wordpress.com/fabio-milioni/

Foreword
The theme is extremely complex and deserves a study in its
own right, aimed at the clarification of the relationship between the
two paths, identifying both points of contact and divergence, mostly
with regard with the final aim. Currently, it is easy to verify with
reference to available texts, the two paths are often mixed together,
as if they were part of the same vision of tradition. And is not for
sure they share the same goal. A critical edition, in this case, is
foreseen as a priority.

As a starting point, for a deeper awareness on the

subject, let us to introduce what is stated by Svāmī Satyananda
Saraswati (disciple of Śrī Svāmī Sivananda, who has followed
his own path in which Haṭhayoga and Tantra are paramount)
regarding the Haṭhayoga we are referring to:
“There are many branches of yoga: raja, hatha, jnana,
karma, bhakti, mantra, kundalini and laya, to name but a
few, and many texts explain them in detail…..In the last half
of this century, hatha yoga has become the most well-known
and widely practised of the systems….In the ancient texts,
hatha yoga consists of the shatkarmas, cleansing practices,
only. Today, however, hatha yoga commonly embraces the
practices of asana, pranayama, mudra and bandha as
well.”1
Yama and Niyama, as we can see, are entirely absent
in Haṭhayoga. According to Satyananada, Yoga path has its
roots in the Tantra path:
“The yoga we know today was developed as a part of the
tantric civilization which existed in India and all parts of the
world more than ten thousand years ago… According to
mythical tradition, Shiva is said to be the founder of yoga
and Parvati, his first disciple.”2

1
Svāmī SATYANANDA SARASWATI, Asana Pranayama Mudra Bhanda,
Yoga pb.Trust, Bhiar, 1969; pg.2
2
Ibidem.
 Not only that, according to Satyananda point of
view, Tantra would be antecedent even to the Vedas:
“The first books to refer to yoga were the ancient Tantras
and later the Vedas which were written about the time the
Indus Valley culture was flourishing.”3
Patañjali, according to his interpretation, has
anyway a pivotal role in the Yoga codification:
“Sage Patanjali's treatise on raja yoga, the Yoga Sutras,
codified the first definitive, unified and comprehensive
system of yoga. Often called the eight-fold path, it is
comprised of yama, self-restraints, niyama, self-
observances, asana, pranayama, pratyahara, and
disassociation of consciousness from the outside
environment, dharana, concentration, dhyana, meditation
and samadhi, identification with pure consciousness.”4
The development proposed by Satyananda is based on
Tantra and find fulfilment in Haṭhayoga, which does not take
into account Yama and Niyama:
“The yogi Matsyendranath taught that before taking to the
practices of meditation, the body and its elements need
purifying. He founded the Nath cult and the yogic pose
Matsyendrāsana was named after him…. His chief disciple,
Gorakhnāth, wrote books on hatha yoga in the local dialect
and in Hindi. One of the most outstanding authorities on
hatha yoga, Swami Svātmārāma, wrote the Hatha Yoga
Pradipika, or 'Light on Yoga', in Sanskrit, collating all
extant material on the subject. In doing so, he reduced the
emphasis on yama and niyama from hatha yoga, thereby
eliminating a great obstacle experienced by many
beginners. “5
According to Satyananda:
“In the Hatha Yoga Pradipika, Svātmārāma starts with the
body and only later, when the mind has become more stable
and balanced, are self-control [Yama] and self-discipline
[Niyama] introduced.”6
We should raise our limit, to find where 'only later ...
self-control [Yama] and self-discipline [Niyama] are
introduced ' in the text of Svātmārāma. For this, please refer
to the direct reading of Haṭhayoga Pradīpikā to appreciate the
actual breadth of the exclusion of Yama and Niyama. It is
interesting though how this exclusion is justified by

3
Ibidem pg.4.
4
Ibidem
5
Ibidem
6
Ibidem
Satyananda in front of the obstacles that their practice would
lead to many newbies.
This Satyananda interpretation, released on 1969,
however, has been partly modified and further developed in its
1985 introduction to the first edition of the Haṭhayoga
Pradīpikā text:
“Science of purification. Of the many authorities on hatha
yoga, one outstanding personality is Svātmārāma who
compiled the Haṭhayoga Pradīpikā. It can also be translated
as 'Light on Hatha Yoga'. However, the term Pradīpikā
actually means 'self-illuminating' or 'that which illumines'. It
is a text which illumines a multitude of physical, mental and
spiritual problems for aspirants. Gorakhnāth, the chief
disciple of Matsyendranath, had earlier written books,
poems and prose on the hatha yoga system in the local
dialect, but Svātmārāma compiled the entire wisdom of
hatha yoga in Sanskrit. In common with the other texts, he
has expounded techniques such as asana, pranayama and
shatkarma. The beauty of the Hatha Yoga Pradipika is that
it solves a very great problem faced by every aspirant.
Svātmārāma has completely eliminated the yama, moral
codes, and niyama, self-restraints, which are the starting
points in the Buddhist and Jain systems, as well as in Sage
Patanjali's raja yoga. Sage Patanjali was a contemporary of
Buddha and his system of yoga was influenced by the
Buddhist philosophy of yama and niyama: In the Yoga
Sutras he divided raja yoga into eight steps. Yama and
niyama are the first two, followed by asana and pranayama.
Then come pratyahara, dharana, dhyana and samadhi,
which are the final four. Sage Patanjali's contention is that
you have to first perfect yama and niyama, otherwise asana
and pranayama may fail to give desirable results. What are
yama and niyama? Self-control, rules of conduct and
observances: truth, non-violence, celibacy, non-stealing,
non-aggrandizement, external and internal purity, and
contentment, are some of the regulations. However, the
authors of texts on hatha yoga, such as Svātmārāma, were
very much aware of the practical difficulties every person
faced in relation to yama and niyama. Moreover, yama and
niyama have more to do with religion than with a person's
spiritual life. Experience has taught us that in order to
practise yama and niyama, discipline and self-control, a
certain quality of mind is needed. Often we observe that
when we try to practise self-control and discipline, we
create more mental problems in our mind and personality. If
we were to take the statistics of patients in mental hospitals,
we would find that most of them are religious, because self-
discipline and self-control split the personality. Therefore,
before you try to practise self-discipline and self-control,
 you must also prepare yourself. If harmony is not created in
the personality, then self-control and self-discipline will
create more conflict rather than peace of mind. Therefore,
the principle of antithesis should not be taught to everybody.
It has always been expounded as a philosophical or
religious principle, but from the spiritual standpoint it has
mercilessly failed to assist man when confronted with the
dilemma of his own evolution.”7
We take note of being faced with a complex and
articulated panorama, certainly not homogenous. Placing
ourselves in the context of the „Open Systems‟, implies the
exclusion of any pre-judgment, then open attention than any
form of thought. Aware of the difficulty of the work
Certainly Āsana and Prāṇāyāma techniques, as
described in the Haṭhayoga are a useful tool; on the other hand
what about the final aims? Are both homogeneous or just
converging with those laid down in Patañjala Yogasūtra? Is
anything but a foregone conclusion, as indicated by many
commentators?
Wanting to deepen, albeit preliminary, the theme, let us
quote for example the contribution by G. Feuerstein, who in
his analysis of the Kashmir Śaivism (from Vasugupta‟s Śiva-
sūtra to Somānanda‟s Pratyabhijñā) states that:
“They [Kashmir Śaivism schools] are important sources for
our understanding of the early developmental phase of
Haṭhayoga”8
We suggest to take into account the three texts now
considered "classics" of the post-Vedic Tradition. All about
the Haṭhayoga, written at a time that is assumed between the
XIV and XV century.
Are three texts that, while on the one hand have the
Haṭhayoga as "preparing" the Raja-Yoga, on the other hand
make no reference at all to Patañjala Yogasūtra , to the Yoga
and Samkhya Darśana, to the Upanishads, finally even the
Vedanta Darśana .9
It appears, in fact, that Haṭhayoga is a branch of the
path which has developed independently, often creating a
specific original matrix, not referable to the Yoga-Darśana ,

7
Swami Satyananda Saraswati on Hata Yoga, in Haṭhayoga Pradīpikā,
Commentary by Swami MUKTIBODHANANADA under the guidance of
Swami SATYANANADA SARASWATI, Yoga pb.Trust, Bhiar, 1985. Pgg. 4-5.
8
Georg Feuerstein, Post classical yoga, in The Yoga Tradition. It‟s
History, Literature, Philosophy and Practice, . pg. 267
9
See: Jason BIRCH: “Rājayoga: The Reincarnations of the King of All
Yogas” in International Journal of Hindu Studies 17, 3 (2013) e “The
Meaning of Haṭha in Early Haṭhayoga”, in Journal of the American
Oriental Society 131.4 (2011).
meaning it with it the Yogasūtra of Patañjali and subsequent
commentators addressing directly to him.
As emphasized by Jason Birch, in his research on when
and how:
“Haṭhayoga, literally „the Yoga of force‟, acquired its
name. Many Indian and Western scholars have understood
the „force‟ of Haṭhayoga to refer to the effort required to
practice it. Others eschew the notion of force altogether and
favor the so-called “esoteric” definition of Haṭhayoga (i.e.,
the union of the sun (ha) and moon (ṭha) in the body). This
essay examines these interpretations in light of definitions of
haṭhayoga and the adverbial uses of haṭha (i.e., haṭhāt,
haṭhena) in Sanskrit Yoga texts that predate the fifteenth-
century Haṭhapradīpikā. In the medieval Vedānta and Yoga
literature (written after the eleventh century), haṭhayoga
first appeared almost always in conjunction with rājayoga,
which, as a system of Yoga, was based more on tantric Yoga
rather than Pātañjalayoga. Svātmārāma ......in his
Haṭhapradīpikā, by melding previous Haṭha and Rājayoga
systems together and by asserting that Haṭha and Rājayoga
are dependent upon one another. By doing so, he created a
complete system of Yoga and called it Haṭhayoga......after
the Haṭhapradīpikā many Yoga texts synthesized Haṭhayoga
with other traditions such as Pātañjalayoga .....”10
There is therefore sufficient evidence with respect to
the fact that among the Yogasūtra Tradition of Patañjali and
the Haṭhayoga path exists deep differences rising from
different Visions; in particular, there is no evidence at all
with respect to the role of the Haṭhayoga within the Vedic
Tradition. This is an important issue, given the current
widespread confusion between the two systems, often blended
in contemporary literature: the two systems appear often
irreconcilable11.
A summary of the development of the Haṭhayoga is contained
in the Jason Birch contribution "The Haṭhayoga Project",
funded by the European Commission for research: 12

10
JASON BIRCH “The Meaning of Haṭha in Early Haṭhayoga”, in Journal
of the American Oriental Society 131.4 2011.
11
An implicit confirmation is provided by Feuerstein, where States that :
“When considering Yoga, we must always bear in mind that it comprises
two great factions. One faction emphasizes a more ascetical and often life-
denying approach, the other, notably in its Tantric form, is more life-
embracing. Elsewhere I made a distinction between verticalism and
integralism.” (cfr. G Feuerstein, Yoga morality. Ancient teaching at a Time
of Global Crisis. Hohm press, Prescott, 2007, Pgg.172-173).
12
JASON BIRCH, The Haṭha Yoga Project, SOAS University London, The British
Museum, 8th April 2016, in:
https://www.academia.edu/24233544/The_Ha%E1%B9%ADha_Yoga_Project_a_T
alk_Presented_at_the_British_Museum_April_2016_
 “NOTES:1. Haṭhayoga was a combination of ascetic and
tantric teachings. The ascetic traditions contributed most of
the physical techniques. For example, there's evidence
dating back to the classical period for ascetics practising
strenuous postures (e.g., Alexander the Great – 4th c. BCE,
Mahābhārata, Purāṇas, etc.). The ascetic practices were
toned down in Haṭhayoga for householders.2. Tantra
contributed much of the terminology, metaphysics and the
meditative techniques of Haṭhayoga (as well as the
definition of Yoga as union). Much of the ritual and doctrine
of Tantra was omitted.3. Haṭhayoga arose six to seven
hundred years after Patañjali's Yogaśāstra. Many of you
would know of the Yogasūtras, which has become one of the
most popular Yoga texts in the last century. Patañjali's Yoga
had little direct influence on early Haṭhayoga. However,
after the composition of the definitive text on Haṭhayoga,
called the Haṭhapradīpikā, Brahmanical Yoga compilations
and the Yoga Upaniṣads were written, which brought
together physical Yoga techniques with the Yogasūtras and
other orthodox Hindu texts, such as the Purāṇas,
Bhagavadgītā, early Upaniṣads and so on. This
Brahmanical type of Yoga was similar to the Yoga that was
transmitted to the West in the early20th century.”13

It‟s a problem with deep implications, not to be by passed in

this Kaliyuga लयग , a critical time of crisis.
As a preliminary contribution, we suggest to take into account
the major editions of the Haṭhayoga Pradīpikā,14 trying to
found a reasonable answer to the question:
“Yama and Niyama” are or not to be considered an integral
part of the Haṭhayoga Pradīpikā?

13
Ibidem, pg. 4: See:
https://www.academia.edu/21682284/Ha%E1%B9%ADha_Yoga_Project_
Proposal
14

 Svātmārāma, Haṭhayoga Pradīpikā, Fayard, 1974 (Introduction,

traduction et commentaires par Tara Michaël, Préface par Jean
Filliozat.
 Svātmārāma, Haṭhayoga Pradīpikā, Yoga publication trust, Bihar,
2013 golden Jubilee edition. (Commentary by Svāmī
Muktibodhananda under the guidance of Svāmī Satyananda
Saraswati).
 Svātmārāma, Haṭhayoga Pradīpikā , foreword by B K S Iyengar,
Commentary by Hans Ulrich Rieker, Translated by Elsy Becherer,
published by The Aquarian Press 1992
 Haṭhayogapradīpikā of Svātmārāma, with the commentary
Jyotsnā of Brahmānanda, The Theosophical Society, Adyar,
Madras 20, India 1972 (prima edizione 1893).