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

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

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.

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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

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-

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

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.

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).

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

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

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

147

148 Joumal of the Japanese Association for South Asian Studies, I 7, 2005

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

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

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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