![]() ![]() Implicit in the question posed above is the historical question of when the term haṭhayoga arose. 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. 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). Inherent in this understanding is the assumption that Haṭhayoga techniques such as prāṇāyāma (breath control) are strenuous and may even cause pain. Many Indian and Western scholars have understood the ‘force’ of Haṭhayoga to refer to the effort required to practice it. "This essay was prompted by the question of how Haṭhayoga, literally ‘the Yoga of force’, acquired its name. Krishnamacharya, and therefore has a special significance for certain schools of transnational yoga. As we discuss, it is highly likely that the Haṭhābhyāsapaddhati was known to the most influential teacher of ‘modern postural yoga,’ T. A manuscript of the text exists in the Mysore Palace this (possibly along with other texts) was the basis for the illustrated āsana descriptions in Mysore’s famous book, the Śrītattvanidhi. Another unique feature of this section is that the postures appear to be arranged into sequences intended to be practised in order. The most remarkable feature of this text is its section on āsana (yogic posture), which contains six groups of postures, many of which are unusual or unique among yoga texts. This article discusses, among other things, the dating, authorship, sectarian affiliation, and unique features of the text, its relationship to other yoga texts, and its significance for the history of modern yoga. ![]() The Haṭhābhyāsapaddhati is a Sanskrit text on the practice of Haṭhayoga, probably composed in the eighteenth century in Maharashtra. ![]()
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