Research and Reviews: A Journal of Ayurvedic Science, and Naturopathy ISSN: 2395-6682 (Online) Volume 5, Issue 3 www.stmjournals.com

A Critical Review of and its Contribution to Yoga

Dhruva Prasad S.*, Sowmya M.N., Sudhakar P. Reddy Department of PG Studies in Swasthavritta, JSS Medical College, Mysuru, Karnataka, India

Abstract The Shiva Samhita or the compendium of Shiva is an ancient text on practice of Yoga. It is one among the lesser known texts of Yoga. It is believed that the Shiva Samhita is a dialogue between Lord Shiva and his consort, . The discourse includes detailed instructions on how to perform Yogaasanas, , tantric practices, and bandhas which is explained across five chapters. There are two standard textbooks of Shiva Samhita with English translation which are available; one is by Sirisa Bahadur and other by . This review article on Shiva Samhita is primarily based on the English translation text by the former author. This article highlights and critically reviews the various concepts that are explained across the five chapters of the text.

Keywords: Shiva Samhita, yoga, , pranayama, mudras

*Author for Correspondence E-mail: [email protected]

INTRODUCTION Chapter 1 (Prathama patala) The Shiva Samhita or the compendium of Shiva The chapter deals with the various is an ancient text on practice of Yoga. It is one philosophical aspects of Yoga. It begins with among the lesser known texts of Yoga. It is the discussion on the modes of salvation believed that the Shiva Samhita is a dialogue (Muktiupaya) [1]. Various postulates that are between Lord Shiva and his consort, Parvati. opined by various experts are put forth such as Author of the Shiva Samhita is not known. The , tapa, shoucha, kshama, danam, Shiva Samhita is said to be written around 15th pitrkarma, , vairagyam, to 17th Century AD. As per the available karma, agnihotra karma, and translation of Srisa Chandra Vasu, it consists of theerthanusevanam [2]. This is followed by the five chapters and 517 verses in all (Excluding discussion on knowledge. This text emphasises Vajrondi ) which deals with the practice that there is one knowledge and that the of Yoga, ways of attaining , philosophy of knowledge is eternal, there is no beginning or existence, importance of Yoga, spirit and , end. It is said that the Yogaanushana has been functions of the body, principles of pranayama, explained to dispel false knowledge and spread . The first chapter consists of 96 the truth [3]. It is for the spiritual verses, second chapter consists of 54 verses, disenthralment of persons whose minds are third chapter consists of 97 verses, fourth undistracted and fully turned towards god. It chapter consists of 58 verses and the fifth explains that world is nothing but a current of chapter is the largest one which consists of 212 consciousness. It justifies that the Yoga verses. is the only true shastra for salvation. There is also a vivid explanation of karma. It is said to AIMS & OBJECTIVES be of two types—Nishedha and vidhipooraka 1. To review the contents of Shiva Samhita. [4]. If one follows the path of Nishedha karma, 2. To understand the contribution of Shiva he will end up in sin whereas if one follows the Samhita to Yoga. path of vidhipooraka he is said to achieve salvation. Vidhipooraka consists of three MATERIALS & METHODS types—Nithya (Regular), Naimittika A. Literature Search—Review of Shiva (Occasional) and kamya (Optional). Samhita based on available literary sources. kanda is also explained in the Prathama patala.

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It says that the wise who has understood Again at the end of the second chapter he has the karma kanda should renounce both punya discussed about the significance of true and papa and engage in jnana kanda to find out knowledge. From the desires it is said that all the eternal truth and attain salvation [5]. the delutions arise which can only be eradicated with great difficulty. By true knowledge all the Chapter 2 (Dwitiya patala) desires are destroyed and salvation is achieved. The chapter 2 explains the various mystic He concludes the chapter by saying that if the anatomical locations and energies that work practitioner of Yoga wishes to cross the ocean inside the body. It begins with a beautiful of the world, he should perform all duties of his description of Meru which is said to be and renouncing the fruits of his work. surrounded by saritha, sagara, kshaila, kshetra He also says that persons who are attached to and kshetrapalaka [6]. It is also said to consist sensual objects and desirous of sensual of rishi, muni, , punyatheertha, pleasures descend from the road of nirvana peetha, sun and the moon. This knowledge is through the delusion of much talk and fall into said to be only understood by the yogi. sinful deeds [15]. Alongside the meru there is said to be various nerve centers which are engaged in their Chapter 3 (Tritiya patala) respective functions [7]. The body is called as Chapter 3 begins with a description on anahata brahmanda. On top of the meru is said to be which is situated in the heart, it consists nectar moon which consists of eight kalas. of 12 petals. The is said to be located in There is a broad description of the nadis of the the anahata chakra [16]. Ten types of has body such as ida, pingala and sushumnanadi been described here such as prana, apana, [8]. The which is situated on the left side samana, udana, vyana, naga, , krikara, of the meru is said to be the idanadi. The nadi devadatta, dhananjaya [17]. has been that enters the middle part is called as the given great importance for learning, it is said sushumnanadi. The nadi on the right side of the that knowledge imparted through a guru is meru is the pingalanadi. At the bottom of the powerful and useful. There is a beautiful meru is said to contain suryanadi. Our body is description of pranayama and the ideal place of said to consist of 350000 nadi. Among them 14 doing pranayama has been described here. Four are said to be the principal nadis [9]. They stages of pranayama such as arambhaavastha, include sushumna, ida, pingala, gandhari, Ghataavastha, parichayaavastha and hastijihvaka, kuhu, , pusa, sankini, nishpattiavastha are described here [18]. The payaswani, varuni, alambusa, vishwodari, and ideal qualities of a yogi are described as a yasaswini [10]. There is a brief description person with strong appetite, good digestion, about the chithranadi which is present in the cheerfulness, handsome figure, great courage, centre of the three nadi [11]. It is considered as mighty enthusiasm and full strength [19]. the centre of sushumnanadi. Following this Things to be renounced by the yogi is also there is a beautiful description about the adhara described in this chapter; they include Amla, chakra where goddess kundalini is present in ruksha, teekshna, lavana, sarshapa, katu, the form of a serpent [12]. The vaishwanara or bahulambramaram, pratasnanam, the fire which is situated in the gastric region is tailavidahakam, steya, himsa, janadwesha, also explained here [13]. It is said to be born ahankara, upavasa, pranipidana, sthreesanga, from a portion of persons’ own energy and the agniseva, bahulapam and ativabhojanam should be avoided [20]. The great yogi is food consumed gets digested by its power. This adviced to observe the following ahara and fire is said to increase life and provides strength vihara such as gritha, kshira, mistanna, and nourishment. Then there is a wonderful tambulachoornavarjitha, karpuram, description about jivatma [14]. In the body jiva siddhanthasravanamnithyam, vairagya is said to reside with garland of endless desires grihasevanam, namasankeerthanam, and chained by karma. The jiva is said to suanandashravanam, dhriti, kshama, tapa, possess various qualities and it is the agent of shoucha, hrimati, guru sevanam [21]. It is also all events and it is said to enjoy the fruit of his said that one must consume food when the sun karma from his past life. All the creatures are enters the air and go to sleep when moon enters said to suffer or enjoy based on their karma.

RRJoASYN (2018) 13-18 © STM Journals 2018. All Rights Reserved Page 14 Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy Volume 5, Issue 3 ISSN: 2395-6682 (Online) the air [22]. The text also instructs that one which is very bright as thousands of sun and should not do Yoga and pranayama just after cool as thousands of moon and shines like a the meals and nor when he is hungry [23]. The bandhuka flower [29]. It is said that he who text also instructs that one should take some practices yoni mudra is not polluted by sin. He milk and butter before the practice of Yoga and is said to attain perfect consciousnesses and he pranayama [24]. He should follow these overcomes death. He also attains vak siddhi and restrictions until he is well versed in the he can travel anywhere at will. Thus it is said practice. After which the restrictions do not that this yoni mudra should be kept a great apply to him. Four stages of pranayama has secret and must not be revealed to all. Then one been described here [25]. In the first stage of the should practice yoni mudra and try to awaken pranayama, the body of the yogi begins to the kundalini which is asleep in the inner aspect perspire. In the second stage there is trembling of the brahmarandhra. There are various of the body. In the third stage he attains mudras and among them ten is considered to be bhuchari siddhi. In the fourth stage he attains very significant. They include , vayu siddhi. By perfecting the pranayama the mahabandha, mahavedha, kechari, jalandhara yogi follows decrease of sleep, excrements and mudra, mula , viparitakarana, uddana urine. The truth perceiving yogi becomes free bandha, vajrondi mudra, and shakthichalana from disease, sorrow or affliction. He never [30]. gets sweat, saliva and intestinal worms. There is neither increase of kapha, pitta and . By Chapter 5 (Panchamapatala) the practice of pranayama, the wise yogi The panchamapatala is the largest among the destroys all his karma whether acquired in this five chapters of the Shiva Samhita. The chapter life or past-life through the practice of begins with the various obstacles in the practice pranayama. By the practice of pranayama he of Yoga which include bhogavigna, attains asta-aishwarya [26]. He is said to attain vigna and jnana vigna [31]. The four kinds of vakya siddhi, kamacharitva, dura dhristi, Yoga is also described here such as Mantra sukshmadhrishti, parakayapraveshana, Yoga, , LayaYoga and converting base metals into gold, power of [32]. There are also four categories of sadhaka becoming invisible and moving in the air. By [33], they include mrdu, madhya, adhimatraka, the great practice of pranayama the yogi attains and adhimatratamaha. Mrdu sadhakas are ghataavastha, after which there is nothing entitled to mantra Yoga. Madhya sadhaka are which he cannot accomplish. The ghata is a entitled to laya Yoga. Adhimatraka sadhakas state in which the prana, apana, , nada, are entitled to hatha Yoga and adhimatra tama vindu, jeevatma and the paramatma combine are entitled to all . The practice of and co-operate. When he can retain the breath pratikaupasana is described in this chapter for three hours he attains . By [34]. This practice involves the visualization of continuous exercise the yogi then reaches the his own shadow in the sky. This practice is said parichayaavastha where the and the to destroy sin and increase virtue. This is said Chandra nadi remain unmoved. By this to be very useful if performed before any practice he attains kriya which can pierce auspicious work. Raja Yoga is described here through the six . After which he should where one has to close his face with fingers and contemplate on Vishnu and perform dharana in he sees his soul in the shape of light. By each of the chakras for 5½ ghatis. By this he practicing raja Yoga he hears various nadas or attains the nishpattiavastha. By attaining this, the mystical sounds [35]. There are various the yogi has attained , the yogi can degrees of sounds such as hum of bee, harp, voluntarily detach the body from the soul [27]. flute, ringing bells, thunder etc. It is also said Total of 84 are mentioned in the text but that there is no posture like that of , only four asanas are described and elaborated. no power like that of kumbha, no mudra like They include siddhasana, padmasana, khechari and no absorbtion like that of nada. ugrasana and swasthikasana [28]. There is again description regarding dharana where the yogi has to sit in padmasana and Chapter 4 (Chaturthapatala) perform khechari mudra which will destroy The chapter begins with the description of yoni hunger and thirst. Below the throat there is said mudra, contemplating on muladhara chakra to be kurmanadi, by contemplating in it he

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acquires chitta. If he contemplates on the third of the event. By doing so there is no sin. Even eye, he perceives a brilliant fire like lightning. a grihastha (householder), by wisely following By contemplating on this light, all sins are this may obtain success [36]. Thus by destroyed. He who contemplates on shunya, remaining in the family, always doing the gets absorbed into ether. When sitting in duties of the householder, he who is free from Padmasana, he contemplates on the tip of the merits and demerits, and has restrained his nose. He attains siddhi called kechari. Next senses achieves salvation. After which there is there is a subtle description of ahara. The four a description of the . By knowing the types of food are explained such as Chewed, highest of the mantras the yogi certainly attains Sucked, Licked and Drink. The sara part goes siddhi. This is said to give all powers and to lingashareera. The middle part goes to the pleasures to the yogi. In the muladharapadma sthulasharira. The third or the most inferior is the bija of speech (aim), which is powerful as part goes to the excrement and urine. The first lightening. In the anahatapadma (klim) which two essence of the body are found in the nadis is as beautiful as the bandhuka flower. In the and being carried by them. They nourish the ajna chakra (strim) brilliant as tens of millions body from yellow to toe. The shad chakras and of moons. These three bija mantra should be the sahasrachakra are also explained in this kept secret as they give enjoyment and chapter. The location of each chakras, number emancipation. At the end of the sacred of petals, bijaakshara, its functions and benefits repetition, the wise yogi must perform in has been mentioned here. The place where ida, a triangular hollow with sugar, milk, butter and pingala and saraswati meet are called as the flower of karavi. By performing the triveni; the knowledge of which is said to be homajapahoma, the goddess Tripura bhairavi, kept secret. In the middle of the sahasra chakra who has been propitiated by the above mantra, there is said to be a yoni called as Chandra nadi. become pleased and grants all desires of the Above the Chandra is the sahasra chakra. It is yogi. It is said that by repeating this mantra in the place where lord Shiva dwells. Men who a proper way, even the most heavy burdened discover this secret place becomes free from with past karma attains success. By rebirths. Next there is a description of raja Yoga concentrating and controlling his senses and where the yogi should contemplate on the chanting this mantra one hundred and thousand mahashoonya, whose beginning, middle and times gets power of attracting others. By end is shoonya. It is bright as kotisurya and cool repeating it two lakh times he can control all as koti Chandra. He obtains all success in life. persons. By chanting it three lakh times all This should be kept great secret. Following raja deities come under his dominion. By repeating Yoga is a description on rajadiraja Yoga, in it six lakh times, he becomes the protector of which the yogi must sit in swasthikasana and the world. By repeating it twelve lakh times the contemplate. He obtains mahasiddhi by making lord of the yakshasas, nagas and his mind functionless. After which he never come under his control. By repeating it fifteen uses the word ‘I’ but finds himself full of lakh times, , vidyadharas, , . To him the whole universe is one. It is all come under the control of the yogi. also said that hatha Yoga cannot be attained By repeating it eighteen lakh times he can rise without raja Yoga nor the raja Yoga be attained from the ground and gets a luminous body. By without hatha Yoga so one should take efforts repeating this 28 lakh times he becomes lord of to learn hatha Yoga from a guru. It is also said vidyadharas. By repeating it thirty lakh times, that a yogi who is willing to attain he becomes equal to and Vishnu [37]. should utter words of the highest good, he must The chapter concludes by saying that this eat little, and he must renounce company of science of Shiva is a great secret (), men and all company. It is also adviced to it has always been kept secret [38]. The yogi practice Yoga in secrecy in a retired place desirous of success should keep the hatha Yoga which is free from the company of men. For the a great secret. sake of appearance, he should be in the society but he should not have his heart in it. He must DISCUSSION not renounce the duties of his profession, caste The Shiva Samhita is one of the lesser known or rank. Thus let him perform all these actions authentic classical textbooks on Yoga and as an instrument of the lord without any thought pranayama. The exact date of the text remains

RRJoASYN (2018) 13-18 © STM Journals 2018. All Rights Reserved Page 16 Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy Volume 5, Issue 3 ISSN: 2395-6682 (Online) controversial as some scholars have dated it to types of Yoga and corresponding four type of 17th century, while other scholars such as James sadhaka finds a special mention in Shiva Mallinson predates the text to 1300–1500 CE. Samhita. Pratikaupasana is a technique of self- Based on the statements in the text, Mallinson visualizing his shadow on the sky is a also believes that the text might be composed characteristic of this text. There is also beautiful around since there is a reference of the description of Raja Yoga, Rajadi raja Yoga and same. In that context there is also reference of the mystical nadas. The dharana is also Trivenisangam (Prayag)—present day mentioned here. The four types of food stuffs Allahabad. Thus it can be concluded that this find a mention here and how the food divides text must be written somewhere around the into three parts and nourishes the body is also . This text is proposed by some authors being explained here. The mantra Yoga and the to be written by but there is no power of mantra is being explained at the end authentic source to verify the claim. The of the chapter which is the characteristic of this philosophy of Yoga is beautifully explained in text [38]. this text unlike other classical texts of Ayurveda. Various muktiupayas are explained CONCLUSION here which cannot be seen elsewhere. Shiva Samhita is one of the important texts of Yoganushana has been explained as the true the hatha Yoga. It has given unique method of attaining moksha. Karma phala contribution to Yoga which is not seen which leads to Swarga and Naraka has been anywhere else. The principles explained in this explained here. Realization of the truth has text are thus explained as a true path to been given much importance. The description salvation if followed under the guidance of a of Meru and Brahmanda is unique to Shiva proper guru. Samhita. Apart from Ida, Pingala and Sushumnanadi, there is beautiful description of REFERENCES Surya nadi and Chithranadi. The Vaishwanara 1. Vasu, Rai Bahadur Srisa Chandra. The Siva or the gastric fire has been given due Samhita. New Delhi, India: Munshiram importance in Shiva Samhita. All the six Manoharlal Publishers Pvt Ltd.; 1996. 1p. chakras are also explained along with the 2. Vasu, Rai Bahadur Srisa Chandra. The Siva number of petals and the corresponding Samhita. New Delhi, India: Munshiram bijaakshara. Another major feature of Shiva Manoharlal Publishers Pvt Ltd.; 1996. 2p Samhita is that there is a beautiful description 3. Vasu, Rai Bahadur Srisa Chandra. The Siva of ten types of vayu. Guru has been given due Samhita. New Delhi, India: Munshiram importance in Shiva Samhita. All Yoga and Manoharlal Publishers Pvt Ltd.; 1996. 3p. pranayama should be preferably learnt from a 4. Vasu, Rai Bahadur Srisa Chandra. The Siva guru. Pranayama and its four stages are Samhita. New Delhi, India: Munshiram explained. The characteristics of a true yogi are Manoharlal Publishers Pvt Ltd.; 1996. 4p. wonderfully described. Observances to be 5. Vasu, Rai Bahadur Srisa Chandra. The Siva followed by a yogi are explained here in the Samhita. New Delhi, India: Munshiram text. It is also explained when a yogi should Manoharlal Publishers Pvt Ltd.; 1996. 5p. ideally get up and when he must go to sleep and 6. Vasu, Rai Bahadur Srisa Chandra. The Siva the time of food intake is also illustrated here. Samhita. New Delhi, India: Munshiram Benefits of pranayama and the various asta Manoharlal Publishers Pvt Ltd.; 1996. 16p. are being explained here. Among the 7. Vasu, Rai Bahadur Srisa Chandra. The Siva eighty four asanas highlighted, only four is Samhita. New Delhi, India: Munshiram being explained here which includes Manoharlal Publishers Pvt Ltd.; 1996. 16p. siddhasana, padmasana, ugrasana and 8. Vasu, Rai Bahadur Srisa Chandra. The Siva swasthikasana. is also Samhita. New Delhi, India: Munshiram called as ugrasana in this text. Among the Manoharlal Publishers Pvt Ltd.; 1996. 17p. various mudras, ten mudras are considered as 9. Vasu, Rai Bahadur Srisa Chandra. The Siva important which are described here. It includes Samhita. New Delhi, India: Munshiram some of the mudras and bandhas which are all Manoharlal Publishers Pvt Ltd.; 1996. 17p. categorised as mudra in the text. Various 10. Vasu, Rai Bahadur Srisa Chandra. The Siva obstacles in the practice of Yoga such as Samhita. New Delhi, India: Munshiram bhogavigna, dharma vigna and jnana vigna are Manoharlal Publishers Pvt Ltd.; 1996. 12p. a characteristic feature of Shiva Samhita. Four

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