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A Critical Review of Shiva Samhita and Its Contribution to Yoga

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A Critical Review of Shiva Samhita and Its Contribution to Yoga Research and Reviews: A Journal of Ayurvedic Science, Yoga and Naturopathy ISSN: 2395-6682 (Online) Volume 5, Issue 3 www.stmjournals.com A Critical Review of Shiva Samhita and its Contribution to Yoga Dhruva Prasad S.*, Sowmya M.N., Sudhakar P. Reddy Department of PG Studies in Swasthavritta, JSS Ayurveda 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, Parvati. The discourse includes detailed instructions on how to perform Yogaasanas, pranayama, tantric practices, mudras 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 Chandra Bahadur Vasu and other by James Mallinson. 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, asana, 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 satya, tapa, shoucha, kshama, danam, Shiva Samhita is said to be written around 15th pitrkarma, karma, vairagyam, grihastha to 17th Century AD. As per the available karma, agnihotra karma, mantra 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 mudra) which deals with the practice that there is one knowledge and that the of Yoga, ways of attaining siddhi, philosophy of knowledge is eternal, there is no beginning or existence, importance of Yoga, spirit and maya, end. It is said that the Yogaanushana has been functions of the body, principles of pranayama, explained to dispel false knowledge and spread kundalini. 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 shastra 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). Jnana Samhita based on available literary sources. kanda is also explained in the Prathama patala. RRJoASYN (2018) 13-18 © STM Journals 2018. All Rights Reserved Page 13 Critical Review of Shiva Samhita Prasad et al. It says that the wise yogi 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 ashrama 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, nakshatra, 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 chakra which is situated in the heart, it consists nectar moon which consists of eight kalas. of 12 petals. The prana is said to be located in There is a broad description of the nadis of the the anahata chakra [16]. Ten types of vayu has body such as ida, pingala and sushumnanadi been described here such as prana, apana, [8]. The nadi which is situated on the left side samana, udana, vyana, naga, kurma, krikara, of the meru is said to be the idanadi. The nadi devadatta, dhananjaya [17]. Guru 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, saraswati, 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, Vishnu 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.
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