Essay name: Devala-smriti (critical study)
Author:
Mukund Lalji Wadekar
Affiliation: Maharaja Sayajirao University of Baroda / Department of Sanskrit Pali and Prakrit
This essay represents an English study of the Devala-smriti鈥攁n ancient text attributed to sage Devala classified as belonging to the Dharma-Shastra branch of Indian literature which encompasses jurisprudence and religious law. This study deals with the reconstructed text of the Devala-smriti based on surviving references, emphasizing Devala鈥檚 unique viewpoints on social, religious, and philosophical aspects, particularly the Sankhya and Yoga philosophies.
Chapter 10 - Philosophical aspect of the Devalasmriti
24 (of 75)
External source: Shodhganga (Repository of Indian theses)
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Further divisions of the pranayama into mrdu (soft or mild),
manda (slow) & tiksna (swift) are mentioned by Devala, in
accordance with the number of udv膩tas, (breaths), one, two & three
respectively (2400). The Yogasutra 642/50) seems to indicate
twofold division dirgha (prolonged) & s奴ksma (short), based
upon space, time & number. But Vy膩sa 65
refers like Devala to the
three varieties, based on number -viz. mrdu, madhya, & t墨vra..
66 66
The term udvata is found in the Devala-sutra & it is also
explained by the author (2400-2401). But in the com. of Vyasa
(Y.S.2/50) & the Rajamartanda the term udghata is employed.
Mm. P.V.Kane suggests the reading 'Udghata' for the Devala-sutra
also. He also suggests the reading ahatya for ahrtya. The term
'udvata' only is retained in the present reconstructed text, as
it is the reading, that is found, in the Krtyakalpataru, one of
the earliest authorities that might have had the original text
of Devala. It can suggest the proper sense (Ud=upwards, v膩ta
breath) viz. the process in which the breath is taken upwards,
upto the head. The term ahatya would suggest the sense of dashing
against the head, while ahrtya can mean that breath is forcibly
brought towards the head. It suggests the yogin's control upon
the breath. It is presumable that Devala's reading can be traced
to the ancient Sankhya works.
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The conditions under which the pranayama is not to be
performed are enumerated in the text (2407). They are as follows
when one is, (1) tired, (2) desirous of knowing, (3) desirous
of sleeping, (4) perturbed, (5) hungry, (6) suffering from disease;
1 +
* The
爻賱丕賲
