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2. Texts sanctioning the Study of Yoga by Women and their Chronology* Brahmananda, the author of the commentary Jyotsna on the Hathayogapradipika of Svatmarama yogi gives the following opinion of the sage Matanga', which supports among other things the study of Yoga by women :- " maharsimatangah- 6 agnistomadikansarvanvihaya dvijasattamah | yogabhyasaratah santah param brahmadhigacchati || brahmanaksatriyavisam strisudranam ca pavanam | santaye karmanamanyadyogannasti vimuktaye || " I have traced this quotation given by Brahmananda in a work called Yogacintamani composed by the Royal Preceptor or Rajaguru of Gajapati Prataparudradeva² of Orissa (A. D. 1497-1539) with the following variants :- matangah for matangah ; yajnan for sarvan ; and sudrasya for . This quotation appears on folio 3 of a MS of the Yogacintamani in the Govt. MSS Library at the Bhandarkar Institute, Poona (No. 220 of 1882-83). This fact makes it clear that the Jyotsna knew the work Yogacintamani of Godavaramisra as we find it in a MS form. The following references in the Jyotsna corroborate our conclusion:Page 12- " atra yogacintamanikarah yadyapi 'brahmanaksatriyavisam strisadranam ca pavanam | santaye karmanamanyadyogannasti vimu- 'ye ' ityadi puranavakyesu pranimatrasya yoge'dhikara upalabhyate tathapi moksarupakam phalam yogaviraktasyaiva bhavati | " etc. " The above reference is important as it gives the name of the work from which the extract is taken and criticized, besides mentioning the opinion of sage Matanga traced by me in a MS of the Yogacintamani. * Yoga, III, pp. 17-20. 1. Hathayogapradipika, Adyar, 1933, p. 166. 2. History of Dharmasastra by Kane, Vol. I, p. 413. (9)

10 Page 52 STUDIES IN INDIAN LITERARY HISTORY "yatha ca uktam yogacintamani - pranayama evabhyasakramena vardhamanah pratyahara- dhyanadharanasamadhisabdaih ucyate ' iti " Page 75- iti cintamanervakyam svarasyam bhajate nahi " ( Possibly yogacintamani is meant in the expression ' cintamanervakyam ' ). Then again the following verse which I have found on folio 15 of the B. O. R. Institute MS of the Yogacintamani referred to above is also found in the Jyotsna on p. 175 of the printed edition without any variants :- 66 maitreyi sulabha sarnga samdili ca tapasvini | stritve prapta param siddhimanyajanmasamadhitah || " The above evidence is sufficient to establish the mutual chronological relation of the Jyotsna and the Yogacintamani of Godavara Misra. Though Jyotsna is a very late commentary, the antiquity of sage Matanga's opinion sanctioning the study of Yoga by women is proved in the first instance owing to its being quoted by the author of the Yogacintamani 400 years back and secondly owing to the fact of this sage Matanga being quoted with some respect as an ancient authority on the question. We have tried to trace the above verses quoted by the Fyotsna in the MS of the Yogacintamani of Godavaramisra because Shri Yogendra has referred to this commentary on the Hathayogapradipika as one of the authorities supporting the study of Yoga by women. We have shown in an Appendix to this article that this commentary is quite modern. In fact the references to and quotations from the Yogacintamani and numerous other works show the modern character of the composition of the commentary. It is, however, useful to enable us to understand the Yoga practices current or known in Brahmananda's time. Before we proceed to consider other authorities in support of the study of Yoga by women we must distinguish the work Yogacintamani of Godavaramisra from another work of the same name, viz. the Yogacintamani of Harsakirtisuri, the pupil of Candrakirtisuri. This latter work is purely a treatise on medicine and has nothing to do with Yoga. The Jain Suri Candrakirti belonged to the Nagapura Tapagaccha and was contemporary of Salem

Shah who was Emperor of Delhi between 1545 and 1553 A. D.' Candrakirti was the author of a commentary on the Sarasvataprakriya of Anubhutisvarupacarya. It appears, therefore, that Godavaramisra wrote his work Yogacintamani (on Yoga) between A. D. 1497 and 1539 while Harsakirti wrote his work Yogacintamani ( on Medicine) 2 say after 1550 A. D. or in the 3 rd quarter of the 16 th century. It mentions a preparation against phirangaroga or venereal disease (p. 277, verse 346 ). This reference to phir angaroga corroborates Sir P. C. Ray's statement in his History of Hindu Chemistry (Vol. I, Intro. p. 1) that this disease of the Portuguese' was introduced into India about the middle of the 16 th century, i.e. about 1550 A. D. Among the other authorities quoted by Shri Yogendra on the question at issue is the Yogasarasamgraha of Vijnanabhiksu, according to which the path of Yoga is disclosed mainly to the grhastha or householder (vide p. 184 of Yoga Personal Hygiene). According to Winternitz (G. I. L. Vol. III, p. 457) this writer flourished in the 2 nd half of the 16 th century, i. e. between A. D. 1550 and 1600. Prof. Keith, however, gives a date for this author which is quite late. He states that Vijnanabhiksu wrote about 1650 A. D.³ It will thus be seen that the difference between the dates of Godavara Misra and Vijnanabhiksu, who wrote the Yogacintamani and the Yogasarasamgraha respectively, varies from about 50 to 150 years respectively. The Jyotsna of Brahmananda and the Yogasarasamgraha of Vijnanabhiksu are divided by a difference of about 300 years if we take Winternitz's date of Vijnanabhiksu to be correct. The chronological order of the three works would, therefore, be as follows:- (1) Yogacintamani of Godavara Misra (between 1497 and 1539 A. D. ), (2) Yogasarasamgraha of Vijnanabhiksu (between 1550 and 1600 A. D.,) and (3) Jyotsna of Brahmananda (between 1850 and 1875 A. D.). The above autho- 1. R. G. Bhandarkar's Report (1882-83), p. 43 Extract on p. 227. 66 srimatsahisalema bhumipatina sammanitah sadaram | surih sarvakalimdikakalitadhih sri- camdrakirti prabhuh || " prabhuh|| " 2. A printed edition of Harsakirti's Yoga-Cintamani published (Ahmedabad) in 1912 with a Gujarati Commentary by Purohit Purnachandra Sharma is in the possession of Shri Yogendra. It mentions f in the colophon as also in the following verse :- " srisarvajnapranamyadau camdrakirtigurum tatah | yogacimtamanim vaksye balanam bodhahetave || 3. History of Sanskrit Literature, p. 489. "

rities though quite late are sufficient to prove how the reaction against the prejudices of Brahmanism about continence or brahmacarya as the condition precedent for an efficacious study and practice of Yoga was completed gradually. The Hathayogapradipika of Svatmarama Yogi maintains, however, its Brahmanical predilections in favour of brahmacarya. Compare the following passages and contrast them with Vijnanabhiksu's opinion cited above, viz., that the path of Yoga is disclosed only to the grhastha or householder :Page 151 Page 137- " brahmacaryaratasyaiva nityam hitamitasanah | mandalad drsyate siddhih kundalyabhyasayoginah || " " cittayattam nrnam sukram sukrayattam ca jivitam | tasmacchukram manascaiva raksaniyam prayatnatah || " It appears to us from the foregoing passages in the Hathayogapradipika of Svatmarama Yogi that its author has not shaken off his Brahmanical inclinations characteristic of some of the Smrtis in the matter of the importance of brahmacarya. The Jyotsna quotes very often another authority, viz., a work on Yoga called Yogabija (vide Appendix). According to this authority Yoga can be practised both by males as well as females.' We have not examined the antiquity or chronology of this text but will do so on a later occasion. As regards the passage from the Mahabharata quoted by Jyotsna in support of its opinion we may observe that the text of the Great Epic varies in its antiquity in its different portions and hence no definite conclusion about the antiquity of a single passage can be arrived at with any claim to certainty. APPENDIX Brahmananda in his commentary Jyotsna 2 on the Hathayogapradipika refers to the following works and authors :- goraksanathena siddhasiddhantapaddhatau (p. 3 ) ; goraksanatha ( pp. 26, 89, 130, 202 ) : goraksah (p. 52 ) ; goraksasataka (pp. 1. Yoga Personal Hygiene, p. 184. 148, 183 - goraksakasataka ) ; yoga- - 2. Hathayogapradipika with Jyotsna 1933 (T. P. H. Oriental Series, No. 15).

vasistha (p. 5) ; yogiyajnavalkyasmrti (p. 7 ) ; yajnavalkya ( pp. 52, 89, 125, 228 ) ; yajnavalkyasmrti (p. 166 ) ; ' brahmasutrakrta vyasena ' (p. 7); bhagavadgita ( p. 8 ) ; narayanatirthaih (pp. 8, 229 ) ; bhagavata ( pp. 11, 70 ) ; yogacinta- manikarah (p. 12 ) ; yogacintamani ( pp. 52, 53 ) ; cintamanervakyam ( p. 75 ) ; vayusamhita (p. 12 ) ; vayupurana (p. 67 ) ; suresvaracaryah ( pp. 13, 17 ) ; vrddhaih (p. 13 ) ; nandikesvarapurana (p. 13 ) ; yogabija ( pp. 16, 124, 165, 173, 174, 182, 227 ); rajayoga (p. 16 ) ; isvarokte rajayoge (p. 205 ) ; skandapurana ( pp. 17, 41, 52 ) ; patanjalasutra ( pp. 19, 221, 222 ); sridhara (p. 20 ) ; dattatreya (pp. 41, 224 ) ; vaidyake ( p. 43 ) ; lingapurana (p. 52 ) ; jnanesvara ( gita- sasthadhyayavyakhya ) (p. 73 ) ; kurmapurana ( pp. 74, 75 ); sriharsa ( p. 82 ) ; vakya- sudha (p. 92 ) ; kosah ( p. 93 ) ; bhasyakarah (p. 105 ) ; amara ( many times :) ; nanarthah (p. 111 ) ; brahmavaivarta (p. 115 ); brahmandapurana (p. 115 ); mandukyopanisad ( p. 119 ) ; vidyaranyaih jivanmuktau (p. 133 ); amrtasiddhi ( pp. 142, 226, 227 ) ; maharsih matangah (p. 166 ) ; daksasmrti (p. 166 ) ; mahabharate yogamarge (p. 166 ) ; jaigisavya (p. 175) ; puranadau (p. 175) ; tripurasarasamuccaye ( pp. 203, 210) ; maitrayaniyatantra (p. 217 ) ; yogabhaskara (p. 225 ) ; isvaragita (p. 229 ) ; madhusudanasarasvati (p. 229 ). Brahmananda gives us in the following introductory verses the purpose with which the commentary was written by him :- " gurum natva sivam saksadbrahmanandena tanyate | hathapradipika jyotsna yogamargaprakasika | idanimtananam subodharthammasyah suvijnayagoraksasiddhantahardam | maya merusastripramukhyabhiyogat sphutam kathyate'tyantagudho'pibhavah || " It appears from these verses that Brahmananda was a disciple of one Merusastri. We also learn from Aufrecht's Catalogus Catalogorum (Part I, p. 388 b) that this merusastrin was alive in 1859, A. D. and that Brahmananda wrote other works also, via :- (1) tripurarcanarahasya ( compare tripurasarasamuccaya in the above list ) ; (2) anamdalaharitika bhavarthadipika ; (3) saktanamdataramgini and (4) sat- cakradipika . It appears that he was a devotee of Siva as he makes an offering of the Jyotsna commentary to this God in the following verse at the end of the commentary :- " sadarthadyotanakari tamah stomavinasini | brahmanandena jyotsneyam sivanghriyugulerpita || 2 || "

Aufrecht puts a work called Hathapradipamanjari against the name of Merusastrin in his catalogue (Cat. Cata. part I, p. 467 a). I have identified the reference to Jnanesvara's commentary on Chapter VI of the Gita made by Brahmananda in his Jyotsna in the following lines :- " P. 73. mulabandhe jalamdharabandhe ca krte nabheradhobhaga akarsanakhyobandhah svayameva bhavati iti " This is a Sanskrit paraphrase of the Ovis in Marathi by Jnanesvara, viz., 208, 209 and 210 of Chapter VI. Mr. M. P. Oka in his (1929) translates ovi 210 as under ;- svadhisthanopariprante nabhisthanatale ca yah | bandho bhavati tam partham vidurakarsanabhidham || 210|| " As regards Yogabija mentioned by Brahmananda in the Jyotsna Aufrecht (Cata. Cata. I, 477) records three MSS of the work, viz., (1) Bik. 570; (2) Radh. 28; (3); N. W. 424. The Bikaner Catalogue of MSS on p. 370 describes its MS of Yogabija as under: "No. 1233 (10 folios). A summary of the rules of conduct to be observed by yogis. It is ascribed to the God Isvara or Siva. It may be a part of a Purana."