In huge Sanskrit literature, the books published on yoga branch are very little in number. Through ancient times yoga has been considered as a strictly secret subject to be taught only to a deserving disciple, but now time has come to unveil the obscure literature of this occult science to popularise this knowledge in the interest of humanity.

Indu Prakashan has determined to publish these rare texts alongwith translations in English, Hindi and other Indian languages. The manuscripts of the following works have been procured.

The important work of Dattatreya on yoga was yet unknown to the scholars or sadhakas. M.M. Dr. Brahma Mitra Awasthi found it's copies in Mss. Libraries and edited it. This was published in 1982. Now we are bringing it out with brief introduction, Hindi and English Translations for the benefit of students acquainted with Sanskrit, Hindi or English. This yoga Shastra is more important than any other books in the field of yoga, because Dattatreya deals with practical aspects of yoga in it, starting from Pranayama to Samadhi.

Dattatreya divided Pranayama into four stages viz-Arambhavastha, Ghatavastha, Praveshavastha and Nishpatti Avastha. He explained clearly all of them and pointed out the Straight way to reach the ultimate goal. He indicated the hurdles and Siddhis which may come in the way. Dattatreya advised the way by which a sadhak of Yoga can obtain the Pratyahara, Dharana, Dhyana and Samadhi through Pranayama.

It also describes important aspects of Layayoga and Hathayoga viz. three Bandhas; Mahamudra, Khechari-mudra and Vajroli etc. In this way this book is a very good guide to a seeker of yoga.

The etymological meaning of the 'word' yoga is joining or yoking. The action of joining is possible between two or more than two ob- jects. As such the accumulation of two or more objects should be called 'yoga' where as patanjali in his yogashastra has defined it as योगश्चित्तवृत्तिनिरोधः i. e restriction of fluctuations of mind stuff; where 'Chitta' is required to be free of any kind of contact with the objects (विषय). These two meanings seem to be contradictory but it is not true in fact. According to Dattatreya the unity of Prana and Apana, Manas and Prana, Atman and Paramatman is called 'yoga'. Though three yugma have been given here but in fact these are interdepedent. The unity of second yugma is assisted by the unity of first yugma and similarly the unity of third yugma is assisted by the unity of second yugma. Thus these three yugma may be considered as one. As it is esssential for the 'chitta to be free of contact with any of the objects while trying to unite the Prana and Apana. It is righteous to accept that there is no contradiction between the definition of yoga given by Patanjali and the etymological meaning of the word 'yoga'. Keeping this fact in view Panini has twice mentioned the root युज् in two different meanings- युजिर् योगे, and युज् समाधौ .

It is difficult to present any historical evidence in support of the date of origin of yogashastra and its originator. Yoga-sutra of Patanjali is perhaps the most ancient work on this subject. On the basis of some indications given in yoga-sutras it may be concluded that at least eight schools of yoga were prevalent prior to patanjali. Lord Budhdha also practised yoga while discovering the ways of दुःखनाश. It is evident that yoga was practised two thousand years ago also. A series of yoga Upanishads also proves it as a very old school, though the language of these Upanishads does not seem to be very old. Shiva and some other deities have been depicted as preachers in these Upanishads, Gheranda Samhita and Hathayoga Pradipika. Though this is not a historical fact but it is apparent that these deities have some relation with yogashastra. Here in this Dattatreya prokta Yogashastra. Shankara has been remembered as the preacher of Laya-yoga by the name of Adinatha.

It is not possible to reach on any dicisive point in respect of the above references as neither we find any evidence to accept Shiva a historical figure nor there is any basis to consider Shiva, a deity as the preacher of the yogashastra. Thus we have to accept that it is not an easy job, though may not be impossible to decide the name and date of the originator of yogashastra, but it is definite that yoga with its various branches is prevalent in India through ancient times. Patanjali has given a certain form to these traditional views.

योग शब्द का व्युत्पत्तिलभ्य अर्थ जुड़ना या जोड़ होता है। जुड़ने की क्रिया क्योंकि दो या अधिक पदार्थों के बीच ही हो सकती है, अतः सामान्य रूप से दो या अधिक पदार्थों के मिलने को 'योग' कहना चाहिए; जबकि पतंजलिकृत योग-परिभाषा 'योगश्चित्तवृत्तिनिरोधः' के अनुसार योग शब्द का अर्थ चित्त के व्यापार का रुकना, जिसमें उसका समस्त विषयों के सम्पर्क से रहित होना मुख्तया अभीष्ट है, स्वीकार किया गया है। सामान्यतः ये दोनों अर्थ परस्पर विरोधी प्रतीत होते हैं, यद्यपि वास्तविकता इससे भिन्न है। दत्तात्रेय के अनुसार प्राण और अपान का मन और प्राण का तथा जीवात्मा और परमात्मा का मिलन योग कहलाता है।' यहाँ यद्यपि युक्त होनेवाले तीन युग्म हैं, किन्तु इनमें प्रथम युग्म की एकता द्वितीय युग्म की एकता के प्रति और द्वितीय युग्म की एकता तृतीय युग्म की एकता के प्रति सहायक है, अतः इन्हें एक भी माना जा सकता है। क्योंकि प्राण और अपान की एकता के प्रयत्न के क्रम में तथा उसके फल के रूप में चित्त का विश्व के सभी बाह्य पदार्थों के सम्पर्क से रहित होना आवश्यक है, अतः यह स्वीकार करना अनुचित नहीं है कि पतंजलि की चित्तवृत्ति निरोध रूप योग की परिभाषा और यौगिक (व्युत्पत्ति) अर्थ में वास्तविक रूप से कोई विरोध नहीं है। इसे ही ध्यान में रखकर पाणिनि ने भी धातु-पाठ में समाधि अर्थ में युज् धातु का पाठ करके (युज् समाधौ) योग शब्द के यौगिक और परिभाषा प्राप्त अर्थ के बीच विरोध के आभास का दूर करने का प्रयत्न किया है।

**Contents and Sample Pages**