

Paperback: 128 pages
Publisher: YogaVidya.com; unknown edition (November 15, 2004)
Language: English
ISBN-10: 0971646619
ISBN-13: 978-0971646612
Product Dimensions: 6 x 0.3 x 9 inches
Shipping Weight: 8.8 ounces (View shipping rates and policies)
Average Customer Review: 4.8 out of 5 stars See all reviews (35 customer reviews)
Best Sellers Rank: #38,101 in Books (See Top 100 in Books) #24 in Books > Christian Books & Bibles > Theology > Mysticism #33 in Books > Religion & Spirituality > Other Religions, Practices & Sacred Texts > Mysticism #79 in Books > Religion & Spirituality > Hinduism

The two best known English translations of Svatmarama's classical text on yoga from the Fifteenth Century are by Pancham Singh and Elsy Becherer. The former is 87 years old and the latter is a translation (with commentary by Hans-Ulrich Rieker) from the German, and is therefore twice removed from the original Sanskrit. Both books are out of print. Surprisingly there is virtually nothing else in English despite the fact that the hatha yoga teachings found in popular works, including B.K.S. Iyengar's celebrated Light on Yoga, are in no small part based on Svatmarama's text.Brian Dana Akers brings us a new translation set with the English following the Sanskrit verse by verse. His style is straightforward, clear and elegant. He does not make the mistake of trying to translate yogic terms that are really not translatable, e.g., "nadi," "prana," "bandha," "mudra," etc. Instead he invites us to use a dictionary of yoga. He also makes the sly suggestion in his brief but graceful Introduction that "the scientifically minded do some empirical research. In a peaceful country, in a quiet place, free of all anxieties..." (p. xii)Well, I have done some small research and I can tell you that Svatmarama knows whereof he speaks. I can also say along with Akers that I do not recommend some of Svatmarama's practices, (some of the "cleansing" mudras are unnecessary today; indeed they are dangerous) and clearly the old master exaggerates. However, his intention was not hyperbole. He spoke instead in what is called an "intentional language" that would guide teachers and advanced practitioners without confusing or revealing too much to beginners. This way of speaking is also called samdhya-bhasha ("twilight language") according to Georg Feuerstein.
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