(Devanagari: ) is a Sanskrit term which means self-study and especially the recitation of the Vedas and other sacred texts. It is also a broader concept with several meanings. In various schools of Hinduism, Svadhyaya is a Niyama (virtuous observance) connoting introspection and "study of self".Sharda Nandram (2010), Synchronizing Leadership Style with Integral Transformational Yoga Principles, In Spirituality and Business (Editors: Nandram and Borden), Springer Berlin Heidelberg, , pages 183-203
Etymology, meaning and usage Svādhyāya is a compound Sanskrit word composed of sva (स्व) + adhyāya (अध्याय). Adhyāya means "a lesson, lecture, chapter; reading".AdhyAya, Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany Svā means "own, one's own, self, the human soul".SvA, Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany Therefore, Svādhyāya literally means "one's own reading, lesson".
Svādhyāya is also a compound Sanskrit word composed of svā (स्वा) + dhyāya (ध्याय). Dhyāya means "meditating on".dhyAyam, Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany The root of Adhyāya and Dhyāya is “Dhyai” (ध्यै) which means “meditate, contemplate, think of”.ध्यै Sanskrit English Dictionary, Koeln University, Germany The term Svādhyāya therefore, also connotes “contemplation, meditation, reflection of one self”, or simply “to study one’s own self”.Rolf Sovik (2014), Understanding Yourself: the path of Svadhyaya, Himalayan Institute Press, , pages 191-197
The term Svadhyaya also has other meanings. In the Śruti, it refers to the historical practice of self-reciting Vedas to ensure their memorization and faithful oral transmission to subsequent generations. In various schools of Hinduism, particularly Yoga, Svadhyaya is also a niyama (observance), a virtuous behavior. As a virtue, it means "study of self", "self-reflection", or "introspection, observation of self".C Woiwode (2013), Transcendence and Spirituality Human Needs and the Practices of the Indian Svadhyaya Movement, Journal of Developing Societies, 29(3): 233-257KH Garland (2010), Yoga, Pradhana Dharma, and the Helping Professions: Recognizing the Risk of Codependency and the Necessity of Self-Care, International Journal of Yoga Therapy, 1(1): 90-97L. Fishman (2002), Yoga in medicine. in Alternative medicine and rehabilitation (Wainapel S, Fast A, Editors), , pages 139–73
is translated in a number of ways. Some translate it as the "study of the scriptures and darśanas.", volume 4. Some translators simply use the word "study" without qualifying the type of study.For translation of YS 2.1 as ""Purificatory action, study, and making God the motive of action, constitute the yoga of action." see: .For translation of YS 2.1 as "Austerity, study, and the dedication of the fruits of one's work to God: these are the preliminary steps to yoga." see: Prabhavananda and Isherwood, p. 95. MacNeill translates it as "self-study or spiritual self-education".Paul MacNeill (2011), Yoga and Ethics: The Importance of Practice, in Yoga-Philosophy for Everyone (Editors: Stillwagon et al.), Wiley-Blackwell, , Chapter 18 Dhyāya, when used in the context of self study in ancient and medieval Indian texts, is synonymous with Abhyasa, Adhi and Viks; while Adhyāya, when used in context of reciting and reading in Indian texts, is synonymous with Anukti, Nipathaoften used to describe recitation of Vedas by a student; see BL Dwivedi (1994), Evolution of educational thought in India, , page 119 and Patha.Study Monier Williams Sanskrit Dictionary, Cologne Digital Sanskrit Lexicon, Germany; see discussion notes and cited Indian textsSanskrit English Dictionary Koeln University, Germany; Search for each of: abhyAsam, adhI, vIkS, anUkti, nipaTha, paTh
Svadhyaya in ancient literature
Upanishads Taittiriya Upanishad’s hymn 1.9.1Original:ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च ॥ १ ॥For two translations: TN Raghavendra (2002), Vishnu Saharanama, , page 763, and emphasizes the central importance of Svadhyaya in one’s pursuit of Reality (Ṛta), Truth (Satya), Self-restraint (Damah), Perseverance (Tapas), Tranquility and Inner Peace (Samas),शम Relationships with others, family, guests (Praja, Prajana, Manush, Atithi) and all Rituals (Agnaya, Agnihotram).TN Raghavendra (2002), Vishnu Saharanama, , page 763For translation, see: .
Taittiriya Upanishad, however, adds in verse 1.9.1, that along with the virtue of process of learning, one must teach and share (pravacana) what one learns. This is expressed by the phrase "", translated as "and learning and teaching" by GambhīrānandaFor Sanskrit text of Taittirīya Upanishad 1.9.1; translation of (svādhyāyapravacane ca) as "and learning and teaching (are to be practiced)"; and comment that "Svādhyāyaḥ is study (of the scriptures). Pravacanam is teaching (of the scriptures)", see: .
In verse 1.11.1, the final chapter in the education of a student, the Taittiriya Upanishad reminds,For context as "the teacher gives the scholar who is departing on his life's journey", and translation of opening phrases of Taittirīya Upanishad 1.11, see: .
One of the earliest mention of Svādhyāya is found in Taittiriya Aranyaka 2.15: "" ("svādhyāya must be practiced"). Śatpath Brāhmana also repeats it.Monier-Williams Chandogya Upanishad verse 4.16.1-2 recommends both silent (mānas) and vocal (vāchika) types of svādhyāya.
Other scriptures Patanjali's Yogasutra, in verse II.44, recommends Svadhyaya as follows
Vishnu Smriti's verse 22.92, states that "human body is cleansed by water, the mind is cleansed by truth, the soul by self-study and meditation, while understanding is cleansed by knowledge".Original: Vishnu Smriti, Verse 22.92, page 68 (in Sanskrit)Translation: Vishnu Smriti Julius Jolly (Translator), Charles Scribner & Sons, Chapter XXII, Verse 92, page 97
Vasistha Dharmasastra verses 27.1 through 27.7 states that Svadhyaya helps an individual understand and overcome his past.W.O. Kaebler, Tapta-Marga: Asceticism and Initiation in Vedic India, State University of New York Press, pages 53-60, 112-115 Apastamba Dharmasutra 1.4.12.1 states Svadhyaya is a form of Tapas. This view is shared by Baudhayana Dharmasastra in verses 4.1.29 to 4.1.30, which adds that ‘‘svadhyaya is a means of getting past one’s past mistakes and any guilt”.Walter O. Kaelber (1979), Tapas and Purification in Early Hinduism, Numen, Vol. 26, Fasc. 2 (Dec., 1979), pages 192-214 Baudhayana Dharmasastra describes ‘‘Svadhyaya’’, in verse 2.6.11, as the path to Brahman (Highest Reality, Universal Spirit, Eternal Self).
is mentioned as one of the virtues in Bhagavad Gita 16.1.For text of BG 16.1 and translation of as "study of the scriptures", see: . Svadhyaya is mentioned a second time in Bhagavad Gita verse 17.15 as a component of the discipline of one's speech by which, states the verse, " speak words that are truthful, kind, helpful, and elevates those who hear it".For text of BG 17.15 and translation of as "the practice of the study of scriptures" see: .Christopher Key Chapple (2009), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, , page 648
Svadhyaya as a historical practice
Learning one's Vedic recension As a tool for memorization, had a unique meaning for Vedic scholars as the principal tool for the oral preservation of the Vedas in their original form for millennia. When used as a formal part of scriptural study, involves repeated recitations of scripture for purposes of mastering the mantras with their accurate pronunciation.For traditional uses of in the sense of repetition of scriptural mantras for purposes of memorization, see: .
The Vedas had not been committed to writing in ancient times. Almost all printed editions depend on the late manuscripts that are hardly older than 500 years, not on the still-extant and superior oral tradition.Quotation of "... almost all printed editions depend on the late manuscripts that are hardly older than 500 years, not on the still extant and superior oral tradition" is from: Witzel, M., "Vedas and ", in: . Monier Monier-Williams defines śruti as "sacred knowledge orally transmitted by the from generation to generations, the Veda".For definition of śruti as "sacred knowledge orally transmitted" see: . Michael Witzel explains this oral tradition as follows:
The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like a tape-recording.... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present.For the quotation comparing recital to a "tape-recording" see: Witzel, M., "Vedas and ", in: ."
The commentator Sāyana discusses this term in the introduction of his commentary on the , in which he says that enables Vedic rituals (yājnika karmakānda) to take place.For text of Sāyana commentary as see: .
Madhva, the dualistic Vaishnava philosopher, defined philosophy as the three-stage process of understanding (), reflection (), and application (), expressing itself in two forms: study () and teaching (). Of these two, Madhva considered teaching to be the highest aspect of discipline leading to .For Madhva's threefold definition of philosophy and the twofold division of expression, see: Raghavendrachar, H. N., "Madhva's Brahma-Mīmāṁsā", in: Bhattacharyya (1956), volume 3, p. 330. Mādhavāchārya's views on svādhyāya are to be found in chapter 15 of Sarva-Darśana-Sangraha (cf. references).
The Taittirīya Upanishad, which belongs to the Yajur Veda, is still popular among those who learn Vedic chanting.For as part of Yajur Veda, and continued popularity with students of Vedic chant, see: . Recitation of mantras (Japa) is an integral part of Bhakti Yoga, and in this tradition of Hinduism, it is sometimes called Japa Yoga.Jennifer Munyer (2012), How Yoga Won the West, in Yoga-Philosophy for Everyone: Bending Mind and Body (Editors: Liz Swan and Fritz Allhoff), Wiley-Blackwell, , pages 3-14
Exceptions There are certain days on which were prohibited, these were called , after which must be resumed on the following day; therefore the day of resumption is also called .Sanskrit English Dictionary of Monier-Williams
Svadhyaya as a Niyama
Svādhyāya is one of the three key elements in the practice of yoga as defined in the Yoga Sutras of Patanjali, appearing in the opening verse of Book two on spiritual practice and elaborated upon in two other verses.For Sanskrit text of verses 2.1, 2.32, and 2.44 and discussion as a key practice, see: . Patanjali mentions a second time as one of the five recommended observances (niyamas), along with purity, contentment, austerity, and self-surrender.For text and translation of YS 2.32, and translation of niyama as "observances", see: . The five niyamas, together with the five abstentions (yamas),For the five yamas or "restraints" as: abstention from injury (, nonviolence), truthfulness (satya), non-stealing (asteya), control of the carnal desires and passions (brahmacarya), and non-acceptance of unnecessary gifts (aparigraha), see: . have been described as "'the ten commandments' of the ."For quotation including in the comparison to the ten commandments, see: Hiriyanna, M., "The ", in: , volume 3.