हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

HAṬHAYOGAPRADĪPIKĀ 19
purification of the Nāḍī-s, Mudrā-s, etc. and control
of breath.
56. Āsana-s, the varieties of Kumbhaka, the
positions called Mudrā [i.e. Mahāmudrā, etc.], then
concentration upon the nāda (inner sound) comprise the
sequence of practice in Haṭha-yoga.
57. The Brahmacārin [one devoted to Brahman,
who leads a chaste life] who, following a moderate
diet, is intent on Yoga, renouncing [the fruits of his
actions], becomes a Siddha after a year. There need
be no doubt about this.
58. 'Moderate diet' is defined to mean agreeable
and sweet food, leaving one-fourth of the stomach
free, eaten [as an offering] to please Śiva.
The Yogin should fill two parts of his stomach with food
and the third with water, leaving the fourth free for the passage
of air. 'Pleasing Śiva' means that he should think that the one
who eats is Śiva and not himself; as the Śruti-s say: 'The eater is
Maheśvara, the great Lord.'
59. The following things are said to be unsalutary
[for Yogin-s]: Things that are bitter, sour, pungent,
salty, heating, green vegetables [other than those or-
dained], sour gruel, [sesame or mustard] oil, sesamum,
mustard, alcohol, fish, flesh including that of the goat,
curds, buttermilk, horse-gram, the fruit of the jujube,
oil cakes, asafoetida and garlic.
By 'bitter', substances such as bitter gourd are meant. Sour
such as tamarind; pungent such as chillies; heating such as jaggery,
which increase the temperature of the body.

20 HAṬHAYOGAPRADĪPIKĀ
60. Diet of the following nature should be avoided
as unhealthy: food that [having been once cooked has
grown cold and] is heated again; which is dry [i.e.
devoid of fat] or has an excess of salt or sourness;
that is bad, or has too much of vegetables [mixed
with it].
61. In the beginning, fire, woman [i.e. sex]
and journeys should be avoided. For thus Gorakṣa
says: ‘Association with bad company, [basking near
the] fire [during winter], women and long journeys,
bathing early in the morning, fasting, etc. and hard
physical activity should be avoided.’
Basking near the fire, sexual intercourse and long journeys
to sacred places by foot should be avoided during the early period
of practice. After the novice completely masters the practice,
he may optionally have recourse to fire during winter, sexual
intercourse with his wife during the proper time (as laid down
in the Smṛti-s), and journeys by foot to sacred places provided
that he is a gṛhastha (householder). That this is the view taken by
the author is clear from the verse quoted from Gorakṣanātha.
Bathing early in the morning brings on cold, and fasting and such
other practices tax the body; therefore these should also be avoided.
Fasting increases the secretion of bile.
62. The following things are suitable to be
taken by the Yogin: Wheat, rice, barley, the grain
called Ṣaṣṭika and purified food, milk, ghee, brown
sugar, butter, sugar-candy, honey, dry ginger, the
vegetable called paṭolaka, and the five pot-herbs [called
in Sanskrit Jīvantī, Vâstumūlyā, Akṣi, Meghanāda
and Punarnavā], green gram and pure water.

HAṬHAYOGAPRADĪPIKĀ 21
63. The Yogin should take nourishing and sweet
food mixed with ghee and milk, etc.; it should nourish
the dhātu-s, and be pleasing and suitable.
The Yogin can use buffalo's milk if he cannot get pure cow's
milk. He can take various sorts of cakes that are nutritious
and pleasing.
The dhātu-s are seven in number. They are chyle, flesh,
blood, bones, marrow, fat and semen.
64. Any person who is not lethargic in the pursuit
of different forms of Yoga, attains siddhi through practice,
be he young, old or even very old, sickly or weak.
65. One who is intent on practice will obtain
siddhi, not one who is idle. Yoga-siddhi is not obtained
by a mere reading of the Śāstra-s.
66. Siddhi is not achieved by wearing the dress
[of a Yogin], or by talking about it; practice alone is
the cause of success. This is the truth, without doubt.
67. The Āsana-s, the different Kumbhaka-s, and
the excellent Karaṇa-s [positions like the Mahāmudrā]
are all, in the course of Haṭha-yoga, to be practised
till the fruit of Rāja-yoga is obtained.

SECOND CHAPTER

1. The Yogin having perfected himself in the
   Āsana-s, should practise Prāṇāyāma according to the
   instructions of his Guru, with his senses under control,
   conforming to a beneficial and moderate diet.
2. When the breath wanders [i.e. is irregular],
   the mind is unsteady, but when [the breath is] still,
   so is [the mind] still and the Yogin obtains the power
   of stillness. Therefore the breath should be restrained.
3. Life is said to exist only so long as there is
   breath in the body; its [the breath’s] departure is
   death. So one should restrain the breath.
4. When the Nāḍī-s are full of impurities, the
   breath does not go into the middle [Nāḍī, Suṣumnā].
   How then can there be the Unmanī-avasthā? How
   can there be the attainment of the goal?
5. When all the Nāḍī-s, which are full of
   impurities, become purified, then only does the Yogin
   become expert in the control of breath.
6. So control of breath (Prāṇāyāma) should be
   done daily with a mind in which the sāttvika (pure)
   element prevails, till the Suṣumnā Nāḍī is free from
   impurities.
   In the above verses, ‘breath’ does not mean the air taken
   in and breathed out, but the Prāṇa, i.e. the magnetic current
   of breath, as it would be otherwise absurd to say that the breath

HAṬHAYOGAPRADĪPIKĀ 23
must be made to go to every part of the body like the right toe,
etc. as indicated in Yoga practice (See Kṣurikopaniṣad, verses 6 ff.)
In the preceding verse, sāttvika-dhī means a mind in which
the Rājasa and Tāmasa elements, such as unsteadiness, indolence,
etc. have been overcome by the worship of Īśvara, earnestness and
perseverance.
7. The Yogin assuming the Padmāsana should
draw in the Prāṇa through the Moon [i.e. Iḍā or the
left nostril] and, having retained it as long as possible,
should then exhale it through the Sun [i.e. Piṅgalā or
the right nostril].
8. [Again] inhaling the Prāṇa through the
Piṅgalā, the interior should be slowly filled [with
air]. Performing Kumbhaka as prescribed, it should
then be exhaled through Iḍā.
9. Air should be inhaled by the same [nostril]
through which exhalation was made. Then having
retained the breath to the utmost [till covered with
perspiration or till the body shakes], it should be
exhaled by the other [nostril], slowly, and never fast
[as it will diminish the energy of the body].
10. If the Prāṇa is drawn in by the Iḍā, it is
ordained that it should then be exhaled by the other
[Piṅgalā]; if drawn in through the Piṅgalā, then having
retained it, it should be exhaled through the left [Iḍā].
Those who have perfected themselves in Yama, by
continually practising [breath-control] according to
these instructions through the right and left channels,
have their Nāḍī-s purified in not less than three
months.

24 HAṬHAYOGAPRADĪPIKĀ
11. One should practise well Kumbhaka-s four
times [a day]—in the early morning, midday, evening
and midnight—gradually till they number eighty [each
time].
This comes to about 320 Kumbhaka-s daily. But as it might
be inconvenient to practise at midnight, it might amount to 240
Kumbhaka-s ordinarily.
12. In the first stage, there is perspiration; in
the second, tremor is felt [throughout the body];
and in the highest stage, the Prāṇa goes to the [chief]
place [Brahmarandhra]. So one should control the
breath.
In the first stage, the Prāṇa is retained for twelve mātrā-s;
in the second, for twenty-four mātrā-s; and in the third, for thirty-six
mātrā-s. A mātrā is defined to be the time taken for circling the
knee three times, fillipping the fingers once; others say the time
occupied by clapping the hands thrice (as in Aṭatāla); the third
definition is the time taken for the breath to go in and come out in
the case of a man who is sound asleep. The first stage of Prāṇā-
yāma has a period of twelve and a half breaths. Six such breaths
are called a Pala. The other stages of Yoga—Pratyāhāra, Dhāraṇā,
Dhyāna and Samādhi—are only progressions in Prāṇāyāma.
When the Prāṇa is restrained for a period of 125 Pala-s, then it goes
into the Brahmarandhra. When the Prāṇa stays in the Brahma-
randhra for about 25 Pala-s, that is Pratyāhāra. If it remains
there 5 ghaṭikā-s or two hours, it is Dhāraṇā. If it stays for 60
ghaṭikā-s or one day it is Dhyāna. If it is retrained for twelve
days it is Samādhi.
13. Rub on the body the perspiration resulting
from the fatigue [of Prāṇāyāma]. By this the body
derives firmness and lightness.

HAṬHAYOGAPRADĪPIKĀ 25
14. In the early stages of practice, food mixed
with milk and ghee is prescribed [as the best diet].
But when practice has advanced, such restrictions
need not be observed.
15. As the lion, elephant or tiger is tamed gra-
dually, even so should Prāṇa be brought under control.
Else it will kill the practitioner.
16. Through the proper practice of Prāṇāyāma
[along with right food and proper Bandha-s] there is
freedom from all diseases. By a mistaken course of
Yoga, [the practitioner] brings upon himself all diseases.
17. By a wrong course of Prāṇāyāma are produced
hiccup, asthma, bronchial diseases, pains in the head,
ears and eyes and various other diseases.
18. One should gradually exhale the breath and
as gradually inhale it; one should also restrain it gra-
dually. Thus is siddhi obtained.
19. When the Nāḍī-s are purified, there are
external signs: leanness and brightness of the body are
definitely produced.
20. When one is able to restrain the breath as
desired, when the [gastric] fire becomes more active,
and the nāda (inner sound) is heard, there is perfect
health, because the Nāḍī-s are purified.
21. One who is flabby and phlegmatic should
first [before the practice of Prāṇāyāma] practise the
six acts: Others [who do not have these defects]
should not practise them, the [three] humours [wind,
bile and phlegm] being equally balanced in them.

26 HAṬHAYOGAPRADĪPIKĀ
22. These six acts are named Dhauti, Vasti,
Neti, Trāṭaka, Nauli and Kapālabhāti.
23. These six acts that purify the body should
be kept secret, as they produce various wonderful
results, and [as such] are held in high esteem by great
Yogin-s.
24. Here DHAUTI [is described]: Slowly swallow
a wet piece of cloth four fingers broad and fifteen
spans long according to the instructions of the
Guru. Draw it out again. This process is called
Dhauti.
A long strip taken from a new muslin cloth would do well.
Swallow a span the first day and increase it daily by a span. The
cloth should also be a little warm.
25. By the efficacy of Dhauti, bronchial diseases,
asthma, Pliha (diseases of the spleen), leprosy [and
similar skin diseases] and twenty other diseases brought
on by phlegm disappear. There is no doubt about
this.
26. Then VASTI [is described]: Seated in water
up to the navel in the Utkaṭāsana [resting the body on
the toes of the feet, the heels pressing against the
buttocks], insert a [small bamboo] tube into the anus
and contract the anus [so as to draw the water in, shake
it and then expel it]. Such washing is Vasti.
27. By the power of Vasti, Gulma and Pliha
(enlargement of glands and spleen), Udara (dropsy or
other stomach diseases) and all diseases arising from
an excess of wind, bile and phlegm are cured.

HAṬHAYOGAPRADĪPIKĀ 27
The bamboo tube should be six finger breadths long, and
a length of four finger ,breadths should be inserted in the anus.
Some practise Vasti without this tube, but it is very dangerous
as all the water does not come out and so causes many diseases.
The above two processes should not be gone through after a meal,
nor should one delay taking food after these.
28. This Jalavasti, when [duly] practised, refines
the bodily constitution (dhātu-s), sense-organs (indriya-s)
and the internal organ (antaḥkaraṇa); it makes [the
body] bright and increases the digestive power; it
destroys all the disorders in the constitution.
29. Then NETI [is described]: Insert through a
nasal passage a smooth thread of the length of a hand-
span [about nine inches] and draw it out through the
mouth. This is called Neti by the Siddha-s.
The thread should have no knots. The way to do this is to
put one end of the thread into the nose and closing the other
nostril with the finger, inhale the breath and exhale it through the
mouth. By a repetition of this process the thread gets into the
mouth. Then take it and pull it out. One can also pass the
thread through one nostril and draw it through the other.
30. This purifies the [region of the] skull and
makes the sight capable of perceiving subtle things.
Also, Neti soon removes all diseases of the body above
the shoulders.
31. Then TRĀṬAKA [is described]: Look with
fixed eyes [without winking] at a minute object with
concentration till tears are shed. This is called Trā-
ṭaka by the teachers.

28 HAṬHAYOGAPRADĪPIKĀ
32. By Trāṭaka, all diseases of the eyes are
removed and sloth, etc. are overcome. It should be
carefully kept secret like a golden casket.
33. Then NAULI [is described]: With the shoulders
bent down, one should rotate to right and left the
stomach with the speed of a fast-circling eddy. This
is called Nauli by the Siddha-s.
34. This Nauli, the crown of Haṭha-yoga practice,
stimulates the gastric fire if dull, increases the digestive
power, produces happiness and destroys all diseases
and disorders of the humours.
35. Then KAPĀLABHĀTI [is described]: Perform
Recaka (exhalation) and Pūraka (inhalation) rapidly
like the bellows of a blacksmith. This is called Kapāla-
bhāti, and destroys phlegmatic diseases.
36. Freed from corpulence, phlegmatic disorders,
impurities, etc. by [the performance of the above]
six acts, one should practise Prāṇāyāma. Then success
[in Yoga] is achieved without strain.
37. Some teachers say that all impurities [of
the Nāḍi-s] are removed by Prāṇāyāma alone and other
acts [the above-mentioned six] are not accepted [by
them].
38. Then GAJAKARAṆĪ [is described]: [Yogin-s]
draw up the Apāna to the throat and vomit the sub-
stances [food, water, etc.] that are in the stomach.
[This act] the gradual practice of which brings all the
Nāḍi-s under control is called Gajakaraṇī by those who
know Haṭha-yoga.

HAṬHAYOGAPRADĪPIKĀ 29
39. Even Brahmā and the other gods devoted
themselves to the practice of Prāṇāyāma because of
the fear of death. So, one should practise control of
breath.
40. So long as the breath is restrained in the body,
so long as the mind is calm and steady, so long as the
vision is directed to the centre of the eyebrows, why
should there be fear of death?
41. When the Nāḍi-cakra has been purified by
a properly regulated course of Prāṇāyāma, the breath
forces open the mouth of the Suṣumnā and easily
enters it.
42. When the breath flows through the Suṣumnā,
the mind becomes steady. This steadiness of the mind
is the state called Manonmanī [or Unmanī].
43. To attain it, those who know the procedure
practise various sorts of Kumbhaka-s. By practice of
the various Kumbhaka-s diverse siddhi-s are obtained.
As said in the Bhāgavata-purāṇa, one obtains, through the
practice of Yoga, all those siddhi-s that are obtained conjointly
by previous karman, the use of herbs, religious austerities and
mantra-s.
44. The different Kumbhaka-s are now [des-
cribed]: There are eight Kumbhaka-s, namely Sūrya-
bhedana, Ujjāyī, Sītkārī, Śītalī, Bhastrikā, Bhrāmarī,
Mūrchā and Plāvinī.
45. At the end of inhalation (Pūraka), the
Jālamdhara-bandha should be practised. At the end
of Kumbhaka and at the beginning of exhalation
(Recaka), Uḍḍīyāna-bandha should be practised.

30 HAṬHAYOGAPRADĪPIKĀ
The former Bandha is described in III. 70, and the latter
in III. 57.
46. Contracting the throat [in the Jālaṁdhara-
bandha], and the anus [in the Mūla-bandha] at the
same time, and by drawing back the abdomen [in the
Uḍḍīyāna-bandha], the Prāṇa flows through the
Suṣumnā (Brahma-nāḍī).
If one has learned from his Guru the Jihvā-bandha, by
practising that first and Jālaṁdhara-bandha afterwards, Prāṇā-
yāma follows easily. But if the Jihvā-bandha is not known, then
the procedure given above should be followed. These three
Bandha-s are to be learnt from the Guru, for if practised wrongly
they bring on various diseases.
47. Raising the Apāna upwards [by contracting
the anus] the Prāṇa should be brought downwards from
the throat. The Yogin [then] becomes a youth of
sixteen, freed from old age.
In this the Mūla-bandha and the Jālaṁdhara-bandha are
described; the third, Uḍḍīyāna-bandha is not mentioned as it
naturally follows from the above.
48. Then SŪRYABHEDANA [is described]: Assum-
ing an Āsana on a comfortable seat, the Yogin should
slowly draw in the air outside through the right
Nāḍī (Piṅgalā).
A work on Yoga describes the daily life that a Yogin is expected
to lead. He should rise at 4 or 6 o'clock in the morning. Having
contemplated his Guru in his mind and his chosen deity in his
heart, he should wash and clean his teeth and smear himself with
holy ash. Seated on a soft seat in a pleasant maṭha, he should
salute mentally his Guru. Then he should make Saṁkalpa in

HAṬHAYOGAPRADĪPIKĀ 31
this form: In the second half of the life of Ādi Brahmā, that goes
on by the order of Viṣṇu, the great Puruṣa, in the Śvetavarāha-
kalpa, in the Vaivasvata-manvantara, in the first quarter of the
Kali-yuga, in the Jambū-dvīpa, in the Bhārata-varṣa, in the
Bharata-khaṇḍa, to the South of Meru, where the Śaka era prevails,
in the sixty year cycle beginning with Prabhava, in the year
............in the.........Ayana, in the.........Ṛtu, in the month of........
in the........half of the month, on the..........day of it, on this holy
day, in the........day of the week, in this.........star, when the yoga-s
are all very propitious by the command of the Lord, for attaining
Samādhi and its results, I begin to perform Āsana, Prāṇāyāma,
etc. After performing this Saṃkalpa, he should offer saluta-
tions to Śeṣa, the King of the Serpents, that he may successfully
go through the Āsana-s. He should then practise the Āsana-s
and when fatigued, do the Śavāsana. He should practise what is
called Viparītakaraṇī before Kumbhaka. Then having performed
ācamana (sipping water while pronouncing a mantra), he should
salute the great Yogin-s. He should then assume the Siddhāsana
and should perform 10 Prāṇāyāma-s, increasing the number by
5 every day, until he reaches 80. He should first practise Kevala
Kumbhaka by the right and left Nāḍī-s. Then follows Sūrya-
bhedana, Ujjāyī, Sītkārī, Śītalī and Bhastrikā, and then the others.
Then the Mudrā-s should be practised as taught by the Guru.
He should after that assume the Padmāsana and practise concentra-
tion upon the inner sound (nāda). In the end he should offer
up all these to Īśvara. Having got up he should bathe in hot
water. Then the daily duties should be performed briefly. The
same process should be gone through at midday. After that he
should take some rest and eat his meal. Then he should take cloves,
menthol, or betel-leaf without lime. After the meal he should
study the Śāstra-s that treat of liberation or he should hear the
Purāṇa-s expounded; or repeat the names of Īśvara. When it
is an hour and a half to sunset, he should begin to practise as
before and then perform the Saṃdhyāvandana (daily rite of the
dvija). He should not practise Viparītakaraṇī in the evening
and midnight or after a meal. Then he should begin to practise
at midnight.

32 HAṬHAYOGAPRADĪPIKĀ
49. [Then] he should practise Kumbhaka, re-
taining [the breath] to the utmost till it is felt from the
hair [on the head] to the ends of the nails [in the toes,
i.e. pervading the whole body]. Then he should
slowly exhale the air through the left Nāḍī (Iḍā).
50. This excellent Sūryabhedana [Kumbhaka]
should again and again be practised, as it purifies
the brain, destroys diseases arising from excess of wind,
and cures maladies caused by worms [bacteria, etc.].
51. Now UJJĀYĪ [is described]: Closing the
mouth, draw in air slowly through [both] the nostrils
till it [the breath] is felt to be sonorous from the throat
to the heart.
52. Perform Kumbhaka as before and exhale
the air through Iḍā. This removes disorders in the
throat caused by phlegm and stimulates the [digestive]
fire in the body.
53. It puts an end to the diseases of the Nāḍī-s
and the dhātu-s, as also dropsy. Walking or standing,
[this] Kumbhaka called Ujjāyī should be practised.
54. Then SĪTKĀRĪ [is described]: Make a hissing
sound with the mouth [while inhaling air] and exhale
only through the nostril. By the Yoga consisting of
repeated practice of this, one becomes a second god of
beauty (Kāmadeva).
The hissing sound is made by putting the tongue between
the teeth and breathing in.
55. He becomes an object of high regard among
the circles of Yoginī-s; he is able to create and destroy;

HAṬHAYOGAPRADĪPIKĀ 33
neither hunger, nor thirst, somnolence or indolence
arise [in him].
56. By this practice strength of body is gained,
and the lord of Yogin-s, becomes surely free of afflic-
tions of every kind on this earthly sphere.
57. Then ŚĪTALĪ [is described]: [Protruding the
tongue a little outside the lips] inhale air with the
tongue [curled up to resemble a bird’s beak] and per-
form Kumbhaka as before. Then the intelligent
[practitioner] should slowly exhale the air through
the nostrils.
58. This Kumbhaka named Śītalī destroys dis-
eases of the abdomen and spleen and other diseases
as also fever, biliousness, hunger, thirst and [the bad
effects of] poisons.
59. Then BHASTRIKĀ [is described]: When the
two feet are placed upon the [opposite] thighs, that is
the Padmāsana which destroys all ill effects (pāpa-s).
60, 61. Having assumed the Padmāsana properly,
with the neck and abdomen in line, the intelligent
[practitioner] should close the mouth and breathe out
the air through the nostrils with effort till it is felt to
resound in the heart, throat and up to the skull. Then
air should be inhaled rapidly till it touches the lotus of
the heart.
62, 63. Again, he should exhale in the same man-
ner and inhale thus again and again. Even as the
blacksmith works his bellows with speed, he should,
with his mind, keep the Prāṇa in his body [constantly]
moving [by Recaka and Pūraka]. When tiredness

• 3

34 HAṬHAYOGAPRADĪPIKĀ
is felt in the body, he should breathe in by the right
nostril.
64. After the interior of the body is quickly
filled with air, the nose should be closed tightly with
the thumb, the-ring finger and the little finger.
65. Having performed Kumbhaka as prescribed,
the breath should be exhaled through the left nostril.
This removes the [disorders arising from] excess of
wind, bile, and phlegm, and increases the [digestive]
fire in the body.
Bhastrikā Kumbhaka should be thus performed: Press the
left nostril with the ring and little fingers and, by the right nostril,
inhale and exhale like a pair of bellows. When tired, perform
Kumbhaka, inhaling by the right nostril, and exhaling by the left
nostril. Then press the right nostril, and inhale and exhale like
the bellows through the left nostril, etc. Thus go on alternately
till tired. This is one method: The other way of practising
it is to close the left nostril, and inhale as much as possible by the
right nostril, quickly close that nostril and then exhale gradually
through the left nostril. This should be done many times, and when
feeling tired one should inhale through the right nostril, perform
Kumbhaka, and exhale through the left nostril. Then this should
be done for the other nostril.
66. This rouses the Kuṇḍalinī quickly, and is
purifying, pleasant and beneficial. It removes the
obstructions caused by phlegm, etc. that exist at the
mouth of the Suṣumnā.
Sūryabhedana and Ujjāyī generate heat, and Sītkārī and
Śītalī are cool. Bhastrikā preserves an equable temperature.
Sūryabhedana primarily controls excess of wind, Ujjāyī phlegm,
Sītkārī and Śītalī bile, and Bhastrikā, all three.

HAṬHAYOGAPRADĪPIKĀ 35
67. This Kumbhaka called Bhastrikā should be
specially practised, as it enables [the breath] to break
through the three knots (granthi-s) that are firmly
placed in the Suṣumnā.
68. Then BHRĀMARĪ [is described]: Breathing in
rapidly with a resonance resembling the sound of a
[male] bee, exhale slowly [after Kumbhaka], making
the humming sound of a female bee. By the Yoga,
which consists in practising thus, there arises an in-
describable bliss in the hearts of the best among Yogin-s.
69. Then MŪRCHĀ [is described]: At the end
of inhalation, very firmly assuming the Jālaṃdhara-
bandha, exhale [the breath] slowly. This is called
Mūrchā [Kumbhaka], as it reduces the mind to a state
of inactivity and confers happiness.
70. Then PLĀVINĪ [is described]: Owing to the
air which has been abundantly drawn in, completely
filling the interior, [the Yogin] floats easily, even on
deep waters, like a lotus leaf.
71. Prāṇāyāma is said to be threefold [consisting
of] Recaka, Pūraka and Kumbhaka. Kumbhaka is
also known to be of two kinds: Sahita and Kevala.
The first kind of Prāṇāyāma consists in performing Recaka
first, i.e. exhaling and stopping inhalation; the second in doing
Pūraka first, i.e. inhaling and retaining the breath inside, thus
filling the Nāḍī-s; the third consists in inhaling and holding the
air as in a pot. (This is the same as the second Prāṇāyāma.)
Another type of Kumbhaka consists in stopping the breath, i.e.
being without Pūraka and Recaka. The Sahita Kumbhaka is
of two sorts: the first type is preceded by Recaka and resembles
the first kind of Prāṇāyāma, the second type is preceded by Pūraka

36 HAṬHAYOGAPRADĪPIKĀ
and resembles the second kind of Prāṇāyāma. Kevala Kumbhaka
is the same as Kumbhaka Prāṇāyāma.
72. As long as one does not achieve Kevala Kum-
bhaka, one should practise Sahita.
The Sahita should be practised till the Prāṇa enters Suṣumnā,
which is known by a peculiar sound being produced in the Suṣumnā.
Then he should practise only ten or twenty Sahita Kumbhaka-s.
and increase the Kevala Kumbhaka-s to eighty.
72-73. Without exhalation or inhalation, when
the breath is retained with ease, this sort of Prāṇāyāma
is called Kevala Kumbhaka.
73-74. When this Kevala Kumbhaka has been
mastered without any exhalation or inhalation, there
is nothing unattainable by him in the three worlds.
74-75. He who is fully competent through this
Kevala Kumbhaka, through the control of breath,
obtains even the stage of Rāja-yoga. There is no doubt
about this.
75. Through Kumbhaka, the Kuṇḍalinī is
aroused; through arousing Kuṇḍalinī, the Suṣumnā
is free of all obstacles, and perfection in Haṭha-yoga is
obtained.
76. One cannot obtain perfection in Rāja-yoga
without Haṭha-yoga, nor [perfection] in Haṭha-yoga
without Rāja-yoga. So both should be practised till
perfection [in Rāja-yoga] is obtained.
77. At the end of the retention of breath in
Kumbhaka, the mind should be made free of objects.
By thus practising, the stage of Rāja-yoga is reached.

HAṬHAYOGAPRADĪPIKĀ 37
78. The signs of [perfection in] Haṭha-yoga are:
Slimness of body, brightness in the face, manifestation
of the inner sound (nāda), very clear eyes, freedom
from disease, control over the seminal fluid, stimulation
of the [digestive] fire and complete purification of the
Nāḍī-s.

THIRD CHAPTER

1. As [Ananta] the Lord of Serpents is the
   support of the earth with its mountains and forests,
   so Kuṇḍalinī is the support of all the Yoga practices.
2. When the sleeping Kuṇḍalinī is awakened by
   the grace of the Guru, then all the lotuses [the cakra-s
   or mystic centres] and knots [granthi-s] are pierced.
3. Then Suṣumnā becomes the royal road for
   Prāṇa. Then the mind remains objectless. Then
   death is deceived.
4. Suṣumnā, Śūnyapadavī (the great void), Brah-
   marandhra (the entry to Brahman), Mahāpatha (the
   great road), Śmaśāna (the burning ground), Śāmbhavī
   [appertaining to the auspicious Śambhu) and Madhya-
   mārga (the central path)—these refer to the same thing.
5. Therefore, making every effort, the [various]
   Mudrā-s should be practised to awaken the powerful
   goddess (Kuṇḍalinī) who sleeps at the mouth of Suṣumnā
   [the doorway to the Absolute].
   6, 7. Mahā-mudrā, Mahā-bandha, Mahā-vedha,
   Khecarī, Uḍḍīyāna, Mūla-bandha, Jālamdhara-bandha,
   Viparītakaraṇī, Vajrolī and Śakticālana—these are
   the ten Mudrā-s. They destroy old age and death.
6. These were expounded by the primeval Lord
   (Śiva); they are divine and confer the eight siddhi-s.