हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

8 HAṬHAYOGAPRADĪPIKĀ
He should begin Prāṇāyāma only with the guidance of his Guru.’
The work called Rāja-yoga also states: ‘Kaivalya is not to be got
by any amount of study of the Veda-s, Śāstra-s and Tantra-s,
without the guidance of a Guru.’ In the Skanda-purāṇa it is said:
‘The eight stages of Yoga are to be learnt only from a competent
Guru.’ And Sureśvarācārya declares that only through the Guru
can the eightfold Yoga be learnt. The śruti says: ‘The Mahātman-s
reveal those things only to him who has a deep devotion towards
his Guru as well as to God. Only he who has an Ācārya or Guru
knows.’ The various standard books on Yoga are, I think, meant
not so much for beginners and students, as for Guru-s to use as
guide-books to regulate their pupils’ training. In Haṭha-yoga,
where a mistake may end in death or insanity, it is absolutely
necessary to have a Guru, who has passed successfully through
the course, who can see clearly through the system, and observe
the effects of the various processes and modify them accordingly.
15. Yoga fails by the six [causes]—over-eating,
over-exertion, excessive talk, the observance of [un-
suitable] disciplines, promiscuous company and un-
steadiness.
The disciplines referred to are bathing in cold water early in
the morning, eating only at night and fasting frequently.
16. Yoga succeeds by the six [qualifications]—
zeal, bold determination, courage, true knowledge,
firmness [of belief in the words of the Guru] and re-
nunciation of the company of [unsuitable] people.
[To do no harm, to speak the truth, to refrain
from taking what belongs to another, to preserve
continence, to practise forbearance, to have fortitude, to
be merciful, to be straightforward, to be moderate in
diet and to be pure—these ten constitute Yama.]

HAṬHAYOGAPRADĪPIKĀ 9
All these aspects of Yama refer to deed, word and thought.
[Austerity (tapas), contentment, belief in God,
charity, worship of God, listening to the exposition of
[Vedāntic] doctrines, modesty, a discerning mind,
japa (repeating prayers) and sacrifice (huta)—these
ten constitute Niyama, the experts in Yoga say.]
These are clearly explained in the Śāṇḍilya-upaniṣad thus:
Tapas is the austerity of the body by the observance of fasts, etc.
Saṃtoṣa means contentment with what one obtains unasked. Āstikya
means a faith in the teaching of the Veda. Dāna means giving
with devotion what one has lawfully acquired. On this point
the Bhagavad-gītā says (XVII. 20): Sāttvikadāna or charity consists
in giving gifts to a worthy person who does nothing in return, in
a proper place and time, simply as a matter of duty. Īśvarapūjā
means worshipping with a calm and clear mind Viṣṇu or Rudra.
Siddhāntaśravaṇa means the study of Vedānta. Modesty means a
repugnance to doing a thing prohibited by the Veda-s and Śāstra-s.
Discerning mind (mati) means devotion to the courses laid down in
the Veda-s. Japa is practising the mantra-s that are not prohibited
by the Veda-s, as taught by the Guru. It is of two sorts: audible
and internal. Internal japa is repeating the mantra-s mentally.
The course of development here laid down would seem to everyone
the most natural and at the same time the most effectual. The
attainment of Yama and Niyama comprises all the active and the
passive virtues. The four sādhana-s, or the necessary qualifications
of a śiṣya or disciple, namely discrimination between the permanent
and the impermanent; perfect indifference to the objects of desire
from the lowest forms of earthly life to that of the Demiurgos; the
attainment of the sixfold qualities; and the intense desire for and
incessant striving after liberation—all these are included in the
first two stages of Yoga. By these means the mind is naturally
weaned away from any attachment to worldly objects, and conse-
quently is in a fair way to succeed in concentration. The Āsana-s
and Prāṇāyāma come at the right time and remove any disturbing

10 HAṬHAYOGAPRADĪPIKĀ
element arising from the body and its proclivities. The way to
the higher path is now smooth and easy. But the ground is hard
to tread and very few have the courage to go through it or the
patience to persevere under repeated failures; so that nearly
ninety-nine out of a hundred practitioners are frightened by the
outlook and begin at the easiest and most practical point, i.e.,
Āsana and Prāṇāyāma. They imagine that the great and stupen-
dous results laid down will follow the easiest physical processes
in an inconceivably short time and take to them with avidity for
some months. But not finding even a shadow of the glorious
powers prophesied, they give up the whole effort. These escape
lightly. But many commit serious mistakes in the processes and
end their lives as maniacs or suicides. These do not realize the
important fact that the tremendous powers are promised as a result
of a course of Prāṇāyāma, only when it is practised by one who
has perfected in himself the moral and the spiritual qualities
included under Yama and Niyama. This point is beautifully
brought out in the Yoga-vāsiṣṭha in the following story:
A saṃnyāsin retired into the jungle and practised Prāṇāyāma
for many years, but without realizing any of the powers foretold.
He then went to a sage and reverently asked him to teach him Yoga.
The sage told him to remain with him, and for the first two years
met all his pupil's eager solicitations for instructions with ‘Wait’.
Gradually, the saṃnyāsin grew accustomed to the situation and
forgot to trouble his master any more for instruction. At the end
of twelve years, the ṛṣi one day called to him his pupil and asked
him to pronounce the syllable Om. When the saṃnyāsin came
to the first letter, Recaka, or the process by which the air in the
lungs is exhaled, set in naturally. When he finished the second
letter, Pūraka, or the process of inhalation, set in. At the end of
the third letter, Kumbhaka, or the process of retention, started.
As a spark of fire catches in a field of sun-dried grass and the whole
is in flame in a few minutes, so the pronunciation of the sacred
syllable roused into activity the spiritual faculties that lay dormant
hitherto in the pupil, and in a short time he had passed the initial
stages of Pratyāhāra, Dhāraṇā and Dhyāna, and settled into the
pure and elevated state of Samādhi.

HAṬHAYOGAPRADĪPIKĀ 11
Our interest in the story lies in the fact that the sage patiently
waited for the natural unfoldment of the pupil's spiritual tendencies
and the purifying of his nature through his association and surround-
ings. He chose the right time and seeing into the nature of the
pupil as into a glass, brought about in a simple way results psychical
and spiritual, that persons, unacquainted with the rationale of
Yoga and without the guidance of a Master, labour years to obtain.
If these were understood and their importance fully realized,
there would be fewer victims and failures.
17. Āsana-s are treated of in the first place as
they form the first stage of Haṭha-yoga. Āsana-s
make one firm, free from maladies and light of limb.
Āsana is said to make one firm because it kills out the Rajo-
guṇa that causes fickleness of the mind. By removing diseases
it facilitates concentration; for Patañjali says: 'Disease, dullness,
doubt, inattention, sloth, worldly-mindedness, false notions, missing
the essential and instability are the causes of the distraction of the
mind and they are the obstacles.' Heaviness of body arises from
a preponderance of Tamas, and Āsana-s remove this. Though it
is impossible to explain clearly and realize the important truths
that underlie the various Āsana-s, till the human system is under-
stood in all its intricacy and detail, still it can be said that the
various postures bring about many important results, physical
and otherwise. For example, during some of them, various nerve
centres are activized; these effectively help to control the irregu-
larities in the body and what is more wonderful, but not less true,
is the purification of our mental nature, i.e. the suppression of
some of our animal passions. Several diseases brought on by an
excess of or irregularity in the humours of the body—wind, bile
and phlegm—are removed by the Āsana-s. Physiologists will
find here a vast field for their researches.
18. I proceed to describe some of the Āsana-s
accepted by such sages as Vasiṣṭha and Yogin-s such
as Matsyendra.

12 HAṬHAYOGAPRADĪPIKĀ
Vasiṣṭha and Matsyendra were both Dhyānin-s and Yogin-s.
But the former leaned more to Dhyāna and the latter to Yoga.
19. Having correctly placed both soles of the
feet between the thighs and the knees, one should sit
balanced and straight-bodied. This is called Svasti-
kāsana.
20. Place the right ankle next to the left buttock
and the left [ankle] next to the right [buttock]. This
is Gomukhāsana, and resembles the face of a cow.
21. Place one [the right] foot firmly on the other
[left] thigh and the [right] thigh on the other [left]
foot. This is called Vīrāsana.
22. Press the anus firmly with the ankles in
opposite directions and sit well poised. This is Kūrmā-
sana according to the Yogin-s.
23. Assuming the Padmāsana, insert the hands
between the thighs and the knees; planting them firmly
on the ground, rise in the air [supported by the hands].
This is Kukkuṭāsana.
24. Assuming the Kukkuṭāsana posture (bandha),
wind the arms around the neck and lie on the back
like a tortoise. This is called Uttāna Kūrmāsana.
25. Taking hold of the toes with the hands
[keep one arm stretched in front and] draw [the other]
up to the ear as if drawing a bow. This is called
Dhanurāsana.
26. Place the right foot at the base of the left
thigh, and the left foot outside the right knee. Take
hold [of the right foot by the left hand and the left

HAṬHAYOGAPRADĪPIKĀ 13
foot by the right hand] and remain with the body
turned around [to the left]. This is the Āsana described
by Matsyendra.
27. This MATSYENDRĀSANA, [which increases
appetite by] fanning the gastric fire, is a weapon
which destroys all the terrible diseases of the body;
with [daily] practice it arouses the Kuṇḍalinī and makes
the Moon steady in men.
Above the root of the palate, the Moon is said to be located,
ever dropping cool, ambrosial nectar that is wasted by mixing
with the gastric fire. But this Āsana prevents it.
There is a curious story told of Matsyendra, who is said to be
the pupil of Ādinātha or Śiva. Once, Śiva went to a lonely island
and, finding it uninhabited, taught his wife Pārvatī, the mysteries
of Yoga. A fish that happened to approach the shore heard every-
thing and remained motionless, with its mind concentrated.
Ādinātha perceived that the fish had learnt the Yoga and, being
extremely merciful, sprinkled water upon him. Immediately,
he became a Siddha possessing a divine body and was called
Matsyendra.
This is deeply symbolical and suggestive. Compare the
story of the Matsya Avatāra and the fish to whose horn the Hindu
ark of Vaivasvata was tied during the flood. For some valuable
hints towards the elucidation of this, see the article by Madame
Blavatsky on ‘Lamas and Druses’ in The Theosophist, June 1881,
p. 196 footnote.
28. Stretch out both the legs on the ground
without bending them, and having taken hold of the
toes of the feet with the hands, place the forehead upon
the knees and rest thus. This is PAŚCIMATĀNĀSANA.
29. This most excellent of all Āsana-s, Paścima-
tāna, makes the breath flow through the Suṣumnā,

14 HAṬHAYOGAPRADĪPIKĀ
stimulates the gastric fire, makes the loins lean and
removes all the diseases of men.
30. Plant the hands firmly on the ground and
support on the elbows the sides of the navel, [the body]
raised in an elevated posture in the air like a rod [i.e.
straight and stiff, the feet above the ground on a level
with the head]. This position they call MĀYŪRA.
This posture resembles the plant balance in the modern
course of gymnastics on the parallel bars.
31. The Mayūrāsana cures quickly all diseases
like Gulma (enlargement of the glands), Udara (dropsy
and other stomach diseases), etc. and overcomes the
imbalance of the humours [namely vāta, pitta, and
kapha]. It reduces to ashes [i.e. enables digestion
of] all food indiscriminately taken, kindles the gastric
fire and causes to be digested [even] the Kālakūṭa
[a terrible poison].
During the churning of the Ocean by the gods and the
Asura-s, the first thing that came out was the poison Kālakūṭa
or Hālāhala. It began to burn the three worlds and no god
could be persuaded to hold it. At last Śiva swallowed it, but
ere it went down his throat Pārvatī held it firmly. So, it remained
for ever there and Śiva's throat became dark blue. Hence his
name Kālakaṇṭha or Nīlakaṇṭha, i.e. blue-throated. This may
reveal some great cosmic mystery.
32. Lying on the back on the ground [at full
length] like a corpse is ŚAVĀSANA. Śavāsana removes
fatigue [caused by the other Āsana-s] and induces
repose of mind.

HAṬHAYOGAPRADĪPIKĀ 15
33. The Āsana-s propounded by Śiva are eighty-
four in number. Of those I shall describe four which
are the quintessence.
Gorakṣa says: ‘There are as many Āsana-s as there are
varieties of beings. Śiva has enumerated eighty-four lakhs and
he only knows them.’ Of these he selected eighty-four; among
these, four are the most important and useful.
34. These four, Siddha, Padma, Siṁha and
Bhadra [Āsana-s] are the most excellent. Of these
[four] the most comfortable, Siddhāsana, can always
be assumed.
35. The SIDDHĀSANA [is now described]: Press
the perineum with the base of the [left] heel and place
the [other] foot firmly above the penis [or pubis].
Keep the chin steadily on the breast. Remain motion-
less with the sense-organs under control and with
steady vision look at the spot between the eyebrows.
This is called Siddhāsana; it throws open the door
to emancipation.
36. According to another view, placing the left
ankle above the penis and keeping the other ankle
above it, is Siddhāsana.
The Siddhāsana described in the previous verse is practised
by the followers of Matsyendra. The one now described is pre-
ferred by other Yogin-s.
37. Some say this is Siddhāsana, others know it
as VAJRĀSANA; some call it MUKTĀSANA and others
speak of it as GUPTĀSANA.

16 HAṬHAYOGAPRADĪPIKĀ
The posture described first is called Siddhāsana. The same,
when assumed with the right heel against the perineum and the
left foot above the penis, is Vajrāsana. The Muktāsana consists
in placing one heel under the perineum and the other heel above
it. Guptāsana is described in verse 36 above.
38. The Siddha-s know that as among Yama-s
a moderate diet is the most important, and among
Niyama-s, harmlessness, so among all the Āsana-s is
the Siddhāsana.
39. Of the eighty-four postures, one should al-
ways practise Siddhāsana. It purifies the 72,000 Nāḍī-s.
40. The Yogin who, contemplating the Self
and following a moderate diet, continually practises
the Siddhāsana during twelve years, obtains fulfilment.
41. When the Siddhāsana is mastered, of what
use are the various other Āsana-s? When the vital
breath is well restrained by the practice of Kevala
Kumbhaka, the Unmanī-avasthā, which gives delight,
arises of its own without effort.
42. When there is complete mastery of the Siddhā-
sana alone, the three Bandha-s follow without effort
and naturally.
The Bandha-s are Mūla-bandha, Uḍḍīyāna-bandha and
Jālamdhara-bandha. As these and the Unmanī-avasthā are
described later on (III. 55 ff.), they are not explained here.
43. There is no Āsana like the Siddha, no Kum-
bhaka like the Kevala, no Mudrā like the Khecarī,
and no Laya (absorption of the mind) like that of the
inner sound (nāda).

HAṬHAYOGAPRADĪPIKĀ 17
44. Then the PADMĀSANA [is described]: Place
the right foot on the left thigh and the left [foot] on
the right thigh, cross the hands behind the back and
firmly take hold of the toes [the right toe with the right
hand and the left toe with the left]. Place the chin on
the breast and look at the tip of the nose. This is
called Padmāsana; it destroys the diseases of the self-
restrained [Yogin-s].
The secret teaching is that there should always be a space
of four aṅgula-s or three inches between the chin and the breast.
45, 46. Another view: Place the feet with [the
necessary] effort, soles up, on the [opposite] thighs and
place the hands, palms facing upwards, between the
thighs; direct the eyes to the tip of the nose and place
[the tip of] the tongue at the root of the front teeth,
and the chin on the chest and slowly raise upwards
the Prāṇa [by contracting the anus in the Mūla-
bandha].
47. This is called Padmāsana; it destroys all
diseases. It cannot be attained by ordinary persons.
Only the intelligent on the earth attain it.
48. Assuming well the Padmāsana, with the
palms one upon the other [on the lap] fix the chin
firmly upon the breast and contemplating [Brahman]
in the mind (citta), repeatedly raise the Apāna upwards
[by contracting the anus] and bring the inhaled Prāṇa
downwards. By this a man obtains unequalled knowl-
edge through the power of Kuṇḍalinī [which is roused
by this process].

• 2

18 HAṬHAYOGAPRADĪPIKĀ
By the union of the Prāṇa and the Apāna, the gastric fire
is aroused and the serpent Kuṇḍalinī that lies coiled around three
and a half times, closing the opening of the Suṣumnā with its
mouth, feels this and, straightening itself, begins to move upwards.
Then the Prāṇa and the Apāna should be forced through the
opening into the Suṣumnā. The process described in this verse
is that of the Jālamdhara-bandha.
49. The Yogin, seated in the Padmāsana posture,
by steadying the breath drawn in through the Nāḍī-s,
becomes liberated; there is no doubt about this.
50. Then the SIṂHĀSANA [is described]: Place
the ankles below the scrotum, on either side of the
perineum, the right ankle on the left side of it, and the
left ankle on the right.
51. Place the palms upon the knees, spread out
the fingers, and with opened mouth look at the tip of
the nose with concentrated mind.
52. This is Siṃhāsana held in great esteem by the
highest Yogin-s. This most excellent Āsana facilitates
the three Bandha-s.
53. Next the BHADRĀSANA [is described]: Place
the ankles below the scrotum on the sides of the
perineum, the left ankle on the left and the right ankle
on the right [sole to sole].
54. Then hold firmly with the hands the feet,
which are on their sides, and remain motionless. This
is Bhadrāsana which destroys all diseases. The Yogin-s
who have become Siddha-s call this GORAKṢĀSANA.
55. Thus the best of Yogin-s, being free of fatigue
in practising Āsana-s and Bandha-s, should practise

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.