हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

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.

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;