हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

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.

HAṬHAYOGAPRADĪPIKĀ 39
They are favoured by all Siddha-s and are difficult
to obtain even by the Deva-s.
9. This should be kept secret like a casket of
precious gems. It should not be spoken of to anybody,
as in the case of intercourse with a well-born woman.
10. Here MAHĀ-MUDRĀ [is described]: Pressing
the perineum with the left heel and stretching out the
right leg take firm hold [of the toes of the right foot]
with the hands.
11, 12. Contract the throat [in the Jālamdhara-
bandha] and hold the breath in the upper part [i.e.
in the Suṣumnā]. Then the Kuṇḍalinī force becomes
at once straight just as a [coiled] snake when struck by
a rod straightens itself out like a stick. Then the other
two Nāḍī-s [Iḍā and Piṅgalā] become lifeless [because
the Prāṇa goes out of them].
13. Then one should breathe out very slowly
and never quickly. This has been declared to be
Mahāmudrā by the great Siddha-s.
14. [By this] such painful factors as the great
kleśa-s and death, etc. are vanquished. Therefore, the
wisest of men call it the Mahā-mudrā (the great
Mudrā).
The kleśa-s are five in number, namely avidyā (ignorance or
illusion), asmitā (egoism), rāga (attachment), dveṣa (repulsion)
and abhiniveśa (clinging to life). The Mahāmudrā is so called
as it seals off (mudrā) all pains.
15. After having practised well on the left side,
it should be practised then on the right side. When the

40 HAṬHAYOGAPRADĪPIKĀ
number [of times practised on each side] is equal,
then [the practice of] the Mudrā should be ended
[for the time].
The practice is on the left side when the left leg is bent and
the right leg stretched and on the right side when the opposite
is done.
16. [For the practitioner of this] there is nothing
wholesome or unwholesome. All things of whatever
taste, even those which are insipid and even virulent
poison, if consumed, are digested as if it were nectar.
17. The maladies of one who practises Mahā-
mudrā—consumption, leprosy, constipation, abdominal
diseases, indigestion, etc.—are overcome.
18. Thus has been described this Mahāmudrā
which confers great siddhi-s upon men. This should be
carefully kept secret and not revealed to any and every
body.
19. Then MAHĀ-BANDHA [is described]: Place the
heel of the left foot on the perineum and place the right
foot upon the left thigh.
20. Having drawn in the breath, and pressing the
chin steadily on the breast [in the Jālaṃdhara-bandha],
contract the anus [in the Mūla-bandha] and fix the
mind on the central Nāḍī (Suṣumnā).
21. Having retained the breath as long as possible,
the air should be breathed out slowly. Having prac-
tised well on the left side, then practise on the right side.
22. Some are of the view that the contraction
of the throat (Jālaṃdhara-bandha) should be avoided

HAṬHAYOGAPRADĪPIKĀ 41
here and that the contraction effected by the tongue
pressed against [the root of] the front-teeth (Jihvā-
bandha) is preferable.
23. This [Jihvā-bandha in the course of the
Māha-bandha] stops the upward course [of the Prāṇa]
through all the Nāḍi-s [except the Suṣumnā]. This
Mahā-bandha [helps to] confer great siddhi-s.
24. This is efficacious in freeing one from the
great noose of Time (Yama). It brings about the
union of the three streams [i.e. Nāḍi-s: Iḍā, Piṅgalā
and Suṣumnā]. It enables the mind to reach Kedāra
[the sacred seat of Śiva in the mystic centre between
the eyebrows].
25. As a woman endowed with beauty and charm
is unfruitful without a husband, so are Mahā-mudrā
and Mahā-bandha without the Mahā-vedha.
26. The MAHĀ-VEDHA [is described]: The Yogin,
assuming the Mahā-bandha, should draw in the breath
with concentrated mind and stop the [upward and down-
ward] course of the Prāṇa, etc. by the Jālaṃdhara-
bandha.
27. Placing the two palms straight upon the
ground, he should strike [the ground] slowly with the
buttocks. [Then] the Prāṇa, leaving the two Nāḍī-s
[Iḍā and Piṅgalā] courses through the middle
[Suṣumnā].
28. Then takes place the union of the Moon,
Sun and Fire (Iḍā, Piṅgalā and Suṣumnā) that surely
leads to immortality. There is a death-like state;
then the air should be exhaled [slowly].

42 HAṬHAYOGAPRADĪPIKĀ
29. This is Mahāvedha which, with practice,
confers great siddhi-s. This staves off wrinkles, grey
hair and trembling [consequent on old age], and the
best of practitioners devote themselves [to it].
30. These three, that ward off old age and death,
increase the [gastric] fire and confer siddhi-s such as
aṇiman, should be most carefully kept secret.
31. These are performed in eight different ways,
every day at every yāma (three-hour period). They
confer at all times the fullness of virtue and destroy the
accumulation of sin (pāpa). Those who are well guided
[by the teacher] in these should practise them gradually.
32. The KHECARĪ [is described]: When the tongue
is turned back and enters the cavity leading to the
skull, and the eyes are fixed between the eyebrows,
this is Khecarī-mudrā.
33. By cutting, shaking and stretching, the tongue
should be gradually elongated, till it touches the middle
of the eyebrows. Then the Khecarī is successfully
accomplished.
The procedure for cutting is described in the following verses.
Shaking means taking hold of the tongue with the fingers and
moving it to left and right. Stretching means taking hold of the
tongue and drawing it as one does the udders of a cow in
milking it.
34. Taking a smooth, clean knife, very sharp like
the leaf of the milkhedge plant, cut to a hair's breadth
[the fraenum or tender membrane that connects the
tongue with the lower part of the mouth].

HAṬHAYOGAPRADĪPIKĀ 43:
35. Then rub [the part] with [a compound of]
powdered rock salt and Harītakī (yellow myrobalan).
Then after seven days, cut [again] to the extent of a
hair's breadth.
The compound should be rubbed on both morning and
evening. As salt is prohibited in the case of Yogin-s, they sub-
stitute the burnt powder of Khadira or the woody cassia. In the
text, salt is mentioned on the assumption that the Khecarī-mudrā
should be practised before the beginning of the Haṭha-yoga
practice. The cutting and medication should be done twice daily
for seven days. On the eighth day, the cut should be a little
deeper. And so on.
36. He should thus practise, gradually and skil-
fully every day for six months. In six months the mem-
brane which binds at the root of the tongue is severed.
37. Then turning back the tongue, it should be
made to enter the junction of the three [Nāḍī-s, i.e.
the cavity in the roof of the palate]. This is the Khecarī-
mudrā. It is [also] called VYOMACAKRA.
38. The Yogin who remains even for half a
kṣaṇa [i.e. for 24 minutes] with his tongue turned up-
wards is saved from poisons, disease, death and old age.
39. For him who knows the Khecarī-mudrā there
is no disease, death, [intellectual] torpor, sleep, hunger,
thirst, or clouding of the intellect.
40. He who knows the Khecarī-mudrā is not
afflicted by disease; not tainted by karman, and not
affected by Time.
The repetition of the results of Khecarī-mudrā is to impress
upon the reader its importance.

44 HAṬHAYOGAPRADĪPIKĀ
41. This Mudrā is named Khecarī by the Siddha-s,
because the mind moves in space [Ākāśa; in the centre
of the eyebrows] and the tongue [also] moves in the
Ākāśa [in the cavity above the palate].
Kha means Ākāśa and carī means ‘ to move ’, hence the word
Khecarī.
42. When one has sealed the cavity in the upper
part of the palate with the Khecarī-mudrā, his seminal
fluid is not emitted even when embraced by a young
and passionate woman.
43. Even though the fluid flows and comes down
to the genital organ, still arrested by the Yoni-mudrā,
it is taken by force upwards.
Yoni-mudrā is another name for Vajrolī-mudrā (III. 83 ff.).
As many of these Mudrā-s occur in the latter part of the book,
it is necessary to give here a word of caution lest people take
them literally. Though these descriptions of the Mudrā-s state
that these processes involve intercourse with women still the
thing carries on its face its contradiction. We cannot for a
moment suppose that the terms women, sexual intercourse and
seminal fluid are to be understood literally in the case of Yogin-s
who have perfected themselves in Yama and Niyama. Moreover,
in the same book it is stated that only after a certain stage in Samā-
dhi is attained, Vajrolī-mudrā, etc. should be practised (IV. 14).
So it seems that these refer to some internal mystical processes
connected with the development of the mind.
44. The knower of Yoga, who being steady, has
the tongue turned upwards and drinks the Soma juice
doubtless conquers death in fifteen days.
Above the palate, the Moon is said to be situated and the
nectar that flows from it falls down and is consumed by the Sun