हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

72 HAṬHAYOGAPRADĪPIKĀ
then becomes endowed with a superior body, great
strength and valour. Thus the Khecarī [has been
described].
54. Centering the mind in the Śakti (Kuṇḍalinī),
and holding the Śakti in the centre of the mind, observe
the mind with the mind and make the supreme state
the object of meditation.
The meaning seems to be this: By taking the Prāṇa and the
mind to the Brahmarandhra and contemplating Kuṇḍalinī Śakti,
the mind and the Kuṇḍalinī are united in one.
55. Place the self (Ātman) in the midst of the
ākāśa and the ākāśa in the midst of the self; and on
reducing everything to the nature of ākāśa, think of
nothing else.
Here ākāśa means Brahman into which one must make the
self dissolve, through meditation of the form ‘Brahman is I’ and
‘I am Brahman’. Then even such meditation, where there is
cognizance of subject and object, has to end.
56. Void within, void without, void like a pot
in space (ākāśa). Full within, full without, full like
the pot in the ocean. [Such is the state of the Yogin
in meditation.]
Void within and without, because the consciousness has
become insensible of itself and of what is without; and full, because
is has become Brahman itself, within and without.
57. There should be no thought of the external,
nor any thought within. Excluding all thought [sub-
jective and objective] he should think of nothing.

HAṬHAYOGAPRADĪPIKĀ 73
58. The entire universe is the fabrication of
thought only. The play of the mind is created only by
thought. Transcending the mind which is composed
of thought [transformations], find rest in the change-
less. Then surely, O Rāma, thou shalt find Peace.
This is taken from the Yoga-vāsiṣṭha. In the ultimate state,
there is no actor, enjoyer, experiencer. It is without a second.
Nothing exists without it, and nothing proceeds from it. It is not
affected by Time, Space and Matter. It is therefore free from any
change.
59. Like camphor in fire, like salt in water, thus
the mind dissolves in contact with Reality.
60. All that can be known, [and all that] is
known, and knowledge [itself] is said to be the mind.
When knowledge and the knowable are lost together
[with the mind], there is no second way [i.e. no
duality].
61. Whatever is in this world, both mobile and
immobile, all this is the appearance of the mind. When
the mind reaches the transcendent state (Unmanī-
bhāva), verily duality is not experienced.
62. As all objects of knowledge are abandoned,
the mind is absorbed [into absolute Being, Conscious-
ness, Bliss]. When the mind is thus dissolved, then the
state of absoluteness (kaivalya) [alone] remains.
63. Thus are the ways to Samādhi, consisting of
different means, described by the great ancient teachers,
fully based on their own experience.
64. Salutations to the Suṣumnā, to Kuṇḍalinī,
to the nectar flowing from the Moon, to the Manonmanī

74 HAṬHAYOGAPRADĪPIKĀ
[state] and to the great Power in the form of pure
Consciousness.
65. Now, I begin to describe the practice of
devotion to Nāda (anāhata or unstruck sound) that has
been taught by Gorakṣanātha, which is suitable even
to the unlearned, who are unable [directly] to compre-
hend the Truth.
66. The primeval Lord (Śiva) has expounded
one crore and a quarter of effective ways for the
attainment of laya; but we think that the one thing,
devotion to Nāda alone, is the most important of the
[ways to] laya.
67. The Yogin sitting in the Muktāsana posture
and assuming the Śāmbhavī-mudrā, should listen with
concentrated mind to the sound within, heard in the
right ear.
These sounds proceed from the Suṣumnā. The Tripurāsāra-
samuccaya says that they are in all of ten sorts: buzzing sound like
that of a swarm of bees, sound like that of a flute, of bells, of ocean
waves, of thunder, etc.
68. Close the ears, both the eyes, the nose and
the mouth; then a clear and distinct sound is heard in
the pure Suṣumnā passage.
The ears are to be closed with the thumbs of both the hands,
the eyes with the forefingers, the nose with the middle and ring
fingers, and the mouth with the rest. This is called the Parāṅ-
mukhī-mudrā.
69. In all the Yogic practices there are four
stages: Ārambha, Ghaṭa, Paricaya and Niṣpatti.

HAṬHAYOGAPRADĪPIKĀ 75
70. Then the ĀRAMBHĀVASTHĀ [is described]:
When the knot of Brahmā (Brahmagranthi, which is
in the Anāhata-cakra) is pierced [by Prāṇāyāma],
there is the bliss arising from the void [śūnya or ākāśa
of the heart]. Various tinkling sounds [as of ornaments]
and the unstruck sound (anāhata-dhvani) are heard
[in the middle of] the body.
71. When there is the beginning [of the sound]
in the void, the Yogin is possessed of a lustrous body,
he is radiant, with an exquisite fragrance, free of diseases
and has a full heart [i.e. filled by Prāṇa and Bliss].
The ākāśa of the Anāhata-cakra (heart) is called Śūnya, that
of the Viśuddhi-cakra (throat), Atiśūnya, and that of the Ājñā-
cakra (forehead), Mahāśūnya.
72. Then the GHAṬĀVASTHĀ [is described]: In the
second [stage], the Prāṇa unites [with Apāna, Nāda
and Bindu] and enters the middle Cakra. The Yogin
then becomes firm in posture (āsana), wise, and com-
parable to the Gods.
In this stage, the Prāṇa and the Apāna, the Nāda and Bindu,
the Jīvātman and the Paramātman are united. The middle
Cakra is the Viśuddhi-cakra in the throat.
73. When the knot of Viṣṇu [Viṣṇu-granthi,
which is in the throat] is then pierced [by the Prāṇa
in Kumbhaka] there is the promise of supreme bliss.
In the Atiśūnya, then, there arises a rumbling sound
as of a kettledrum.
74. Then the PARICAYĀVASTHĀ [is described]:
In the third stage, a sound like that of a drum (mardala)

76 HAṬHAYOGAPRADĪPIKĀ
is heard in the ākāśa [between the eyebrows]. Then
[the Prāṇa] reaches the Mahāśūnya which is the seat
of all siddhi-s.
75. Having gone beyond the blissful state of the
mind [arising from the hearing of the sounds] there is
the experience of the natural state of bliss [of the
Ātman]. Then he becomes free from disorders [of the
humours], pain, old age, disease, hunger and som-
nolence.
76. Then the NIṢPATTYAVASTHĀ [is described]:
Having broken the knot of Rudra [Rudra-granthi, in
the Ājñā-cakra] the Prāṇa reaches the seat of Īśvara
[which is in the ākāśa between the eyebrows]. Then
in Niṣpatti there is heard a sound as of the flute
which assumes the resonance of a vīṇā (string instru-
ment).
The Niṣpatti stage is reached when the Prāṇa reaches the
Brahmarandhra.
77. The integration of the mind [in a state where
the subject-object duality does not exist] is called
Rāja-yoga. Such a Yogin, being the master of crea-
tion and destruction, becomes the equal of Īśvara.
This means that he is the master of the disintegration and
reintegration of matter, and hence can evolve forms and destroy
them. And thus he possesses, on a smaller scale, the powers of
Īśvara.
78. Let there be liberation or not, here is perfect
bliss. This bliss arising from absorption (laya) is
obtained through Rāja-yoga.

HAṬHAYOGAPRADĪPIKĀ 77
79. There are the mere Haṭha-yogin-s without
the knowledge of Rāja-yoga. I regard them to be
practitioners who do not obtain the fruit of their
efforts.
80. Contemplation on [the space between] the
eyebrows, in my view, leads to the attainment of the
Unmanī-avasthā in a short time. Even for people of
modest intellect this is a suitable means for attaining
the state of Rāja-yoga. The state of absorption arising
from Nāda gives immediate experience.
The results, being soon perceptible, are very convincing.
81. In the hearts of great Yogin-s who remain in
a state of Samādhi through concentration on Nāda,
there is a plenitude of Bliss, unequalled, surpassing all
description, and which the blessed Teacher (Śrī Guru-
nātha) alone knows.
82. The contemplative man (muni), having closed
his ears with the [thumbs of the] hands, should focus
his mind on the [mystical] sound [that is heard within]
until he attains the immutable (Turya).
83. Through the process of sustained listening,
this inner sound drowns the external sounds. The
Yogin [who devotes himself to the Nāda] overcomes
all instability of mind in fifteen days, and becomes
happy.
84. During the initial stages of the practice,
various prominent, inner sounds are heard. But,
when progress is made, more and more subtle [sounds]
are heard.

78 HAṬHAYOGAPRADĪPIKĀ
85, 86. In the beginning, various sounds are
heard within the body resembling those of the ocean,
the cloud, the kettledrum and the jarjara drum. In
the middle, [the sounds] resemble those of the drum
(mardala), the conch, the bell and the horn. Finally,
the sounds resemble those of tinkling bells, the flute,
the vīṇā, and bees. Thus are heard the various sounds
from the middle of the body.
87. Even when the loud sounds resembling those
of the clouds and the kettledrum are heard, attention
should be turned to the subtler and still subtler sounds
alone.
88. Even though attention may shift from the
gross to the subtle [sounds], or from the subtle to the
gross [among the inner sounds], it should not be allowed
to wander elsewhere, being [by nature] unsteady.
89. In whatever inner sound the mind first
focuses itself, in that it reaches steadiness, and along
with it [the sound, the mind] gets dissolved.
Stanzas 87, 88 and 89 describe Pratyāhāra, Dhāraṇā, Dhyāna
and Samādhi.
90. As a bee drinking honey cares not for the
odour, so the mind absorbed in Nāda, does not crave
for the objects [of enjoyment].
91. The sharp iron goad of Nāda effectively
curbs the mind which is like an elephant in rut [difficult
to control] wandering in the garden of sense-objects.
Here is taught Pratyāhāra, consisting of drawing the mind
away from the objects of the senses.

HAṬHAYOGAPRADĪPIKĀ 79
92. When the mind, having discarded its restless-
ness [caused by its constant identification with sense-
objects], is held [steadfast] by Nāda, it becomes totally
immobile, like a bird that has lost its wings.
Having controlled Prāṇa by Prāṇāyāma, and the senses by
Pratyāhāra, the mind should be concentrated on the abode of all
good, God. This is Dhāraṇā.
93. One who is desirous of obtaining sovereignty
in Yoga should put away all mental activity, and, with
a fully concentrated mind, should meditate on Nāda
only.
That is, his mind becomes one with the Nāda, which represents
the stage of Dhyāna.
94. Nāda is like the net which ensnares the deer
within [i.e. the mind] and it is also the hunter who
slays the deer within [the mind].
Like the hunter, Nāda first attracts the mind and binds it,
and then kills it, i.e. it puts an end to the natural unsteadiness
of the mind and then absorbs it into itself.
95. It [Nāda] is like the bolt which locks the
horse within [i.e. the mind] of a self-controlled [Yogin].
A Yogin should therefore daily practise meditation upon
Nāda.
96. The mind is like quicksilver which, by the
action of Nāda which is like sulphur, is bound [solidified]
and freed of its restlessness, and is able [enables one]
to move in the supportless sky [which is Brahman].
See stanza IV. 27 and commentary.

80 HAṬHAYOGAPRADĪPIKĀ
97. The mind is like a serpent within, which on
hearing the Nāda, becomes oblivious of all else and,
absorbed in the one thing, does not move away else-
where.
When there is no ideation, it is called Samādhi. Sam-
prajñāta Samādhi is described here as defined by Patañjali.
98. The fire burning in a piece of wood, subsides
along with the [burnt out] wood. So also, the mind
directed to Nāda is absorbed along with it.
The Rājasa and Tāmasa qualities being destroyed, the Sattva
quality alone remains. The Maitrāyaṇī-upaniṣad says: Just as the
fire, when the fuel is burnt out, is absorbed into its source, so also
the mind, when the modifications are ended, is absorbed into its
source.
99. The mind is like a deer, drawn by the sound
of bells, etc. and held still, and [hence] slain with ease
[i.e. totally silenced] by one who is expert in controlling
Prāṇa [archery].
The mind, absorbed in Nāda, is free of all modifications.
Then the Yogin, like an archer, might kill it by directing his
breath to the Brahmarandhra through the Suṣumnā: As said in the
Muṇḍaka-upaniṣad, Praṇava is the bow, Ātman the arrow and
Brahman the mark. If one carefully shoots at the mark, he
becomes one with it.
100. There is the sound of the mystical resonance
which is heard. The quintessence of that sound is the
[supreme] object of knowledge [i.e. the self-illumined,
absolute Consciousness]. The mind becomes one with
that object of knowledge. The mind dissolves therein.

HAṬHAYOGAPRADĪPIKĀ 81
That is the supreme state of Viṣṇu [the all-pervading
Self].
101. The conception of Ākāśa [the substratum of
sound] exists as long as sound is heard. The Sound-
less which is the supreme Reality (Brahman) is
called the supreme Self (Ātman).
The original, natural state in which the mind, being free
from all modifications, exists is called Parabrahman and Para-
mātman.
102. Whatever is heard of the nature of the
mystical Nāda is indeed Śakti. That in which all the
elements (tattva-s) find dissolution, the formless [Being],
that is the supreme Lord (Parameśvara).
Thus ends the inquiry into Nāda.
From stanza 98 to this the Asaṁprajñāta Samādhi is described.
The tattva-s are categories of manifestation according to Sāṁkhya.
103. All the processes of Haṭha- and Laya-yoga
are but means for the attainment of Rāja-yoga. The
man who has attained Rāja-yoga triumphs over Time
(Death).
104. Mind (tattva) is the seed, Haṭha-yoga is the
soil and complete desirelessness is the water. With
these three, the Kalpa-vṛkṣa, which is the Unmanī-
avasthā springs up immediately.
The Kalpa-vṛkṣa is a mythical tree which fulfils all desires.
In the Unmanī-avasthā, which is the transcendent state of mind,
all fulfilment is found.
105. By constant meditation upon Nāda, all
undesirable accumulated proclivities (pāpa-s) are

• 6

82 HAṬHAYOGAPRADĪPIKĀ
eliminated. The mind and the Prāṇa are [thus]
absorbed definitively in the stainless [Consciousness,
which is devoid of guṇa-s or attributes].
106. During the Unmanī-avasthā, the body be-
comes absolutely like a log of wood and the Yogin
hears not even the [loud] sounds of a conch or dundubhi
(a large drum).
107. The Yogin who has passed beyond all the
states and is freed from all thoughts [and memories]
and who appears as if dead [i.e. impervious to external
stimuli] is liberated without doubt.
There are five states (avasthā-s): waking (jāgrat), dream
(svapna), deep sleep (suṣupti), trance (mūrchā) and death (maraṇa),
and these admit of recurrence.
108. A Yogin in Samādhi is not swallowed up
by the Time process [death]; he is not affected by
[the fruit of] action (karman); he cannot fall under any
influence [from persons, incantations, etc.].
109. A Yogin in Samādhi apprehends neither
smell, taste, form or colour, touch, or sound; he does
not cognize himself or others.
110. One in whom the mind is neither asleep
nor awake, [whose mind] is free of memories and of
forgetfulness, which neither goes into oblivion nor into
activity—such a one is indeed liberated.
The mind is said to sleep when it loses its faculty of discerning
objects because Tamas overshadows all the organs and overcomes
both the Rajas and the Sattva qualities. It is not awake, because
in the state of Samādhi there is no experience of sense-objects.

HAṬHAYOGAPRADĪPIKĀ 83
It is free from memory (smṛti) because there are no similar modifica-
tions of the mind, and because it does not awaken from that state.
It is free from forgetfulness (vismṛti) because there are no thought
impressions conducive to memory. It does not go into oblivion
because residual impressions exist. It is not aroused into activity,
because there are no modifications of the mind to set it in action.
111. A Yogin in Samādhi is not affected by heat
or cold, pain or pleasure, honour or dishonour.
112. Verily, he is a liberated one, who is hale [i.e.
whose senses and mind are clear and unclouded],
who is in the waking state, yet appears to be in sleep,
devoid of outbreathing and inbreathing [due to Kum-
bhaka].
Being hale excludes the conditions of torpor and trance.
The waking state (jāgrad-avasthā) implies the exclusion of dream
(svapna) and deep sleep (suṣupti). The Yogin appears to be asleep
as he is completely motionless.
113. A Yogin in Samādhi is not vulnerable to
any weapons, not assailable by any persons, not subject
to control by the use of mantra-s and yantra-s (incanta-
tions and magical diagrams).
Some of the things that hinder the Yogin in his course are
described: Sloth, loose company, the practice of mantra-s [for
temporal power], alchemy, etc. Those who practise Yoga have
to encounter these dangers. Meditating on Viṣṇu or Śiva, the
Yogin surmounts all these difficulties.
114. As long as the Prāṇa does not flow in the
central way (Suṣumnā) and enter the Brahmarandhra,
as long as the semen does not become steady through
the restraint of breath, as long as the mind does not,

84 HAṬHAYOGAPRADĪPIKĀ
in meditation, reflect the natural state [of the object
contemplated upon, i.e. Brahman] so long, those who
talk of spiritual knowledge indulge only in boastful
and false prattle.
The Lord Kṛṣṇa says in the Bhāgavata-purāṇa: There are only
three ways to liberation laid down by me; they are: jñāna, karman
and bhakti. Then why is Yoga said to be the chief means of attain-
ing liberation? The answer is that all the three are contained
in the eightfold Yoga.
The śruti says: The Self alone is to be seen, heard, contem-
plated upon and realized. That Self can be attained by śravaṇa
(listening), manana (reflection) and nididhyāsana (realization). The
first two are included in svādhyāya, which is one of the subdivisions
of Niyama, the second stage of Yoga. Svādhyāya is the thorough
study of the teachings on liberation, with a complete knowledge
of their inner meanings and symbolism. Nididhyāsana is the
restraining of the idea that there is aught other than Brahman
and the fostering of the realization that everything is Brahman.
This is contained in Dhyāna, the seventh stage of Yoga.
Karma-yoga which is performing all acts as an offering to
Īśvara is contained in the Kriyā-yoga described by Patañjali.
Patañjali says: Kriyā-yoga is tapas, svādhyāya and īśvara-praṇidhāna.
Tapas means the purification of the body by the observance of
various penances. Svādhyāya consists of those studies that bring
about a predominance of the Sattva Guṇa. Īśvarapraṇidhāna is
praising Īśvara, remembering and worshipping him by word,
thought and action and an unswerving devotion to him.
Bhakti really means the constant perception of the form of
the Lord by the inner organ. There are nine kinds of bhakti
enumerated: Hearing the lore concerning the Lord, singing it,
remembering Him, worshipping His feet, offering flowers to Him,
bowing to Him (in spirit), regarding oneself as his servant, becoming
his companion and wholly offering oneself to Him. These are
all included in īśvarapraṇidhāna. Bhakti has been described by
Nārāyaṇa Tīrtha as an unbroken stream of love towards the feet

HAṬHAYOGAPRADĪPIKĀ 85
of the Lord, a love that is the be all and end all of a person's
existence and during which he is, as it were, absorbed in the object
of his devotion. Madhusūdana Sarasvatī has also described it as
a state of the mind, when previous to its being utterly annihilated
and absorbed, it becomes of the nature of the Lord. Thus bhakti,
in its most transcendental aspect, is included in Samprajñāta
Samādhi.
So the three ways laid down by Kṛṣṇa in the Bhāgavata have
been shown to be included in the stages of Yoga. Thus Yoga
practised in its entirety and in the order laid down is enough for
the attainment of liberation. In this sense alone are to be under-
stood the words in the Purāṇa-s saying that Brahman is to be
attained by Yoga.

INDEX
[Column 1]
ādhāra-s (or vital centres), six-
teen 50
ādhibhautika 5-6
ādhidaivika 5
ādhyātmika 5
Āgama-s, types of 69
ākāśa (Ākāśa) 44, 71-2, 75-6, 81
amaravāruṇī (strong liquor),
symbolism of 45-6
Amarolī-mudrā 54-5, 63
Anāhata-cakra 68, 69, 75
anāhata-dhvani 74-5
Apāna 3, 17-8, 28, 30, 49, 75
Ārambhāvasthā—first stage of
Yogic practice 75
Asaṃprajñāta Samādhi 4, 62,
81
asaṃsakti—5th stage of jñāna 4
Āsana (Bhadra, Dhanur, Go-
mukha, Kukkuṭa, Kūr-
ma, Matsyendra, Ma-
yūra, Padma, Siddha,
Siṃha, Uttāna Kūrma,
Vīra)
see under individual Āsana-s
Āsana, firm in posture 75
Āsana-s, practice of 9-10
[Column 2]
Āsana-s, effects on the human
body 11
,, , eighty-four 15
āstikya, an aspect of Niyama 9
Bandha (Jālaṃdhara, Mūla,
Uḍḍīyāna) see under indivi-
dual Bandha-s
Bhadrāsana 18
Bhagavad-gītā, quoted xiv-xv,
xvi, 9
Bhāgavata-purāṇa, quoted 29, 84
Bhakti, nine kinds of 84
Bhakti-yoga 84-5
Bhastrikā Kumbhaka 33-5, 59
Bhrāmarī 35
bindu 49, 55, 56, 61, 75
Bliss, attainment of 61, 75, 76,
77
Brahmacārin, a Siddha 19
Brahmagranthi, piercing of 75
Brahmarandhra 24, 48, 50, 56,
62, 64, 65, 66, 68, 71, 72,
76, 80
brahmavariṣṭha—7th stage of
jñāna 5

88 HAṬHAYOGAPRADĪPIKĀ
brahmavidvara, who is 4-5 Guptāsana 15-6; see also Sid-
dhāsana
Guru for practice of Haṭha-yoga
Consciousness, ceasing of fluc- 6, 7-8
tuation 69
Haṭha-yoga leads to Rāja-
Death and Yoga 61, 71, 82 yoga xiii-xiv, xvi, 3,
Dhanurāsana 12 36
Dhāraṇā 10, 24, 63, 78, ,, practice, need of a
79 Guru 6, 7
dhātu-s, seven 21 ,, practice, (maṭha)
Dhauti 26 place for 6-7
Dhyāna 10, 24, 63, 78, 79, 84 ,, sequence of practice
Diet and Yoga 16, 19-21, 25, 19
51-2 ,, signs of perfection in
Diseases, caused by wrong 37
Prāṇāyāma 25 Hinduism, symbolism in 45,
,, , cure of 14, 26, 39-40 56
Fire and Yoga 20 Iḍā 23, 32, 39, 41, 47, 50, 51,
Food see Diet 57, 64, 65, 69, 70
Īśvara-gītā xv-xvi, xvii
Īśvarapūjā 9
Gajakaraṇī 28
Ghaṭāvasthā—second stage of
Yogic practice 75 Jālaṃdhara-bandha 16, 29-30,
gomāṃsa (flesh of a cow), sym- 35, 38, 39, 40, 41, 50
bolism of 45 Jalavasti see Vasti
Gomukhāsana 12 japa, what is, and kinds 9
Gorakṣanātha, quoted 15, 66 Jihvā-bandha 30, 41
Gorakṣāsana 18 jñāna, seven stages of 4-5
Gulma (disease), cure of 26 Jñāna-yoga 84

INDEX 89
kaivalya (state of absoluteness) Mahā-mudrā 39-40, 41
73 Mahā-vedha 41-2
kalā 61 Manonmanī 29, 47, 65
kanda 56-8 maṭha (monastery), for practice
Kapālabhāti 26, 28 of Haṭha-yoga 6-7
Karma-yoga 84 mātrā-s 24
Kedāra or sacred seat of Śiva Matsyendra, Yogin 11-12, 13
41 Matsyendrāsana 13
Kevala Kumbhaka 16, 36 Māyā, freedom from 61
Khecarī-mudrā 16, 42-4, 47, Mayūrāsana 14
53, 56, 69, 70, 71 Meditation on Nāda 79
kleśa-s 39 Mind and prāṇa x-xii
Knowledge (jñāna), seven stages Mind, control of 64, 65 ff.
of 4-5 " , integration of 76
Kukkuṭāsana 12 " , quiescent 64, 73, 82-3
Kumbhaka-s 23, 24, 29 ff., 35 ff., " , seed of Yoga 81
75; see also under individual Mudrā-s 38, 39-40, 47, 52 ff.,
Kumbhaka-s 60, 67 ff.; see also under in-
Kuṇḍalinī 17-18, 34, 36, 38-9, dividual Mudrā-s
46, 50, 56-8, 62 ff. Mudrā-s and Rāja-yoga 59
Kūrmāsana 12 Muktāsana 16, 75; see aslo
Siddhāsana
Mūla-bandha 16, 30, 40, 48-9
laya 67, 74, 76 Mūrchā 35
Laya-yoga, means to attain
Rāja-yoga 81
Liberation, how to attain 64, 66 Nāda (nāda) 31, 37, 61, 74-81
" , state of 82 Nāda, explained 49
" , ways to 84 Nāḍi-cakra, purification 29
Liṅga, what is, and worship of Nāḍi-s 65
70 Nāḍi-s, purification 16, 22, 23,
25
Nauli 26, 28
Mahā-bandha 40-1 Neti 26, 27

90 HAṬHAYOGAPRADĪPIKĀ

[Left Column]
nirālamba (unsupported space) 70
Niṣpattyavasthā—4th stage of Yogic practice 76
Niyama, ten aspects of 9-10
Oṃ and Prāṇāyāma 10, 47, 49, 61
Padmāsana 17-18
Pain (tāpa), three types of 5-6
parārthabhāvinī—6th stage of jñāna 5
Paricayāvasthā—3rd stage of Yogic practice 75
Paścimatānāsana 13
Piṅgalā 23, 39, 41, 47, 50, 51, 57, 64, 65, 69, 70
Plāvinī 35
Pliha (disease), cure of 26
Prāṇa x-xii, 3, 17-18, 23-5
Prāṇāyāma 3, 22 ff., 28-9, 35
,, , and moral and spiritual qualities 10
Pratyāhāra 10, 24, 63, 78
Pupil, qualifications of a 10-11
Pūraka see Recaka and Pūraka
Purification of body, six acts of 25 ff.
Rāja-yoga 59, 61 ff., 76 ff.
Rāja-yoga and Haṭha-yoga vii, xii-xvi, 3, 36, 81

[Right Column]
Rāja-yoga, greatness of 62
Recaka and Pūraka 10, 33, 35
Rudra-granthi 76
Sacred places, journeys to, and Yoga 20
sādhana-s, four, of a disciple 9
sahajāvasthā (supreme state), attainment of 62
Sahajolī (Mudrā) 54, 63
Sahita (Kumbhaka) 35-6
Śakticālana (Mudrā) 56
Samādhi 62, 73, 77, 78, 80, 82, 83
Śāmbhavī-mudrā 67-8, 74
Sāṃkhya and Yoga, philosophies, misconceptions xiv-xv
Saṃprajñāta Samādhi 4, 62, 63, 80
sattvāpatti—4th stage of jñāna 4
sāttvikadāna 9
Śavāsana 14
Sex and Yoga 20
siddhāntaśravaṇa 9
Siddha-s, names of 5
Siddhāsana 15-16
siddhi-s 3, 4, 21, 25, 29, 46, 52
,, , seat of 76
,, , eight kinds of 6, 38-9, 46
Siṃhāsana 18
Śītalī (Kumbhaka) 29, 33, 34

INDEX 91
Sītkārī (Kumbhaka) 29, 32, 34 Unmanī-bhāva 73
Śiva, why called Nīlakaṇṭha Upaniṣad, Śāṇḍilya, quoted 9
14 Utkaṭāsana 26
Śivagītā, quoted x Uttāna Kūrmāsana 12
Śivasaṃhitā, quoted viii
Soma, symbolism of 44-5
Spiritual tendencies, unfoldment Vajrāsana 16; see also Siddhā-
of 10-11 sana
śubhecchā—1st stage of jñāna 4 Vajrolī-mudrā 44, 52-3, 55, 56,
Sūryabhedana 30, 34 63
Suṣumnā Nāḍī 22, 38, 59, 63, vāsanā-s and Prāṇa 65
70-1, 74 Vasti 26-7
Svastikāsana 12 vicāraṇā—2nd stage of jñāna 4
Viparītakaraṇī 51
Vīrāsana 12
tanumānasā—3rd stage of jñāna Viṣṇu-granthi, piercing of 75
4 Void 62, 63, 72, 75
tāpa (pain), three types of Vyomacakra 70; see also
5-6 Khecarī-mudrā
tapas, an aspect of Niyama 9
Time, free from, and Yoga
see Death Woman becomes a Yoginī 55
Trāṭaka 26, 27-8
Tripurāsārasamuccaya, quoted 74
Turya state 71, 77 Yama, ten aspects of 8-9
Yoga, causes of failure and suc-
cess of, 8
Udara (disease), cure of 26 ,, , meaning and significance
Uḍḍīyāna-bandha 29, 30, 47-8, xii, ix-x
51 ,, , practitioners, misconcep-
Ujjāyī 29, 32, 34 tions of 10
Unmanī see also Manonmanī ,, , qualifications for practis-
Unmanī-avasthā 22, 69, 77, ing 6
81, 82 ,, , stages of 84-5

92 HAṬHAYOGAPRADĪPIKĀ
Yoga, systems ix, 84-5 Yoga-vidyā, students of, classi-
Yogabīja, quoted 7-8 fication xiii-xiv
Yoga-maṭha, characteristics 7 Yogic practices, four stages
Yoga-śāstra, definition and 74-5
study of vii-x Yogin, daily life of 30-1
Yogavāsiṣṭha, quoted x-xi, xv, 4, ,, , state of 82
10, 73 Yoni-mudrā see Vajrolī-mudrā