हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

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

INDEX OF HALF-VERSES
PAGE PAGE
अग ग्राह्यो मन्त्रयन्त्राणां १७९ अन्तर्लक्ष्यं बहिर्दृष्टिः १४९
अङ्गीकृतान्यासनानि १५ अन्तर्लक्ष्यविलीनचित्त० १४९
अङ्गुष्ठौ हृदये निधाय २४ अन्ते तु किंकिणीवंश० १६९
अणिमादिगुणैः सार्धं १२१ अन्यथा त्वितराभ्यासाः १४२
अतिलवणमम्लयुक्तं ३१ अन्यस्तु नाचरेत् तानि ४४
अतिशून्ये विमर्द्दश्च १६५ अपान ऊर्ध्वगे जाते ९७
अतीतानागतं वेत्ति १११ अपानप्राणयोरैक्यं ९७
अत्याहारः प्रयासश्च १३ अपानमूर्ध्वमाकृष्य ९५
अथ नादानुसंधानं २९ अपानमूर्ध्वमुत्थाप्य ५५
अथासने दृढे योगी ३५ अपि भुक्तं विषं घोरं ७८
अथेदानों प्रवक्ष्यामि १२३ अपुनर्वासनोत्थानात् १४८
अधःशिराश्चोर्ध्वपादः १०३ अब्दादूर्ध्वं भवेत् सिद्धः २९
अधस्तात् कुञ्चनेनाशु ५५ अभूवन्नन्तकभयात् ५२
अधोगतिमपानं वा ९५ अभ्यसेत् खेचरीं तावत् १५५
अध्वस्तयोश्चेन्द्रिय० १४५ अभ्यसेत् सततं यस्तु ९४
अनर्गला सुषुम्ना च ७१ अभ्यसेन्नाडिकाशुद्धिं २८
अनाहतस्य शब्दस्य १७५ अभ्यस्ता खेचरी मुद्रा १५४
अनेन विधिना सत्यं ६२ अभ्यस्यमानो नादोऽयं १६८
अनेनैव विधानेन १०० अभ्यासकाले प्रथमे ४२
अन्तः पूर्णो बहिः पूर्णः १५७ अभ्यासतः कुण्डलिनी० १८
अन्तः प्रवर्तितोदार० ६८ अभ्यासाज्जीर्यते वायुः १५६
अन्तः शून्यो बहिः शून्यः १५७ अभ्यासात् सिद्धिमाप्नोति ३३
अन्तरङ्गकुरङ्गस्य १७२ अभ्यासान्निःसृतां चान्द्रीं ११०
अन्तरङ्गस्य यमिनः १७३ अभ्यासे तु विनिद्राणां ११९

94 HAṬHAYOGAPRADĪPIKĀ
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अमनस्कं तथाऽद्वैतं १२५ आ केशादा नखाग्राच्च ५९
अमन्दावर्तवेगेन ५० आचार्याणां तु केषांचित् ५१
अमरत्वं लयस्तत्त्वं १२५ आजादिमांसदधितक्र० ३०
अमराय नमस्तुभ्यं १२८ आत्मध्यायी मिताहारी २३
अमरीं यः पिबेन्नित्यं १०९ आदिनाथोदितं दिव्यं ७५
अमृतैः प्लावयेद्देहं १५६ आदौ जलधिजीमूत० १६९
अयं खलु महाबन्धः ८० आधाराकुञ्चनं कुर्यात् ४६
अयं तु सर्वनाडीनां ८० आनन्दमेकं वचसां १६७
अयं पुण्यकरो योगः ११२ आरम्भश्च घटश्चैव १६३
अयं योगः पुण्यवतां १०८ आसनं कुम्भकं चित्रं २९
अयं शुभकरो योगः १०८ आसनप्राणसंयाम० ११९
अयुक्ताभ्यासयोगेन ४३ आसने सुखदे योगी ५६
अरोगता बिन्दुजयः ७२ आसीनो यः सुखेनैव १०८
अर्धोन्मीलितलोचनः १५१ आहारो बहुलस्तस्य १०२
अल्पद्वारमरन्ध्रगर्त० ११
अल्पाहारो यदि भवेत् १०३ इडां च पिङ्गलां बद्ध्वा १००
अल्लामः प्रभुदेवश्च ७ इडापिङ्गलयोर्मध्ये ११४, १५३
अवध्यः सर्वशस्त्राणां १७९ इहा भगवती गङ्गा ११४
अवस्थिता चैव फणावती सा ११५ इतरत्र न कर्तव्या १२०
अशक्यतत्त्वबोधानां १६१ इतरस्मिन् तथा चोरं १६
अशेषतापतप्तानां ८ इति नानाविधा नादाः १६९
अशेषदोषामय० ५० इति पश्चिगतान० १८
अशेषदोषोपचयं ४७ इति मुद्रा दश प्रोक्ताः १२१
अशेषयोगयुक्तानां ८ इत्यादयो महासिद्धाः ७
अश्रुसंपातपर्यन्तं ४९ इदं पद्मासनं प्रोक्तं २६
अष्टधा क्रियते चैव ८३ इदं हि मुद्रादशकं ७४
अस्तु वा मास्तु वा मुक्तिः १६६ इन्द्रियाणां मनो नाथः १४७
[अहिंसा सत्यमस्तेयं] १४ इन्धनानि यथा वह्निः ८८
आकुञ्चनेन तं प्राहुः ९५ इयं खलु महामुद्रा ७६

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इयं तु मध्यमा नाडी ११९ ऊर्ध्वमाकृष्यते किंचित् ११७
ऊर्वोरुपरि संस्थाप्य ६४
उच्चासनो दण्डवत् १९
उच्छिन्नसर्वसंकल्पः १४८ ऋजुकायः समासीनः १५
उड्डियाने दृढे बन्धे ९५ ऋज्वीभूता तथा शक्तिः ७६
उड्डीनं कुरुते यस्मात् ९३ ऋतुमत्या रजोऽप्येवं १०७
उड्डीयानं तदेव स्यात् ९३
उड्डीयानं तु सहजं ९४ एकं पादं तथैकस्मिन् १६
उड्डीयानो ह्यसौ बन्धः ९४ एकं सृष्टिमयं बीजं ९३
उड्ड्यानं मूलबन्धश्च ७४ एकान्ते मठिकामध्ये १०
उत्कल्लोलकलाजलं च ९१ एकीभूतं तदा चित्तं १६६
उत्तमे स्थानमाप्नोति ३९ एकैका तासु यमिनां १२१
उत्तम्भ्य चिबुकं वक्षसि २५ एकैव शाम्भवी मुद्रा १४९
उत्तानं शववद् भूमौ २० एको देवो निरालम्बः ९३
उत्तानौ चरणौ कृत्वा २५ एतत्त्रयं महागुह्यं ८३
उत्पद्यते निरायासात् २३ एतत् सिद्धासनं प्राहुः २२
उत्पन्नशक्तिबोधस्य १२८ एतानभ्यासिनो मन्ये १६६
उत्साहात् साहसाद् धैर्यात् १४ एवं क्रमेण षण्मासं ८५
उदयं जठरानलस्य १८ एवं नानाविधोपायाः १६०
उदरगतपदार्थं ५२ एवंविधे मठे स्थित्वा १२
उदरे पश्चिमं तानं ९४ एवं संरक्षयेद्विन्दुं १०६
उद्घाटयेत् कपाटं तु ११२ एवमभ्यस्यतस्तस्य १५६
उन्मनी कल्पलतिका १७६ एवमभ्यस्यतो नित्यं ११८
उन्मन्यवाप्तये शीघ्रं १६७ एवमभ्यासयोगेन ६२, ७२
उपदेशं हि मुद्राणां १२१ एवमासनबन्धेषु २८
ऊरुमध्ये तथोत्तानौ २५ एषा सा शाम्भवी मुद्रा १४९
ऊर्ध्वं वितस्तिमात्रं तु ११५
ऊर्ध्वजिह्वः स्थिरो भूत्वा ८८ कट्वम्लतीक्ष्णलवण० ३०
ऊर्ध्वनाभेरधस्तालोः १०२ कण्ठमाकुञ्च्य हृदये ९८

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कण्ठसंकोचनेनैव १०० कुण्डलीं चालयित्वा तु ११८
कण्ठे बन्धं समारोप्य ७६ कुण्डली कुटिलाकारा ११३
कथं स्यादुन्मनीभावः ३६ कुण्डलीबोधकं क्षिप्रं ६६
कथितयं महामुद्रा ७८ कुण्डल्यरुन्धती चैते ११२
कनीयसि भवेत् स्वेदः ३९ कुतः प्रक्षालनोपायः ११९
कन्दोर्ध्वं कुण्डली शक्तिः ११३ कुम्भकप्राणरोधान्ते ७२
कपालकुहरे जिह्वा ८३ कुम्भकात् कुण्डलीबोधः ७१
कपालभातिर्विख्याता ५० कुम्भकान्ते रेचकादौ ५४
कपालभातिश्चैतानि ४५ कुम्भके केवले सिद्धे ७०
कपालशोधनं वात० ६० कुर्यात् तदासनं स्थैर्यं १४
कपालशोधिनी चैव ४८ कुर्यादनन्तरं भक्त्यां ११६
कपाली बिन्दुनाथश्च ७ कुलीनं तमहं मन्ये ८८
करणी विपरीताख्या ७४, १०२ कूर्मासनं भवेदेतत् १६
कर्णौ पिधाय हस्ताभ्यां १६७ कृत्वा संपुटितौ करौ २६
कर्पूरमनले यद्वत् १५९ केचित् तर्केण मुह्यन्ति १५१
कर्मषट्कमिदं गोप्यं ४५ केचिदागमजालेन १५१
कलां पराङ्मुखीं कृत्वा ८५ केवलं राजयोगाय ३
कस्यचिन्नैव वक्तव्यं ७५ कोरन्टकः सुरानन्दः ७
कानेरी पूज्यपादश्च ७ क्रमपरिचयवश्य० ५२
कायस्य कृशता कान्तिः ४४ क्रियायुक्तस्य सिद्धिः स्यात् ३३
कालपाशमहाबन्ध० ८० क्रियैव कारणं सिद्धेः ३४
काष्ठवज्जायते देहे १७७ क्षणाच्च किंचिदधिकं १०३
काष्ठे प्रवर्तितो वह्निः १७४ क्षयकुष्ठगुदावर्त० ७८
कासश्वासप्लीहकुष्ठं ४६ क्षीरं चैकं द्वितीयं तु १०४
किमत्र बहुनोक्तेन ११८
किमन्यैः बहुभिः पीठैः २३ खण्डयित्वा कालदण्डं ७
कुक्कुटासनबन्धस्थः १७ खमध्ये कुरु चात्मानं १५७
कुटिलाङ्गी कुण्डलिनी ११२ खाद्यते न च कालेन १७७
कुण्डलिन्या तथा योगी ११२ खेचर्या मुद्रितं येन ८७

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गङ्गायुमुनयोर्मध्ये ११४ चलितं च निजं बिन्दुं १०६
गच्छता तिष्ठता कार्यं ६१ चलितोऽपि यदा बिन्दुः ८७
गत्वा योगस्य संसिद्धिं ९६ चले वाते चलं चित्तं ३५
गुदं निरुद्ध्य गुल्फाभ्यां १६ चित्तं चरति खे यस्मात् ८७
गुदं पाष्ण्याँ तु संपीड्य ९६ चित्तं न सुप्तं नो जाग्रत् १७८
गुरूपदिष्टमार्गेण १२, ३५, ४५ चित्तानन्दं तदा जित्वा १६५
गुरूपदेशतो ज्ञेयं १०२ चित्तायत्तं नृणां शुक्रं १०७
गुल्फदेशसमीपे च ११६ चित्ते समत्वमापन्ने १२९
गुल्फान्तरं च निक्षिप्य २२ चुम्बन्ती यदि लम्बिकाग्रं . ९०
गुल्फौ च वृषणस्याधः २७, २८ चौरङ्गीमीनगोरक्ष० ६
गुल्मप्लीहादिकान् रोगान् ६३
गुल्मप्लीहोदरं चापि ४७ छेदनचालनदोहैः ८४
गोधूमशालयिवषष्ठिक० ३२
गोपनीयं प्रयत्नेन ७५ जत्रूर्ध्वजातरोगौघं ४८
गोपनीया प्रयत्नेन ७८ जनसङ्गपरित्यागात् १४
गोमांसं भक्षयेन्नित्यं ८८ जनसङ्गश्च लौल्यं च १३
गोमांसभक्षणं तत्तु ८९ जलेन श्रमजातेन ४२
गोरक्षासनमित्याहुः २८ जले सुभस्म निक्षिप्य १०७
गोशब्देनोदिता जिह्वा ८९ जहाति तस्मात् प्राणोऽयं ११७
जानूपरि न्यस्तललाट० १८
घण्टादिनादसक्त० १७४ जान्वोरन्तरे सम्यक् १५
घनमत्सृज्य वा सूक्ष्मे १७० जालंधरे कृते बन्धे ९९
जिह्वया वायुमाकृष्य ६३
चतुरङ्गुलविस्तारं ४५ जिह्वाप्रवेशसंभूत० ९०
चतुरशीतिपीठेषु २३ जीवन्मुक्तिश्च सहजा १२५
चतुरशीत्यासनानि २० ज्ञातव्यं तत्पदं तुर्यं १५५
चन्द्राङ्गे तु समभ्यस्य ७७ ज्ञात्वा सुषुम्नासद्भेदं १४०
चन्द्रात् सारः स्रवति वपुषः ९२ ज्ञानं कुतो मनसि १२९
चन्द्रात् स्रवति यः सारः ९० ज्ञानं ज्ञेयं समं नष्टं १५९

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ज्ञानं मुक्तिः स्थितिः सिद्धिः १२६ तथैव स्वशरीरस्थं ६५
ज्ञेयं सर्वं प्रतीतं च १५९ तदा चित्तं निरालम्बं ७३
ज्ञेयवस्तुपरित्यागात् १६० तदानलशिखा दीर्घा ९७
ज्योतीरूपमशेषबोज० १५२ तदामरोली वज्रोली १२९
तदा समरसत्वं च १२५
तक्षकेणापि दष्टस्य ८८ तदा सर्वाणि कर्माणि १२८
ततः शनैः शनैरेव ७६ तदा सर्वाणि पद्मानि ७३
ततः शनैः सव्यनाड्या ५९ तदा सा मरणावस्था ७६
ततः सैन्धवपथ्याभ्यां ८४ तदैव जायते योगी ३६
ततो जालंधरो बन्धः ९९ [तपः संतोष आस्तिक्यं] १४
ततो यातो बह्व्यपानौ ९७ तयोर्विनष्ट एकस्मिन् १४३
ततो न जायते मृत्युः १०० तस्य दोषाः क्षयं यान्ति ७८
ततोऽभ्यासे दृढीभूते ४२ तस्माच्छुक्रं मनश्चैव १०७
ततोऽभ्यासे वर्धमाने १६८ तस्मात् संचालयेन्नित्यं ११७
तत्त्वं बीजं हठः क्षेत्रं १७६ तस्मात् सर्वप्रयत्नेन ७४
तत्र चित्तं स्थिरीकुर्यात् १६७ तस्मादुड्डीयनाख्योऽयं ९३
तत्र वस्तुद्वयं वक्ष्ये १०४ तस्मान्नित्यं मूलबन्धः ९८
तत्र सूक्ष्मात् सूक्ष्मतरं १६९ तस्य वाक्यपरो भूत्वा १२१
तत्रास्ति करणं दिव्यं १०२ तस्याः किंचिद् रजो नाशं ११०
तत्रैकनाशादपरस्य १४५ तस्याः शरीरे नादश्च ११०
तत्रैव सुस्थिरीभूय १७० तस्याः संचालनेनैव ११७
तत्समं च द्वयोरैक्यं १२६ तारे ज्योतिषि संयोज्य १५१
तत्सर्वं ग्रसते सूर्यः १०१ तावदाकाशसंकल्पः १७५
तत्सिद्धये विधानज्ञाः ५३ तिष्ठते खेचरी मुद्रा ९२, १५३
तथात्ममनसोरैक्यं १२५ तृतीयायां तु विज्ञेयः १६५
तथा संधीयमानं च १५९ तेन कुण्डलिनी तस्याः ११७
तथा सोमकलापूर्णं ८८ तेन कुण्डलिनी सुप्ता ९८
तथैकस्मिन्नेव दृढे २४ तेनात्यन्तप्रदीप्तस्तु ९७
तथैव सेवितो वायुः ४३ तेनैषा खेचरी नाम ८७

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तेभ्यश्चतुष्कमादाय २० धौतिकर्मप्रभावेण ४६
त्रिवेणीसंगमं धत्ते ८० धौतिर्बस्तिस्तथा नेतिः ४५
ध्वनेरन्तर्गतं ज्ञेयं १७५
दक्षनाड्या समाकृष्य ५६
दक्षिणेऽपि तथा सव्यं १६ न क्षुधा न तृषा निद्रा ६२
दक्षिणे सव्यगुल्फं तु २७ न खेचरीसमा मुद्रा २४
दण्डाहता भुजङ्गीव ९८ न गन्धं न रसं रूपं १७८
[दयार्जवं मिताहारः] १४ न च मूर्च्छा भवेत् तस्य ८६
दिवा न पूजयेत् लिङ्गं १५२ न चास्तमेति नोदेति १७८
दिव्यदेहश्च तेजस्वी १६४ न तस्य क्षरते बिन्दुः ८७
दुग्धाम्बुवत् संमिलितौ १४४ न तस्य दुर्लभं किंचित् ७०
दुर्लभं येन केनापि २६ नतांसो भ्रामयेदेषा ५०
दुर्लभा सहजावस्था १२७ न पीयूषं पतत्यग्नौ ९९
दुर्लभो विषयत्यागः १२७ नमः शिवाय गुरवे १२३
दृढता लघुता चैव ४२ न मानं नापमानं च १७८
दृढासनो भवेद् योगी १६४ न रोगो मरणं तन्द्रा ८६
देहसिद्धिं च लभते ११२ न विजानाति शीतोष्णं १७८
दोषदुःखजराव्याधि० १६५ न वेषधारणं सिद्धेः ३४
द्वासप्ततिसहस्राणां २३, ११९ न शास्त्रपाठमात्रेण ३३
द्वासप्ततिसहस्राणि १४२ न सिद्ध्यति ततो युग्मं ७१
द्वितीयायां घटीकृत्य १६४ न हि पथ्यमपथ्यं वा ७८
नाडीजलोदराधातु० ६१
धनुःप्रमाणपर्यन्तं १० नात्मानं न परं वेत्ति १७८
धनुराकर्षणं कुर्यात् १७ नाद एवानुसंधेयः १७२
धरामवष्टभ्य करद्वयेन १९ नादश्रवणतः क्षिप्रं १७३
धात्विन्द्रियान्तःकरण० ४७ नादानुसंधानकं १६१
धारयित्वा यथाशक्ति ३७, ७९ नादानुसंधानसमाधि० १६७
धारयेदुत्तमाङ्गेषु ११० नादाभिव्यक्तिरारोग्यं ४४
धारयेन्नासिकां मध्या० ६५ नादासक्तं तथा चित्तं १७०