1. Hatha Yoga Pradipika - Sanskrit Text with English Translatlion and Notes

हठयोगप्रदीपिका

HATHA YOGA PRADIPIKA

Yogi Svatmarama

Sanskrit text with English Translatin & Notes

HATHA YOGA PRADIPIKA

हठयोगप्रदीपिका

Translated by

Pancham Sinh

Source of Etext: http:// sacredtexts.com

THE HATHA YOGA PRADIPIKA

Table of Contents

INTRODUCTION

.............................................6

CHAPTER 1 - ON ÂSANAS

.............................................16

Âsanās

...................................................25

Swastikâsana

................................................26

Gomukhâsana

................................................26

Vīrâsana

....................................................27

Kurmâsana

....................................................27

Kukkuṭâsana

...................................................28

Uttâna Kûrmâsana

.............................................28

Dhanurâsana

...................................................29

Matsyâsana

....................................................29

Paśchima Tâna

................................................30

Mayûrâsana

....................................................31

Śavâsana

....................................................33

The Siddhâsana

................................................34

Padmâsana

....................................................38

The Simhâsana

................................................42

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THE HATHA YOGA PRADIPIKA

The Bhadrâsana ............................................................................... 43

Foods injurious to a Yogî.............................................................. 46

CHAPTER II - ON PRÂNÂYÂMA .......................................................... 51

Shatkarma ...................................................................................... 60

The Dhauti ..................................................................................... 61

The Basti ........................................................................................ 62

The Neti ......................................................................................... 64

The Trâtaka.................................................................................... 65

The Nauli........................................................................................ 66

The Kapâla Bhâti ........................................................................... 67

Gaja Karani .................................................................................... 68

Manonmanî ..................................................................................... 70

Different hinds of Kumbhakas......................................................... 71

Sûrya Bhedana............................................................................... 73

Ujjâyî ............................................................................................. 81

Sîtkârî ............................................................................................ 82

Śîtalî............................................................................................... 84

The Bhastrikâ.................................................................................. 85

The Bhrâmari .................................................................................. 89

The mûrchhâ.................................................................................... 89

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THE HATHA YOGA PRADIPIKA

The Plâvinî ............................................................................... 90

Indications of success in the practice of Hatha Yoga .............. 94

CHAPTER III - ON MUDRÂS ............................................................. 95

The mudrâs................................................................................ 97

The mahâ mudrâ.......................................................................... 99

The mahâ Bandha ........................................................................ 103

The mahâ Vedha .......................................................................... 106

The Khechari Mudra.................................................................... 108

The Uddiyâna Bandha.................................................................. 121

The mûla Bandha ........................................................................ 123

The Jâlandhara Bandha ................................................................ 127

The Viparîta Karanî ...................................................................... 131

The Vajrolî ................................................................................... 133

The Sahajolî ................................................................................ 137

The Amarolî ................................................................................. 138

The Śakti châlana ......................................................................... 142

CHAPTER IV - ON SAMÂDHI ........................................................... 153

The Sâmbhavî mudrâ .................................................................... 167

The Unmanî .................................................................................. 169

The Târaka ................................................................................... 169

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The Khecharî............................................................... 171

End of the Khecharî....................................................... 176

Ârambhaavasthâ ............................................................. 182

The Ghataavasthâ............................................................ 183

The Parichayaavasthâ ........................................................ 184

The Nishthavastha ........................................................... 185

THE HATHA YOGA PRADIPIKA

INTRODUCTION

There exists at present a good deal of misconception with regard to the practices of the Hatha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, (Shatkarma) in Hatha Yoga are compulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in the Nâdis, and not otherwise.

There is the same amount of misunderstanding with regard to the Prânâyâma. People put their faith implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prânâyâma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and steady, there can be no danger. It is the impatience for

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THE HATHA YOGA PRADIPIKA

the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas (Bandha) be carefully performed while practising the Prânâyâma, there is no possibility of any danger.

the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas (Bandha) be carefully performed while practising the Prânâyâma, there is no possibility of any danger.

There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice.

There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice.

Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of materia medica will explain ‘Kantakari’ as ‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant.

Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of materia medica will explain ‘Kantakari’ as ‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant.

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THE HATHA YOGA PRADIPIKA

The importance of a practical Yogî as a guide to a student of Yoga cannot be overestimated; and without such a teacher it is next to impossible for him to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms. Man inherits on birth his mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but there are, even among such, different grades. Hence, one cannot become a Yogî in one incarnation, as says Sri Krishna

(At the end of many biths, the man of knowledge reaches me. Gita 7.19) and again

(Among men, one in many thousands, strives to win the saving knowledge. Gita 7.3)

THE HATHA YOGA PRADIPIKA

There are men who, impelled by the force of their actions of previous births, go headlong and accomplish their liberation in a single attempt; but others have to earn it in their successive births. If the student belongs to one of such souls and being earnest, desires from his heart to get rid of the pains of birth and death, he will find the means too. It is wellknown that a true Yogî is above temptations and so to think that he keeps his knowledge secret for selling it to the highest bidder is simply absurd. Yoga is meant for the good of all creatures, and a true Yogî is always desirous of benefitting as many men as possible. But he is not to throw away this precious treasure indiscriminately. He carefully chooses its recipients, and when he finds a true and earnest student, who will not trifle with this knowledge, he never hesitates in placing his valuable treasure at the disposal of the man. What is essential in him is that he should have a real thirst for such knowledge—a thirst which will make him restless till satisfied; the thirst that will make him blind to the world and its enjoyments. He should be, in short, fired with mumukshutva or desire for emancipation. To such a one, there is nothing dearer than the accomplishment of this object. A true lover will risk his very life to gain union with his beloved like Tulasîdâs. A true lover will see everywhere, in every direction, in every tree and leaf, in

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THE HATHA YOGA PRADIPIKA

every blade of grass his own beloved. The whole of the world, with all its beauties, is a dreary waste in his eyes, without his beloved. And he will court death, fall into the mouth of a gaping grave, for the sake of his beloved. The student whose heart burns with such intense desire for union with Paramātmā, is sure to find a teacher, and through him he will surely find Him It is a tried experience that Paramātmā will try to meet you half way, with the degree of intensity with which you will go to meet Him. Even He Himself will become your guide, direct you on to the road to success, or put you on the track to find a teacher, or lead him to you.

Well has it been said:

It is the halfhearted who fail. They hold their worldly pleasures dearer to their hearts than their God, and therefore He in His turn does not consider them worthy of His favours. Says the Upanisad:

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The âtmâ will choose you its abode only if it considers you worthy of such a favour, and not otherwise. It is therefore necessary that one should first make oneself worthy of His acceptance. Having prepared the temple (your heart) well fitted for His installation there, having cleared it of all the impurities which stink and make the place unsuitable for the highest personage to live in, and having decorated it beautifully with objects as befit that Lord of the creation, you need not wait long for Him to adorn this temple of yours which you have taken pains to make it worthy of Him. If you have done all this, He will shine in you in all His glory. In your difficult moments, when you are embarrassed, sit in a contemplative mood, and approach your Parama Guru submissively and refer your difficulties to Him, you are sure to get the proper advice from Him. He is the Guru of the ancients, for He is not limited by Time. He instructed the ancients in bygone times, like a Guru, and if you have been unable to find a teacher in the human form, enter your inner temple and consult this Great Guru who accompanies you everywhere, and ask Him to show you the way. He knows best what is best, for you. Unlike mortal beings, He is beyond the past and the future, will either send one of His agents to guide you or lead you to one and put you on the right track. He is always anxious to teach the earnest seekers, and waits

THE HATHA YOGA PRADIPIKA

for you to offer Him an opportunity to do so. But if you have not done your duty and prepared yourself worthy of entering His door, and try to gain access to His presence, laden with your unclean burden, stinking with Kama, Krodha, Lobha, and moha, be sure He will keep you off from Him.

The Âsanas are a means of gaining steadiness of position and help to gain success in contemplation, without any distraction of the mind. If the position be not comfortable, the slightest inconvenience will draw the mind away from the lakśya (aim), and so no peace of mind will be possible till the posture has ceased to cause pain by regular exercise.

Of all the various methods for concentrating the mind, repetition of Pranava or Ajapâ Jâpa and contemplation on its meaning is the best. It is impossible for the mind to sit idle even for a single moment, and, therefore, in order to keep it well occupied and to keep other antagonistic thoughts from entering it, repetition of Pranava should be practised. It should be repeated till Yoga Nidrâ is induced which, when experienced, should be encouraged by slackening all the muscles of the body. This will fill the mind with sacred and divine

THE HATHA YOGA PRADIPIKA

thoughts and will bring about its onepointedness, without much effort.

Anāhata Nāda

Anāhata Nâda is awakened by the exercise of Prânâyâma.

A couple of weeks' practice with 80 prânâyâmas in the morning and the same number in the evening will cause distinct sounds to be heard; and, as the practice will go on increasing, varied sounds become audible to the practiser.

By hearing these sounds attentively one gets concentration of the mind, and thence Sahaja Samâdhi.

When Yoga sleep is experienced, the student should give himself up to it and make no efforts to check it.

By and by, these sounds become subtle and they become less and less intense, so the mind loses its waywardness and becomes calm and docile; and, on this practice becoming wellestablished, Samâdhi becomes a voluntary act.

This is, however, the highest stage and is the lot of the favoured and fortunate few only.

During contemplation one sees, not with his eyes, as he does the objects of the world, various colours, which the writers on Yoga call the colours of the five elements.

Sometimes, stars are seen glittering, and lightning flashes in the sky.

But these are all fleeting in their nature.

THE HATHA YOGA PRADIPIKA

At first these colours are seen in greatly agitated waves which show the unsteady condition of the mind; and as the practice increases and the mind becomes calm, these colourwaves become steady and motionless and appear as one deep ocean of light. This is the ocean in which One should dive and forget the world and become one with his Lord—which is the condition of highest bliss.

Faith in the practices of Yoga, and in one's own powers to accomplish what others have done before, is of great importance to insure speedy success. I mean "faith that will move mountains," will accomplish anything, be it howsoever difficult. There is nothing which cannot be accomplished by practice. Says Śiva in Śiva Samhitâ.

Through practice success is obtained; through practice one gains liberation. Perfect consciousness is gained through practice; Yoga is attained through practice; success in mudrâs comes by practice.

THE HATHA YOGA PRADIPIKA

is gained success in Prânâyâma. Death can be evaded of

its prey through practice, and man becomes the

conqueror of death by practice. And then let us gird up

our loins, and with a firm resolution engage in the

practice, having faith in

(To work alone have you the right and never to the fruits

thereof. Gita 2.47), and the success must be ours. may

the Almighty Father, be pleased to shower His blessings

on those who thus engage in the performance of their

duties. Om Siam.

PANCHAm SINH.

AJmER:

31st January, 1915.

15

Śrī ādi nāthāya namostu tasmai yenopadisṭhā hathayogavidyā vibhrājate pronnatarājayogam ārodhumicchoradhironinīva

Salutation to Ādinātha (Śiva) who expounded the knowledge of Hatha Yoga, which like a staircase leads the aspirant to the high pinnacled Rāja Yoga.

Pranamya śrīgurum nātham svātmārāmena yoginā kevalam rājayogāya hathavidyopadiśyate 2

Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Hatha Yoga for the attainment of Raja Yoga.

Bhrāntyā bahumatadhvānte rājayogamajānatām hathapradīpikām dhatte svātmārāmah krpākarah

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Hatha Yoga Pradipikâ like a torch to dispel it.

Hathavidyām hī matsyendraghorakshādyā vijānate svātmārāmoathavā yogī jānīte tatprasādatah

Matsyendra, Goraksa, etc., knew Hatha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them.

THE HATHA YOGA PRADIPIKA

The following Siddhas (masters) are said to have existed in former times:

Śrīādināthamatsyendraśāvarānandabhairavāḥ chaurangghīmīnaghorakshavirūpākshabileśayāḥ

Sri Âdinâtha (Śiva), mats-yendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, mîna nâtha, Goraksanâtha, Virupâksa, Bileśaya.

Manthāno bhairavo yogī siddhirbuddhaścha kanthadih koramtakah surānandah siddhanādaścha charpatih

Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati.

Kānerī pūjyapādaścha nityanātho nirañjanah

Keneri, Pujyapada, Nityanatha, Niranjana,

kapālī bindunāthaścha kākachandīśvarāh

Allāmah prabhudevaścha ghodā cholī cha timtinih

Allama, Prabhudeva, Ghoda, Choli, Tintini,

bhānukī nāradevaścha khandah kāpālikasthathā

Ityādayo mahāsiddhā hathayogaprabhāvatah

Thus, the great adepts, by the power of Hatha Yoga,

khandayitvā kāladandam brahmānde vicharanti te

These mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe.

Aśeshatāpataptānām samāśrayamatho hathah aśeshayogayuktānāmādhārakamatho hathah

Like a house protecting one from the heat of the sun, Hatha Yoga protects its practiser from the burning heat of the three Tâpas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga.

Hathavidyā param gopyā yoginā siddhimichchatā bhavedvīryavatī guptā nirvīryā tu prakāśitā

A Yogî desirous of success should keep the knowledge of Hatha Yoga secret; for it becomes potent by concealing, and impotent by exposing.

Surājye dhārmike deśe subhikṣe nirupadrave dhanuh pramānaparyantam śilāgnijalavarjite Ekānte mathikāmadhye sthātavyam hathayoginā

The Yogî should practise Hatha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.

Alpadvāramarandhragartavivaram ātyuchchanīchāyatam samyaggomayasāndraliptamamalam nihśesajantūjjhitam

The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cowdung and free from dirt, filth and insects.

Bāhye mandapavedikūparuchiram prākārasamveshtitam proktam yogamathasya lakshanamidam siddhairhathābhyāsibhih

On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Hatha Yogîs have been described by adepts in the practice of Hatha.

The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cowdung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Hatha Yogîs have been described by adepts in the practice of Hatha.

Evam vidhe mathe sthitvā sarvachintāvivarjitaḥ ghurūpadishtamārgena yogameva samabhyaset

Having stayed in such a Math, and having given up all worldly thoughts, one should practise Yoga, as directed by the Guru.

Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his Guru.

Atyāhārah prayāsaścha prajalpo niyamāgrahah janasangaścha laulyam cha shadbhiryogo vinaśyati

Yoga is destroyed by the following six causes: Overeating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness.

Utsāhātsāhasādadhairyāttattvajñānāścha niśchayāt janasangghaparityāghātsadbhiryogah prasiddhyati

The following six bring speedy success: Courage, daring, perseverance, discriminative knowledge, faith, aloofness from company.

Atha yamaniyamāḥ

Ahimsā satyam asteyam brahmacharyam kshamā dhrtih dayārjavam mitāhārah śaucam chaiva yamā daśa

The ten rules of conduct are: ahimsâ (noninjuring), truth, nonstealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness.

Tapah santosha āstikyam dānam īśvarapiñjanam siddhāntavākyashravanam hrīmatī cha tapo hutam niyamā daśa samproktā yogaśāstravisāradaih

The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, worship of Ishvara, listening to the words of the Siddhanta, modesty, intellect, Tapa (austerity), and Huta (oblation).

charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña.

Āsanas

Āsanas

Atha āsanam

hathasya prathamāngghatvādāsanam pūrvamuchyate kuryāttadāsanam sthairyamāroghyam chāngalāghavam

Being the first accessory of Hatha Yoga, āsana is described first. It should be practised for gaining steady posture, health and lightness of body.

Vaśishthādyaiścha munibhirmatsyendrādyaiścha yogibhiḥ angīkrtānyāsanāni kathyante kānichinmayā

THE HATHA YOGA PRADIPIKA

I am going to describe certain āsanas which have been adopted by munîs like Vasistha, etc., and Yogîs like mats-yendra, etc.

Swastikaâsana

Jānūrvorantare samyakkrtvā pādatale ubhe Rjukāyah samāsīnah svastikam taprachakshate

Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.

Gomukhâsana

Savye dakshinaghulpham tu prshthapārśve niyojayet Dakshineapi tathā savyam ghomukham ghomukhākrtīh

Placing the right ankle on the left side and the left ankle on the right side, makes Gomukhâsana, having the appearance of a cow.

Vîrâsana

Ekam pādam tathaikasminvinyaseduruni sthiram Itarasmimstā choram vīrāsanamītīritam

One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Vīrâsana.

Kurmâsana

Ghudam nirudhya ghulphābhyām vyutkramena samāhitah Kūrmāsanam bhavedetaditi yogavido viduh

THE HATHA YOGA PRADIPIKA

Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrmaâsana.

Kukkutâsana

Padmāsanam tu samsthāpya jānūrvorantare karau

Taking the posture of Padmaâsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkutaâsana.

Niveśya bhūmau samsthāpya vyomastham kukkutāsanam

Uttâna Kûrmaâsana

Kukkuṭāsanabandhastho dorbhyaṃ sambadya kandharām

Bhavedkūrmavaduṭṭāna etaduttānakūrmakam

THE HATHA YOGA PRADIPIKA

Having assumed Kukkutâsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrmâsana, from its appearance like that of a tortoise.

Dhanurâsana

Pādāngghushthau tu pānibhyām ghrhītvā śravanāvadhi Dhanurākarshanam kuryāddhanurāsanamuchyate

Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanurâsana.

Matsyâsana

Vāmorumūlārpitadakshapādām Jānorbahirveshitavāmāpādām Praghrhya tishthetparivartitāngghah Śrīmatysanāthoditamāsanam syāt

Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the āsana, as explained by Sri Matsyanâtha.

Matsyendrapītham jatharapradīptim Prachandarughmandalakhandanāstram Abhyāsatah kundalinīprabodham Chandrasthiratvam cha dadāti pumsām

It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, stops the nectar shedding from the moon in people.

Paśchima Tâna

Prasārya pādau bhuvi dandarūpau Dorbhyām padāghradvitayam gṛhītvā Jānūparinyastalalātadeśo Vasedidam paścimatānamāhuh

Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna.

॥३९॥

Iti paścimatānāmāsanāghryam Pavanam paścimavāhinam karoti Udayam jatharānalasya kuryād Udare kārśyamroghatām cha pumsām

This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the susumna). It kindles gastric fire, reduces obesity and cures all diseases of men.

Mayūraâsana.

॥३२॥

Dharāmavashtabhya karādvayena Tatkūrparasthāpitanābhipārśvah Uchchāsano dandavadutthitah khe Māyūrametatpravadanti pītham

Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called mayûrâsana.

Harati sakalaroghānāśu ghulmodarādīn Abhibhavati cha doshānāsanam śrīmayūram Bahu kadaśanabhuktam bhasma kuryādaśesham Janayati jatharāghnim jārayetkālakūtam

This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison.

Uttānam śabavadbhūmau śayanam tachchavāsanam Śavāsanam śrāṃtiharam chittaviśrāṃtikārakam

Lying down on the ground, like a corpse, is called Śavaâsana. It removes fatigue and gives rest to the mind.

Chaturaśītyāsanāni śivena kathitāni cha Tebhyaśchatushkamādāya sārabhūtam bravīmyaham

Śiva taught 84 āsanas. Of these the first four being essential ones, I am going to explain them here.

Siddham padmam tathā simham bhadram veti chatushtayam

Siddha, Padma, Simha, and Bhadra, these four

Śreshtham tatrāpi cha sukhe tishthetsiddhāsane sadā

Among these, Siddhāsana is the best; it should always be practiced with comfort.

The Siddhāsana

The Siddhāsana

Atha siddhāsanam

Now, Siddhāsana

Yonisthānakamangghrimūlaghatitam Krtyā drdham vinyaset Mendhre pādamathaikameva hrdaye Krtvā hanum sthiram

Place the heel of one foot at the root of the genitals, firmly. Then, place the other foot on top of it, near the heart. Hold the chin steady with the Hanum (throat/chin lock).

Sthānuh samyamitendriyoachaladrśā paśyedbhruvorantaram Hyetanmokshakapātātabhedajanakam Siddhāsanam prochyate

With the body steady, the senses controlled, and the gaze fixed between the eyebrows, this Siddhāsana is said to be the opener of the door to liberation.

Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows.

This is called the Siddha Âsana, the opener of the door of salvation.

Mendhrādupari vinyasya savyam ghulpham tathopari Ghulphāntaram cha nikshipya siddhāsanamidam bhavet

This Siddhâsana is performed also by placing the left heel on medhra (above the male organ), and then placing the right one on it.

Etatsiddhāsanam prāhuranye vajrāsanam viduh Muktāsanam vadantyeke prāhurghuptāsanam pare

Some call this Siddhâsana, some Vajrâsana. Others call it mukta Âsana or Gupta Âsana.

Yameshviva mitāhārāramahimsā niyameshviva Mukhyam sarvāsaneshvekam Siddhāḥ siddhāsanam viduh

Just as sparing food is among Yamas, and Ahimsā among the Niyamas, so is Siddhāsana called by adepts the chief of all the āsanas.

Chaturasītipītheshu siddhameva sadābhyaset Dvāsaptatisahasrānām nādīnām malaśodhanam

Out of the 84 Āsanas Siddhāsana should always be practised, because it cleanses the impurities of 7,000 nādîs.

Ātmadhyāyī mitāhārī yāvaddvādaśavatsaram

By contemplating on oneself, by eating sparingly, and

Sadā siddhāsanābhyāsādyogī nishpattimāpnuyāt

by practising Siddhāsana for years, the Yogî obtains success.

Kimanyairbahubhih pīthaiḥ siddhe siddhāsane sati

Other postures are of no use, when success has been

Prānānile sāvadhāne baddhe kevalakumbhake

achieved in Siddhâsana, and Prâna Vâyû becomes calm

Utpadayate nirāyāsātsvayamevonmanī kalā

and restrained by Kevala Kumbhaka.

Tathaikāsminneva drdhe siddhe siddhāsane sati

Bandhatrayamanāyāsātsvayamevopajāyate

THE HATHA YOGA PRADIPIKA

Success in one Siddhāsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves.

Nāsanam siddhasadrśam na kumbhah kevalopamah Na khecharīsama mudrā na nādasadrśo layah

There is no Âsana like the Siddhâsana and no Kumbhaka like the Kevala. There is no mudrâ like the Khechari and no laya like the Nâda (Anâhata Nâda.)

Padmâsana

Atha padmāsanam

Vāmorūpari dakshinam cha charanam

Samsthāpya vāman tathā Dakshorūpari paścimena vidhinā Dhritvā karābhyām drdham Anggushthau hrdaye nidhāya Chibukam nāsāgramālokayet Etadvyādhinivināśakāri yaminām Padmāsanam prochyate

Place the right foot on the left thigh and the left foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmāsana, the destroyer of the diseases of the Yamīs.

Uttānau charanau krtvā ūrusamsthau prayatnatah Ūrumadhye tatottānau pānī krtvā tato drśau

Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards.

Nāsāghre vinyasedrājadantamūle tu jihvayā

Uttambhya chibukam vakshasyutthāpy pāvanam śanaih

Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apānavāyū gently upwards.

Idam padmāsanam proktam sarvavyādhinivināśanam

This is called the Padmāsana, the destroyer of all diseases.

Durlabham yena kenāpi dhīmatā labhyate bhuvi

It is difficult of attainment by everybody, but can be learnt by intelligent people in this world.

Krtvā samputitau karau drdhataram

Baddhvā tu padmamāsanam

Ghādham vakshasi sannidhāya chibukam

Dhyāyamścha tachetasi

Vāram vāramapānamūrdhvamanilam Protsārayanpūritam Nyañchanprānamupaiti bodhamatulam śaktiprabhāvānarah

Having kept both the hands together in the lap, performing the Padmâsana firmly, keeping the chin fixed to the chest and contemplating on Him in the mind, by drawing the apânavâyû up (performing mûla Bandha) and pushing down the air after inhaling it, joining thus the prâna and apâna in the navel, one gets the highest intelligence by awakening the śakti (kundalinî) thus.

N.B.:- When Apâna Vâyû is drawn gently up and after filling in the lungs with the air from outside, the prâna is forced down by and by so as to join both of them in the navel, they both enter then the Kundalinî and, reaching the Brahma randhra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the âtman and can enjoy the highest bliss.

Padmāsane sthito yogī nāḍīdvārena pūritam Mārutam dhārayedyastu sa mukto nātra samśayah

The Yogî who, sitting with Padmâsana, can control breathing, there is no doubt, is free from bondage.

The Simhâsana

Atha simhāsanam

Ghulphau cha vrshanasyādhah Śvantyāḥ pārsvayoh kshipet Dakshine savyaghulpham tu Dakshaghulpham tu savyake

Press the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it.

Hastau tu jānvoh samsthāpya Svāngghulīḥ samprasārya cha Vyāttavaktro nīriksheta nāsāghram susamāhitah

THE HATHA YOGA PRADIPIKA

Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose.

Simhāsanam bhavedetatpūjitam yoghipungghavaih

Bandhatritayasandhānām kurute chāsanottamam

This is Simhāsana, held sacred by the best of Yogîs. This excellent Âsana effects the completion of the three Bandhas (The mūlabandha, Kantha or Jālandhar Bandha and Uddiyâna Bandha).

The Bhadrāsana

Atha bhadrāsanam

Now the Bhadrasana

Ghulphau cha vrshanasyādhah Sīvantyāḥ pārśvayoh kshipet Savyaghulpham tathā savye Dakshaghulpham tu dakshine Pārśvapādau cha pā̄nibhyām Drdham baddhvā suniśchalam Bhadrāsanam bhavedetatsarvavyādhivināsanam Ghorakshāsanamityāhuridam vai siddhayoghinah

Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the feet firmly joined to one another with both the hands. This Bhadrāsana is the destroyer of all the diseases. The expert Yogîs call this Gorakśa âsana.

By sitting with this âsana, the Yogî gets rid of fatigue.

Evamāsanabandheshu yogīndro vighataśramah Abhyāsennaḍīkaśuddhiṁ mūdrādipavandhā kriyām

Āsanam kumbhakam chitram

Mudrākhyam karanam tathā

Atha nādānusandhānamabhyāsānukramo hathe

The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs.

Brahmachārī mitāhārī tyāghī yogaparāyanah

Abdādūrdhvam bhavedsiddho nātra kāryā vichāranā

By regular and close attention to Nâda (anâhata nâda) in Hatha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year.

Susnighdhamadhurāhārāśchaturthāmśavivarjitah

Abstemious feeding is that in which ¾ of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to Śiva.

THE HATHA YOGA PRADIPIKA

Bhujyate śivasamprītyai mitāhārah sa uchyate

Foods injurious to a Yogî

Katvāmlatīkshnalavanoshnaharītaśāka

Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oilcake, asafœtida (hînga), garlic, onion, etc., should not be eaten.

Sauvīratailatilasarshapamadyamatsyān

Ājādimāmsadaadhītakrakulatthakola

Pinyākahingghulaśunādyamapathyamāhuh

Bhojanamahitam vidyātpunarasyoshnīkrtam rūksham Atilavanamamlayuktam kadaśanaśākotkam varjyam

Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten, Fire, women, travelling, etc., should be avoided.

Vahnistrīpathisevānāmādau varjanamācaret

As said by Goraksa, one should keep aloof from the society of the evilminded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion.

Tathā hi ghorakshavachanam

Varjayeddurjanaprāntam vahnistrīpathisevanam Prā̄tahsnānopavāsādi kāyakleśavidhim tathā

Wheat, rice, barley, shāstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water; these are very beneficial to those who practise Yoga.

Ghodhūmaśāliyavashāśhtikaśobhanānnam Kshīrājyakhandanavanītasi hāmadhūni Śunthīpatolakaphalādikapañchaśākam Mudghādidivyamudakam cha yamīndraprathyam

A Yogî should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire.

Puṣṭaṁ sumadhuraṁ snigdhaṁ

Whether young, old or too old, sick or lean, one who discards laziness gets success if he practises Yoga.

Gavyam dhātuprapōshanamm

Manōbhilāṣhitam yōghyam yōgī bhōjanamācharet

Whether young, old or too old, sick or lean, one who discards laziness gets success if he practises Yoga.

Yuṽo vṛddhōativṛddhō vā vyādhito durbalōapi vā

Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success.

Abhyāsātsiddhimāpnoti sarvayōgēshvatandritah

Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success.

Kriyāyuktasya siddhih syādakriyāsya katham bhavet

Na śāstrapāthamātrena yōgasiddhih prajāyate

Success cannot be attained by adopting a particular dress (Vesa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt.

Na veshdhāranam siddheh kāranam na cha tatkathā Kriyāiva kāranam siddheh satyametanna samśayah

Pīthāni kumbhakāśchitrā divyāni karanāni cha Sarvānyapi hathābhyāse rājayogaphalāvadhi

Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Hatha Yoga, till the fruit—Rāja Yoga—is obtained.

End of chapter 1, on the method of forming the Âsanas.

Iti hathapradīpikāyām prathamopadeśah

Athāsane drdhe yogī vaśī hitamitāśanah Ghurūpadishtamārighena prānāyāmānsamabhyaset

Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prânâyâma, as instructed by his guru.

Chale vāte chalam chittam niśchale niśchalam bhavet Yogī sthānutmāpnoti tato vāyum nirodhayet

Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind.

Yāvadvāyuh sthito dehe tāvajjīvanamuchyate

So long as the (breathing) air stays in the body, it is called life.

Maranam tasyā nishkrāntistato vāyum nirodhayet

Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.

Malākalāsu nādīshu māruto naiva madhygah

The breath does not pass through the middle channel (susumnâ), owing to the impurities of the nâdîs.

Kathañ syādunmanībhāvah kāryasiddhih katham bhavet

How can then success be attained, and how can there be the unmanî avasthâ.

Śuddhameti yadā sarvam nādīchakam malākulam

When the whole system of nâdîs which is full of impurities, is cleaned,

Tadaiva jāyate yogī prānasamghrahane kshamah

Tadaiva jāyate yogī prānasamghrahane kshamah

then the Yogî becomes able to control the Prâna.

prānāyāmam tatah kuryānnityam sāttvikayā dhiyā

Therefore, Prânâyâma should be performed daily with

yathā sushumnānādīsthā malāh śuddhiṁ prayānti cha

yathā sushumnānādīsthā malāh śuddhiṁ prayānti cha

sâtvika buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the susumnâ. method of performing Prânâyâma.

Baddhapadmāsano yogī prāṇam chandrena pūrayet Dhārayitvā yathāśakti bhūyah sūryena rechayet Prāṇam sūryena chākrshya pūrayedudaram śanaih Vidhivatkumbhakam krtvā punaśchandrena rechayet

Sitting in the Padmâsana posture the Yogî should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one's ability, it should be expelled slowly through the sûrya (right nostril). Then, drawing in the air through the sûrya (right nostril) slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril).

Yena tyajettena pītvā dhārayedatirodhatah Rechayechcha tatoanyena śanaireva na veghatah

Inhaling thus through the one, through which it was expelled, and having restrained it there, till possible, it should be exhaled through the other, slowly and not forcibly.

Prāṇam cheddayā pibenniyamitam Bhūyo'nyathā rechayet Pītvā pingghalayā samīranamatho Baddhvā tyajedvāmayā

If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it should be expelled through the left nostril.

Sūryachandrasoranena vidhinābhyāsam Sadā tanvatām Śuddhā nādiganā bhavanti yaminām māsatrayādhvatah

Sūryachandrasoranena vidhinābhyāsam Sadā tanvatām Śuddhā nādiganā bhavanti yaminām māsatrayādhvatah

By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nādīs of the yamīs (practisers) becomes clean, i.e., free from impurities, after months and over.

Pratarmābhyāsaine sāyamāhāratre cha kumbhakan Śanairaśītiparyantam chaturvāram samabhyaset

Kumbhakas should be performed gradually 4 times during day and night, i.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320.

Kanīyasi bhavedsveda kampo bhavati madhyame

In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the rd stage one obtains steadiness; and then the breath should be made steady or motionless.

Uttame sthānamāpnoti tato vāyum nibandhayet

Jalena śramajātena ghātramardanamācharet

The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong.

Drdhatā laghutā chaiva tena ghātrasya jāyate

Abhyāsakāle prathame śastam kshīrājyabhojanam

Tatoabhyāse drdhībhūte na tādrngniyamagrahah

During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary.

Yathā simho ghojo vyāghro bhavedvaśyah śanaih śanaih Tathaiva sevito vāyuranyathā hanti sādhakam

Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practiser himself.

Prānāyāmena yuktena sarvarogakshayo bhavet Ayuktābhyāsayoghena sarvaroghasamudghamah

When Prânayama, etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases.

Hikkā śvāsaścha kāsaścha śirahkarnākshivedanāḥ

Hiccuph, asthma, cough, pain in the head, the ears, and the eyes;

Bhavanti vividhāḥ roghāḥ pavanasya prakopatah

Bhavanti vividhāḥ roghāḥ pavanasya prakopatah

these and other various kinds of diseases are generated by the disturbance of the breath.

Yuktam yuktam tyajedvāyum

The air should be expelled

Yuktam yuktam cha pūrayet

and should be filled in skilfully;

Yuktam yuktam cha badhnīyādevam siddhimavāpnuyāt

and when it has been kept confined properly it brings success.

NB: The above caution is necessary to warn the aspirants against omitting any instruction; and, in their zeal to gain success or siddhis early, to begin the practice, either by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &c., and cause pain. Every word in the instructions is full of meaning and is necessarily used

in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Prânayama being only a regular form of it, there should be no cause to fear.

Yadā tu nādīśuddhih syāttathā chihnāni bāhyatah Kāyasya krśatā kāntistadā jāyate niśchitam

When the nâdîs become free from impurities, and there appear the outward signs of success, such as lean body and glowing colour, then one should feel certain of success.

Yatheshtam dhāranam vāyoranalasya pradīpanam Nādābhivyaktirāroghyam jāyate nādiśodhanāt

By removing the impurities, the air can be restrained, according to one's wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy.

Medaśleshmādhikah pūrvam shatkarmāṇi samācharet

If there be excess of fat or phlegm in the body, the six kinds of kriyâs (duties) should be performed first.

Anyastu nācharettāni doshānām samabhävatāh

Anyastu nācharettāni doshānām samabhävatāh

But others, not suffering from the excess of these, should not perform them.

Dhautirbastistatā netistrātakam naulikam tathā

The six kinds of duties are: Dhauti, Basti, Neti, Trātaka,

Kapālabhātiśchaitāni shatkarmāṇi prachakshate

Kapālabhātiśchaitāni shatkarmāṇi prachakshate

Nauti and Kapāla Bhāti. These are called the six actions.

Shatkarma

Karma shatkamidam ghopyam ghataśodhanakārakam Vichitraghunasandhāya pūjyate yoghipungavaih

These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and are performed with earnestness by the best of Yogîs.

The Dhauti ( )

Tatra dhautih

Chaturangghulavistāram hastapañchadaśāyatam Ghurūpadishtamārghena siktam vastram śanairghraset Punah pratyāharechchaitaduditam dhautikarma tat

A strip of cloth, about inches wide and 5 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the guru, and is taken out again. This is called Dhauti Karma.

THE HATHA YOGA PRADIPIKA

NB: The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day one cubit, 2nd day two cubits, 3rd day three cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently.

Kāsaśvāsaplīhakushtham kapharoghāścha vimśatih Dhautikarmaprabhāvena prayāntyeva na samśayah

There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 0 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma.

The Basti

Atha bastih

Nābhidaghnajale pāyau nyastanālotkatāsanah Ādhārākuñchanam kuryātkshālanam bastikarma tat

Squatting in naveldeep water, and introducing a six inches long, smooth piece of ½ an inch diameter pipe, open at both ends, half inside the anus; it (anus) should he drawn up (contracted) and then expelled. This washing is called the Basti Karma.

Ghulmaplīhodaram chāpi vātapittakaphodbhavāḥ Bastikarmaprabhāvena kshīyante sakalāmayāḥ

By practising this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vāta (air), pitta (bile) and kapha (phlegm), are all cured.

Dhāntvadriyāntahkarānaprasādam Dadhāchcha kāntim dahanapradīptam Aśeshadoshopachayam nihanyād Abhyasyamānam jalabastikarma

By practising Basti with water, the Dhātâs, the Indriyas and the mind become calm. It gives glow and tone to the

body and increases the appetite. All the disorders disappear.

The Neti

Atha netih

Sūtram vitastisusnigdham nāsānāle praveśayet Mukhānnirghamayechchaishā netih siddhairnighadyate

A cord made of threads and about six inches long, should be passed through the passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma.

Kapālaśodhinī chaiva divyadrśhtipradāyinī Jatrūrdhvajātaroghaugham netirāśu nihanti cha

The Neti is the cleaner of the brain and giver of divine sight. It soon destroys all the diseases of the cervical and scapular regions.

Atha trātakam

Nirīkshenniśchaladrśā sūkshmalakshyam samāhitah Aśrusampātaparyantamāchāryaistrātakam smrtam

Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by āchāryas.

Mochanam netaroghānām tandrīnām kapātakam Yatnatastrātakam ghopyam yathā hātakapētakam

Trātaka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery.

Atha naulih

Amandāvartaveghena tundam savyāpasavyatah Natāmso bhrāmayedeshā naulih siddhaih praśasyate

Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from left to right just, as in vomiting. This is called by adepts the Nauli Karma.

Mandāghnisanlīpanapāchanādi Sandhāpikānandakarī sadaiva Aśeshadoshamayaśoshanī cha Hathakriyā mauliriyam cha naulih

It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes

happiness. It dries up all the disorders. This Nauli is an excellent exercise in Hatha Yoga.

The Kapâla Bhâti

Atha kapālabhātiḥ

Bhastravyāllohakārasya rechapūrau sasamhramau | Kapālabhāti rvikkhyātā kaphadoshaviśoshanī ||

When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapâla Bhâti.

Shatkarmanirghatasthaulyakaphadoshamalādikah | Prānāyāmaṃ tataḥ kuryādanāyāsena siddhyati |

When Prânâyâma is performed after getting rid of obesity born of the defects phlegm, by the performance of the six duties, it easily brings success.

Prānāyāmaireva sarve praśushyanti malā iti Āchāryānām tu keshāmchidanyatkarma na sammatam

Some âchâryâs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prânâyâma.

Gaja Karani

Atha ghajakaranī

Udaraghatapadārthamudvamanti Pavanamapānamudīrya kanthanāle Kramaparichayavaśyanādichakrā Ghajakaranīti nighadyate hathajñaih

By carrying the Apâna Vâyû up to the throat, the food, etc. in the stomach are vomited. By degrees, the system of Nâdîs (Śankhinî) becomes known. This is called in Hatha as Gaja Karani.

Brahmādayoapi tridaśāḥ pavanābhyāsatparāḥ Abhūvannantakabhyāttasmātpavanamabhyaset

Brahmâ, and other Devas were always engaged in the exercise of Prânâyâma and, by means of it, got rid of the fear of death. Therefore, one should practise prânâyâma regularly.

Yāvadbaddho maruddeśe yāvachchittam nirākulam Yāvaddṛṣtirbhruvormadhye tāvatkālabhayam kutah

So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.

Vidhivatprāṇasamyāmairnādīcakre viśodhite

When the system of Nâdis becomes clear of the impurities by properly controlling the prâna, then the air, piercing the entrance of the Suśumnâ, enters it easily.

Sushumnāvadanam bhittvā sukhādviśati mārutah

Manonmanī

Atha manonmanī

Mārute madhyasamchāre manahsthairyam prajāyate

Steadiness of mind comes when the air moves freely in the middle. That is the manonmanî ( मनोनमनî ) condition, which is attained when the mind becomes calm.

Yo manahsusthirībhāvah saivāvasthā manonmanī

Tatsiddhaye vidhānajñāśchitrāṅkurvanti kumbhakān

To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained.

Vichitra kumbhakābhyāsādvichitrāṁ siddhimāpnuyāt

Different hinds of Kumbhakas

Atha kumbhakabhedāḥ

Sūryabhedanujjāyī sītkārī śītalī tathā

Kumbhakas are of eight kinds, viz., Sûrya Bhedan, Ujjâyî, Sîtkarî, Sîtalî,

Bhastrikā bhrāmarī mūrchchhā plāvinītyaṣṭakumbhakāḥ

Bhastrikâ, Bhrâmarî, mûrchhâ, and Plâvinî.

Pūrakānte tu kartavyo bandho jālandharābhidhah Kumbhakānte rechakādau kartavyastūddiyānakah

At the end of Pūraka, Jālandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyāna Bandha should be performed.

NB: Pūraka is filling in of the air from outside. Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Puraka, Kumbhaka and Rechaka will be found at their proper place and should he carefully followed.

Adhastatkunchanenāsu kanthasangkochane krte Madhye paścimatānena syātprāno brahmanādighah

By drawing up from below (mûla Bandha) and contracting the throat (Jālandhara Bandha) and by pulling back the middle of the front portion of the body (i.e., belly), the Prâna goes to the Brahma Nâdî

(Susumnâ). The middle hole, through the vertebral column, through which the spinal cord passes, is called the Susumnâ Nâdî of the Yogîs. The two other sympathetic cords, one on each aide of the spinal cord, are called the Idâ and the Pingalâ Nâdîs. These will be described later on.

Āpānamūrdhvamutthāpya prāṇam kanthādadho nayet Yogī Jarāvimuktaḥ sanshodaśābdavayā bhavet

By pulling up the Apâna Vâyu and by forcing the Prâna Vâyu down the throat, the Yogî, liberated from old age, becomes young, as it were 6 years old.

Note: The seat of the Prâna is the heart; of the Apâna anus; of the Samâna the region about the navel; of the Udâna the throat; while the Vyâna moves throughout the body.

Sûrya Bhedana

Atha sūryabhedanam

Āsane sukhade yogī baddhvā chaivāsanam tatah Dakshanādyā samākṛshya bahihstham pāvanam śanaih

Taking any comfortable posture and performing the âsana, the Yogî should draw in the air slowly, through the right nostril.

Ākeśādānakhāgrāchcha nirodhāvadhi kumbhayet Tatah śanaih savyanādyā rechayetpavanam śanaih

Then it should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly.

Note: This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.

Kapālaśodhanam vātadoshaghnaṃ krmidoshahrt

This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again.

Punah punaridam kāryam sūryabhedanamuttamaṃ

This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again.

THE HATHA YOGA PRADIPIKA

Translation: I am going to describe the procedure of the practice of Yoga, in order that Yogîs may succeed. A wise man should leave his bed in the Ûsâ Kâla (i.e., at the peep of dawn or 4 o'clock) in the morning.

Remembering his guru over his head, and his desired deity in his heart, after answering the calls of nature, and cleaning his mouth, he should apply Bhasma (ashes).

In a clean spot, clean room and charming ground, he should spread a soft âsana (cloth for sitting on). Having seated on it and remembering, in his mind his guru and his God.

Having extolled the place and the time and taking up the vow thus: 'To day by the grace of God, I will perform Prânâyâmas with âsanas for gaining samâdhi (trance) and its fruits.' He should salute the infinite Deva, Lord of the Nâgas, to ensure success in the âsanas (postures).

Salutation to the Lord of the Nâgas, who is adorned with thousands of heads, set with brilliant jewels (Manis),

and who has sustained the whole universe, nourishes it, and is infinite. After this he should begin his exercise of āsanas and when fatigued, he should practise Śava âsana. Should there be no fatigue, he should not practise it.

Before Kumbhaka, he should perform Viparîta Karnî mudrâ, in order that he may be able to perform Jâlandhar bandha comfortably.

Sipping a little water, he should begin the exercise of Prânâyâma, after saluting Yogindras, as described in the Karma Parana, in the words of Śiva.

Such as "Saluting Yogindras and their disciples and gurû Vinâyaka, the Yogî should unite with me with composed mind."

While practising, he should sit with Siddhâsana, and having performed bandha and Kumbhaka, should begin with 10 Prânâyâmas the first day, and go on increasing 5 daily.

With composed mind 80 Kumbhakas should be performed at a time; beginning first with the Chandra (the left nostril) and then sûrya (the right nostril).

This has been spoken of by wise men as Anuloma and Viloma. Having practised Sûrya Bhedan, with Bandhas,

the wise rust) should practise Ujjâyî and then Sîtkârî Śîtalî, and Bhastrikâ, he may practice others or not.

He should practise mudrâs properly, as instructed by his guru. Then sitting with Padmâsana, he should hear anâhata nâda attentively.

He should resign the fruits of all his practice reverently to God, and, on rising on the completion of the practice, a warm bath should be taken.

The bath should bring all the daily duties briefly to an end.

At noon also a little rest should be taken at the end of the exercise, and then food should be taken.

Yogîs should always take wholesome food and never anything unwholesome. After dinner he should eat Ilâchî or lavanga.

Some like camphor, and betel leaf. To the Yogîs, practising Prânâyâma, betel leaf without powders, i, e., lime, nuts and kâtha, is beneficial.

After taking food he should read books treating of salvation, or hear Purânas and repeat the name of God.

In the evening the exercise should be begun after finishing sandhyâ, as before, beginning the practice ghatikâ or one hour before the sun sets.

Evening sandhyâ should always be performed after practice, and Hatha Yoga should be practised at midnight.

Viparîta Karni is to be practised in the evening and at midnight, and not just after eating, as it does no good at this time.

Ujjâyî

Atha ujjāyī

Mukham samyamya nādībhyāmākrshya pavanam śanaih Yathā laghati kanthāttu hrdayāvadhi sasvanam

Having closed the opening of the Nâdî (Larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing.

Pūrvvatkumbhayetprānam rechayedidāyā tathā Śleshmadoshaharam kanthe dehānalavivardhanam

It should be restrained, as before, and then let out through Idâ (the left nostril). This removes ślesmâ (phlegm) in the throat and increases the appetite.

Nādījalodarādhatughatadoshavināśanam Ghachchatā tishthatā kāryamujjāyyākhyam Tu kumbhakam

It destroys the defects of the nādîs, dropsy and disorders of Dhâtu (humours). Ujjâyî should be performed in all conditions of life, even while walking or sitting.

Sîtkârî

Atha sītkārī

Sītkām kuryāttathā vaktre ghrānenaiva vijrmbhikām Evamabhyāsayoghena kāmadevo dvitīyakah

Sītkārī is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practising in this way, one becomes next to the God of Love in beauty.

Yoginī chakrasammānyah srshtisamhārakārakah Na kshudhā Na trshā nidrā naivālasyam prajāyate

He is regarded adorable by the Yoginîs and becomes the destroyer of the cycle of creation, He is not afflicted with hunger, thirst, sleep or lassitude.

Bhavetsattvam cha dehasya sarvopadravavarjitah Anena vidhinā satyam yogīndro bhūmimandale

The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogîs in this world.

Śîtalî

Atha śītalī

Jihvayā vāyumākrshya pūrvavatkumbhasādhanam Śanakairghrānandhrābhyām rechayetpavanam sudhīh

As in the above (Sîtkári), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils.

Ghulmaplīhādikānroghānjvaram Pittam kshudhām trshām Vishāni śītalī Nama kumbhikēyam nihanti hi

This Śîtalî Kumbhikâ cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons.

The Bhastrikâ

Atha bhastrikā

Ūrvorupari samsthāpya śubhe pādatale ubhe Padmāsanam bhavedetatsarvapāpapranāśanam

The Padma Âsana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins.

Samyakpadmāsanam baddhvā samaghrīvodarah sudhīh Mukham samyamya yatnena prāṇam ghrāṇena rechayet

Binding the Padmāsana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose.

Yathā laghati hrtkanthe kapālāvadhi sasvanam Veghena pūrayechchāpi hrtpadmāvadhi mārutam

It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head.

Punarvirechayettadvatpūrayechcha punah punah Yathaiva lohakārena bhastā veghena chālyate

It should he expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked.

Tathaiva svaśarīrastham chālayetpavanam dhiyā Yadā śramo bhaveddehe tadā sūryena pūrayet

In the same way, the air of the body should be moved intelligently, filling it through Sûrya when fatigue is experienced.

Yathodaram bhavetpūrṇamanilena tathā laghu Dhārayennāsikām madhyātarjanībhyām vinā drdham

The air should be drawn in through the right nostril by pressing the thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined.

Vidhivatkumbhakam krtvā rechayedidayānilam Vātapittaśleṣmaharam śarīrāghnivivardhanam

Having confined it properly, it should be expelled through the Idâ (left nostril). This destroys Vâta, pitta (bile) and phlegm and increases the digestive power (the gastric fire).

Kundalī bodhakam kshipram pavanam sukhadam hitam Brahmanādīmukhe samsthakaphādyarghalanāśanam

It quickly awakens the Kundalinî, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nâdî.

Samyaghighrātrasamudbhūtagranthitrayavibhedakam Viśeshenaiva kartavyam Bhastrākhyam kumbhakam tvidam

This Bhastrikâ should be performed plentifully, for it breaks the three knots: Brahma granthi (in the chest),

THE HATHA YOGA PRADIPIKA

Visnu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body.

The Bhrâmari

Atha bhrāmarī

Veghādghosham pūrakaṁ bhrngghanādaṁ Bhrngghīnādaṁ rechakaṁ mandamandam Yogīndrānāmevamabhyāsayoghāch Chitte jātā kāchidānandalīlā

By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstacy in the minds of Yogîndras.

The mûrchhâ

Atha mūrchchhā

Pūrakānte ghādhataram baddhvā jālandharam śanaih Rechayenmūrchchhākhyeyam manomūrchchhā sukhapradā

Closing the passages with Jâlandhar Bandha firmly at the end of Pûraka, and expelling the air slowly, is called mûrchhâ, from its causing the mind to swoon and giving comfort.

The Plāvinī

Atha plāvinī

Antah pravartitodāramārutāpūritodarah Payasyaghādheapi sukhātplavate padmapatravat

When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like the leaf of a lotus.

Prānāyāmastri dhā prokto rechapūrakakumbhakaih

Prânâyâma is of three kinds, considering Pûraka (Filling), Rechaka (expelling) and Kumbhaka (confining)

Sahitah kevalaścheti kumbhako dvividho matah

Sahitah kevalaścheti kumbhako dvividho matah

but considering it accompanied by Pûraka and Rechaka, and without these, it is of two kinds only, i.e., Sahita (with) and Kevala (alone).

Yāvatkevalasiddhih syātsahitam tāvadabhyaset

Exercise in Sahita should be continued till success in Kevala is gained.

Rechakam pūrakaṁ muktvā sukhaṁ yadvāyudhāranam

Rechakam pūrakaṁ muktvā sukhaṁ yadvāyudhāranam

This latter is simply confining the air with ease, without Rechaka and Pûraka.

Prānāyāmoayamityuktah sa vai kevalakumbhakah

Kumbhake kevale siddhe rechapūra kavarjite

Kumbhake kevale siddhe rechapūra kavarjite

In the practice of Kevala Prânâyâma when it can be performed successfully without Rechaka and Pûraka, then it is called Kevala Kumbhaka.

Na tasya durlabham kimchittrishu lokeshu vidyate Śaktah kevalakumbhena yatheshtam vāyudhāranāt

There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka.

Rājayogapadam chāpi labhate nātray samśayah Kumbhakātkundalībodhah kundalībodhato bhavet Anarghalā sushumnā cha hathasiddhiścha jāyate

He obtains the position of Rāja Yoga undoubtedly. Kundalinî awakens by Kumbhaka, and by its awakening, Susumnâ becomes free from impurities.

Hatham vinā rājayogho rājayogam vinā hathah

No success in Rāja Yoga without Hatha Yoga, and no success in Hatha Yoga without Rāja Yoga.

Na sidhyati tato yughmamānishpatteh samabhyaset

Na sidhyati tato yughmamānishpatteh samabhyaset

One should, therefore, practise both of these well, till complete success is gained.

Kumbhakaprānarodhānte kūryāchchittam nirāśrayam

On the completion of Kumbhaka, the mind should be given rest.

Evamabhyāsayoghena rājayogapadam vrajet

Evamabhyāsayoghena rājayogapadam vrajet

By practising in this way one is raised to the position of (succeeds in getting) Rāja Yoga.

Vapuḥ kṛśatvam vadane prasannatā Nādaśphutatvam nayane sunirmale Aroghatā bindujayoaghnidīpanam Nādīviśuddhirhathasiddhilakśanam

When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Hatha Yoga is approaching.

Iti hathapradīpikāyām dvitīyopadeśah

End of Chapter II

Saśailavanadhātrīnāṃ yathādhāroahināyakah

As the chief of the snakes is the support of the earth with all the mountains and forests on it,

Sarveshāṃ yogatantrāṇāṃ tathādhāro hi kuṇdalī

Sarveshāṃ yogatantrāṇāṃ tathādhāro hi kuṇdalī

so all the Tantras (Yoga practices) rest on the Kundalinî. (The Vertebral column)

As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kundalinî. (The Vertebral column)

Suptā ghuruprasādena yadā jāgarti kuṇdalī

When the sleeping Kundalinî awakens by favour of a guru,

Tadā sarvāni padmāni bhidyante ghranthayoapi cha

Tadā sarvāni padmāni bhidyante ghranthayoapi cha

then all the lotuses (in the six chakras or centres) and all the knots are pierced through.

When the sleeping Kundalinî awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through.

Prāṇasya śūnyapadavī tadā rājapathāyate Tadā chittam nirālambam tadā kālasya vañchanam

Susumnâ (Sûnya Padavî) becomes a main road for the passage of Prâna, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded.

Sushumnā śūnyapadavī brahmarandhrah mahāpathah Śmaśānām śāmbhavī madhyamārghaśchetyekavāchakāḥ

Susumnâ, Sunya Padavî, Brahma Randhra, mahâ Patha, Śmaśâna, Śambhavî, madhya mârga, are names of one and the same thing.

Tasmātsarvaprayatnena prabodhayitumīśvarīm Brahmadvāramukhe suptām mudrābhyāsam samācharet

THE HATHA YOGA PRADIPIKA

In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwâra (the great door), mudrâs should be practised well.

The mudrâs

Mahāmudrā mahābandho mahāvedhaścha khecharī

Mahâ mudrâ, mahâ Bandha, mahâ Vedha, Khecharî,

Uddīyāna Bandha, mūla Bandha, Jâlandhara Bandha.

Uddīyānam mūlabandhaścha bandho jālandharābhidhah

Mahâ mudrâ, mahâ Bandho, mahâ Vedhaścha, Khecharî,

Uddīyâna Bandha, mūla Bandha, Jâlandhara Bandha.

Karanī viparītākhyā vajrolī śaktichālanam

Viparîta Karanî, Vajroli, and Śakti Châlana. These are

the ten mudrâs which annihilate old age and death.

Idaṃ hi mudrādaśakaṃ jāramaraṇānāśanam

Viparîta Karanî, Vajroli, and Śakti Châlana. These are the ten mudrâs which annihilate old age and death.

Ādināthoditam divyamashtaiśvaryapradāyakam

They have been explained by Ādi Nātha (Śiva) and give eight kinds of divine wealth.

Vallabham sarvasiddhānām durlabham marutāmapī

They are loved by all the Siddhas and are hard to attain even by the marutas.

Note: The eight Aiśwaryas are:

Note: The eight Aiśwaryas are:

Animâ

becoming small like an atom.

Mahimâ

becoming great, like âkâs, by drawing in atoms of Prakriti

Garimâ

light things, like cotton becoming very heavy like mountain

Prâpti

coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth

Prâkâmya

nonresistance to the desires, as entering the earth like water

Îśatâ

mastery over matter and objects made of it

Vaśitwa

controlling the animate and inanimate objects

Ghopanīyam prayatnena yathā ratnakarandakam

These mudrâs should be kept secret by every means, as

Kasyachinnaiva vaktavyam kulastrīsūratam yathā

one keeps one's box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret.

The mahâ mudrâ

Atha mahāmudrā

Pādamūlena vāmena yonim sampīdya dakshinām

Pressing the Yoni (perineum) with the heel of the left

Prasāritam padam krtvā karābhyām dhārayeddrdham

foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger.

Kanthe bandham samāropya dhārayedvāyumārdhvatah Yathā dandahatāḥ sarpo dandākāraḥ prajāyate

By stopping the throat (by Jālandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick,

Rjvībhūtā tathā śaktiḥ kundalī sahasā bhavet Tadā sā maranāvastā jāyate dviputāśrayā

in the same way, śakti (susumnâ) becomes straight at once. Then the Kundalinî, becoming as it were dead, and, leaving both the Idâ and the Pingalâ, enters the susumnâ (the middle passage).

Tatah śanaiḥ śanaireva rechayennaiva veghataḥ Mahāmudrām cha tenaiva vadanti vibudhotttamāḥ

It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the mahâ mudrâ. This mahâ mudrâ has been propounded by great masters.

Iyam khalū mahāmudrā mahāsiddhaih pradarśitā

Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the mahâ mudrâ.

Mahākleśādayo doṣāḥ kshīyante maranādayah

Mahāmudrāṃ cha tenaiva vadanti vibudhotttamāḥ

Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the mahâ mudrâ.

Chandrāngghe tu samabhyasya sūryāngghe punarabhyaset

Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued.

Yāvattulyā bhavetsangkhyā tato mudrāṃ visarjayet

Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued.

Na hi pathyamapathyaṃ vā rasāḥ sarve'pi nīrasāḥ Api bhuktam viṣhaṃ ghoram pīyūṣhamiva jīryati

There is nothing wholesome or injurious; for the practice of this mudrā destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.

Kshayakushthaghudāvartaghulmājīrnapuroghamāḥ Tasya doṣhāḥ kshayaṃ yānti mahāmudrāṃ tu yo'bhyaṣet

Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this mahā mudrā.

Kathiteyaṃ mahāmudrā mahāsiddhikarā nrṇāṃ Ghopanīyā prayatnena na deyā yasya kasyachit

This mahâ mudrâ has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.

The mahâ Bandha

Atha mahābandhah

Pārshnim vāmasya pādāsya yonisthāne niyojayet Vāmorūpari samsthāpya dakshinam charanam tathā

Press the left heel to the perineum and place the right foot on the left thigh.

Pūrayitvā tato vāyum hrdaye chubukam drdham Nishpīdya yonimākuñchya manomadhye niyojayet

Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on and, having pressed the air, the mind should he fixed on

the middle of the eyebrows or in the susumnâ (the spine).

Dhārayitvā yathāśakti rechayedanilam śanaih Savyāngghe tu samabhyasya dakshāngghe punarabhyaset

Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side.

Matamatra tu keshāmchitkanthabandham vivarjayet Rājadantasthajihvāyā bandhah śasto bhavediti

Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop).

Ayam tu sarvanādīnāmūrdhvam ghatinirodhakah

This stops the upward motion of all the Nâdîs.

Ayam khalu mahābandho mahāsiddhipradāyakah

Ayam khalu mahābandho mahāsiddhipradāyakah

Verily this mahâ Bandha is the giver of great Siddhis.

Kālapāśamahābandhavimochanavicakshanah

This mahâ Bandha is the most skilful means for cutting away the snares of death.

Trivenīsangghamam dhatte kedāram prāpayenmanah

Trivenīsangghamam dhatte kedāram prāpayenmanah

It brings about the conjunction of the Trivenî (Idâ, Pingalâ and Susumnâ) and carries the mind to Kedâr (the space between the eyebrows, which is the seat of Śiva).

Rūpalāvanyasampannā yathā strī purusham vinā

As beauty and loveliness, do not avail a woman without husband,

Mahāmudrāmahābandhau nishphalau vedhavarjitau

Mahāmudrāmahābandhau nishphalau vedhavarjitau

so the mahâ mudrâ and the mahâBandha are useless without the mahâ Vedha.

Atha mahāvedhah

Mahābandhasthito yogī krtvā pūrakamekadhīh Vāyūnām ghatimāvṛtya nibhṛtam kanthamudrayā

Sitting with mahā Bandha, the Yogî should fill in the air and keep his mind collected. The movements of the Vāyus (Prâna and Apâna) should be stopped by closing the throat.)

Samahastayugho bhūmau sphichau sanādayechchanaih Putadvayamatikramya vāyuh sphurati madhyagah

Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages namely Idâ and Pingalâ, starts into the middle one.

Somasūryāghnisambandho jāyate chāmrtāya vai

The union of the Idâ and the Pingalâ is affected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Idâ and the Pingalâ) (i.e., when it has been kept confined), then it should be expelled.

Mrtāvasthā samutpannā tato vāyum virechayet

Mahāvedhoyamabhyāsānmahāsiddhipradāyakah

The practice of this mahâ Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters.

Valīpalitavepaghnah sevyate sādhakottamaih

Etattrayam mahāghuhyam jarāmrtyuvināśanam

These THREE are the great secrets. They are the destroyers of old age and death,

Vahnivrddhikaram chaiva hyanimādighunapradam

Vahnivrddhikaram chaiva hyanimādighunapradam

increase the appetite, confer the accomplishments of Anima, etc.

Ashtadhā kriyate chaiva yāme yāme dine dine

They should, be practised in 8 ways, daily and hourly.

Punyasambhārasandhāya pāpaughabhiduram sadā

Punyasambhārasandhāya pāpaughabhiduram sadā

They increase collection of good actions and lessen the evil ones.

Samyakśikshāvatāmevam svalpam prathamasādhanam

Samyakśikshāvatāmevam svalpam prathamasādhanam

People, instructed well, should begin their practice, little by little, first.

The Khechari Mudra

Atha khecharī

Kapālakuhare jihvā pravishtā viparītaghā Bhrūvorantarghatā drshtirmudrā bhavati khecharī

The Khecharī mudrâ is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows.

Chedanachālanadohaih kalām kramenātha vardhayettāvat Sā yāvadbhrūmadhyam sprśati tadā khecharīsiddhih

To accomplish this, the tongue is lengthened by cutting the frænum linguæ, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished.

Snuhīpatranibham śastram sutīkshnam snigdhanirmalam Samādāya tatas tena romamātram samucchinet

Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frænum of the tongue should be cut a little (as much as a hair's thickness), at a time.

Tatah saindhavapathyābhyāṃ chūrnitābhyāṃ pragharshayet Punah saptadine prāpte romamātram samuchchhinet

Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth.

Evam kramena shanmāsam nityam yuktah samācharet Shanmāsādrasanāmūlaśirābandhah pranaśyati

One should go on doing thus, regularly for six months. At the end of six months, the frænum of the tongue will be completely cut.

Kalām parāngmukhīm krtvā tripathe pariyojayet Sā bhavetkhecharī mudrā vyomachakram taduchyate

Turning the tongue upwards, it is fixed on the three ways (œsophagus, windpipe and palate.) Thus it makes the Khechari mudrâ, and is called the Vyoma Chakra.

Rasanāmūrdhvaghām krtvā kshanārdhamapi tishthati Vishairvimuchchyate yogī vyādhimrtyujarādibhih

The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.

Na rogho maranam tandrā na nidrā na kshudhā trshā Na cha mūrchchhā bhavettasya yo mudrām vetti khecharīm

He who knows the Khechari mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.

Pīdyate na sa rogeṇa lipyate na cha karmaṇā Bādhyate na sa kālena yo mudrāṁ vetti khecharīm

He, who knows the Khechari mudrâ, is not troubled by diseases, is not stained with karmas, and is not snared by time.

Chittam charati khe yasmājjihvā charati khe ghatā Tenaishā khecharī nāma mudrā siddhairnīrūpitā

The Siddhas have devised this Khechari mudrâ from the fact that the mind and the tongue reach âkâśa by its practice.

Khecharyā mudritam yena vivaram lambikordhvatah Na tasya ksharate binduh kāminyāśleshitāsya cha

THE HATHA YOGA PRADIPIKA

If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu (seminal fluid) cannot leave its place even if a woman were embraced.

Chalitopi yadā binduh samprāpto yonimandalam

Even though the fluid flows and comes down to the genital organ, still arrested by Yoni Mudra it is taken by force upwards.

Vrajatyūrdhvam hrtah śaktyā nibaddho yonimudrayā

Ūrdhvajihvah sthiro bhūtvā somapānam karoti yah

If the Yogî drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 5 days.

Māsārdhena na sandheho mrtyum jayati yogavit

Nityam somakalāpūrṇam śarīram yasya yoghinah Takshakenāpi dashtasya visham tasyā na sarpati

If the Yogî, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body.

Indhanāni yathā vahnistailavarti cha dīpakahTathā somakalāpūrṇam dehī deham na muñchati

As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma.

Note.—Soma (Chandra) is described later on located in the thousandpetalled lotus in the human brain, and is the same as is seen on Śivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.

Gomāmsam bhakshayennityam pibedamaravārunīm

Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by men of noble family. Others are but a disgrace to their families.

Note: The words in the text gomamsa and amaravaruni are explained in the next two verses.

Kulīnam tamaham manye chetare kulaghātakāḥ

Translation: Fortunate are the parents and blessed is the country and the family where a Yogî is born. Anything given to such a Yogî, becomes immortal. One, who discriminates between Purusa and Prakriti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e., Yogî.) - Brahma Vaivarta Purana.

A Yogî far exceeds a thousand householders, a hundred vânaprasthas, and a thousand Brahmachârîs.

Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get moksa, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!

Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.

Gośabdenoditā jihvā tatpraveśo hi tāluni Gomāmsabhakshan<tatu mahāpātakanāśanam

The word means tongue; eating it is thrusting it in the gullet which destroys great sins.

Jihvāpraveśasambhūtavahninotpāditah khalu Chandrātsravati yah sārah sā syādamaravārunī

Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue.

Chumbantī yadī lambikāghramaniśam jihvārasasyandinī

If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky

Sakshārā katukāmladughdhasadrśī Madhvājyatulyā tathā

and similar to ghee and honey, one can

Vyādhīnām haranam jarāntakaranam śastrāghamodīranam

drive away disease, destroy old age, can evade an attack of arms,

Tasya syādamaratvamashtaghunitam siddhāngghanākarshanam

become immortal in eight ways and an attract fairies.

Murdhnah shodasapatrapadmagalitam Pranadavaptam hathat

Obtained by force (hatha) from the head, where it flows from the lotus with sixteen petals

Ūrdhvāsyo rasanām niyamya vivare Śaktim parām chintayan

By keeping the face up and restraining the tongue in the hole (of the palate), and meditating on the Supreme Power

Utkallolakalājalam cha vimalam dhārāmayam yah piben

He who drinks the pure watery stream, which is like a stream of nectar

Nirvyādhih sa mrnalakomalavapuryogī chiram jīvati

Becomes free from disease, has a body as soft as the stalk of a lotus, and lives a long time

He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteenpetalled lotus (in the heart), obtained by means of Prâna, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kundalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogî lives a very long life.

Yatprāleyam prahitasushiram merumūrdhāntarastham

The Soma (nectar) is situated at the top of the Meru (vertebral column), with a subtle hole

Tasmimstattvam pravadati sudhīstanmukham nimnagānām

From there, it flows into the mouth of the pure (sacred) place (heart), through the subtle channel

Chandrātsārah sravati vapushastena mrtyurnarānām

The essence of Chandra (moon) flows, and by that, the death of men is destroyed

Tadbadhnīyātsukaranamadho nānyathā kāyasiddhih

One should restrain it (the flow of Soma); otherwise, there is no success in Yoga

On the top of the merû (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise,

whose intellect is not overpowered by Raja and Tama gunas, but in whom Satwa guna is predominant, say there is the (universal spirit) âtma in it. It is the source of the downgoing Idâ, Pingalâ and Susumnâ Nâdis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari mudrâ) is a very good instrument for this purpose. There is no other means of achieving this end.

Sushiram jñānajanakam pañchasrotahsamanvitam Tishthate khecharī mudrā tasminśūnye nirañjane

This hole is the generator of knowledge and is the source of the five streams (Idâ, Pingalâ, &c.). In that colorless vacuum, Khecharî mudrâ should be established.

Ekam srshtimayam bījamekā mudrā cha khecharī Eko devo nirālamba ekāvasthā manonmanī

There is only one seed germinating the whole universe from it; and there is only one mudrâ, called Khecharî. There is only one deva (god) without anyone's support, and there is one condition called manonmani.

The Uddiyâna Bandha

Atha uddīyānabandhah

Baddho yena sushumnāyām prānastūddīyate yatah Tasmāduddīyānakhyoayam yoghibhih samudāhrtah

Uddiyâna is so called, because the great bird, Prâna, tied to it, flies without being fatigued. It is explained below.

Uddīnam kurute yasmādaviśrāntam mahākhaghah Uddīyānam tadeva syāttatra bandhoabhidhīyate

Udare paścimam tānam nābherūrdhvam cha kārayet Uddīyāno hyasau bandho mrtyumātagghakesarī

The belly above the navel is pressed backwards towards the spine. This Uddiyâna Bandha is like a lion for the elephant of death.

Uddīyānam tu sahajam ghurunā kathitam sadā Abhyasetsatatam yastu vrddhoapi tarunāyate

Uddiyâna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again.

Nābherūrdhvamadhaśchāpi tānam kuryātprayatnatah Shanmāsamabhyasenmrtyum jayatyeva na samśayah

The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death.

Sarveshāmeva bandhānām uttamo hyuddīyānakah Uddīyāne drdhe bandhe muktih svābhāvīkī bhavet

Of all the Bandhas, Uddiyâna is the best; for by binding it firmly liberation comes spontaneously.

The mūla Bandha

Atha mūlabandhah Pārshnibhāghena sampīḍya yonimākuñchayedgudam Apānamūrdhvamākṛshya mūlabandhoabhidhīyate

Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apâna thus, mūla Bandha is made.

Adhogatimapānamam vā ūrdhvagam kurute balāt Ākuñchanena tam prāhurmūlabandham hi yoginah

The Apâna, naturally inclining downward, is made to go up by force. This mūla Bandha is spoken of by Yogîs as done by contracting the anus.

Gudam pārshnyā tu sampīdya vāyumākuñchayedbalāt Vāram vāram yathā chordhvam samāyāti samīranah

Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up.

Prānāpānau nādabindū mūlabandhena chaikatām Gatvā yogasya samsiddhim yachchato nātra samśayah

Prâna, Apâna, Nâda and Bindu uniting into one in this way, give success in Yoga, undoubtedly.

Apānaprānayoraikyam kshayo mūtrapurīshayoh Yuvā bhavati vrddho'pi satatam mūlabandhanāt

By the purification of Prâna, and Apâna, urine and excrements decrease. Even an old man becomes young by constantly practising mūla Bandha.

Apāna ūrdhvaghe jāte prayāte vahnimandalam Tadānalaśikhā dīrghā jāyate vāyunāhatā

Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.

In the centre of the body is the seat of fire, like heated gold. In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire. It is gastric fire.

Tato yāto vahnyapānau prāṇamushṇasvarūpakam Tenātyantapradiptastu jvalano dehajastathā

These, fire and Apāna, go to the naturally hot Prāna, which, becoming inflamed thereby, causes burning sensation in the body.

Tena kundalinī suptā santaptā samprabudhyate Dandāhatā bhujangghīva niśvasya rjutām vrajet

The Kundalinî, which has been sleeping all this time, becomes well heated by this means and awakens well. It becomes straight like a serpent, struck dead with a stick.

Bilam pravishteva tato brahmanādyam taram vrajet Tasmānityam mūlabandhah kartavyo yoghibhih sadā

It enters the Brahma Nâdî, just as a serpent enters its hole. Therefore, the Yogî should always practise this mūla Bandha.

The Jālandhara Bandha

Atha jalandharabandhah

Kanthamākuñchya hrdaye sthāpayechchibukam drdham Bandho jālandharākhyoayam jarāmrtyuvināśakah

Contract the throat and press the chin firmly against the chest. This is called Jālandhara Bandha, which destroys old age and death.

Badhnāti hi sirājālamadhoghāmi nabhojalam Tato jālandharo bandhah kanthaduhkhaughanāśanah

It stops the opening (hole) of the group of the Nâdîs, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jâlandhara Bandha —the destroyer of a host of diseases of the throat.

Jālandhare krte bandhe kanthasamkochalakshane Na pīyūsham patatyaghnau na cha vāyuh prakupyati

In Jâlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sûrya situated in the navel), and the air is not disturbed.

Kanthasamkochanenaiva dve nādyau stambhayeddrdham

The two Nâdîs should be stopped firmly by contracting the throat.

Madhyachakramidam jñeyam shodashādhārabandhanam

This is called the middle circuit or centre (madhya Chakra), and it stops the 6 âdhâras (i.e., vital parts).

The sixteen vital parts mentioned by renowned Yogîs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (7) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.

Mūlasthānam samākuñchya uddīyānam tu kārayet Idām cha pingalām baddhvā vāhayetpaśchime pathi

By drawing up the mūlasthâna (anus,) Uddiyâna Bandha should be performed. The flow of the air should be directed to the Susumnâ, by closing the Idâ, and the Pingalâ.

Anenaiva vidhāmena prayāti pavano layam Tato na jāyate mrtyurjarāroghādikam tathā

The Prâna becomes calm and latent by this means, and thus there is no death, old age, disease, etc.

Bandhatrayamidam śreshtham mahāsiddhaiścha sevitam Sarvshām hathatantrānām sādhanam yoghino viduh

These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Hatha Yoga, they are known to the Yogîs as the chief ones.

Yatkimchitsravate chandrādamrtam divyarūpinah Tatsarvam ghrasate sūryastena pindo jarāyutah

The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Sûrya; and, owing to this, the body becomes old. To remedy this, the opening of the Sûrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.

The Viparîta Karanî

Atha viparītakaranī mudrā

Tatrāsti karanam divyam sūryasya mukhavañchanam Ghurūpadeśato jñeyam na tu śāstrārthakotibhiḥ

Above the navel and below the palate respectively, are the Sûrya and the Chandra. The exercise, called the Viparîta Karanî, is learnt from the guru's instructions.

Ūrdhvanābheradhastālordhvam bhānuradhah śaśī Karanī viparītākhā guru-vākyena labhyate

This exercise increases the appetite; and, therefore, one who practises it, should obtain a good supply of food. If the food be scanty, it will burn him at once.

Nityamabhyāsayuktasya jatharāghnivivardhanī Āhāro bahulastasya sampādyah sādhakasya cha

Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily.

Alpāhāro yadi bhavedaghnirdahati tatksanāt

If the diet is light, the fire burns brightly at that moment

Adhahśirāśchordhvapādah kshanam syātprathame dine

Inverted posture with head down and feet up, for a moment on the first day

Kshanāccha kimchidadhikamabhyaseccha dine dine

Gradually increasing the practice a little more each day

Valitam palitam chaiva shanmāsordhvan na drśyate

Wrinkles and grey hair are not seen even after six months

Yāmamātram tu yo nityamabhyasetsa tu kālajit

One who practices daily, even for just a short time, conquers death

After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death.

The Vajrolī

Atha vajrolī

Now begins the description of Vajrolī

Svechchhayā vartamānoapi yoghoktairniyamairvinā Vajrolīm yo vijānāti sa yogī siddhibhājanam

Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrôlî, deserves success and is a Yogî.

Tatra vastudvayam vakshye durlabham yasya kasyachit Kshīram chaikam dvitīyam tu nārī cha yaśavartinī

Two things are necessary for this, and these are difficult to get for the ordinary people—(1) milk and (2) a woman behaving, as desired.

Mehanena śanaih samyaghrūrdhvākuñchanamabhyaset Purushoapyathavā nārī vajrolīsiddhimāpnuyāt

By practising to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrolî.

Yatnatah śastanālena phūtkāram vajrakandare Śanaih śanaih prakurvīta vāyusamchārakāranāt

By means of a pipe, one should blow air slowly into the passage in the male organ.

Nārībhaghe paadabindumabhyāsenordhvamāharet Chalitam cha nijam bindumūrdhvamākrshya rakshayet

By practice, the discharged bindu is drawn out. One can draw back and preserve one's own discharged bindu.

Evam samrakshayedbindum mrityum jayati yogavit Maranam bindupātena jīvanam bindudhāranāt

Thus, the knower of Yoga preserves bindu and conquers death. Death is caused by the discharge of bindu, and life is preserved by retaining it.

The Yogî who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation.

Sughandho yoghino dehe jāyate bindudhāranāt Yāvadbinduh sthiro dehe tāvatkālabhāyam kutah

By preserving bindu, the body of the Yogî emits a pleasing smell. There is no fear of death, so long as the bindu is wellestablished in the body.

Chittāyattam nrnāṃ śukram śukrāyattam cha jīvitam Tasmācchukram manaśchaiva rakshanīyam prayatnatah

Rtumatyā rajoapyeyam nijam bindum cha rakshayet Medhrenākarshayedūrdhvam samyagbhyāsayogavit

The bindu of men is under the control of the mind, and life is dependent on the bindu. Hence, mind and bindu should be protected by all means.

The Sahajolī

Atha sahajolīḥ

Sahajolīśchāmarolirvajrolyā bheḍa ekatāḥ Jale subhasma nikshipya dagdhaghṛomayasambhavam

Sahajolī and Amarolī are only the different kinds of Vajrolī. Ashes from burnt up cowdung should be mixed with water.

Vajrolīmaithunādhūrdhvam strīpumsoḥ svāngghalepanam

Āsīnayoh sukhenaiva muktavyāpārayoh kshanāt

Being free from the exercise of Vajrolī, man and woman should both rub it on their bodies.

Sahajoliriyam proktā śraddheyā yoghibhih sadā Ayam śubhakarō yoghō bhōghayuktōapi muktidah

This is called Sahajolī, and should be relied on by Yogîs. It does good and gives moksa.

Ayam yogah punyavatām dhīrānām tattvadarśinām Nirmatsarānām vai sidhyenna tu matsaraśālinām

This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful.

The Amarolî

Atha amarolī

Pittolbanatvātprathamāmbudhārām

Vihāya nihsāratayāntyadhārām

Nishevyate śītalamadhyadhārā

Kāpālike khandamateamarolī

In the doctrine of the sect of the Kapālikas, the Amarolî is the drinking of the mid stream; leaving the st, as it is a mixture of too much bile and the last, which is useless.

Amarīm yah pibennityam nasyam kurvandine dine

Vajrolīmabhyasetsamyak sāmarolīti kathyate

He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî.

Abhyāsānnihsrtām chāndrīm vibhūtyā saha miśrayet

Dhārayeduttamānggheshu divyadrśhtih prajāyate

The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight.

Pumso bindum samākuñchya samyaghabhyāsapātavāt Yadi nāryā rajo rakṣedvajrolyā sāpi yoghinī

If, a woman, making herself expert through sufficient practice, draws up the semen of man and preserves her own through (the practice of) Vajroli, she also becomes a Yogini.

Tasyāh kimchidrajo nāśam na ghachchhati na samśayah Tasyāh śarīre nādaścha bindutāmeva ghachchhati

Without any doubt, even the least part of her seminal fluid is not lost. In her body, Nada becomes the bindu itself.

sa bindustadrajāśchaiva ekībhūya svadehaghau vajrolyabhyāsayoghena sarvasiddhim prayachchatah

That bindu and that rajas, becoming united and remaining in the body by the practice of Vajroli confer all Siddhis.

Rakshedākuñchanādūrdhvam yā rajah sā hi yoghinī Atītānāghatam vetti khecharī cha bhaveddhruvam

She who preserves by upward contraction her rajas is a Yogini. She knows the past and the future and certainly attains perfection in Khechari.

Dehasiddhim cha labhate vajrolyabhyāsayogatah

Ayam punyākaro yogho bhoghe bhukteāpi muktidah

By the practice of Yoga consisting of the practices of Vajroli, bodily perfection is obtained (beauty, grace and great strength). This Yoga confers merit (punya), and though there is sensual experience, it leads to emancipation.

The Śakti châlana

Atha śaktichālanam

Kutilāngghī kundalinī bhujangghī śaktirīśvarī

Kundalyarundhatī chaite śabdāh paryāyavāchakāh

Kutilângî (crookedbodied), Kundalinî, Bhujangî (a sheserpent) Śakti, Iśwarî, Kundalî, Arundhatî,—all these words are synonymous.

Udghātayetkapātam tu yathā kumchikayā hathāt

Kundalinyā tathā yogī mokshadvāram vibhedayet

As a door is opened with a key, so the Yogî opens the door of mukti by opening Kundalinî by means of Hatha Yoga.

Yena mārghena ghanṭavyam brahmasthānam nirāmayaṁ Mukhenāchchhādaya tadvāram prasuptā parameśvarī

The Parameśwarî (Kundalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.

Kandordhve kundalī śaktih suptā mokshāya yoghināṁ Bandhanāya cha mūdhānām yastām vetti sa yogavit

Kundalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga.

Kundalī kutilākarā sarpavatparikīrtitā Sā śaktiśchālitā yena sa mukto nātra samśayah

Kundalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt mukta (released from bondage).

Ghangghāyamunayormadhye bālarandām tapasvinīm Balātkārena ghrhnīyāttadvishnoh paramam padam

Youngster Tapaswini (a sheascetic), lying between the Ganges and the Yamunâ, (Idâ and Pingalâ) should be caught hold of by force, to get the highest position.

Idā bhaghavatī ghangghā pingghalā yamunā nadī Idāpingghalayormadhye bālarandā cha kundalī

Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kundalî.

Puchche praghrhya bhujangghīm suptāmudbodhayechcha tām

This sleeping sheserpent should be awakened by catching hold of her tail. By the force of Hatha, the Śakti leaves her sleep, and starts upwards.

Nidrām vihāya sā śaktirūrdhvamuttishthate hathāt

Nidrām vihāya sā śaktirūrdhvamuttishthate hathāt

Avasthitā chaiva phanāvatī sā Prātaścha sāyam praharārdhamātram Prapūrya sūryātparidhānayuktyā Praghrhya nityam parichālanīyā

This sheserpent is situated in mūlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (½ hours), by filling with air through Pingalâ by the Paridhana method.

Ūrdhvam vitastimātram tu vistāram chaturangghulam Mrdulam dhavalam proktam veshtitāmbaralakshanam

The bulb is above the anus, a vitasti ( angulas) long, and measures 4 angulas ( inches) in extent and is soft and white, and appears as if a folded cloth.

sati vajrāsane pādau karābhyām dhārayeddrdham Ghulphadeśasamīpe cha kandam tatra prapīdayet

Keeping the feet in Vajraâsana (Padmaâsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.

Vajrāsane sthito yogī chālayitvā cha kundalīm Kuryādanantaram bhastrām kundalīmāśu bodhayet

The Yogî, sitting with Vajraâsana and having moved Kundalî, should perform Bhastrikâ to awaken the Kundalî soon.

Bhānorākuñchanam kuryātkundalīṁ chālayettatah Mrtyuvaktraghatasyāpī tasya mrtyubhayam kutah

Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kundalî. There is no fear for him who does so, even if he has entered the mouth of death.

Muhūrtadvayaparyantam nirbhayam chālanādasau Ūrdhvamākrsyate kimchitsushumnāyāṁ samudghatā

By moving this, for two muhûrtas, it is drawn up a little by entering the Susumnâ (spinal column).

Tena kundalinī tasyāḥ sushumnāyā mukham dhruvam Jahāti tasmātprāṇoayam sushumnām vrajati svataḥ

By this Kundalinî leaves the entrance of the Susumnâ at once, and the Prâna enters it of itself.

Tasmātsamchālayennityam sukhasuptāmarundhatīm Tasyāḥ samchālanenaiva yogī roghair pramuchyate

Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases.

Yena samchālitā śaktiḥ sa yogī siddhibhājanam Kimatra bahunāktena kālam jayati līlayā

The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully.

Brahmacharyatasyaiwa nityam hitamitāśinaḥ

Only one who delights in the life of celibate (brahmacharin), and always conforms to a moderate and salutary diet,

Mandalāddŕśyate siddhih kundalyabhyāśayoghinaḥ

and who practices Yoga in the form of stimulating Kundalini approaches Siddhi within forty days.

Kundalīm chālayitvā tu bhastrām kuryādviśesataḥ

After moving the Kundalî, plenty of Bhastrâ should be performed.

Evamabhyasyato nityam yamino yamabhīh kutaḥ

By such practice, he has no fear from the god of death.

Dvāsaptatisahasrānām nādīnām malaśodhane

Kutah prakshālanopāyah kundalyabhyasanādrte

There is no other way, but the practice of the Kundalī, for washing away the impurities of 7,000 Nâdîs.

Iyam tu madhyamā nādī drdhābhyāsena yoghinām Āsanaprānāsamyāmamudrābhih saralā bhavet

This middle Nâdî becomes straight by steady practice of postures; Prânâyâma and mudrâs of Yogîs.

Abhyāse tu vinidrānām mano dhrtvā samādhinā Rudrānī vā parā mudrā bhadrām siddhim prayachchati

Those whose sleep has decreased by practice and mind has become calm by samâdhi, get beneficial accomplishments by Sâmbhavî and other mudrâs.

Rājayogam vinā prthvī rājayogam vinā niśā

Without Raja Yoga, this earth, the night,

Rājayogam vinā mudrā vichitrāpi na śobhate

and the mudras, be they howsoever wonderful, do not appear beautiful.

Note: Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâna, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.

Mārutasya vidhim sarvam manoyuktam samabhyaset

All the practices relating to the air should be performed

Itaratra na kartavyā manovrttirmanīshinā

with concentrated mind. A wise man should not allow his mind to wander away.

Iti mudrā daśa proktā ādināthena śambhunā

Ekaikā tāsu yaminām mahāsiddhipradāyinī

These are the mudrâs, as explained by Âdinâtha (Śiva). Every one of them is the giver of great accomplishments to the practiser.

Upadeśam hi mudrānām yo datte sampradāyikam Sa eva śrīgururuh svāmī sākshādīśvara eva sah

He is really the guru and to be considered as Îśvara in human form who teaches the mudrâs as handed down from guru to guru.

Tasya vākyaparo bhūtvā mudrābhyāse samāhitah Animādighunaih sārdham labhate kālavañchanam

Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death.

End of chapter III, on the Exposition of the mudrâs

Iti hathapradīpikāyām trtīyopadeśah

Namah śivāya gurave nādabindukalātmanē Nirañjanapadam yāti nityam tatra parāyanah

Salutation to the Gurû, the dispenser of happiness to all, appearing as Nâda, Bindû and Kalâ! One, who is devoted to Him, obtains the highest bliss.

Athedānīm pravakshyāmi samādhikramamuttamam Mrtyughnam cha sukhopāyam brahmānandakaram param

Now I will describe a regular method of attaining to Samâdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmânanda.

Rājayogah samādhiścha unmanī cha manonmanī

Raja Yogî, Samâdhi, Unmani, mauonmanî,

Raja Yogî, Samâdhi, Unmani, mauonmanî, Amarativa, Laya, Tatwa, Sûnya, Asûnya, Parama Pada, Amanaska, Adwaitama, Nirâlamba, Niranjana, Jîwana mukti, Sahajâ, Turyâ, are all synonymous.

Amaratvam layastattvam śūnyāśūnyam param padam

Amarativa, Laya, Tatwa, Sûnya, Asûnya, Parama Pada,

Amanaskam tathādvaitam nirālambam nirañjanam

Amanaska, Adwaitama, Nirâlamba, Niranjana,

Jīvanmuktiścha sahajā turyā chetyekavāchakāḥ

Jîwana mukti, Sahajâ, Turyâ, are all synonymous.

Salile saindhavam yadvatsāmyam bhajati yogataḥ

As salt being dissolved in water becomes one with it,

As salt being dissolved in water becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi.

Tathātmamanasoraikyam samādhirabhidhīyate

so when Âtmâ and mind become one, it is called Samâdhi.

Yadā samkshīyate prāno mānasam cha paralīyate

When the Prâna becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi.

Tadā samarasatvam cha samādhirabhidhīyate

Tatsamam cha dvayoraikyam jīvātmaparamātmanoh

This equality and oneness of the self and the ultra self, when all Samkalpas cease to exist, is called Samâdhi.

Pranashtasarvasangkalpah samādhih soabhidhīyate

Rājayogasya māhātmyam ko vā jānāti tattvatah

Jñānam muktih sthitih siddhirguruvākyena labhyate

Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhîs can be learnt by instructions from a gurû alone.

Durlabho vishayatyāgho durlabham tattvadarśanam Durlabhā sahajāvasthā sadguroh karunām vinā

Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samādhi, without the favour of a true guru.

Vividhairāsanaih kumbhairvichitraiḥ karanairapi Prabuddhāyām mahāśaktau prānaḥ śūnye pralīyate

By means of various postures and different Kumbhakas, when the great power (Kundalî) awakens, then the Prâna becomes absorbed in Sûnya (Samâdhi).

Utpannaśaktibodhasya tyaktanihśeshakarmanah Yoghinaḥ sahajāvasthe svayameva prajāyate

The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samādhi, without any effort.

Sushumnāvāhini prāne śūnye viśati mānase Tadā sarvāni karmāni nirmūlayati yogavit

When the Prāna flows in the Susumnā, and the mind has entered śūnya, then the Yogî is free from the effects of Karmas.

Amarāya namastubhyam soapi kālastvayā jitah Patitam vadane yasya jagadetachcharācharam

O Immortal one (that is, the yogi who has attained to the condition of Samâdhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee.

Chitte samatvamāpanne vāyau vrajati madhyame Tadāmarolī vajrolī sahajolī prajāyate

When the mind becomes calm and Prâna has entered the middle channel, Amarolî, Vajrolî and Sahajolî are accomplished.

Jñānam kuto manasi sambhavatīha tāvat Prānoapi jīvati mano mriyate na yāvat Prāno mano dvayam idam vilayam nayed yo Moksham sa ghachchhati naro na katham chidanyah

How can it he possible to get knowledge, so long as the Prâna is living and the mind has not died? No one else can get moksa, except one who can make one's Prâna and mind latent.

Jñātvā sushumnāsadbhedam krtvā vāyum cha madhyagham Sthitvā sadaiva susthāne brahmarandhre nirodhayet

Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra.

Sūryachandramasau dhattah kālam rātrindivātmakam Bhoktrī sushumnā kālasya ghuhyametadudāhrtam

Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret.

Dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare

In this body there are 7,000 openings of Nâdis; of these,

Sushumnā śāmbhavī śaktih śeshāstveva nirarthakāh

the Susumnâ, which has the Śâmbhavî Śakti in it, is the only important one, the rest are useless.

Vāyuh parichito yasmādaghninā saha kundalīm

The Vâyu should be made to enter the Susumnâ without restraint by him who has practised

Bodhayitvā sushumnāyām praviśedanirodhatah

the control of breathing and has awakened the Kundali by the (gastric) fire.

Sushumnāvāhini prāṇe siddhyatyeva manonmanī

Anyathā tvitarābhyāsāh prayāsāyaiva yoghinām

The Prâna, flowing through the Susumnâ, brings about the condition of manonmanî; other practices are simply futile for the Yogî.

Pavano badhyate yena manastenaiva badhyate Manaścha badhyate yena pavanastena badhyate

By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled.

Hetudvayam tu chittasya vāsanā cha samīranah Tayorvinashta ekasmintau dvāvapi vinaśyatah

There are two causes of the activities of the mind: (1) Vâsanâ (desires) and (2) the respiration (the Prâna). Of these, the destruction of the one is the destruction of both.

Mano yatra vilīyeta pavanastatra līyate

Breathing is lessened when the mind becomes absorbed,

Pavano līyate yatra manastatra vilīyate

and the mind becomes absorbed when the Prâna is restrained.

Dugdhāmbuvatsammilitāvubhau tau

Both the mind and the breath are united together, like

Tulyakriyau mānasamārutau hi

milk and water; and both of them are equal in their

Yato maruttatra manahpravrttir

activities. Mind begins its activities where there is the

Yato manastatra marutpravrttih

breath, and the Parana begins its activities where there is

the mind.

Tatraikanāśādaparasya nāśa

By the destruction of the one, the other is destroyed

Ekapravrtteraparapravrttih

By the operation of the one, the other operates

Adhvastayośchedriyavarghavrttih

When both are destroyed, the operations of the senses cease

Pradhvastayormokshapadasya siddhih

And when they are destroyed, the state of liberation is attained

By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa.

Rasasya manaśchaiva chañchalatvam svabhāvatah

Mercury and the mind are unsteady by nature

Raso baddho mano baddham kim na siddhyati bhūtale

When mercury is bound, the mind is bound, and when they are bound, what is not attainable on earth?

By nature, mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady.

Mūrchchito harate vyādhīnmrto jīvayati svayam

When mercury is killed, it removes diseases; when it is dead, it gives life

Baddhah khecharatām dhatte raso vāyuścha pārvati

When mercury is bound, it gives the power of flying through the air, says Parvati

O Pârvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means). By their (proper) control, moving in the air is attained.

Manah sthairyam sthiro vāyustato binduh sthiro bhavet Bindusthairyātsadā sattvam pindasthairyam prajāyate

The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body.

Indriyānām mano nātho manonāthastu mārutah Mārutasya layo nāthah sa layo nādamāśritah

Mind is the master of the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absorption), and that laya depends on the nâda.

Soyam evāstu mokshākhyo māstu vāpi matāntare

This very laya is what is called moksa, or, being a sectarian, you may not call it moksa; but when the mind becomes absorbed, a sort of ecstacy is experienced.

Manahprāṇalaye kaścidānandah sampravartate

Pranashtaśvāsaniśvāsah pradhvastavishayaghrahah

By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogî attains to the Laya Stage.

Niścheshto nirvikāraścha layo jayati yoghinām

Uchchinnasarvasangkalpo nihśeshāśeshacheshtitah

Svāvaghamyo layah koapi jāyate vāghocharah

When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by selfexperience alone.

Yatra drshtirlayastatra bhūtendriyasanātanī Sā śaktirjīvabhūtānām dve alakshye layam ghate

They often speak of Laya, Laya; but what is meant by it?

Layo laya iti prāhuh kīdrśam layalakshanam Apunarvāsanotthānāllayo vishayavismrttih

Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again.

Vedaśāstrapurāṇāni sāmānyaghanikā iva Ekaiva śāmbhavī mudrā ghuptā kulavadadhūriva

The Vedas and the Śāstras are like ordinary public women. Śāmhavī mudrā is the one, which is secluded like a respectable lady.

Atha śāmbhavī Antarlakshyam bahirdrshtirnimeshonmeshavarjitā Eshā sā śāmbhavī mudrā vedaśāstreshu ghopitā

Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Śāmbhavī mudrā, hidden in the Vedas and the Śāstras.

Antarlakshyavilinachittapavano Yogī Yadā vartate Drshtyā niśchalatārayā bahiradhah paśyannapaśyannapi Mudreyam khalu śāmbhavī bhavati sā labdhā prasādādghoroh Śūnyāśūnyavilakshanām sphurati tattattvam Padam śāmbhavam

When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâna absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Sûnya or Asûnya is perceived, is to be regarded as the manifestation of that great Śambhû (Śiva.)

Śrīśāmbhavyāścha khecharyā avasthādhāmabhedatah Bhavechchittalayānandah śūnye chitsukharūpini

The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the ChitasukhaRupaâtmana which is void.

The Unmanî

Tāre jyotishi samyojya kimchidunnamayedbhruvau Pūrvayogam mano yuñjannunmanīkārakah kshanāt

Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Śambhavî mudrâ that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmanî avasthâ at once.

The Târaka

Kechidāgamajalena kechinnighamasangkulaiḥ Kechittarkena muhyanti naiva jānanti tārakam

Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudrā, which enables one to cross the ocean of existence

Ardhonmīlitalochanah sthiramanā nāsāghraḍattekshanāś Chandārkāvapī līnātāmupanayannispandabhāvena yah Jyotīrūpamaśesabījamakhīlam dedīpyamānam param Tattvam tatpadameti vastu paramam vāchyam kimatrādhikam

With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk?

Divā na pūjayelLingghaṃ rātrau chaiva na pūjayet

One should not meditate on the Linga (i.e., Âtman) in the day (i.e., while Sûrya or Pingalâ is working) or at night (when Idâ is working),

Sarvadā pūjayelLingghaṃ divārātrinirodhatah

Sarvadā pūjayelLingghaṃ divārātrinirodhatah

but should always contemplate after restraining both.

Atha khecharī

The Khecharî

Savyadakshināmādisṭho madhye charati mārutah

When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path,

Tishthate khecharī mudrā tasminsthāne na samśayah

Tishthate khecharī mudrā tasminsthāne na samśayah

then the Khecharî mudrâ, can be accomplished there. There is no doubt of this.

Idāpingghalayormadbye śūnyam chaivānilam ghraset Tishthate khecharī mudrā tatra satyam punah punah

If the Prâna can he drawn into the Sûnya (Susumnâ), which is between the Idâ and the Pingalâ, and male motionless there, then the Khecharî mudrâ can truly become steady there.

Sūryāchandramasormadhye nirālambāntare punah Samsthitā vyomachakre yā sā mudrā nāma khecharī

That mudrâ is called Khecharî which is performed in the supportless space between the Sûrya and the Chandra (the Idâ and the Pingalâ) and called the Vyoma Chakra.

Somādyatroditā dhārā sākshātsā śivavallabhā Pūrayedatulām divyām sushumnām paśchime mukhe

The Khecharî which causes the stream to flow from the Chandra (Soma) is beloved of Siva. The incomparable divine Susumnâ should be closed by the tongue drawn back.

Purasthāchchaiva pūryeta niśchitā khecharī bhavet Abhyastā khecharī mudrāpyunmanī samprajāyate

It can be closed from the front also (by stopping the movements of the Prâna), and then surely it becomes the Khecharî. By practice, this Khecharî leads to Unmanî.

Bhruvormadye śivasthānam manastatra vilīyate Jñātavyam tatpadam turyam tatra kālo na vidyate

The seat of Siva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Tûrya, and death has no access there.

Abhyasetkhecharīm tāvadyāvatsyādyoganidritah Samprāptayoganidrasya kālo nāsti kadāchana

The Khecharī should be practised till there is Yoganidrā (Samādhi). One who has induced Yoganidrâ, cannot fall a victim to death.

Nirālambam manaḥ krtvā na kimchidapi chintayet Sabāhyābhyantaram vyomni ghatavattishthati dhruvam

Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space (surrounded and filled with the ether).

Bāhyavāyuryathā līnastathā madhyo na samśayah Svasthāne sthiratāmeti pavano manasā saha

As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place (i.e., in Brahma randhra).

Evamabhyasyatastasya vāyumārge divāniśam Abhyāsājjīryate vāyurmanastrāiva līyate

By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady.

Amrtaih plāvayeddehamāpādatālamastakam Siddhyatyeva mahākāyo mahābalaparākramah

By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets mahâkâyâ, i.e., great strength and energy.

Śaktimadhye manah krtvā śaktim mānāsamadhyāghām Manasā mana ālokya dhārayetparamam padam

Placing the mind into the Kundalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained.

Khamadhye kuru chātmānamātmamadthye cha kham kuru Sarvam cha khamayam krtvā na kimchidapi chintayet

Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else.

Antah śūnyo bahih śūnyah śūnyah kumbha ivāmbare Antah pūrno bahih pūrnah pūrnah kumbha ivārnave

One should become void in and void out, and voice like a pot in the space. Full in and full outside, like a jar in the ocean.

Bāhyachintā na kartavyā tathaivāntarachintanam Sarvachintām parityajya na kimchidapi chintayet

He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing.

Sangkalpamātrakalanaiva jaghatsamaghram Sangkalpamātrakalanaiva manovilāsah Sangkalpamātramatimutsrja nirvikalpam Āśritya niśchayamavāpnuḥi rāma śāntim

The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Rāma! Obtain peace.

Karpūramanale yadvatsaindhavam salile yathā Tathā sandhīyamānām cha manastattve vilīyate

As camphor disappears in fire, and rock salt in water, so the mind united with the ātmâ loses its identity.

Jñeyam sarvam pratītam cha jñānam cha mana uchyate Jñānam jñeyam samam nashtam nānyah panthā dvitīyakah

When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed).

Manodṛśyamidam sarvam yatkimchitsacharācharam

All this movable and immovable world is mind.

Manaso hyunmanībhāvāddvaitam naivolabhyate

When the mind has attained to the unmanî avasthâ, there is no dvaita (from the absence of the working of the mind.)

Jñeyavastuparityāghādvilayam yāti manasam

mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind.

Manaso vilaye jāte kaivalyamavaśishyate

Evam nānāvidhopāyāḥ samyaksvānubhavānvitāḥ

The highsouled Âchâryas (Teachers) of yore gained experience in the various methods of Samâdhi themselves, and then they preached them to others.

Samādhimārghāḥ kathitāḥ pūrvāchāryairmahātmabhiḥ

Sushumnāyai kundalinyai sudhāyai chandrajanmane

Salutations to Thee, O Susumnâ, to Thee O Kundalinî, to Thee O Sudhâ, born of Chandra,

Manonmanyai namastubhyam mahāśaktyai chidātmane

to Thee O manomnanî! To Thee O great power, energy and the intelligent spirit!

Aśakyatattvabodhānām mūdhānāmapi sammatam

I will describe now the practice of anāhata nāda, as propounded by Goraksa Nâtha, for the benefit of those who are unable to understand the principles of knowledge—a method, which is liked by the ignorant also.

Proktam ghorakshanāthena nādopāsanamuchyate

Śrīādināthena sapādakoti Layaprakārāḥ kathitā jayanti Nādānusandhānamakamekameva Manyāmahe mukhyatamam layānām

Ādinātha propounded ¼ crore methods of trance, and they are all extant. Of these, the hearing of the anāhata nāda is the Only one, the chief, in my opinion.

Muktāsane sthito yogī mudrāṃ sandhāya śāmbhavīm Śrnuyāddakshine karne nādamantasthamekadhīḥ

Sitting with mukta Āsana and with the Sâmbhavî mudrâ, the Yogî should hear the sound inside his right ear, with collected mind.

Śravanaputanayanayughala Ghrānāmukhānāṃ nirodhanam kāryam Śuddhasushumnāsaranau Sphutamamalaḥ śrūyate nādaḥ

The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Susumnâ which has been cleansed of all its impurities.

Ārambhaścha gataśchaiva tathā parichayoapi cha Nishpattih sarvayogheshu syādavasthāchatushtayam

In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) nispatti (consummate.)

Ârambha Avasthâ

Atha ārambhāvasthā Brahmaghrantherbhāvedbheda Hyānandah śūnyasambhavah Vichitrah kvanako deheanāhatah śrūyate dhvanih

When the Brahma granthi (in the heart) is pierced through by Prânâyâma, then a sort of happiness is experienced in the vacuum of the heart, and the anâhat sounds, like various tinkling sounds of ornaments, are heard in the body.

Divyadehaścha tejasvī divyagandhastvaroghavān

In the ārambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine smell. The whole of his heart becomes void.

Sampūrṇahrdayah śūnya ārambhe yogavānbhavet

The Ghata Âvasthâ

Atha ghatāvasthā

Dvitīyāyām ghatīkrtya vāyur bhavati madhyagah

Drdhāsano bhavedyogī jñānī devasamastadā

In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî's posture becomes firm, and he becomes wise like a god.

Vishnughranthestato bhedātparamānandasūchakah Atiśūnye vimardaścha bherīśabdastadā bhavet

By this means the Visnu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bherî sound (like the beating of a kettle drain) is evolved in the vacuum in the throat.

The Parichaya Avasthâ

Atha parichayāvasthā

Trtīyāyām tu vijñeyo vihāyo mardaladhvanih Mahāśūnyam tadā yāti sarvasiddhisamāśrayam

In the third stage, the sound of a drum is known to arise in tie Sûnya between the eyebrows, and then the Vâyu goes to the mahâśûnya, which is the home of all the siddhîs.

Chittānandam tadā jitvā sahajānandasambhavah Doshaduhkhajarāvyādhikshudhānidrāvivarjitah

Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.

The Nishthavastha

Atha nishpattyavasthā Rudragranthim yadā bhittvā śarvapīthaghatoanilah Nishpattau vainavah śabdah kvanadvīnākvano bhavet

When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced.

Ekībhūtam tadā chittam rājayoghābhidhānakam Srshtisamhārakartāsau yogīśvarasamo bhavet

The union of the mind and the sound is called the RājaYoga. The (real) Yogî becomes the creator and destroyer of the universe, like God.

Astu vā māstu vā muktiraivākhanditam sukham Layodbhavamidam saukhyam rājayoghādavāpyate

Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of RajaYoga.

Rājayogamajānantah kevalam hathakarminah

Those who are ignorant of the RājaYoga and practise only the HathaYoga, will, in my opinion, waste their energy fruitlessly.

Etānabhyāsino manye prayāsaphalavarjitān

Unmanyavāptaye śīghram

Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the RajaYoga. The Laya produced by nâda, at once gives experience (of spiritual powers).

Bhrūdhyānam mama sammatam

Rājayogapadam prāptum sukhopāyoalpacetasām

Sadyah pratyayasandhāyī jāyate nādajo layah

Nādānusandhānamasādhibhājām Yogīśvarānām hṛdi vardhamānam Ānandamekama vachasāmaghamyam Jānāti tam śrīghurunātha ekah

The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samādhi by means of attention to the nāda, is beyond description, and is known to Śrī Gurū Nātha alone.

Karnau pidhāya hastābhyām yaḥ śṛṇoti dhvanim muniḥ Tatra cittam sthirīkuryādyāvatsthirāpadam vrajet

The sound which a muni hears by closing his ears with his fingers should be heard attentively, till the mind becomes steady in it.

Abhyasyamāno nādoayam bāhyamāvrnute dhvanim Pakshādvikshepamakhilam jitvā yogī sukhī bhavet

By practising with this nāda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 5 days.

Śrūyate prathamābhyāse nādo nānāvidho mahān Tatoabhyāse vardhamāne śrūyate sūkshmasūkshmakah

In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle.

Ādau jaladhijīmūtabherījharjharasambhavāh Madhye mardalaśangkhotthā ghantākāhalajāstathā

In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, mridanga, bells, etc.

Ante tu kingkinīvamśavīnābhramaraniḥsvanāḥ

In the last stage, the sounds resemble those from tinklets, flute, Vînâ, bee, &c. These various kinds of sounds are heard as being produced in the body.

Iti nānāvidhā nādāḥ śrūyante dehamadhyagāḥ

Mahati śrūyamāneapi meghabheryādike dhvanau

Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also.

Tatra sūkshmātsūkshmataram nādameva parāmŕśet

Ghanamutsrjya vā sūkshme sūkshmamutsrjya vā ghane

Ramamānamapi kshiptam mano nānyatra chālayet

Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere.

Yatra kutrāpi vā nāde laghati prathamam manah Tatraiva susthirībhūya tena sārdham vilīyate

Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.

Makarandam pibanbhrngghī gandham nāpekshate yathā Nādāsaktam tathā chittam vishayānnahi kāngkshate

Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nāda, does not desire the objects of enjoyment.

Manomattaghajendrasya vishayodyānachārinah

The mind, like an elephant habituated to wander in the garden of enjoyments,

Smarthoayam niyamane ninādaniśitāngkuśah

is capable of being controlled by the sharp goad of anāhata nāda.

Baddham tu nādabandhena manaḥ santyaktachāpalam

The mind, captivated in the snare of nāda, gives up all its activity;

Prayāti sutarāṃ sthairyam chinnapakshah khagho yathā

and, like a bird with clipped wings, becomes calm at once.

Sarvachintāṃ parityajya sāvadhānena chetasā

Those desirous of the kingdom of Yoga, should take up the practice of hearing the anāhata nāda,

Nāda evānusanadheyo yogasāmrājyamichhatā

with mind collected and free from all cares.

Nādoantarangghasārangghabandhane vāghurāyate

Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.

Antarangghakurangghasya vadhe vyādhāyateapi cha

Antarangghasya yamino vājinah parighāyate

Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds.

Nādopāstirato nityamavadhāryā hi yoghinā

Baddham vimuktachāñchalyam nādaghandhakajāranāt

Manahpāradamāpnoti nirālambākhyakheatanam

Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma.

Nādaśravanatah kshipramantarangghabhujangghamam Vismrtaya sarvamekāggrah kutrachinnahi dhāvati

The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.

Kāsthe pravartito vahnih kāshthena saha śāmyati Nāde pravartitam chittam nādena saha līyate

The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it.

Ghantādināsaktastabdhāntahkaraharinasya Praharānamapi sukāram syāchcharasandhānapravīnaśchet

The antahkarana (mind), like a deer, becomes absorbed and motionless on hearing the sound of bells, etc.; and then it is very easy for an expert archer to kill it.

Anāhatasya śabdasya dhvanirya upalabhyate Dhvanerantarghatam jñeyam jñeyasyāntarghatam manaḥ Manastratra layam yāti tadvishnoh paramam padam

The knowable interpenetrates the anāhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the allpervading, almighty Lord.

Tāvadākāsangkalpo yāvachchabdah pravartate Nihśabdam tatparam brahma paramāteti ghīyate

So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.

yatkimchinnādarūpena śrūyate śaktireva sā yastattvānto nirākārah sa eva parameśvarah

Whatever is heard in the form of nāda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara

iti nādānusandhānam

sarve hathalayopāyā rājayogasya siddhaye rājayogasamārīdhah purushah kālavañchakah

All the methods of Hatha are meant for gaining success in the RajaYoga; for, the man, who is wellestablished in the RajaYoga, overcomes death.

Tattvam bījam hathah kshetramaudāsīnyam jalam tribhih Unmanī kalpalatikā sadya eva pravartate

Tatwa is the seed, Hatha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly.

Sadā nādānusandhānātkshīyante pāpasamchayāh Nirañjane vilīyete niśchitam chittamārutau

All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana).

Śangkhadundhubhinādam cha na śrnōti kadāchana Kāshthavajjāyate deha unmanyāvāsthayā dhruvam

Such a one does not hear the noise of the conch and Dundubhi. Being in the Unmanî avasthâ, his body becomes like a piece of wood.

Sarvāvasthāvinirmuktah sarvachintāvivarjitah Mrtavattishthate yogī sa mukto nātra samśayah

There is no doubt such a Yogî becomes free from all states, from all cares, and remains like one dead.

Khādyate na cha kālena bādhyate na cha karmanā Sādhyate na sa kenāpi yogī yuktah samādhinā

He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samādhi is overpowered by none.

Na gandham na rasam rūpam Na cha sparśam na nihsvanam Nātmānam na param vetti yogī yuktah samādhinā

The Yogî, engaged in Samâdhi, feels neither smell, nor taste, color, touch nor sound, nor is conscious of his own self.

Chittam na suptam nojāghratsmrtivismrtivarjitam Na chāstameti nodeti yasyāsau mukta eva sah

He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated.

Na vijānāti śītoshnam na duhkham na sukham tathā Na mānamanopamānam cha yogī yuktah samādhinā

He is not affected by heat or cold, pain or pleasure, respect or disrespect. Such a Yogî is absorbed in Samâdhi.

Svastho jāghradavasthāyām suptavadyoavatishthate Nihśvāsochhvāsahīnaścha niśchitam mukta eva sah

He who, though awake, appears like one sleeping and is without inhalation or exhalation (due to Kumbhaka) is certainly free.

Avadhyah sarvaśastrānāmaśakyah sarvadehinām Aghrāhyo mantraayantānām yogī yuktah samādhinā

The Yogî, engaged in Samâdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms.

Yaavannaiva pravishati maaruto madhyamaarge Yāvadvidurna bhavati drdhah prānavātaprabandhāt Yāvaddhyāne sahajaśadrśam jāyate naiva tattvam Tāvajjñānam vadati tadidam dambhamithyāpralāpah

As long as the Prâna does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâna; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man.

Iti hathayogapradīpikāyām samādhilakshanam nāma Chaturthopadeśah