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Full text of "Hatha Yoga Pradipika - Sanskrit Text with English Translatlion and Notes"

66<nVlw£lfHefc 



feW )wJlA3\fMm m l^wmt 



YoQi Svatmarama 




Sanskrit text with English Translatin & Notes 



Hatha yoga Pradipika 

Translated by 

Pancham Sinh 



Source of Etext: http:// sacredtexts.com 



THE HATHA YOGA PRADIPIKA 

INTRODUCTION 6 

CHAPTER 1 - ON ASANAS 16 

Asanas 25 

Swastikaasana 26 

Gomukhaasana 26 

Vtrasana 27 

Kurmasana 27 

Kukkutasana 28 

Uttana Kurmaasana 28 

Dhanurasana 29 

Matsyaasana 29 

Paschima Tana 30 

Mayuraasana 31 

Savaasana 33 

The Siddhasana 34 

Padmasana 38 

The Simhasana 42 

2 



THE HATHA YOGA PRADIPIKA 

The Bhadrasana 43 

Foods injurious to a Yogt 46 

CHAPTER II - ON PRANAYAMA 51 

Shatkarma 60 

TheDhauti 61 

TheBasti 62 

TheNeti 64 

TheTrataka 65 

TheNauli 66 

The Kapala Bhati 67 

Gaja Karani 68 

ManonmanT 70 

Different hinds of Kumbhakas 71 

Surya Bhedana 73 

Ujjayt 81 

Sttkart 82 

STtalT 84 

The Bhastrika 85 

The Bhramari 89 

The murchha 89 

3 



THE HATHA YOGA PRADIPIKA 

The Plavint 90 

Indications of success in the practice of Hatha Yoga 94 

CHAPTER III - ON MUDRAS 95 

The mudras 97 

The maha mudra 99 

The maha Bandha 103 

The maha Vedha 106 

The Khechari Mudra 108 

The Uddiyana Bandha 121 

The mula Bandha 123 

The Jalandhara Bandha 127 

The ViparTta KaranT 131 

TheVajroli 133 

TheSahajolT 137 

The AmarolT 138 

The Sakti chalana 142 

CHAPTER IV - ON SAMADHI 153 

The SambhavT mudra 167 

The Unman? 169 

TheTaraka 169 

4 



THE HATHA YOGA PRADIPIKA 

TheKhechar? 171 

End of the Khechari 176 

Arambha Avastha 182 

The Ghata Avastha 183 

The Parichaya Avastha 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 Nadis, and not otherwise. 

There is the same amount of misunderstanding with 
regard to the Pranayama. 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. Pranayama 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 



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 Pranayama, 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. 

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 'Kantakarf as 
' Kantakasyaarih Kantakaari' or an enemy of thorns, i.e., 
shoes, while it is in reality the name of a medicinal 
plant. 



7 



THE HATHA YOGA PRADIPIKA 

The importance of a practical Yogi 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 Yogi in one incarnation, as says Sri Krishna 

irg^f ^MTT^T 5lHclH*tf W&K I (At the end of many 

biths, the man of knowledge reaches me. Gita 7.19) and 

again ^^TW *^#| ^f^Sf ^f f^g£ I (Among men, one 

in many thousands, strives to win the saving knowledge. 
Gita 7.3) 

8 



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 Yogi 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 Yogi 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 Tulasidas. A true lover will see 
everywhere, in every direction, in every tree and leaf, in 



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 Paramatma, is sure to find a teacher, and 
through him he will surely find Him It is a tried 
experience that Paramatma 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: 

HNHIcHT W^*i ^5*qt ^ WIT ^ ^l^T sgcR I 



10 



THE HATHA YOGA PRADIPIKA 

The atma 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 

11 



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 Asanas 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 laksya (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 Ajapa Japa 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 Nidra 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 



12 



THE HATHA YOGA PRADIPIKA 

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

Anahata Nada is awakened by the exercise of 
Pranayama. A couple of weeks' practice with 80 
pranayamas 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 Samadhi. 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, 
Samadhi 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. 

13 



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 Siva in Siva Samhita. 

*P0W ftfewimi^ SR-MI-UI&I^Uiq^ II 
^lc5^HH*^imraLcWT IcpFTT *&^ I 
3u%T% ^TR^TRc^ WRW: II *A?? 

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

14 



THE HATHA YOGA PRADIPIKA 

is gained success in Pranayama. 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 WK^lfa+KW m T5^| +^MH (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 



THE HATHA YOGA PRADIPIKA 

CHAPTER 1 - On Asanas 

wi)H<&|: Prathamopadesah 

Sri adi nathaya namostu tasmai 
yenopadishta hathayogavidya 
vibhrajate pronnatarajayogam 
arodhumichchoradhirohiniva 

Salutation to Adinatha (Siva) who expounded the 
knowledge of Hatha Yoga, which like a staircase leads 
the aspirant to the high pinnacled Raja Yoga. 

%3c5 ^R^fFTN I5T%flMK^d IR II 



Pranamya srighurum natham svatmaramena yogina 
kevalam rajayogaya hathavidyopadisyate 2 



16 



THE HATHA YOGA PRADIPIKA 

Yogin Swatmarama, after saluting first his Guru 
Srinatha explains Hatha Yoga for the attainment of Raja 
Yoga. 



-\ *\ 



ISq^TTO ^ ^TrRRFT: f RFR: II \ II 

Bhrantya bahumatadhvante rajayogamajanatam 
hathapradipikam dhatte svatmaramah krpakarah 

Owing to the darkness arising from the multiplicity of 
opinions people are unable to know the Raja Yoga. 
Compassionate Swatmarama composes the Hatha Yoga 
Pradipika like a torch to dispel it. 



<N . fN *N *\ 



«lrHKWts«RT #lt ^TR^ cRUTOI^d: II VII 

Hathavidyam hi matsyendraghorakshadya vijanate 
svatmaramoathava yogijanite tatprasadatah 

Matsyendra, Goraksa, etc., knew Hatha Vidya, and by 
their favour Yogi Swatmarama also learnt it from them. 

17 



THE HATHA YOGA PRADIPIKA 

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

^<jf)*fl4»ikfllWllflR&*WI: IIHII 

Sriadinathamatsyendrasavaranandabhairavah 
chaurangghiminaghorakshavirupakshabilesayah 

Sri Adinatha (Siva), matsyendra, Natha, Sabar, Anand, 
Bhairava, Chaurangi, mina natha, Goraksanatha, 
Virupaksa, Bilesaya. 

^KZ^i ^R^: fo#IK*tf ^qfe: IK II 

Manthano bhairavo yogi siddhirbuddhascha kanthadih 
koramtakah suranandah siddhapadascha charpatih 

Manthana, Bhairava, Siddhi Buddha, Kanthadi, 
Karantaka, Surananda, Siddhipada, Charapati. 



18 



THE HATHA YOGA PRADIPIKA 

W^ 4^IMI^ MoMHI^ft fTOR: I 
^qicft R^SJSJ ^l^u^jg^f: ||\s|| 

Kanefl pujyapadascha nityanatho niranjanah 
kapali bindunathascha kakachandisvarahvayah 

Kaneri, Pujyapada, Nityanatha, Niranjana, Kapali, 
Vindunatha, Kaka Chandiswara. 

vfT^ft ^TTC^g ??PS: ^NII^^TT II £ II 

Allamah prabhudevascha ghoda choli cha timtinih 
bhanuki naradevascha khandah kapalikastatha 

Allama, Prabhudeva, Ghoda, Choli, Tintini, Bhanuki 
Nardeva, Khanda Kapalika. 



*\ <N 



WMf +I^u4 ^nu% T^M<M ^ II ^ II 



Ityadayo mahasiddha hathayogaprabhavatah 
khandayitva kaladandam brahmande vicharanti te 

19 



THE HATHA YOGA PRADIPIKA 

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

3^m%T^RFTNR^T5t 15: ||?o|l 

Aseshatapataptanam samasrayamatho hathah 
aseshayogayuktanamadharakamatho hathah 

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



<N <N <N 



*tt£l4cld1 *p R^M g H*lfeldl IU? II 

Hathavidya param gopya yogina siddhimichchata 
bhavedviryavati gupta nirvirya tuprakasita 

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

20 



THE HATHA YOGA PRADIPIKA 



q^: SJTTTWR5 RltflliMc^Md I 



<^RT TTTS^F^q ^rra^f fSWRT II ?R II 

Surajye dharmike dese subhikshe nirupadrave 
dhanuh pramanaparyantam silagnijalavarjite 
Ekante mathikamadhye sthatavyam hathayogina 

The Yogi 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. 

S^q^TT^TMR^ HIc^lHHNdl 
UU|4JJH^|^k!>H*mc5 H^H^-dj^cPl II 
TO ±^LNfct>LK^ mTC*#TM I 
RTrfc M\* \H6W ^mmi f^&MIHR: WW II 



21 



THE HATHA YOGA PRADIPIKA 

Alpadvaramarandhragartavivaram 

atyuchchanichayatam 

samyaggomayasandraliptamamalam 

n ihsesajan tujjh itam 

Bahye mandapavedikuparuchiram prakarasamveshtitam 
proktam yogamathasya lakshanamidam 

siddhairhathabhyasibhih 

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 
(chabootra), a well, and a compound. These 
characteristics of a room for Hatha Yogis have been 
described by adepts in the practice of Hatha. 

TJ^lf^TFFT %W^ ^R^TOci II ?« II 

Evam vidhe mathe sthitva sarvachintavivarjitah 
ghurupadishtamargena yogameva samabhyaset 



22 



THE HATHA YOGA PRADIPIKA 

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



^TO^J 3rM ^ W^TT HH^Id II ?H II 



Atyaharah prayasascha prajalpo niyamaghrahah 
janasangascha laulyam cha shadbhiryogo vinasyati 

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. 



^cUI4lcUI^Ttw^fIHT3J fcft^ldj 
^^^r^FTWi^FT: HH^lfd II \\ II 



Utsahatsahasaddhairyattattvajnanascha n ischayat 
janasangghaparityaghatshadbhiryogah prasiddhyati 

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

23 



THE HATHA YOGA PRADIPIKA 



3^ iinPwHT: 



^fe toll R: 3?N % ^RT ^ ll?vs|| 



Atha yamaniyamah 

Ahimsa satyamasteyam brahmacharyam kshama dhrtih 
dayarjavam mitaharah saucham chaiva yama dasa 

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

RW ^51 *RTO ^Fl^Tl^f^TR|: II \c II 



Tapah santosha astikyam danamisvarapujanam 
siddhantavakyasravanam hrimati cha tapo hutam 
niyama dasa samprokta yogasastravisaradaih 

The ten niyamas mentioned by those proficient in the 
knowledge of yoga are: Tapa, patience, belief in God, 

24 



THE HATHA YOGA PRADIPIKA 

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

Asanas 

f^w^m^t *34hi<M -«lljfc!>W3*l 1 1 ? ^ 1 1 

Atha dsanam 

hathasya prathamangghatvadasanam purvamuchyate 
kuryattadasanam sthairyamaroghyam changalaghavam 

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



^dHHW ^*ZRT ^TRf^f^n II 1o|| 



Vasishthadyaischamunibhirmatsyendradyaischa 

yogibhih 
angikrtanyasanani kathyante kanichinmaya 



25 



THE HATHA YOGA PRADIPIKA 

I am going to describe certain asanas which have been 
adopted by munis like Vasistha, etc., and Yogis like 
matsyendra, etc. 

Swastikaasana 

^i<4kr ^*^n rt^ ^ i 

^H+N: mmft'. ^^ cR5p^ 111? II 

Janurvorantare samyakkrtva padatale ubhe 
Rjukayah samasinah svastikam tatprachakshate 

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

Gomukhaasana 

*m #^ g ym$ h^r^ I 

^utsfq cWT WQ *TFJ^ *TT^nffcT: I1 11 II 



Savye dakshinaghulpham tu prshthaparsve niyojayet 
Dakshineapi tatha savyam ghomukham ghomukhakrtih 



26 



THE HATHA YOGA PRADIPIKA 

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

Virasana 

$d<R4w«n ^ 4kl<HHfHd1RdH. IR3. II 

Ekam padam tathaikasminvinyaseduruni sthiram 
Itarasmimstatha chorum virasanamitiritam 

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 Virasana. 

Kurmasana 

^ tazj ^T«ri ^?$m SfflMcT: I 
^j*ta ^dRkf 4mR|<{| f% II IV II 



Ghudam nirudhya ghulphabhyam vyutkramena 

samahitah 
Kurmasanam bhavedetaditi yogavido viduh 



27 



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 Yogis 
call Kurmaasana. 



Kukkutasana 

H^f ^ W^M sfFT^f ff^W^R I RH 1 1 

Padmasanam tu samsthapya janurvorantare karau 
Nivesya bhumau samsthapya vyomastham 

kukkutasanam 

Taking the posture of Padmaasana and carrying the 
hands under the thighs, when the Yogi raises himself 
above the ground, with his palms resting on the ground, 
it becomes Kukkutaasana. 



Uttana Kurmaasana 

^^fcH^TlH ^d£dH«fcWT IRU 

Kukkutasanabandhastho dorbhyam sambadya 

kandharam 
Bhavedkurmavaduttana etaduttanakurmakam 

28 



THE HATHA YOGA PRADIPIKA 



Having assumed Kukkutaasana, 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 Uttana Kurmaasana, from its appearance like 
that of a tortoise. 



Dhanurasana 

Padangghushthau tupanibhyam ghrhitva sravanavadhi 
Dhanurakarshanam kuryaddhanurasanamuchyate 

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 Dhanura asana. 

Matsyaasana 

^**i$Alfld<Wl3 5IHt4t%3fedc|IHMK*l I 

5PJSI IdScMRcllSdl^: ^Hr^^RdHI^ ^T^ \\\c\\ 



29 



THE HATHA YOGA PRADIPIKA 

3T«n^T: $U£fo4)M«iM ^sd^Rc^ ^ 3W $JR HWI 

Vamorumularpitadakshapadam 
Janorbahirveshtitavamapadam 
Praghrhya tishthetparivartitangghah 
Srimatysanathoditamasanam syat 

Matsyendrapitham jatharapradiptim 
Prachandarughmandalakhandanastram 
Abhyasatah kundaliniprabodham 
Chandrasthiratvam cha dadati pumsam 

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 asana, as explained 
by Sri Matsyanatha. It increases appetite and is an 
instrument for destroying the group of the most deadly 
diseases. Its practice awakens the Kundalini, stops the 
nectar shedding from the moon in people. 

Paschima Tana 



30 



THE HATHA YOGA PRADIPIKA 

Prasarya padau bhuvi dandarupau 
Dorbhyam padaghradvitayam ghrhitva 
Januparinyastalalatadeso 
Vasedidam paschimatanamahuh 

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 Paschima Tana. 



fN <N 



3^1 ^< Wc !>HI f ^ ^ WR1 * Idi ^ $TR II 3? II 

hi paschimatanamasanaghryam 
Pavanam paschimavahinam karoti 
Udayam jatharanalasya kuryad 
Udare karsyamaroghatam cha pumsam 

This Paschima Tana 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. 

Mayuraasana. 

^rq^wf <&&& dc^M<^qcHTfwg: i 



31 



THE HATHA YOGA PRADIPIKA 

Dharamavashtabhya karadvayena 
Tatkurparasthapitanabhiparsvah 
Uchchasano dandavadutthitah khe 
Mayurametatpravadanti pitham 

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 mayuraasana. 

ftfcT <H+<«iO<»IHI^ TJe^T#^ 

^RSffcT ^^M ^TK^Ic^d^ II \\ II 

Harati sakalaroghanasu ghulmodaradin 
Abhibhavati cha doshanasanam sflmayuram 
Bahu kadasanabhuktam bhasma kuryadasesham 
J anayati jatharaghnim j arayetkalakutam 

This Asana 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. . 



32 



THE HATHA YOGA PRADIPIKA 



Savaasana 



3tTH 3R^TT 3T^r cTsg^TCW. I 
Wm^ m^Wi farlfa%llPd+l<**i \\V4 II 



Uttanam sabavadbhumau sayanam tachchavasanam 
Savasanam srantiharam chittavisrantikarakam 

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

^^nrqRMR RT^T ^BTR ^ I 
^M^H^KN ^R^cf sMl^H. II ^ II 

Chaturasityasanani sivena kathitani cha 
Tebhyaschatushkamadaya sarabhutam bravimyaham 

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

f^q^i cTSJT RM ^ %fcT ^g^FL, I 

m c^TN ^ ^ Id^lrH^W^ ^ II ^ II 



33 



THE HATHA YOGA PRADIPIKA 

Siddham padmam tatha simham bhadram veti 

chatushtayam 
Sreshtham tatrapi cha sukhe tishthetsiddhasane sada 
These four are: — The Siddha, Padma, Sinha and Bhadra. 
Even of these, the Siddhaasana, being very comfortable, 
one should always practise it. 

The Siddhasana 



Ar/za siddhasanam 

Yonisthanakamangghrimiilaghatitam 

Krtva drdham vinyaset 
Mendhre padamathaikameva hrdaye 

Krtva hanum susthiram 
Sthanuh samyamitendriyoachaladrsa 

pasyedbhruvorantaram 
Hyetanmokshakapatabhedajanakam 

Siddhasanam prochyate 



34 



THE HATHA YOGA PRADIPIKA 

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 Asana, the opener of the door 
of salvation. 



TJ^KRR ^ fafacq fodj<HHfa4 ^^ II \C II 

Mendhradupari vinyasya savyam ghulpham tathopari 
Ghulphantaram cha nikshipya siddhasanamidam bhavet 

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

4,dicfcKI*tf STll^ z&m^ f% I 
jp&TCtf cl^rrM* MI^JH WH ^R II VKW 

Etatsiddhasanam prahuranye vajrasanam viduh 
Muktasanam vadantyeke prahurghuptasanam pare 

Some call this Siddhasana, some Vajrasana. Others call 
it mukta Asana or Gupta Asana. 

35 



THE HATHA YOGA PRADIPIKA 



<*s» <N *N <N 



^ *W WH»i* f^5T: R^WH f% ll*°ll 



Yameshviva mitaharamahimsa niyameshviva 
Mukhyam sarvasaneshvekam 

Siddhah siddhasanam viduh 

Just as sparing food is among Yamas, and Ahimsa 
among the Niyamas, so is Siddhasana called by adepts 
the chief of all the asanas. 

^l-HHld-H^Nli ^TFST^TT ^q^N^ || v? II 

Chaturasitipitheshu siddhameva sadabhyaset 
Dvasaptatisahasranam nadinam malasodhanam 

Out of the 84 Asanas Siddhasana should always be 
practised, because it cleanses the impurities of 7,000 
nadis. 

SHrRW^ ftcTTlTCt sfR£I^T3^TC*l | 
^T W^^TP^mTOFft fttHfrlHIJ^WL II VR II 

36 



THE HATHA YOGA PRADIPIKA 

Atmadhyayi mitahari yavaddvadasavatsaram 
Sada siddhasanabhyasadyogi nishpattimapnuyat 

By contemplating on oneself, by eating sparingly, and 
by practising Siddhasana for years, the Yogi obtains 
success. 

M|U|lPl3> ^T^TR «l% %3c5f»# I 
^■ild T^NWIrHWRRt^T TO II 

Kimanyairbahubhih pithaih siddhe siddhasane sati 
Prananile savadhane baddhe kevalakumbhake 
Utpadyate nirayasatsvayamevonmani kala 

Other postures are of no use, when success has been 
achieved in Siddhasana, and Prana Vayu becomes calm 
and restrained by Kevala Kumbhaka. 

^^^HNIUI^^TN^Nd II** II 

Tathaikasminneva drdhe siddhe siddhasane sati 
Bandhatrayamanayasatsvayamevopajayate 



37 



THE HATHA YOGA PRADIPIKA 

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



"\ ~\ 



^ <shfl<H±JT 1ST ^ Hl^t^l ^* : II ^11 

Nasanam siddhasadrsam na kumbhah kevalopamah 
Na khecharisama mudra na nadasadrso layah 

There is no Asana like the Siddhasana and no 
Kumbhaka like the Kevala. There is no mudra like the 
Khechari and no lay a like the Nada (Anahata Nada.) 

Padmasana 

^torc qfe^i !%%tt ^ ^T«ft ^ i 

3^gT I^ RW fN«pfc HWIiWlc?il*% 

m^inRhi^tR ^r! wrctf w&r n *$ n 

Atha padmasanam 

Vamorupari dakshinam cha charanam 

38 



THE HATHA YOGA PRADIPIKA 

Samsthapya vamam tatha 
Dakshorupari paschimena vidhina 

Dhrtva karabhyam drdham 
Angghushthau hrdaye nidhaya 

Chibukam nasaghramalokayet 
Etadvyadhivinasakari yaminam 

Padmasanam 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 Padmasana, the 
destroyer of the diseases of the Yamis. 



■^ -?* 



3^t^ c^urTM wft f c^T cleft ^H II V^ II 

Uttanau charanau krtva urusamsthau prayatnatah 
Urumadhye tathottanau pan! krtva tato drsau 

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

^rfP«f faffc ^STC^TM q^H 5R: ||V<Sll 

Nasaghre vinyasedrajadantamule tujihvaya 

39 



THE HATHA YOGA PRADIPIKA 

Uttambhya chibukam vakshasyutthapy pavanam sanaih 

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 apanavayu gently upwards. 



<|^f ^T %^N vftq^T Wm ^R II *<*, II 

Idam padmasanam proktam sarvavyadhivinasanam 
Durlabham yena kenapi dhimata labhyate bhuvi 

This is called the Padmasana, the destroyer of all 
diseases. It is difficult of attainment by everybody, but 
can be learnt by intelligent people in this world. 

*rra ?w\ *mm Hf£ «f& crow i 

^ra^JNI^Qld ^NT^5 ^TfrW^RM^R: II VII 



Krtva samputitau karau drdhataram 

Baddhva tu padmamasanam 
Ghadham vakshasi sannidhaya chibukam 

Dhyayamscha tachchetasi 

40 



THE HATHA YOGA PRADIPIKA 

Varam varamapanamurdhvamanilam 

Protsarayanpuritam 

Nyanchanpranamupaiti bodhamatulam 

saktiprabhavannarah 

Having kept both the hands together in the lap, 
performing the Padmasana firmly, keeping the chin 
Fixed to the chest and contemplating on Him in the 
mind, by drawing the apanavayu up (performing mula 
Bandha) and pushing down the air after inhaling it, 
joining thus the prana and apana in the navel, one gets 
the highest intelligence by awakening the sakti 
(kundalini) thus. 

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

TTT^ct^RW^^g^t^r^^T^: 11^? II 

Padmasane sthito yogi nadidvarena puritam 
Marutam dharayedyastu sa mukto natra samsayah 



41 



THE HATHA YOGA PRADIPIKA 

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

The Simhasana 

Atha simhasanam 

Ghulphau cha vrshanasyadhah 
STvantyah parsvayoh 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. 

i^fi 3^TT^i: w^m wis|c£l: wwm ^ I 

Hastau tujanvoh samsthapya 

Svangghulih samprasarya cha 
Vyattavaktro niriksheta nasaghram susamahitah 



42 



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. 

^f^rc^R cp^r ^WHM±R II HV II 

Simhasanam bhavedetatpujitam yoghipungghavaih 
Bandhatritayasandhanam kurute chasanottamam 

This is Simhasana, held sacred by the best of Yogis. 
This excellent Asana effects the completion of the three 
Bandhas (The mulabandha, Kantha or Jalandhar Bandha 
and Uddiyana Bandha). 

The Bhadrasana 

U°M ^ cTCT flaj ^WW* 3 ^W II^HII 
WTRTT ^ WT«ft ^ ^W #^^*l I 
*W^ ^dru4^TM^RRH*l I 
^TOTCWlc^R^ I W#H: IIH^II 



43 



THE HATHA YOGA PRADIPIKA 

Atha bhadrasanam 

Ghulphau cha vrshanasyadhah 

STvantyah parsvayoh kshipet 
Savyaghulpham tatha savye 

Dakshaghulpham tu dakshine 
Parsvapadau cha panibhyam 

Drdham baddhva sunischalam 
Bhadrasanam bhavedetatsarvavyadhivinasanam 
Ghorakshasanamityahuridam 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 Bhadrasana is the 
destroyer of all the diseases. 

i<c|HWHe|*^4|J|WCl fTOSW: I 
31*j*H*||fecb|^ W^MhRm-II^ 1 1 V 1 1 

Evamasanabandheshu yogindro vighatasramah 
Abhyasennadikasuddh im mudradipavanakriyam 

The expert Yogis call this Goraksa asana. By sitting 
with this asana, the Yogi gets rid of fatigue. 



44 



THE HATHA YOGA PRADIPIKA 

3W ^T^^HW ra |-i*hHl ^5 II V II 

Asanam kumbhakam chitram 

Mudrakhyam karanam tatha 
Atha nadanusandhanamabhyasanukramo hathe 

The Nadis should be cleansed of their impurities by 
performing the mudras, etc., (which are the practices 
relating to the air) Asanas, Kumbhakas and various 
curious mudras. 



3iHrct mm$ ^m\ 4hh<n<j|: i 



Brahmachan mitahari tyaghi yogaparayanah 
Abdadurdhvam bhavedsiddho natra karya vicharana 

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

¥£3q^ toaHfct mm\V. ^ 3^RT II ^o || 

45 



THE HATHA YOGA PRADIPIKA 

Susnighdhamadhuraharaschaturthamsavivarjitah 
Bhujyate sivasampfltyai mitaharah sa uchyate 

Abstemious feeding is that in which 3 A of hunger is 
satisfied with food, well cooked with ghee and sweets, 
and eaten with the offering of it to Siva. 



Foods injurious to a Yogi 

^l^^lc5^Wf^T^cRTl^ 
^^kd^fdcWNMHSR^TR I 

ftumfcjjd^HI*IHq«roii: IK? II 

Katvamlatikshnalavanoshnaharitasaka 
Sauviratailatilasarshapamadyamatsyan 
Ajadimamsadadhitakrakulatthakola 
Pinyakahingghulasunadyamapathyamahuh 

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



46 



THE HATHA YOGA PRADIPIKA 

3<ickWU|Hg^ ^^T^TTO^ 3WI II VI II 

Bhojanamahitam vidyatpunarasyoshnikrtam ruksham 
Atilavanamamlayuktam kadasanasakotkam 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. 

3f|###*HFTI# ^?HHN<dL II S\ II 

Vahnistripathisevanamadau varjanamacharet 

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. 

cTCT ft *TO3^R 

5TRT:5fHta3Mf^ ^N+^ll^f cWT IK« II 



47 



THE HATHA YOGA PRADIPIKA 

Tatha hi ghorakshavachanam 

Varjayeddurjanaprantam vahnistripathisevanam 
Pratahsnanopavasadi kayaklesavidhim tatha 

Wheat, rice, barley, shastik (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. 

^M^u^H^HldWdH^ I 

jpf^aptJS* ^ spft^qsq^ || $h II 

Ghodhumasaliyavashashtikasobhanannam 
Kshirajyakhandanavanitasi hamadhun i 
Sunthipatolakaphaladikapanchasakam 
Mudghadidivyamudakam cha yamindr apathy am 

A Yogi 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. 



48 



THE HATHA YOGA PRADIPIKA 

*MFWRT W^i W% ^RH^N<d II \\ II 

Pushtam sumadhuram snighdham 

Gavyam dhatupraposhanam 
Manobhilashitam yoghyam yogi bhojanamacharet 

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



ami<HllcHfaHW)ld tf^VlNdfed: II ^ I 



Yuvo vrddhoativrddho va vyadhito durbaloapi va 
Abhyasatsiddhimapnoti sarvayogheshvatandritah 

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. 

^ ^ll^mAHI^I %TWT% MvHNd II \* II 



Kriyayuktasya siddhih syadakriyasya katham bhavet 
Na sastrapathamatrena yogasiddhih prajayate 



49 



THE HATHA YOGA PRADIPIKA 

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. 

7\ WRuf fa%: ^Ruf ^ ^ ^r^sjt I 
fm? ^Wti fa%: 'Hc^JHdvl &R: 11^ II 
qteTH f wi^teT f^f TR ^OTTR ^ I 
^^Wq WWW ^R^fFT^^RN II vso II 

Na veshadharanam siddheh karanam na cha tatkatha 
Kriyaiva karanam siddheh satyametanna samsayah 

PTthani kumbhakaschitra divyani karanani cha 
Sarvanyapi hathabhyase rajayogaphalavadhi 

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

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

Iti hathapradtpikaydm prathamopadesah 



50 



THE HATHA YOGA PRADIPIKA 

CHAPTER II - On Pranayama 

dsfofaivSn DvitTyopadesah 
3WRW ^ #fl 3# fddHHdl^lH: I 
^HKOTFFT M|U|NIHRWl3cl. II ^ II 

Athasane drdhe yogi vasi hitamitasanah 
Ghurupadishtamarghenapranayamansamabhyaset 

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



•N *i. . <N . <N *N fN 



^ 3TcT ^ HtT R^c5 Ra^5 *Rcl I 
W% ^^Mlcf cleft ^5 M<N^d II R II 

Chale vote chalam chittam nischale nischalam bhavet 
Yogi sthanutvamapnoti tato vayum nirodhayet 

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



51 



THE HATHA YOGA PRADIPIKA 

TR^t clFJ H^IMWdl ^i f^RN^ci: II 3. II 



Yavadvayuh sthito dehe tavajjivanamuchyate 
Maranam tasya nishkrantistato vayum nirodhayet 

So long as the (breathing) air stays in the body, it is 
called life. Death consists in the passing out of the 
(breathing) air. It is, therefore, necessary to restrain the 
breath. 

*MI$c^ ^\£t% TTTCcTT ^ *lWi: I 

^2j ^^n^q^ffR: ^rqfcffe ^ ^^ II V II 

Malakalasu nadlshu maruto naiva madhyaghah 
Katham syadunmanibhavah karyasiddhih katham bhavet 

The breath does not pass through the middle channel 
(susumna), owing to the impurities of the nadis. How 
can then success be attained, and how can there be the 
unmani avastha. 

c% ^m ^M UNI W<J| m> IIHII 



52 



THE HATHA YOGA PRADIPIKA 

Suddhameti yada sarvam nadichakram malakulam 
Tadaivajayate yogi pranasamghrahane kshamah 

When the whole system of nadis which is full of 
impurities, is cleaned, then the Yogi becomes able to 
control the Prana. 

WWm cRT: f^te^t <HllrWJT Ml I 
W\J ^pfRl^k«n t^5T: *$£ STCTRT ^ IK II 

pranayamam tatah kuryannityam sattvikaya dhiya 
yatha sushumnanadistha malah suddhim prayanti cha 

Therefore, Pranayama should be performed daily with 
satwika buddhi (intellect free from raja and tama or 
activity and sloth), in order to drive out the impurities of 
the susumna. method of performing Pranayama. 

WKiRHt wji 5fm ^n ^% i 

vjliRwi ^TOM ^f: ^T^^i: II « II 
T%q^pfp£ ^ ^SJ^T ^% 1 1 C 1 1 



Baddhapadmasano yogi pranam chandrena purayet 
Dharayitva yathasakti bhuyah suryena rechayet 
Pranam suryena chakrshya purayedudaram sanaih 
Vidhivatkumbhakam krtva punaschandrena rechayet 

53 



THE HATHA YOGA PRADIPIKA 

Sitting in the Padmasana posture the Yogi 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 surya (right 
nostril). Then, drawing in the air through the surya (right 
nostril) slowly, the belly should be filled, and after 
performing Kumbhaka as before, it should be expelled 
slowly through the chandra (left nostril). 

^ c^-MtH qfen ^K^kKiqcT: I 

Yena tyajettena pitva dharayedatirodhatah 
Rechayechcha tatoanyena sanaireva 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. 

to fq^n *wfc<wii ^w ^Maw^n i 



54 



THE HATHA YOGA PRADIPIKA 

Pranam chedidaya pibenniyamitam 

Bhuyoanyatha rechayet 

Pitva pingghalaya samiranamatho 

Baddhva tyajedvamaya 

Suryachandramasoranena vidhinabhyasam 

Sada tanvatam 

Suddha nadighana bhavanti yaminam 

masatrayadurdh vatah 

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

Pratarmadhyandine sayamardharatre cha kumbhakan 
Sanairasitiparyantam chaturvaram 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. 



55 



THE HATHA YOGA PRADIPIKA 

+4tofa *f^^ *F*ft WT *T^R | 

^ttr ^h^wim cRft ^5 r^to: II IR II 



Kaniyasi bhavedsveda kampo bhavati madhyame 
Uttame sthanamapnoti tato vayum nibandhayet 

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. 

^ScfT cFpT % ^W *ir^q ^m II \\ II 

Jalena sramajatena ghatramardanamacharet 
Drdhata laghuta chaiva tena ghatrasyajayate 

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

cRTt5«fW ^S^T ^ dlt*PWHil£: II? VII 

Abhyasakale prathame sastam kshirajyabhojanam 
Tatoabhyase drdhibhute na tadrngniyamaghrahah 

56 



THE HATHA YOGA PRADIPIKA 

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. 



W W *1^T &m W^f: 5R: 5R: 



^ ^T%cft ^T^TCT ^RT ^N^*l ?h 



Yatha simho ghajo vyaghro bhavedvasyah sanaih sanaih 
Tathaiva sevito vayuranyatha hanti sadhakam 

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. 



^Thl^lWilHR ^TO^: WW II 



Pranayamena yuktena sarvaroghakshayo bhavet 
Ayuktabhyasayoghena sarvaroghasamudghamah 

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



57 



THE HATHA YOGA PRADIPIKA 



Vf^RT Uta: WW: ^^HFJ W^T: 11?^ II 



Hikka svasascha kasascha sirahkarnakshivedanah 
Bhavanti vividhah roghah pavanasya prakopatah 

Hiccough, asthma, cough, pain in the head, the ears, and 
the eyes; these and other various kinds of diseases are 
generated by the disturbance of the breath. 

^ ^ cTC%Ti ^ ^ ^ ^%l I 
^ ^ ^ ^fcn^i fafeFMIii^ldL II \t II 

Yuktam yuktam tyajedvayum 

Yuktam yuktam cha purayet 
Yuktam yuktam cha badhniyadevam siddhimavapnuyat 

The air should be expelled with proper tact and should 
be filled in skilfully; 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 

58 



THE HATHA YOGA PRADIPIKA 

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 Pranayama being only a 
regular form of it, there should be no cause to fear. 

^T^f f^RTT ^IkdW^T ^TT^T MmH. im II 

Yada tu nadlsuddhih syattatha chihnani bahyatah 
Kayasya krsata kantistada jayate nischitam 

When the nadis 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. 

uM VW\ mm^&i sj^FR I 
^IP^ffrRRF^ ^\m HfelNHd. II R° II 



Yatheshtam dharanam vayoranalasya pradipanam 
Nadabhivyaktiraroghyam jay ate nadisodhanat 

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. 

59 



THE HATHA YOGA PRADIPIKA 

SRTC^ HkAtUP) fWTt *WRRcT: 111? II 

Medasleshmadhikah purvam shatkarmani samacharet 
Anyastu nacharettani doshanam samabhavatah 

If there be excess of fat or phlegm in the body, the six 
kinds of kriyas (duties) should be performed first. But 
others, not suffering from the excess of these, should not 
perform them. 

v|i(d4(ww«n HH^Id* ifffc5* cTCT I 
*HlcHl(d%TH Wl ^m II HR II 

Dhautirbastistatha netistratakam naulikam tatha 
Kapalabhatischaitani shatkarmani prachakshate 

The six kinds of duties are: Dhauti, Basti, Neti, Trataka, 
Nauti and Kapala Bhati. These are called the six actions. 



Shatkarma ^^4 



^4 ^f^ WA SR3TNTOWI | 



*S *\<N 



M^^pi^^rq T^q^ ^fnT^Ji^: \\\\\\ 



60 



THE HATHA YOGA PRADIPIKA 

Karma shatkamidam ghopyam ghatasodhanakarakam 
Vichitraghunasandhaya pujyate 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 Yogis. 

The Dhauti (^fffcf) 



c^vJm: 



^: SMI^c^Kd #te4 cRL II RV II 



Tatra dhautih 

Chaturangghulavistaram hastapan chadasayatam 
Ghurupadishtamarghena siktam vastram sanairghraset 
Punah pratyaharechchaitaduditam 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. 



61 



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. 

^nWTOJB^^^^fefa: I 

Kasasvasaplihakushtham kapharoghascha vimsatih 
Dhautikarmaprabhavena prayantyeva na samsayah 

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

The Basti 3W ^fer: 

SfNRlf^T f^fen^t «lRd+H cRi II R$ II 



Atha bastih 

Nabhidaghnajale payau nyastanalotkatasanah 
Adharakuhchanam kuryatkshalanam bastikarma tat 



62 



THE HATHA YOGA PRADIPIKA 

Squatting in naveldeep water, and introducing a six 
inches long, smooth piece of Yi 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. 

^IW WPWT #1^1 U^WSfT: IRvsll 

Ghulmaplihodaram chapi vatapittakaphodbhavah 
Bastikarmaprabhavena kshiyante sakalamayah 

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



•N ~S *\ 



Dhantvadriyantahkaranaprasadam 
Dadhachcha kantim dahanapradiptam 
Aseshadoshopachayam nihanyad 
Abhyasyamanam jalabastikarma 

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



63 



THE HATHA YOGA PRADIPIKA 

body and increases the appetite. All the disorders 
disappear. 

The Neti 3TO 3fcf: 



•N "\ "^ 



Tj^VkwiT 3fcT: fa3Pi»KJd II ^ II 



Atha netih 

Sutram vitastisusnighdham nasanale pravesayet 
Mukhannirghamayechchaisha 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. 

^MI^IIiq^T ^ KoH^lfelM^INHl I 
^^TTcRRTN HkKl^i T%RT ^ II ^° II 



Kapalasodhim chaiva divyadrshtipradayini 
Jatrurdhvajataroghaugham netirasu 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. 

64 



THE HATHA YOGA PRADIPIKA 
The Trataka 3W snESR 

^^^IdM^TNI^Id* *^cPl || ^ || 

Atha tratakam 

Nirikshennischaladrsa sukshmalakshyam samahitah 
Asrusampataparyantamacharyaistratakam smrtam 

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

#*H H^RM |U|i d^fat <bHld<b^ I 
^Hd^ld* ?Wi WH IldW+*l || v* II 

Mochanam netraroghanam tandadrinam kapatakam 
Yatnatastratakam ghopyam yatha hatakapetakam 

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



65 



THE HATHA YOGA PRADIPIKA 
The Nauli 3W ^fffe: 

^m mi^m ^fffe: w|: ^IHId II ^3. II 

A?/za naulih 

Amandavartaveghena tundam savyapasavyatah 
Natamso bhramayedesha naulih siddhaih prasasyate 

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. 

^ifa^faHHhHIK fl^nft+l-K+fl *% I 

T«ttitauft ^ &ift^l HIMRM ^ =Hfo: IUVII 

Mandaghn isandlpanapachanadi 
Sandhapikanandakafi sadaiva 
Aseshadoshamayasoshani cha 
Hathakriya mauliriyam cha naulih 

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



66 



THE HATHA YOGA PRADIPIKA 

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

The Kapala Bhati 3W ^HIcHlld: 

Atha kapalabhatih 

Bhastravallohakarasya rechapurau sasambhramau 
Kapalabhatirvikhyata kaphadoshavisoshanT 

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 Kapala Bhati. 






Shatkarmanirghatasthaulyakaphadoshamaladikah 
Pranayamam tatah kuryadanayasena siddhyati 



67 



THE HATHA YOGA PRADIPIKA 

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



^NN|U|t 3 %b|iN^cch4 ^ ^TcPl II ^ II 



Pranayamaireva sarve prasushyanti mala iti 
Acharyanam tu keshamchidanyatkarma na sammatam 

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

Gaja Karani W\ ->M+<ufl 

Atha ghajakaranT 

Udaraghatapadarthamudvamanti 
Pavanamapanamudirya kanthanale 
Kramaparichayavasyanadichakra 
Ghajakaraniti nighadyate hathajnaih 



68 



THE HATHA YOGA PRADIPIKA 

By carrying the Apana Vayu up to the throat, the food, 
etc. in the stomach are vomited. By degrees, the system 
of Nadis (Sankhini) becomes known. This is called in 
Hatha as Gaja Karani. 



"\ fN <N 



3T^RT^^lrIWTcq^W«W^ II ^ II 

Brahmadayoapi tridasah pavanabhyasatatparah 
Abhuvannantakabhyattasmatpavanamabhyaset 

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

Wf&® ^ ^E W%rf £rci$^ I 
^T^^#^^^Ic5*R$cT: IIV°II 

Yavadbaddho maruddese yavachchittam nirakulam 
Yavaddrshtirbhruvormadhye tavatkalabhayam 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. 



69 



THE HATHA YOGA PRADIPIKA 

^[R^i f^T^T ^UU&lld TTT^cT: II*? II 

Vidhivatpranasamyamairnadichakre visodhite 
Sushumnavadanam bhittva sukhadvisati marutah 

When the system of Nadis becomes clear of the 
impurities by properly controlling the prana, then the air, 
piercing the entrance of the Susumna, enters it easily. 

Manonmani 3TO TT^;ft 






Atha manonmani 

Marute madhyasamchare manahsthairyam prajayate 

Yo manahsusthiribhavah saivavastha manonmani 

Steadiness of mind comes when the air moves freely in 

the middle. That is the manonmani (^RTF^RT) condition, 
which is attained when the mind becomes calm. 



70 



THE HATHA YOGA PRADIPIKA 

Tatsiddhaye vidhanajhaschitrankurvanti kumbhakan 
Vichitra kumbhakabhyasadvichitram siddhimapnuyat 

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. 

Different hinds of Kumbhakas 

*fton SfFRT J^T glftHi^l^wi^T: IIVVII 

Atha kumbhakabhedah 

Suryabhedanamujjayi sitkari sitali tatha 

Bhastrika bhramari murchcha plavinityashtakumbhakah 

Kumbhakas are of eight kinds, viz., Surya Bhedan, 
Ujjayi, Sitkari, Sitali, Bhastrika, Bhramari, murchha, 
and Plavini. 



71 



THE HATHA YOGA PRADIPIKA 



4^bW ^^aft WTvHlc?i^<lf^: I 



Purakante tu kartavyo bandho jalandharabhidhah 
Kumbhakante rechakadau kartavyastuddiyanakah 

At the end of Puraka, Jalandhara Bandha should be 
performed, and at the end of Kumbhaka, and at the 
beginning of Rechaka, Uddiyana Bandha should be 
performed. 

NB: Puraka 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. 



■S "\ -s 



*F3J qftjHdMH ^qrenuft «l*Hlfe 4 l: IIWII 

Adhastatkunchanenasu kanthasangkochane krte 
Madhye paschimatanena syatprano brahmanadighah 

By drawing up from below (mula Bandha) and 
contracting the throat (Jalandhara Bandha) and by 
pulling back the middle of the front portion of the body 
(i.e., belly), the Prana goes to the Brahma Nadi 

72 



THE HATHA YOGA PRADIPIKA 

(Susumna). The middle hole, through the vertebral 
column, through which the spinal cord passes, is called 
the Susumna Nadi of the Yogis. The two other 
sympathetic cords, one on each aide of the spinal cord, 
are called the Ida and the Pingala Nadis. These will be 
described later on. 



wji OT^Tfr: ten^n ^f^ II W II 



Apanamurdhvamutthapya pranam kanthadadho nayet 
Yogi Jaravimuktah sanshodasabdavaya bhavet 

By pulling up the Apana Vayu and by forcing the Prana 
Vayu down the throat, the Yogi, liberated from old age, 
becomes young, as it were 6 years old. 

Note: The seat of the Prana is the heart; of the Apana 
anus; of the Samana the region about the navel; of the 
Udana the throat; while the Vyana moves throughout the 
body. 



Surya Bhedana STC *£W^*l 



^Hl^JT Wfif&i «rf|:**f TO 5R: IIV<S 

73 



THE HATHA YOGA PRADIPIKA 

Atha suryabhedanam 

Asane sukhade yogi baddhva chaivasanam tatah 
Dakshanadya samakrshya bahihstham pavanam sanaih 

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



^T: 5R: <Ho!HI<&JI V^cMcM^: IIWII 

Akesadanakhaghrachcha nirodhavadhi kumbhayet 
Tatah sanaih savyanadya rechayetpavanam sanaih 

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. 

^ l^ki ^ ^^^ttr^ ii h° II 



74 



THE HATHA YOGA PRADIPIKA 

Kapalasodhanam vatadoshaghnam krmidoshahrt 
Punah punaridam karyam suryabhedanamuttamam 

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



"S *\<N . *\ <N ~\ 



OT: ^ W^m 5TRJ:^S«RT ^J: II ? II 
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3?N $<3T <Wi$& ra^zrf^^fT^RUT^ |R || 
3J=# ^T *T5 ^ SjfcISMW^ ^<| I 
^M^f W^ Ttftfl Tj^jftjg^ |U || 

5fMFfFTT#^^R^ I 3FRT SIWR^ ^T%t qtefa^ II V II 
TM^M^im4^W^ J 9 w f^l^ u ^^NHHFf HHKMN 
^: I 



75 



THE HATHA YOGA PRADIPIKA 

3RT ^T^M^-dTi ^FTFfR ^ ^P^m^ II H II 
^fmt NMddK^i f »^n^w^^ I 
^Tlc5^^5RTT^T4f»^Tc^%M: IK II 

^MteO#^^T^rq ^Rk te^T^IcT: 11*11 

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^ S^lKdW $»*£ ^TTT%i: I 
WJt^i Wt f ^«fW "^K^Vl: ll?°ll 

*£R^w^q ^^^Epft: || u II 



76 



THE HATHA YOGA PRADIPIKA 

vften ^ *ffl«TC^ f^K^W 3T q^H II ?1 II 

cRT: M*l WH «RJ ^WlKl^fatW II l\ II 
3P«[W **^5 f ^^IMumi^cT: I 
3P^HI£k«IcT: ^ $%*JH 3#JTT II ?VII 

T^fi|5FI ^P=q^ f%f^ R^Rf ^R^R II ?H II 



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^T 3TN c5^ 3T *[RHRT ^ ^^ II ? ^ II 
%!^*4<PH-^RT cTF^5 #fR ^(T I 
^of^ *fef W q^HMW%THFl II l*> || 
^HMHHtR ^Id^HI^II^Nc^l^^ | 
^TUTS^uf 3TN HH'H^d^ T%RT: ll?£ll 

^T M^T 3M f^TSVL||*WM<ct im II 



77 



THE HATHA YOGA PRADIPIKA 

w w$v*m f^^nci:^^^^ ii ion 

^TI^^^HT^I SRT: *TT ^ SRI^^T 111? II 

Translation: I am going to describe the procedure of 
the practice of Yoga, in order that Yogis may succeed. A 
wise man should leave his bed in the Usa Kala (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 asana (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 
Pranayamas with asanas for gaining samadhi (trance) 
and its fruits.' He should salute the infinite Deva, Lord 
of the Nagas, to ensure success in the asanas (postures). 

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

78 



THE HATHA YOGA PRADIPIKA 

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

Before Kumbhaka, he should perform Viparita Kami 
mudra, in order that he may be able to perform 
Jalandhar bandha comfortably. 

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

Such as "Saluting Yogindras and their disciples and 
guru Vinayaka, the Yogi should unite with me with 
composed mind." 

While practising, he should sit with Siddhasana, and 
having performed bandha and Kumbhaka, should begin 
with 10 Pranayamas 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 surya (the right nostril). 

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



79 



THE HATHA YOGA PRADIPIKA 

the wise rust) should practise Ujjayi and then Sitkari 
Sitali, and Bhastrika, he may practice others or not. 

He should practise mudras properly, as instructed by his 
guru. Then sitting with Padmasana, he should hear 
anahata nada 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. 

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

Some like camphor, and betel leaf. To the Yogis, 
practising Pranayama, betel leaf without powders, i, e., 
lime, nuts and katha, is beneficial. 

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



80 



THE HATHA YOGA PRADIPIKA 

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

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

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

Ujjayi aw 3^TFft 

m\ WM *U6|^ ^i||c|Rj u-W-R II H? || 

Atha ujjayi 

Mukham samyamya nadibhyamakrshya pavanam sanaih 
Yatha laghati kanthattu hrdayavadhi sasvanam 

Having closed the opening of the Nadi (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. 



81 



THE HATHA YOGA PRADIPIKA 



#W ^5 ^Hdfa'W'R II HR 



Purvavatkumbhayetpranam rechayedidaya tatha 
Sleshmadoshaharam kanthe dehanalavivardhanam 

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

Hl^vHc?il«Nl^ld<INNHI^M^ I 

TT^ScTT ta ^|%s|I^M 3 $ »Wl II ^ II 

Nadijalodaradhatughatadoshavinasanam 
Ghachchata tishthata karyamujjayyakhyam 

Tu kumbhakam 

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

Sitkari aw #c^Rl 

^^^T^^H^F^^tfScTt^l^: IIHVII 

82 



THE HATHA YOGA PRADIPIKA 

Atha sitkarT 

Sitkam kuryattatha vaktre ghranenaiva vijrmbhikam 
Evamabhyasayoghena kamadevo dvitiyakah 

Sitkari 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. 



Yogini chakrasammanyah srshtisamharakarakah 
Na kshudha Na trsha nidra naivalasyam prajayate 

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






Bhavetsattvam cha dehasya sarvopadravavarjitah 
Anena vidhina satyam yogindro bhumimandale 



83 



THE HATHA YOGA PRADIPIKA 

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

Sitali aw sftcfcft 

Ar/za ifta/F 

Jihvaya vayumakrshya purvavatkumbhasadhanam 
Sanakairghranarandhrabhyam rechayetpavanam sudhih 

As in the above (Sitkari), 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. 

RWI staft ^TFT fFWf RfRT fl II V II 

Ghulmaplihadikanroghanjvaram 

Pittam kshudham trsham 
Vishani sitaliNama kumbhikeyam nihanti hi 



84 



THE HATHA YOGA PRADIPIKA 

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



The Bhastrika 3W *fton 



q^TCW ^dcu4HNH<J||*R^ WWK II 

Ar/za bhastrika 

Urvorupari samsthapya subhe padatale ubhe 
Padmasanam bhavedetatsarvapapapranasanam 

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

<H«W4II<H«J «RJ WiMK<: ^ft: I 
i$3 ^spref sjfR snof snuR^I% II ^o II 



Samyakpadmasanam baddhva samaghrivodarah sudhih 
Mukham samyamya yatnena pranam ghranena rechayet 



85 



THE HATHA YOGA PRADIPIKA 

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

Ffitf/w laghati hrtkanthe kapalavadhi sasvanam 
Veghena purayechchapi hrtpadmavadhi marutam 

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. 



*J*N ^taOT ?m ¥h ^1^ II VK II 



Punarvirechayettadvatpurayechcha punah punah 
Yathaiva lohakarena bhastra veghena chalyate 

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



86 



THE HATHA YOGA PRADIPIKA 



a«Nr *«tti<k*«i ^i^ch^h wf i 



^t m\ *raift ct^t *gfa ^m^ ii \\ ii 



Tathaiva svasarirastham chalayetpavanam dhiya 
Yada sramo bhaveddehe tada suryena purayet 

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



mw. W£jf W^i cTSTT c5^ I 
WI?llRw>i T^fT^l^qt f^RT ^ II W II 



Yathodaram bhavetpurnamanilena tatha laghu 
Dharayennasikam madhyatarjanibhyam vina 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. 



•S *N<N 






87 



THE HATHA YOGA PRADIPIKA 

Vidhivatkumbhakam krtva rechayedidayanilam 
Vatapittasleshmaharam sariraghnivivardhanam 

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

*l$HI^)*i<<i *ft^<fiTO?fc^r3H*l II \\ II 

KundalT bodhakam kshipram pavanam sukhadam hitam 
Brahmanadimukhe samsthakaphadyarghalanasanam 

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



U^IWU^dM*RR^R^J*l I 



ffiiW ^cM WHJzf f*pfc fc^H. II ^ || 



Samyaghghatrasamudbhutaghranthitrayavibhedakam 
Viseshenaiva kartavyam 

Bhastrakhyam kumbhakam tvidam 
This Bhastrika should be performed plentifully, for it 
breaks the three knots: Brahma granthi (in the chest), 

88 



THE HATHA YOGA PRADIPIKA 

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

The Bhramari aw ¥rmft 

Atha bhramari 

Veghadghosham purakam bhrngghanadam 
Bhmgghinadam rechakam mandamandam 
Yogindranamevamabhyasayoghach 
Chittejata kachidanandalila 

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 Yogindras. 

The murchha 3TO *£QT 

4<<bM *TT3cR *fW ^Tl^tf 5R: I 
^q^t^l^q HHIH^T *pf^ II ^ II 



89 



THE HATHA YOGA PRADIPIKA 

Atha murchcha 

Purakante ghadhataram baddhva jalandharam sanaih 
Rechayenmurchchakhyeyam manomurchcha sukhaprada 

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

The Plavini aw glfoft 

3RT: M=lfddl4KHI*dl , iRdK<: I 
WSRWsfo ^sffig^ M^M^cldL II v»o II 

Atha plavini 

Antahpravartitodaramarutapuritodarah 
Payasyaghadheapi sukhatplavate 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. 

MluiNIHfeRT snrfrt <-^*$W: I 
*fe: %^5^M f*RJt Hmt HcT: 1 1 vs ? 1 1 



90 



THE HATHA YOGA PRADIPIKA 

Pranayamastridha prokto rechapurakakumbhakaih 
Sahitah kevalascheti kumbhako dvividho matah 

Considering Puraka (Filling), Rechaka (expelling) and 
Kumbhaka (confining), Pranayama is of three kinds, but 
considering it accompanied by Puraka and Rechaka, and 
without these, it is of two kinds only, i.e., Sahita (with) 
and Kevala (alone). 



•N fN <N 



X^ ^ jjtrt ^ wg^iwi II ^ II 

Yavatkevalasiddhih syatsahitam tavadabhyaset 
Rechakam purakam muktva sukham yadvayudharanam 

Exercise in Sahita should be continued till success in 
Kevala is gained. This latter is simply confining the air 
with ease, without Rechaka and Puraka. 



yiuiWHts^ftc^Tb: ^ I %^5f n^: I 
f*l% %3c5 W%^^^M% II ^ II 



Pranayamoayamityuktah sa vai kevalakumbhakah 
Kumbhake kevale siddhe rechapurakavarjite 



91 



THE HATHA YOGA PRADIPIKA 

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

STrfr: %3c5<pfc W cll^KUIkt || vsV II 

Na tasya durlabham kimchittrishu lokeshu vidyate 
Saktah kevalakumbhena yatheshtam vayudharanat 

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. 

<M4l * N4 ^TN cWT ^ sfcFJ: I 
$»^lc$u^cT|q: f*g^NcTT *l^l I 
3R?MT ^^\ ^37 ^5WT%g ^TFRT 1 1 ^ 1 1 

Rajayogapadam chapi labhate natra samsayah 
Kumbhakatkundalibodhah kundalibodhato bhavet 
Anarghala sushumna cha hathasiddhischa jayate 

He obtains the position of Raja Yoga undoubtedly. 
Kundalini awakens by Kumbhaka, and by its 
awakening, Susumna becomes free from impurities. 

92 



THE HATHA YOGA PRADIPIKA 

15 f^RT <m4mI <m4W f^RT 15: I 

^ WWcT cleft ^RTTn^PrT: *W*Wcl II ^^ II 



Hatham vina rajayogho rajayogam vina hathah 
Na sidhyati tato yughmamanishpatteh samabhyaset 

No success in Raja Yoga without Hatha Yoga, and no 
success in Hatha Yoga without Raja Yoga. One should, 
therefore, practise both of these well, till complete 
success is gained. 

cp^snuRNRT $ siWrt H^T 5 ^ | 

Kumbhakapranarodhante kuryachchittam nirasrayam 
Evamabhyasayoghena rajayogapadam vrajet 

On the completion of Kumbhaka, the mind should be 
given rest. By practising in this way one is raised to the 
position of (succeeds in getting) Raja Yoga. 



93 



THE HATHA YOGA PRADIPIKA 



Indications of success in the practice of Hatha Yoga 






Vapuh krsatvam vadane prasannata 
Nadasphutatvam nayane sunirmale 
Aroghata bindujayoaghnidlpanam 
Nadivisuddh irhathasiddh ilakshanam 

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



End of Chapter II 

Iti hathapradtpikaydm dvitiyopadesah 



94 



THE HATHA YOGA PRADIPIKA 

CHAPTER III - On mudras 

* ^Jl^H^I: TrtTyopadesah 

Sasailavanadhatrinamyathadharoahinayakah 
Sarvesham yogatantranam tathadharo hi kundali 

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 Kundalini. (The Vertebral 
column) 



cT^T ^37M q^TR $&F% SRTCTSN ^ II R 



Supta ghuruprasadena yadajagharti kundali 

Tada sarvani padmani bhidyante ghranthayoapi cha 

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



95 



THE HATHA YOGA PRADIPIKA 

cT^T Ht! TO^f ^1 ^Tc5^f ^m^H. II 3. II 



Pranasya sunyapadavi tada rajapathayate 

Tada chittam niralambam tada kalasya vahchanam 

Susumna (Sunya Padavi) becomes a main road for the 
passage of Prana, and the mind then becomes free from 
all connections (with its objects of enjoyments) and 
Death is then evaded. 

^5fT 5J^N^ ~%W?$> ^FTC: I 
3*RTH 3TT»# TT^RFi^c^^^N^T: II VII 

Sushumna sunyapadavi brahmarandhrah mahapathah 
Smasanam sambhavi madhyamarghaschetyekavachakah 

Susumna, Sunya Padavi, Brahma Randhra, maha Patha, 
Smasana, Sambhavi, madhya marga, are names of one 
and the same thing. 

ssisrci^ W W**™ *W?TO. II H II 

Tasmatsarvaprayatnena prabodhayitumisvarim 
Brahmadvaramukhe suptam mudrabhyasam samacharet 

96 



THE HATHA YOGA PRADIPIKA 

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

The mudras 

*^Fpa ^R^t twm^i w$i i 

^i\MH TJ&apaw ^t vHlc?i^<lf^: IK II 

Mahamudra mahabandho mahavedhascha khechari 
Uddlyanam mulabandhascha bandho jalandharabhidhah 

Maha mudra, maha Bandha, maha Vedha, Khechari, 
Uddiyana Bandha, mula Bandha, Jalandhara Bandha. 

WTt HM<)dK°MT ^£\$[ *lkMlc^ I 
^ ft ^T^l^ ^WWHT5H*l II « II 

Karani viparitdkhyd vajroli saktichdlanam 
Idam hi mudrddasakam jardmaranandsanam 

Viparita Karani, Vajroli, and Sakti Chalana. These are 
the ten mudras which annihilate old age and death. 



97 



THE HATHA YOGA PRADIPIKA 



3g*( toRkmI %&4 TT^dlHN II c I 



Adinathoditam divyamashtaisvaryapradayakam 
Vallabham sarvasiddhanam durlabham marutamapi 

They have been explained by Adi Natha (Siva) and give 
eight kinds of divine wealth. They are loved by all the 
Siddhas and are hard to attain even by the marutas. 

Note: The eight Aiswaryas are: 

Anima becoming small like an atom. 

Mahima becoming great, like akas, by drawing in atoms 

of Prakriti 
Garima light things, like cotton becoming very heavy 

like mountain 
Prapti coming within easy reach of everything; as 

touching the moon with the little finger, while 

standing on the earth 
Prakamya nonresistance to the desires, as entering the 

earth like water 
Isata mastery over matter and objects made of it 

Vasitwa controlling the animate and inanimate objects 

jinhW w<m*\ W ^ra^g^ I 

cfcHIN^ 3rfr5q $c^1*i<d W IK II 



98 



THE HATHA YOGA PRADIPIKA 

Ghopaniyam prayatnena yatha ratnakarandakam 
Kasyachinnaiva vaktavyam kulastflsuratam yatha 

These mudras should be kept secret by every means, as 
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 maha mudra 3W ^T^T 
^\^^ 3T^T ^tr wten tfm\ I 

Atha mahamudra 

Padamulena vamena yonim sampldya dakshinam 
Prasaritam padam krtva karabhyam dharayeddrdham 

Pressing the Yoni (perineum) with the heel of the left 
foot, and stretching forth the right foot, its toe should be 
grasped by the thumb and first finger. 

^J5 ^j mwm WJai^ffiRT: I 



** 



W <u^d: WU <u^l+K: SRNd II ? ? II 



99 



THE HATHA YOGA PRADIPIKA 

^T ^T TRiH^TT ^TT^T fs^T^^fT II ?1 II 

Kanthe bandham samaropya dharayedvayumurdhvatah 
Yatha dandahatah sarpo dandakarah prajayate 

Rjvibhuta tatha saktih kundali sahasa bhavet 
Tada sa maranavastha jayate dviputasraya 

By stopping the throat (by Jalandhara 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, in 
the same way, sakti (susumna) becomes straight at once. 
Then the Kundalini, becoming as it were dead, and, 
leaving both the Ida and the Pingala, enters the susumna 
(the middle passage). 

^f: 5R: SH^K^^I ^M: I 
mvgj ^ cR^ ^RT f^ftrWT: mil 

Tatah sanaih sanaireva rechayennaiva veghatah 
Mahamudram cha tenaiva vadanti vibudhottamah 

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

100 



THE HATHA YOGA PRADIPIKA 

Vt ^ ^Fj£T W^|: ^RTcTT I 

mv&j ^ ^ ^RT f^firRT: II?* II 



Iyam khalu mahamudra mahasiddhaih pradarsita 
Mahdklesddayo doshah kshiyante maranadayah 
Mahamudram cha tenaiva vadanti vibudhottamah 

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



^IMtJc^T *f^UT cRTT *ptf RlUv£}<t II ?H II 



Chandrangghe tu samabhyasya suryangghe punarabhyaset 
Ydvattulyd bhavetsangkhyd tato mudrdrn 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 mudra should be 
discontinued. 



3[fq ^ Rq ^K %#T3 ^ft^fcT 11?^ II 

101 



THE HATHA YOGA PRADIPIKA 

Na hi pathyamapathyam va rasah sarveapi nirasah 
Api bhuktam visham ghoram piyushamiva jiryati 

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

ciF} im-. m snRT *^Fpa 3 %«i^l 11 ?« 11 



Kshayakushthaghudavartaghulmajirnapuroghamah 
Tasya doshah kshayam ydnti mahamudram tu yoabhyaset 

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



%Rten" w^\ ^ : &[?w^ c^Nct 11 \c 11 

Kathiteyam mahamudra mahdsiddhikard nrndm 
Ghopaniyd prayatnena na deydyasya kasyachit 



102 



THE HATHA YOGA PRADIPIKA 

This maha mudra 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 maha Bandha 3W *WFW- 
qTFq ^FT^f RT^f %^«TR h4m3<1 I 

Atha mahabandhah 

Parshnim vamasya padasya yonisthane niyojayet 
Vamorupari samsthapya dakshinam charanam tatha 

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

Purayitva tato vayum hrdaye chubukam drdham 
Nishpidya yonimakuhchya manomadhye niyojayet 

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



103 



THE HATHA YOGA PRADIPIKA 

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

WMWrii^TO 5R: I 

Dharayitva yathasakti rechayedanilam sanaih 
Savyangghe tu samabhyasya dakshangghe 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. 

mm 3 %I#^U5iRJ faeM^ | 
<M<^r1*«jfafNT W: SRrTT *Rf^fcT II RR II 

Matamatra tu keshamchitkanthabandham vivarjayet 
Rajadantasthajihvaya bandhah sasto 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). 

3R ^ mW3\ H£lfa!&KN+: imil 



104 



THE HATHA YOGA PRADIPIKA 

Ayam tu sarvanadlnamurdhvam ghatinirodhakah 
Ay am khalu mahabandho mahasiddhipradayakah 

This stops the upward motion of all the Nadis. Verily 
this maha Bandha is the giver of great Siddhis. 



<N ~S fN 



cb|tfHI*H4T^T^RT*HT^W I 
RlR^j^H Vt[ %^R MN^H: II IV II 

Kalapasamahabandhavimochanavichakshanah 
Trivenisangghamam dhatte kedaram prapayenmanah 

This maha Bandha is the most skilful means for cutting 
away the snares of death. It brings about the conjunction 
of the Triveni (Ida, Pingala and Susumna) and carries 
the mind to Kedar (the space between the eyebrows, 
which is the seat of Siva). 



^q^RU^RTR^T q«n ^ ^ f^RT I 
^T^TR^TWf H*hc£l ^rf^cfr I RHI I 



Rupalavanyasampanna yatha stri purusham vina 
Mahamudramahabandhau nishphalau vedhavarjitau 

As beauty and loveliness, do not avail a woman without 
husband, so the maha mudra and the mahaBandha are 
useless without the maha Vedha. 

105 



THE HATHA YOGA PRADIPIKA 
The maha Vedha 3W *iwm'- 

Atha mahavedhah 

Mahabandhasthito yogi krtva purakamekadhih 
Vayunam ghatimavrtya nibhrtam kanthamudraya 

Sitting with maha Bandha, the Yogi should fill in the air 
and keep his mind collected. The movements of the 
Vayus (Prana and Apana) should be stopped by closing 
the throat.) 

*TOM1£>i) ^Tf fcTrf U'dl^-^: I 
^qr^pj^q ^: **pjcT *TWT: IR^II 

Samahastayugho bhumau sphichau sanadayechchanaih 
Putadvayamatikramya vayuh sphurati madhyaghah 

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 Ida and Pingala, starts into the middle one. 



106 



THE HATHA YOGA PRADIPIKA 

UIH^IWUH^T ^m$ ^l^dN I I 
*p^T ^gcq^fT cTcft ^\i f^% II R<: II 

Somasuryaghnisambandho jayate chamrtaya vai 
Mrtavastha samutpanna tato vayum virechayet 

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

t^T^SW^WI^n%%^TO: I 
^HM>cHH5rl: to^TWtW imil 

Mahavedhoayamabhyasanmahasiddhipradayakah 
Valipalitavepaghnah sevyate sadhakottamaih 

The practice of this maha 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. 






107 



THE HATHA YOGA PRADIPIKA 

Etattrayam mahaghuhyam jaramrtyuvinasanam 
Vahnivrddhikaram chaiva hyanimadighunapradam 

These THREE are the great secrets. They are the 
destroyers of old age and death, increase the appetite, 
confer the accomplishments of Anima, etc. 

sre^T ft^T ^ ^W ?m $& $& I 

*FSp#T$TRcTT^ ^^f WWTWl \\\l II 

Ashtadha kriyate chaiva yame yame dine dine 
Punyasambharasandhaya papaughabhiduram sada 
Samyaksikshavatamevam svalpam prathamasadhanam 

They should, be practised in 8 ways, daily and hourly. 
They increase collection of good actions and lessen the 
evil ones. People, instructed well, should begin their 
practice, little by little, first. 

The Khechari Mudra 3TO #^ 

*H !<*$£< RfT 5JT%T TTOlcFTT I 
^"UtHMI W*$\ ^fcT #^ II ^ II 



108 



THE HATHA YOGA PRADIPIKA 

Atha khechari 

Kapalakuhare jihva pravishta viparitagha 
Bhruvorantarghata drshtirmudra bhavati khechari 

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



^T ^fT^^f *A^M cT^T #^M%T% imil 



Chedanachalanadohaih kalam kramenatha vardhayettavat 
Sa yavadbhrumadhyam sprsati tada khechansiddhih 

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

^WT^f cRI^H WTr={ *TTJll$^ici: WW II 

Snuhipatranibham sastram sutikshnam snighdhanirmalam 
Samadaya tatastena romamatram samuchchinet 



109 



THE HATHA YOGA PRADIPIKA 

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



<J*T: m$$ 5fTH WTl3 *^h**% II V\ II 



Tatah saindhavapathyabhyam churnitabhyam pragharshayet 
Punah saptadine prapte romamatram samuchchinet 

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. 



qu^lUis^HIH^feKR^: H"J|^fd II 3.$ II 

Evam kramena shanmasam nityam yuktah samacharet 
Shanmasadrasanamulasirabandhah pranasyati 

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

^T *Rr#^ *j£T sfFT^ cl^RT II V» || 

110 



THE HATHA YOGA PRADIPIKA 

Kalam parangmukhim krtva tripathe pariyojayet 
Sa bhavetkhechafl mudra vyomachakram taduchyate 

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

TO^dht f ^TT WW! fcrefcT I 

Rasandmurdhvaghdm krtva kshanardhamapi tishthati 
Vishairvimuchyate yogi vyadhimrtyujaradibhih 

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

^ *RTT WW cRa ^ TO ^ f^m ^T I 

^ ^ j^sf *#crc^ *rt *pa %% #^r: II ^ II 

Na rogho maranam tandra na nidra na kshudha trsha 
Na cha murchcha bhavettasya yo mudram vetti khecharim 

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



Ill 



THE HATHA YOGA PRADIPIKA 

M ^ *T *lfl^T ^t *ptf %% *IHfH II V° II 

PTdyate na sa roghena lipyate na cha karmana 
Badhyate na sa kalena yo mudram vetti khecharim 

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

fart ^M ^ q*RTf*HT ^M ^ *MT I 

cr^t #^ ^m *pa winVNdi ii v? n 

Chittam charati khe yasmajjihva charati khe ghata 
Tenaisha khechari nama mudra siddhairnirupita 

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

^ clFJ TO fog: ^ipH^T&Hd-W ^ II VR II 

Khecharya mudritam yena vivaram lambikordhvatah 
Na tasya ksharate binduh kaminyasleshitasya cha 



112 



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. 

^fecftsfq q^i r^: w*m\ m^^^H. i 

sT^sf fcT: 3TW W3# %^^^T II V\ II 



Chalitopi yada binduh samprapto yonimandalam 
Vrajatyurdhvam hrtah saktya nibaddho yonimudraya 

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






Urdhvajihvah sthiro bhutva somapanam karoti yah 
Masardhena na sandeho mrtyum jayati yogavit 

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

113 



THE HATHA YOGA PRADIPIKA 



cT^UMN ^f m clFJ ^ Wm II VH 



Nityam somakalapurnam sariram yasya yoghinah 
Takshakenapi dashtasya visham tasya na sarpati 

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

cTCT #R^F30T ^1 ^t ^ *pfcT II *$ II 

Indhanani yatha vahnistailavarti cha dipakah 
Tatha somakalapurnam dehi deham na munchati 

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 Sivas' head in pictures, and from which a sort of 
juice exudes. It is the retaining of this exudation which 
makes one immortal. 



<pfrj ^Rt *^q %R $c^lcH>b lltfsll 

114 



THE HATHA YOGA PRADIPIKA 



Gomamsam bhakshayennityam pibedamaravarunim 
Kulinam tamaham manye chetare kulaghatakah 

Those who eat the flesh of the cow and drink the 
immortal liquor daily, are regarded by me 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. 



^m$ ^NK^f ^TfR^fcTt WZ^ II 
^^TfcddNM 3^Tu% #H iJJTR II #T «l*l3=l<f 



Translation: Fortunate are the parents and blessed is the 
country and the family where a Yogi is born. Anything 
given to such a Yogi, 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., Yogi.) - Brahma Vaivarta 
Purana. 

115 



THE HATHA YOGA PRADIPIKA 

A Yogi far exceeds a thousand householders, a hundred 
vanaprasthas, and a thousand Brahmacharis. 



*\ *N ^_ . <N <N 



<M4l * IHI mWJ^t ^t teRTM cTr^cT: I 

^THK^HKHI miH$c^dl: I 
SffIT #1^ ^TRT f% ^HW^<N»J||: || 
^RtTWT ^%Wl sft ^TRTfcI f^RT: I 
^^^^^3^ : ^^jf%tp : II 

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! 

Wn?5 fe^ 3T telc5 HcW 3T I 

^ *p^T *W!W\ f^n^T *#g*T: II #T^%M II 



116 



THE HATHA YOGA PRADIPIKA 

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

%TRWJf ^j TT^NId^HI^I^ II *£ II 

Gosabdenodita jihva tatpraveso hi taluni 
Gomamsabhakshanam tattu mahapatakanasanam 

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



<N -s <N 



-^KlrM^fcT *J: *TR: ^T ^T^R^T^ft II V^ II 

Jihvapravesasambhutavahn inotpaditah khalu 
Chandratsravati yah sarah sa syadamaravaruni 

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. 



117 



THE HATHA YOGA PRADIPIKA 

^TO *d*l&<|*W£ift t^M^T cT^TT I 

clFJ *WTC^R2Tjmcf W 5 ^^^ II V II 

Chumbanti yadi lambikaghramanisam 

jihvarasasyandini 
Sakshara katukamladughdhasadrsl 

Madhvajyatulya tatha 
Vyadhinam haranam jarantakaranam 

sastraghamodiranam 
Tasya syadamaratvamashtaghunitam 

siddhangghanakarshanam 

If the tongue can touch with its end the hole from which 
falls the rasa (juice) which is saltish, bitter, sour, milky 
and similar to ghee and honey, one can drive away 
disease, destroy old age, can evade an attack of arms, 
become immortal in eight ways and an attract fairies. 









RS7TN: ^ ^Tlc5^FTc5^^Fft P3TC ^ft^fcT II ^? 

118 



THE HATHA YOGA PRADIPIKA 

Murdhnah shodasapatrapadmagalitam 

Pranadavaptam hathat 

Urdvhasyo rasanam niyamya vivare 

Saktim par am chintayan 

Utkallolakalajalam cha vimalam dharamayam yah piben 

Nirvyadhih sa mrndlakomalavapuryogi chiram jivati 

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 Prana, by applying 
the tongue to the hole of the pendant in the palate, and 
by meditating on the great power (Kundalini), becomes 
free from disease and tender in body, like the stalk of a 
lotus, and the Yogi lives a very long life. 

cH^^lr^+iuiH^t ^TPWT ^F#fT% II HI II 

Yatprdleyam prahitasushiram merumurdhdntarastham 
Tasmimstattvam pravadati sudhistanmukham nimnaganam 
Chandratsarah sravati vapushastena mrtyurnardnam 
Tadbadhniydtsukaranamadho nanyatha kayasiddhih 

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

119 



THE HATHA YOGA PRADIPIKA 

whose intellect is not overpowered by Raja and Tama 
gunas, but in whom Satwa guna is predominant, say 
there is the (universal spirit) atma in it. It is the source of 
the downgoing Ida, Pingala and Susumna Nadis, 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 mudra) is a very good 
instrument for this purpose. There is no other means of 
achieving this end. 

MM #^ *pa c#R^F5 ft*§H II ^ II 

Sushiram jhanajanakam panchasrotahsamanvitam 
Tishthate khechari mudra tasminsunye niranjane 

This hole is the generator of knowledge and is the 
source of the five streams (Ida, Pingala, &c). In that 
colorless vacuum, Khechari mudra should be 
established. 

^ ^W\ toR^T *j£J ^ #^ I 

^t ^t H<lc4H t^T^T J^^^l HHVII 

Ekam srshtimayam bijameka mudra cha khechari 
Eko devo niralamba ekavastha manonmani 

120 



THE HATHA YOGA PRADIPIKA 

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

The Uddiyana Bandha 3W SffaH^J: 

Atha uddlyanabandhah 

Baddho yena sushumnayam pranastuddlyate yatah 
Tasmaduddiyanakhyoayam yoghibhih samudahrtah 

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

^i\M\<\ c% ^fTrr^ ^Tsfafc^T II H^ II 

Uddinam kurute yasmadavisrantam mahakhaghah 
Uddlyanam tadeva syattatra bandhoabhidhiyate 



121 



THE HATHA YOGA PRADIPIKA 

SffaMT 1WT WT l^ld^^ II H^ II 

Udare paschimam tanam nabherurdhvam cha karayet 
Uddlyano hyasau bandho mrtyumatangghakesari 

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

^^3*^^<JTT^T%f^ I 
SR-WrUdd ^ fgtsfo d^"J||i|d ||vil 

Uddlyanam tu sahajam ghuruna kathitam sada 
Abhyasetsatatam yastu vrddhoapi tarunayate 

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

^TlW^RWq cTR $Vic^<?ld: I 

Nabherurdhvamadhaschapi tanam kuryatprayatnatah 
Shanmasamabhyasenmrtyum jayatyeva na samsayah 



122 



THE HATHA YOGA PRADIPIKA 

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. 

vllJ^H ^ «W 11%: <WMlfa«ft *R3. II $° II 

Sarveshameva bandhanam uttamo hyuddlyanakah 
Uddiyane drdhe bandhe muktih svabhavikl bhavet 

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

The mula Bandha 3W ^^ : 

aNHH^lf^f ^4sM^ IK ? II 

A?/za mulabandhah 

Parshnibhaghena sampidya yonimakunchayedghudam 

Apanamurdhvamakrshyamulabandhoabhidhiyate 

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



123 



THE HATHA YOGA PRADIPIKA 



^l$sMH cf H l^ 6 ^ fl W: IKRII 



Adhogatimapanam va urdhvagam kurute balat 
Akuhchanena tarn prahurmulabandham hi yoginah 

The Apana, naturally inclining downward, is made to go 
up by force. This mula Bandha is spoken of by Yogis as 
done by contracting the anus. 

mt 3R W %4 ^HNlicI *\ifcv\'. II \\\\ 

Gudam parshnya tu sampidya vayumakunchayedbalat 
Varam varam yatha chordhvam samayati samiranah 

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

hiuinhI ^R^J^F^ %RTR I 

*1^T %1FJ tifcm ^*$cTT ^ ^T^f: IK* II 

Pranapanau nadabindu mulabandhena chaikatam 
Gatva yogasya samsiddhim yachchato natra samsayah 

Prana, Apana, Nada and Bindu uniting into one in this 
way, give success in Yoga, undoubtedly. 

124 



THE HATHA YOGA PRADIPIKA 



^T *rafcT fStSN ^clct H^^^HId. II $H II 



Apanapranayoraikyam kshayo mutrapurishayoh 
Yuva bhavati vrddhoapi satatam mulabandhanat 

By the purification of Prana, and Apana, urine and 
excrements decrease. Even an old man becomes young 
by constantly practising nulla Bandha. 



d^HdfeNsll ^T ^m ^HI4dl II \\ II 



Apana urdhvaghe jate prayate vahnimandalam 
Tadanalasikha dirgha jayate vayunahata 

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

125 



THE HATHA YOGA PRADIPIKA 

f^ruf 3 TT^fNTt ^^^f ^l^R II 

*¥*£& 3 MdtfHl ^c^lHdct^FT cT I 

c^R^ ^ fw cRU ^T fcfHfcT RR% II #T II 



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. 

cleft sfTcTT ^SRHT WJTTJ^^Wl I 
dHI^MSJ#fl^ ^cRT ^MlW«n 1 1 $vs 1 1 

Tato yato vahnyapanau pranamushnasvarupakam 
Tenatyantapradiptastu jvalano dehajastatha 

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

<^l4dl ^sffa £p«sj ^pt sRcl II \c II 

Tena kundalini supta santapta samprabudhyate 
Dandahata bhujangghiva nisvasya rjutam vrajet 

126 



THE HATHA YOGA PRADIPIKA 

The Kundalini, 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. 

d*HI&MJ *p^ : ^T^n WTW: ^T II ^ II 

Bilam pravishteva tato brahmanadyam taram vrajet 
Tasmannityam mulabandhah kartavyo yoghibhih sada 

It enters the Brahma Nadi, just as a serpent enters its 
hole. Therefore, the Yogi should always practise this 
mula Bandha. 

The Jalandhara Bandha 3TO srawTCW: 

Wt ^I<^<k4|S^ *Kl^faHI*l*: ll^°ll 

A?/za jalandharabandhah 

Kanthamakunchya hrdaye sthapayechchibukam drdham 
Bandho jalandharakhyoayam jaramrtyuvinasakah 



127 



THE HATHA YOGA PRADIPIKA 

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



fN <N <N 



^ft^T^SKt^^: ^05|:<41yHI*R: l|\s?|| 

Badhnati hi sirajalamadhoghami nabhojalam 

Tato jalandharo bandhah kanthaduhkhaughanasanah 

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



•s ~\ "\ 



^ ir^ qcRW ^ ^ m%i M$uJkf II ^ II 

Jalandhare krte bandhe kanthasamkochalakshane 
Na piyusham patatyaghnau na cha vayuh prakupyati 

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



128 



THE HATHA YOGA PRADIPIKA 



•N *S -^ ^\ ^ J\ 



P^ #4 i^TNTC^P^ II ^ II 



Kanthasamkochanenaiva dve nadyau stambhayeddrdham 
Madhyachakramidam jneyam shodasadharabandhanam 

The two Nadis should be stopped firmly by contracting 
the throat. This is called the middle circuit or centre 
(madhya Chakra), and it stops the 6 adharas (i.e., vital 
parts). 

3^jc4^ I^^Hlfos^FR: I 
f^T ^TO^TSJ c5T»^T ^TTTC^T cTCT II 
S£T^f ^ &&\£ ^ T^f ^ sT^SR^l | 
^ T% ^l^TNKT: ^T^TT: WT^I: II 

The sixteen vital parts mentioned by renowned Yogis 
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. 

129 



THE HATHA YOGA PRADIPIKA 



J\ <N *N <N 



Mulasthanam samakunchya uddiyanam tu karayet 
Idam cha pingghalam baddhva vahayetpaschime pathi 

By drawing up the mulasthana (anus,) Uddiyana Bandha 
should be performed. The flow of the air should be 
directed to the Susumna, by closing the Ida, and the 
Pingala. 



3FR3 T%JT^R W^M TOT W^ I 

cTcii ^ ^m ^^mm^ c^t i i ^h i i 



Anenaiva vidhanena prayati pavano lay am 
Tato najayate mrtyurjararoghadikam tatha 

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






Bandhatrayamidam sreshtham mahasiddhaischa sevitam 
Sarvesham hathatantranam sadhanam yoghino viduh 



130 



THE HATHA YOGA PRADIPIKA 

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 Yogis as the 
chief ones. 



d^l^^JW^FPST^p: ll«\s|| 

Yatkimchitsravate chandradamrtam divyarupinah 
Tatsarvam ghrasate suryastena pindo jarayutah 

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

The Viparita Karani aw faMfld+<ufl *j£T 



c 






Atha viparitakarani mudra 

131 



THE HATHA YOGA PRADIPIKA 

Tatrasti karanam divyam suryasya mukhavanchanam 
Ghurupadesato jneyam na tu sastrarthakotibhih 

Above the navel and below the palate respectively, are 
the Surya and the Chandra. The exercise, called the 
Viparita Karani, is learnt from the guru's instructions. 

Urdhvanabheradhastalorurdhvam bhanuradhah sasi 
Karani viparitakha ghuruvakyena 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. 

w ci^ww w*m-. ^N^^f ^ II co ii 

NityamabhyasayuktasyajatharaghnivivardhanT 
Aharo bahulastasya sampadyah sadhakasya 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. 



132 



THE HATHA YOGA PRADIPIKA 



3fcrMI4lO ^ ^ra%fcf cTr^TTct I 



Alpaharo yadi bhavedaghnirdahati tatkshanat 
Adhahsiraschordhvapadah kshanam syatprathame dine 

^JTM fofa^teqw^ $$ $$ I 

^IIHHM cj *TT H^R^TO^T cj +ld)Mci II d II 

Kshanachcha kimchidadhikamabhyasechcha dine dine 
Valitam palitam chaiva shanmasordhvam na drsyate 
Yamamatram tu yo nityamabhyasetsa tu kalajit 

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

The Vajroli 3TO *m$\ 

#^5^T ^TRTSfq %7T%RSRf^RT I 
*m&t *TT RMHIkf ^ ^Wt WT^fR^T II c\ II 

Ar/za vajroli 

133 



THE HATHA YOGA PRADIPIKA 



Svechchaya vartamanoapi yoghoktairniyamairvina 
Vajrolim yo vijanati sa yogi siddhibhajanam 

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

c|5[ 3^q m$ $&4 ?m *WMd I 

$ti #£ fejStf g ^ift ^ ^mS^ ii <s* ii 

7a?ra vastudvayam vakshye durlabham yasya kasyachit 
Kshiram chaikam dvitiyam tu nan cha vasavartinT 

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. 

TjS%cq2RT qtft <**ficS)fafoMl^kt II ^ II 

Mehanena sanaih samyaghurdhvakuhchanamabhyaset 
Purushoapyathava nan vajrolisiddhimapnuyat 

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 Vajroli. 

134 



THE HATHA YOGA PRADIPIKA 

5R: 5R: 9$#T e||^H|<*|<U|ra[ II ^ II 

Yatnatah sastanalena phutkaram vajrakandare 
Sanaih sanaih prakurvita vayusamcharakaranat 

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



Naribhaghe padadbindumabhyasenordhvamaharet 
Chalitam cha nijam bindumurdhvamakrshya rakshayet 

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

<3<f *rc$rcfg*i ^ ^M 4MMdL I 
TR^t R^fM^ ^fcR R^R^TTci: II £<s II 

Evam samrakshayedbindum mrityum jayati yogavit 
Maranam bindupatena jivanam bindudharanat 



135 



THE HATHA YOGA PRADIPIKA 

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



■S ■SfN "S "N^N 






Sughandho yoghino dehejayate bindudharanat 
Yavadbinduh sthiro dehe tavatkalabhayam kutah 

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

N-dN-d ^Tt ^ ^«hNTJ ^ sftfacPl I 
d*H l^«b *FT% Wfiti ^^^cT- H^ll 

Chittayattam nrnam sukram sukrayattam chajivitam 
Tasmachchukram manaschaiva rakshariiyam prayatnatah 

skd^T *iits«H ™ Wi ^ *$3cl. I 
Hs?u|l+^s| *TR^wjTCrcFTf^ IK? II 



Rtumatya rajoapyevam nijam bindum cha rakshayet 
Medhrenakarshayedurdhvam samyaghabhyasayogavit 

136 



THE HATHA YOGA PRADIPIKA 



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 Sahajoli 3W *^TIc5: 

U^lfoTO^f^Mlcr^l ^ ^3kT: I 

^ ^R*T RT^f ^qrftT^TOWf^ || ^ || 

Atha sahajolih 

Sahajolischamarolirvajrolya bheda ekatah 

Jale subhasma nikshipya daghdhaghomayasambhavam 

Sahajoli and Amaroli are only the different kinds of 
Vajroli. Ashes from burnt up cowdung should be mixed 
with water. 

Sfrcten": ^3^ ^Tf^fNR^t: WM. II ^ II 

VajrolTmaithunadurdhvam stripumsoh svangghalepanam 

137 



THE HATHA YOGA PRADIPIKA 

Asinayoh sukhenaiva muktavyaparayoh kshanat 

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

Sahajoliriyam prokta sraddheya yoghibhih sada 
Ay am subhakaro yogho bhoghayuktoapi muktidah 

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



kWcUimt I mm cj *TcU<*llk!Hm II ^ II 

Ay am yogah punyavatam dhiranam tattvadarsinam 
Nirmatsaranam vai sidhyenna tu matsarasalinam 

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



The Amaroli W\ STTOft 

138 



THE HATHA YOGA PRADIPIKA 

R%ZRT *l)dc^«TCTCT +Nlfc& ^^T^STRT^ II ^ II 

Atha amaroli 

Pittolbanatvatprathamambudharam 

Vihaya nihsaratayantyadharam 

Nishevyate sitalamadhyadhara 

Kapalike khandamateamaroli 

In the doctrine of the sect of the Kapalikas, the Amaroli 

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. 

3TOf m ft3feMJ ^m f #^( f^ I 
c^<j5)hwWcHWI4} <HIhOcS)IcI 3^ II «Vs || 

Amarim yah pibennityam nasyam kurvandine dine 
Vajrolimabhyasetsamyak samaroliti kathyate 

He who drinks Amari, snuffs it daily, and practices 
Vajroli, is called practising Amaroli. 

^^W^lVl# : MvHNd II V: II 

Abhyasannihsrtam chandrim vibhutya saha misrayet 
Dharayeduttamanggheshu divyadrshtih prajayate 



139 



THE HATHA YOGA PRADIPIKA 

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

^ qtft ^fT ^^T^fT ^TN %^Ht II «tt II 

Pumso bindum samakunchya samyaghabhyasapatavat 
Yadi nan rajo rakshedvajrolya sapi yoghinT 



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. 

ci^T: f^f^ft ^m ^ *vm ^ tfm i 

cft^T: SRft ^3? fa-3dl*ta Tp^fcT II ? °<> II 

Tasyah kimchidrajo nasam na ghachchati na samsayah 
Tasyah sarire nadascha bindutameva ghachchati 

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



140 



THE HATHA YOGA PRADIPIKA 



^i^n>M w4mh ^^m vw-^d : n ?°? n 



5a bindustadrajaschaiva ekibhuya svadehaghau 
vajrolyabhyasayoghena sarvasiddhim prayachchatah 

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



^d1dHHd^#^^*f%pill?<>RII 

Rakshedakuhchanadurdhvam ya rajah sa hi yoghini 
Atitanaghatam vetti khechari 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. 



*\ <N <N. *N -S 



^WT^ ^ cWT ^^l^n^M \m\* Id : I 

3R ^pwt %TT ^ *J%SN ^frf^: II ? °3. II 



Dehasiddhim cha labhate vajrolyabhyasayogatah 

141 



THE HATHA YOGA PRADIPIKA 

Ayam punyakaro yogho bhoghe bhukteapi 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 (puny a), and 
though there is sensual experience, it leads to 
emancipation. 

The Sakti chalana 3W *lirMI<OT*l 

Atha saktichalanam 

Kutilangghi kundalinT bhujangghi saktirisvari 

Kundalyarundhati chaite sabdah paryayavachakah 

Kutilangi (crookedbodied), Kundalini, Bhujangi (a 
sheserpent) Sakti, Ishwari, Kundali, Arundhati, — all 
these words are synonymous. 

$u^fo^|T cT«n W% ^J^m $FKfa II ? °H II 

Udghatayetkapatam tu yatha kumchikaya hathat 
Kundalinya tatha yogi mokshadvaram vibhedayet 



142 



THE HATHA YOGA PRADIPIKA 

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

*i<sHKiTO cTgK SfSJHT qWSST II ? °$ II 

Yena mdrghena ghantavyam brahmasthdnam nirdmayam 
Mukhenachchadya tadvaram prasupta paramesvari 

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

^RJ^TFT ^ t^h| q^n %% ^ 4l<»lf^dL II ? oxs II 

Kandordhve kundali saktih supta mokshaya yoghinam 
Bandhanaya cha mudhanam yastam vetti sa yogavit 

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

$u*c$) ffc^TOT STq^R+llddl I 



143 



THE HATHA YOGA PRADIPIKA 

Kundali kutilakara sarpavatparikirtita 

Sa saktischalita yena sa mukto natra samsayah 

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

«k*lc+ftu| ^klrffg^fT: WA "Wl II \ °<K II 

Ghangghayamunayormadhye balarandam tapasvinim 
Balatkarena ghrhniyattadvishnoh paramam padam 

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

^m%^TR^ «IW<u^| ^ $u^ ||??o|l 

Ida bhaghavati ghanggha pingghala yamuna nadi 
Idapingghalayormadhye balaranda cha kundali 

Ida is called goddess Ganges, Pingala goddess Yamuna. 
In the middle of the Ida and the Pingala is the infant 
widow, Kundali. 



144 



THE HATHA YOGA PRADIPIKA 



3^5 W^i ^^^HT^SN^ cTR I 

to fa^ro ^t *iRb^*ilTi8d ^srai ii ? n ii 



Puchche praghrhya bhujangghim 

suptamudbodhayechcha tarn 
Nidram vihaya sa saktirurdhvamuttishthate hathat 

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



W$ ^fefel^RT 5P|U R^f MK^flc^Hl^l II m II 

Avasthita chaiva phanavati sa 
Pratascha say am praharardhamatram 
Prapurya suryatparidhanayuktya 
Praghrhya nityam parichalaniya 

This sheserpent is situated in muladhar. She should be 
caught and moved daily, morning and evening, for Vi a 
prahar Q/i hours), by filling with air through Pingala by 
the Paridhana method. 

^4 NdfWHN g T%rTR ^^<§^*i I 

145 



THE HATHA YOGA PRADIPIKA 



-\ . *N <N 



J^5 ^^5 STlrU cllWIH^Wl II m II 

Urdhvam vitastimatram tu vistaram chaturangghulam 
Mrdulam dhavalam proktam veshtitambaralakshanam 

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. 

jj,ch^h41h ^ ^ c^ srite^i ii ? ?* ii 

sati vajrasane padau karabhyam dharayeddrdham 
GhulphadesasamTpe cha kandam tatra prapldayet 

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

f^Rrt *reit fo^Rl^ ^N% II m II 

Vajrasane sthito yogi chalayitva cha kundallm 
Kuryadanantaram bhastram kundallmasu bodhayet 



146 



THE HATHA YOGA PRADIPIKA 

The Yogi, sitting with Vajraasana and having moved 
Kundali, should perform Bhastrika to awaken the 
Kundali soon. 

igtgm* IdHITN dFJ ^*TC f cT: II m II 

Bhanorakunchanam kuryatkundalim chalayettatah 
Mrtyuvaktraghatasyapi tasya mrtyubhayam kutah 

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

^Hl^d" f^N^yM ^ScTT II \ ?« II 

Muhurtadvayaparyantam nirbhayam chalanadasau 
Urdhvamakrshyate kimchitsushumnayam samudghata 

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

^1M d^RTc5IFTt5^ ^^5ft ^TM ^cT: II ??<:!! 



147 



THE HATHA YOGA PRADIPIKA 

Tena kundalini tasyah sushumnaya mukham dhruvam 
Jahati tasmatpranoayam sushumnam vrajati svatah 

By this Kundalini leaves the entrance of the Susumna at 
once, and the Prana enters it of itself. 

d*Hlc*HkM&k4 ^^HR^cH I 
cft^T: *Hl<?WHc| ^TRTt W M^-ld II \ VK II 

Tasmatsamchalayennityam sukhasuptamarundhatim 
Tasyah samchalanenaiva yogi roghaih pramuchyate 

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

$ft *Hlfodl 3u%: tf sfrft wf^fR^R I 
f^5[ ^HlTbH ^lc5 ^T^M cfefT II ?R° II 

Yena samchalita saktih sa yogi siddhibhajanam 
Kimatra bahunoktena kalam jayati lilaya 

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



148 



THE HATHA YOGA PRADIPIKA 

4gN4<d*3c| Rrq f^dHHdll^lH: I 
HU^tfl^qa WT% fa^^lWH: II ?1? II 

Brahmacharyaratasyaiva nityam hitamitasinah 
Mandaladdrsyate siddhih kundalyabhyasayoghinah 

Only one who delights in the life of celibate 
(brahmacharin), and always conforms to a moderate and 
salutary diet, and who practices Yoga in the form of 
stimulating Kundalini approaches Siddhi within forty 
days. 

Mc|^'U|^|dl R^f *(FHT wft: fcT: II ? RR II 

Kundalim chalayitva tu bhastram kuryadviseshatah 
Evamabhyasyato nityam yamino yamabhTh kutah 

After moving the Kundali, plenty of Bhastra should be 
performed. By such practice, he has no fear from the 
god of death. 

&WHicWii<?l|U|i qi#lf Tq^N^ I 

fcT: Sf^l^HNN: $u^c^*HI<0 II W II 

Dvasaptatisahasranam nadinam malasodhane 

149 



THE HATHA YOGA PRADIPIKA 

Kutah prakshalanopayah kundalyabhyasanadrte 

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

3H<HHyiui*foiH*pnfa: m^\ ^^ n ?i« n 

Iyam tu madhyama nadi drdhabhyasena yoghinam 
Asanapranasamyamamudrabhih sarala bhavet 

This middle Nadi becomes straight by steady practice of 
postures; Pranayama and mudras of Yogis. 



"S <N <N 



^^w^wraRwci imnii 

Abhyase tu vinidranam mano dhrtva samadhina 
Rudrani vapara mudra bhadram siddhim prayachchati 

Those whose sleep has decreased by practice and mind 
has become calm by samadhi, get beneficial 
accomplishments by Sambhavi and other mudras. 

<m4m f^RT *£cft <MM\A f^RT R5TT I 



<N <N fN "\ *N 



150 



THE HATHA YOGA PRADIPIKA 



Rajayogam vinaprthvi rajayogam vina nisa 
Rajayogam vina mudra vichitrapi na sobhate 

Without Raja Yoga, this earth, the night, and the 
mudras, be they howsoever wonderful, do not appear 
beautiful. 

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



%R3 ^ ^£zn ^^%FRuW II ?R« II 

Marutasya vidhim sarvam manoyuktam samabhyaset 
Itaratra na kartavya manovrttirmanishina 

All the practices relating to the air should be performed 
with concentrated mind. A wise man should not allow 
his mind to wander away. 



?rt *pa 351 snwT sm^TTsra stwp i 

W cTTCJ ^FRt ±^lfal&KlM II ?V II 

Iti mudra dasa prokta adinathena sambhuna 
Ekaika tasu yaminam mahasiddhipradayinT 

151 



THE HATHA YOGA PRADIPIKA 

These are the mudras, as explained by Adinatha (Siva). 
Every one of them is the giver of great accomplishments 
to the practiser. 

3<#St ft *J£Mt *JT ^ ^FS^ITWl I 

fl q^ sft^JS: *^wt tfTCfl^foK ^ tf: II mil 

Upadesam hi mudranam yo datte sampradayikam 
Sa eva srighuruh svami sakshadisvara eva sah 

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

cl^f c||«WM0 ^T TgJ*m SfflMcT: I 
SWllf^ui: ^f jj^ 3^P^ II l\° II 

Tasya vakyaparo bhutva mudrabhyase samahitah 
Animadighunaih sardham labhate kalavanchanam 

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 mudras 
Iti hathapradipikayam trtiyopadesah 



152 



THE HATHA YOGA PRADIPIKA 

CHAPTER IV - On Samadhi 

■^^M^U chaturthopadesah 

^f : RT^R *p^ ^R^btflc^R I 
l^^^frir^fciJfWm: II? II 

Namah sivaya ghurave nadabindukalatmane 
Niranjanapadam yati nityam tatra parayanah 

Salutation to the Guru, the dispenser of happiness to all, 
appearing as Nada, Bindu and Kala! One, who is 
devoted to Him, obtains the highest bliss. 

J^T ^ ^NN 5U$ll*K+t TOt II * II 

Athedarilm pravakshyami samadhikramamuttamam 
Mrtyughnam cha sukhopayam brahmdnandakaram param 

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



153 



THE HATHA YOGA PRADIPIKA 

WK^i c^=Tt3 ^I^H ^ Wl II \ II 

^fc^gfrPJ ^^TT ^T ^+c|N+l: II VII 

Rajayogah samadhischa unman! cha manonmani 
Amaratvam layastattvam sunyasunyam param padam 
Amanaskam tathadvaitam niralambam niranjanam 
Jivanmuktischa sahaja turya chetyekavachakah 

Raja Yogi, Samadhi, Unmani, mauonmani, Amarativa, 
Laya, Tatwa, Sunya, Asunya, Parama Pada, Amanaska, 
Adwaitama, Niralamba, Niranjana, Jiwana mukti, 
Sahaja, Turya, are all synonymous. 



WMi^OTw#ra iihii 



Salile saindhavam yadvatsamyam bhajati yogatah 
Tathatmamanasoraikyam samadhirabhidhiyate 

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



154 



THE HATHA YOGA PRADIPIKA 

cT^T *ffl^c3 37 ^uW^fa^ II ^ II 

7a<i<2 samkshiyate prano manasam cha praliyate 
Tada samarasatvam cha samadhirabhidhiyate 

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

SRWWf^q: *fflTN: #sfa4fa^ ||\s|| 

Tatsamam cha dvayoraikyam jivatmaparamatmanoh 
Pranashtasarvasangkalpah samadhih soabhidhiyate 

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

ffH ^1%: Mel: WJ^W^ Wm II c II 

Rajayogasya mahatmyam ko vajanati tattvatah 
Jnanam muktih sthitih siddhirghuruvakyena labhyate 



155 



THE HATHA YOGA PRADIPIKA 

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



g&ti ^nHW^IT *%$'. ^OT f^RT II ^ II 



Durlabho vishayatyagho durlabham tattvadarsanam 
Durlabha sahajavastha sadghuroh karunam vina 

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 Samadhi, without the favour of a true guru. 






Vividhairasanaih kumbhairvichitraih karanairapi 
Prabuddhayam mahasaktau pranah sunye praliyate 

By means of various postures and different Kumbhakas, 
when the great power (Kundali) awakens, then the Prana 
becomes absorbed in Sunya (Samadhi). 



156 



THE HATHA YOGA PRADIPIKA 

%TR: ^4^N^fT WMW ^MNd II ? ? II 

Utpannasaktibodhasya tyaktanihseshakarmanah 
Yoghinah sahajavastha svayameva prajayate 

The Yogi whose sakti has awakened, and who has 
renounced all actions, attains to the condition of 
Samadhi, without any effort. 



^5IRm%R m) sjfq raw *TTO I 
cT^T *raTM WTM H%FM ^ira^ II ?R 



Sushumnavahini prane sunye visati manase 
Tada sarvani karmani nirmulayati yogavit 

When the Prana flows in the Susumna, and the mind has 
entered sunya, then the Yogi is free from the effects of 
Karmas. 



qf^f ^ ^=f ^l^clWTO; \\\\ II 

Amaraya namastubhyam soapi kalastvaya jitah 
Patitam vadane yasya jagadetachcharacharam 

157 



THE HATHA YOGA PRADIPIKA 

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

f^T *ffl^TRN^ 3M 5RM t^R I 
c^FRIcft 3^1^ *1^M H^dNd II I V II 

Chitte samatvamapanne vayau vrajati madhyame 
Tadamaroli vajroli sahajoli prajayate 

Amaroli, Vajroli and Sahajoli are accomplished when 
the mind becomes calm and Prana has entered the 
middle channel. 

RMTSfq ^ft# *1^\ T5f^ ^ SfR^ I 

SfMT *rft 5^ff^ tot ^ft 

TO ^ ^l^fcf ^t ^ ^#^1 : IUHII 

Jhanam kuto manasi sambhavatlha tavat 
Pranoapi jivati mono mriyate nayavat 
Prano mano dvayamidam vilayam nayedyo 
Moksham sa ghachchati naro na kathamchidanyah 



158 



THE HATHA YOGA PRADIPIKA 

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






Jnatva sushumnasadbhedam krtva vayum cha madhyagham 
Sthitva sadaiva susthane brahmarandhre nirodhayet 

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

*£hKH*ft ^tT: ^1c5 ^ifsrf^cHrHeMi I 
^M ^5fT ^lc5^f Tpmc^^fcTfl II I* II 

Suryachandramasau dhattah kalam ratrindivatmakam 
Bhoktri sushumna kalasya ghuhyametadudahrtam 

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



159 



THE HATHA YOGA PRADIPIKA 

^gHT 5TF*Rt 5TM: *mi"Wc| FRfe ll?<: II 

Dvasaptatisahasrani nadldvarani panjare 
Sushumna sambhavi saktih seshastveva nirarthakah 

In this body there are 7,000 openings of Nadis; of these, 
the Susumna, which has the Samhhavi Sakti in it, is the 
only important one, the rest are useless. 



Vayuh parichito yasmadaghnina saha kundahm 
Bodhayitva sushumnayam pravisedanirodhatah 

The Vayu should be made to enter the Susumna without 
restraint by him who has practised the control of 
breathing and has awakened the Kundali by the (gastric) 
fire. 



^?imiuih m\ Rkic3=i *M^ft i 

3RJ2IT f^lcKMKHI: ^l-HN^ #HR II \° 



Sushumnavahini prane siddhyatyeva manonmani 
Anyatha tvitarabhyasah prayasayaiva yoghinam 

160 



THE HATHA YOGA PRADIPIKA 

The Prana, flowing through the Susumna, brings about 
the condition of manonmani; other practices are simply 
futile for the Yogi. 

q^RT ^^m ^T *T4kHc| ?&& I 

*m%i ^w^ vr *m^m ^^m ii i? ii 

Pavano badhyate yena manastenaiva badhyate 
Manascha 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. 

d4lMH£ W^T 51^ ftHWd: I1 11 II 

Hetudvayam tu chittasya vasana cha samiranah 
Tayorvinashta ekasmintau dvavapi vinasyatah 

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



161 



THE HATHA YOGA PRADIPIKA 

q^HT cfc^T ^ *TTO^ T%fc^T II ^ II 

Mano yatra viliyeta pavanastatra liyate 
Pavano liyate yatra manastatra viliyate 

Breathing is lessened when the mind becomes absorbed, 
and the mind becomes absorbed when the Prana is 
restrained. 

^W^^^f^^^ft^^NfrT: II IV II 

Dughdhambuvatsammilitavubhau tau 
Tulyakriyau manasamarutau hi 
Yato maruttatra manahpravrttir 
Yato manastatra marutpravrttih 

Both the mind and the breath are united together, like 
milk and water; and both of them are equal in their 
activities. Mind begins its activities where there is the 
breath, and the Parana begins its activities where there is 
the mind. 

cmHI*IKH<HI ^T Wf^WffrT: I 

3ra^^%^MJ|<|Fd: SMW^Hfaq^f WT% IRHII 

162 



THE HATHA YOGA PRADIPIKA 

Tatraikanasadaparasya nasa 
Ekap ravrtte rap a rap rav rttih 
Adhvastayoschendriyavarghavrttih 
Pradhvastayormokshapadasya siddhih 

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. 

j$m iTOsNr -IM&rt <HeW|e|d: I 
^^#^^f%^f^M^5 IRS II 



Rasasya manasaschaiva chanchalatvam svabhavatah 
Raso baddho mono baddham kim na siddhyati bhutale 

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

«P5: #TOt ^% 1M 3T33J RMcT II ivs II 

Murchchito harate vyadhinmrto jivayati svayam 
Baddhah khecharatam dhatte raso vayuscha parvati 

163 



THE HATHA YOGA PRADIPIKA 

O Parvati! 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. 



tw. *«Nf ft*Rt c||^ld) f^|: f^RT *R3. I 
R^^Nl^I ^t3 tVsfH SRFRT II Rt II 



Manah sthairyam sthiro vayustato binduh sthiro bhavet 
Bindusthairyatsada sattvam pindasthairyam prajayate 

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. 



"^ "^ *s 



HI*d<W ^t qW: tf cFjt ^TTu%T: imil 

Indriyanam mono natho manonathastu marutah 
Marutasya layo nathah sa layo nadamasritah 

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 lay a (absorption), and that lay a depends on the 
nada. 



164 



THE HATHA YOGA PRADIPIKA 



■s *\ 



*ns wn^=| mw^n ^M ^tn t^cTrtc i 



c^ 



T^:^M^f^T3^H^:*W3cRT IIV>|| 

Soayamevastu mokshakhyo mastu vapi matantare 
Manahpranalaye kaschidanandah sampravartate 

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. 

R^ST RT%R3J 3*ft ^T^M WHR II \\ II 

Pranashtasvasanisvasah pradhvastavishayaghrahah 
Nischeshto nirvikarascha layo jayati yoghinam 

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 Yogi attains to the Laya Stage. 

-WKHIwi) cFJ: ^TSN ^\m 3FTS?TTO II <R II 

Uchchinnasarvasangkalpo nihseshaseshacheshtitah 
Svavaghamyo layah koapijayate vaghaghocharah 

165 



THE HATHA YOGA PRADIPIKA 

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. 

*TT ^Tfrf^fN^TRt 5 ^f^5^ Wt *M II \\ II 

Yatra drshtirlayastatra bhutendriyasanatani 
Sa saktirjivabhutanam dve alakshye layam ghate 

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

^^W^MI^^I RmRl^kf: IUVII 



Layo laya iti prahuh kidrsam layalakshanam 
Apunarvasanotthanallayo vishayavismrtih 

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



166 



THE HATHA YOGA PRADIPIKA 
The Sambhavi mudra 

^TM^MTR *JFuWTTOT ^ I 
^ STT»# g^T Tp f c5^JI% II ^ II 

Vedasastrapuranani samanyaghanika iva 
Ekaiva sambhavi mudra ghupta kulavadhuriva 

The Vedas and the Sastras are like ordinary public 
women. Samhhavi mudra is the one, which is secluded 
like a respectable lady. 

W ^T 3TT»# TgJ ^W^^TNcn II ^ II 

Atha sambhavi 

Antarlakshyam bahirdrshtirnimeshonmeshavarjita 
Esha sa sambhavi mudra vedasastreshu ghopita 

Aiming at Brahman inwardly, while keeping the sight 
directed to the external objects, without blinking the 
eyes, is called the Sambhavi mudra, hidden in the Vedas 
and the Sastras. 



167 



THE HATHA YOGA PRADIPIKA 

^ R^^TR^T ^m^- W-MH^-MR I 

^fl^fte^t *$tfcl cItTt^ q^ ^TT^f^ II V» II 

An tarlakshyavilinach ittapavan o 

Yogi Yada vartate 
Drshtya nischalataraya bahiradhah 

pasyannapasyannapi 
Mudreyam khalu sambhavi bhavati sa labdha 

prasadadghuroh 
Sunyasunyavilakshanam sphurati tattattvam 

Padam sambhavam 

When the Yogi remains inwardly attentive to the 
Brahman, keeping the mind and the Prana absorbed, and 
the sight steady, as if seeing everything while in reality 
seeing nothing outside, below, or above, verily then it is 
called the Sambhavi mudra, which is learnt by the 
favour of a guru. Whatever, wonderful, Sunya or 
Asunya is perceived, is to be regarded as the 
manifestation of that great Sambhu (Siva.) 

*MfcM<!WI*K: ^ Nr^UMNI II \c II 



168 



THE HATHA YOGA PRADIPIKA 

Srisambhavyascha khecharya avasthadhamabhedatah 
Bhavechchittalayanandah sunye chitsukharupini 

The two states, the Sambhavi and the Khechari, 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 
ChitasukhaRupaatmana which is void. 

The Unmani 






Tare jyotishi samyojya kimchidunnamayedbhruvau 
Purvayogam mono yunjannunmanikarakah kshanat 

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 Sambhavi mudra that is, inwardly 
thinking of Brahma, but apparently looking outside.) 
This will create the Unmani avastha at once. 

The Taraka 

%HtWJ| ipRf ^ ^TRRT cflWl || yo || 

169 



THE HATHA YOGA PRADIPIKA 

Kechidagamajalena kechinnighamasangkulaih 
Kechittarkena muhyanti naiva jananti tarakam 

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

cir^ cRq^ra 3*3 wA m^t fowwi n *? n 

ArdhonmTlitalochanah sthiramana nasaghradattekshanas 
Chandrdrkavapi linatamupanayannispandabhavena yah 
Jyotirupamaseshabijamakhilam dedlpyamanam param 
Tattvam tatpadameti vastu paramam vdchyam kimatradhikam 

With steady calm mind and half closed eyes, fixed on 
the tip of the nose, stopping the Ida and the Pingala 
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? 



170 



THE HATHA YOGA PRADIPIKA 

^T ^T^f|5^ K=IKlRiM<I^T: IIVRII 



Dzra na pujayellinggham ratrau chaiva napujayet 
Sarvada pujayellinggham divaratrinirodhatah 

One should not meditate on the Linga (i.e., Atman) in 
the day (i.e., while Surya or Pingala is working) or at 
night (when Ida is working), but should always 
contemplate after restraining both. 

The Khechari 3^ #^ 

MM #^ ^ c#R^TR ^T ^T^f: TO II 

Atha khechari 

Savyadakshinanadistho madhye charati marutah 
Tishthate khechari mudra tasminsthane na samsayah 

When the air has ceased to move in the right and the left 
nostrils, and has begun to flow in the middle path, then 
the Khechari mudra, can be accomplished there. There is 
no doubt of this. 

171 



THE HATHA YOGA PRADIPIKA 



fclOT W& *JST ^ W$ <£T: *JR: II W I 



Idapingghalayormadhye sunyam chaivanilam ghraset 
Tishthate khechari mudra tatra satyam punah punah 

If the Prana can he drawn into the Sunya (Susumna), 
which is between the Ida and the Pingala, and male 
motionless there, then the Khechari mudra can truly 
become steady there. 



^f^T afa^ ^TT^TTg^T^FT #^ II VH II 



Suryachandramasormadhye niralambantare punah 
Samsthita vyomachakre ya sa mudra nama khechari 

That mudra is called Khechari which is performed in the 
supportless space between the Surya and the Chandra 
(the Ida and the Pingala) and called the Vyoma Chakra. 



■S ~S<N 



UIHKWII<dl TO ^T^Tr^T M^^5^fT I 

%^$[ w*\ ^pit qM 3# ii ^ ii 



Somadyatrodita dhara sakshatsa sivavallabha 
Purayedatulam divyam sushumnam paschime mukhe 

111 



THE HATHA YOGA PRADIPIKA 

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

pi^ ^k M$m w$i *ra^L i 

3T«R^T #^ Jp^^ tfUMNd II tfs II 

Purastachchaiva puryeta nischita khechari bhavet 
Abhyasta khechari mudrapyunmani samprajayate 

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

?$mw[ RT^«rR TT^rc^T facS^d I 
URiaJ cRq^ ^q m ^m ^ fa£ II *£ II 



Bhruvormadhye sivasthanam manastatra vihyate 
Jhatavyam tatpadam turyam tatra kalo 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 Turya, and death has 
no access there. 



173 



THE HATHA YOGA PRADIPIKA 

<H*HIH«folPiaW ^T^TTO W*R II W II 

Abhyasetkhecharim tavadyavatsyadyoganidritah 
Sampraptayoganidrasya kalo nasti kadachana 

The Khechari should be practised till there is Yoganidra 
(Samadhi). One who has induced Yoganidra, cannot fall 
a victim to death. 



glfV <N <N *N 



*TTOTKRTC sftftr tUWlrlBlcl )pH. II H° II 



Niralambam manah krtva na kimchidapi chintayet 
Sabahyabhyantaram 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). 

^^TR f^RcTTRfcT TOT TT^T ^ II H? II 

Bahyavayuryatha linastatha madhyo na samsayah 
Svasthane sthiratameti pavano manasa saha 



174 



THE HATHA YOGA PRADIPIKA 

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). 



3T«fWMr^ cll^HHW^ $frm II HR II 



Evamabhyasyatastasya vayumarghe divanisam 
Abhyasajjiryate vayurmanastatraiva liyate 

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

W$'. g£R%HNKd<AHWeMi I 
fa^fa q&mt *im<Mi\*H : ll<vUI 

Amrtaih plavayeddehamapadatalamastakam 
Siddhyatyeva mahakayo mahabalaparakramah 

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



175 



THE HATHA YOGA PRADIPIKA 
End of the Khechari 

sn^q^ *&-. ^ w& ^T^^^s^m{ i 

Saktimadhye manah krtva saktim manasamadhyagham 
Manasa mana alokya dharayetparamam 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. 

Wm f5 ^IrHMHlrR^ ^ f5 I 
^| ^ W^v[ ^ ^ fohKN f^Tl^L II HH II 



Khamadhye kuru chatmanamatmamadhye cha kham kuru 
Sarvam cha khamayam krtva na kimchidapi chintayet 

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

3RT: ^fT *f|: ^f: ^f: f»f ^W I 
3Rf: ^qf ^f|: ^ : ^ : $»[ ^M^ II H^ II 

176 



THE HATHA YOGA PRADIPIKA 

Antah sunyo bahih sunyah sunyah kumbha ivambare 
Antah purno bahih purnah purnah kumbha ivarnave 

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. 



^%rri WF?} ^ f*N<N T%rl%i: 1 1 <vs 1 1 



Bahyachinta na kartavya tathaivantarachintanam 
Sarvachintam parityajya na kimchidapi chintayet 

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

<H4<rMHl3|+<!i3c| MMcHHiJ 
<H4<rMHl3|+<!i3=l ^HINcriW: I 

anf^r fawrarsjfl: w\ snferat ii \& II 

Sangkalpamatrakalanaivajaghatsamaghram 
Sangkalpamatrakalanaivamanovilasah 
Sangkalpamatramatimutsrjanirvikalpam 
Asritya nischayamavapnuhi rama santim 

111 



THE HATHA YOGA PRADIPIKA 

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 Rama! 
Obtain peace. 






Karpuramanale yadvatsaindhavam salile yatha 
Tatha sandklyamanam cha manastattve viliyate 

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

%A m SRfcf ^ ffR ^ W{ 3^ I 

ffH ftf ^ ^ ^T^f: q^TT n^fte II ^o || 

Jneyam sarvam pratltam chajhanam cha mana uchyate 
Jnanam jneyam samam nashtam ndnyah panthd dvitiyakah 

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

*Fm ^j^ftoRitci ^tewfci ik ? ii 

178 



THE HATHA YOGA PRADIPIKA 

Manodrsyamidam sarvam yatkimchitsacharacharam 
Manaso hyunmarilbhavaddvaitam naivolabhyate 

All this movable and immovable world is mind. When 
the mind has attained to the unmani avastha, there is no 
dwaita (from the absence of the working of the mind.) 

f^m T%5^ ^M %o)cr^H^Rl^4^ II $R II 

Jneyavastuparityaghadvilayam yati manasam 
Manaso vilayejate kaivalyamavasishyate 

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

^ HHIRnNNI: W^W^fl: I 
^fflTfwfb ^T%n: ^MI^MiilcHfa: II \\ II 



Evam nanavidhopayah samyaksvanubhavanvitah 
Samadhimarghah kathitah purvacharyairmahatmabhih 

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



179 



THE HATHA YOGA PRADIPIKA 

*THI-H^ ^ffl^pj T^^im f^q^ || W || 

Sushumnayai kundalinyai sudhayai chandrajanmane 
Manonmanyai namastubhyam mahasaktyai chidatmane 

Salutations to Thee, Susumna, to Thee Kundalini, 
to Thee O Sudha, born of Chandra, to Thee O 
manomnani! To Thee O great power, energy and the 
intelligent spirit! 

STTrfc *Tk$HT^T ^NW^^ I KM I 



Asakyatattvabodhanam mudhanamapi sammatam 
Proktam ghorakshanathena nadopasanamuchyate 

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

^T3^TO^^ tl^mk g^fcTR c5^RR II ^ II 



180 



THE HATHA YOGA PRADIPIKA 

Sriadinathena sapadakoti 

Layaprakarah kathita jayanti 

Nadanusandhanakamekameva 

Manyamahe mukhyatamam layanam 

Adinatha propounded Va crore methods of trance, and 

they are all extant. Of these, the hearing of the anahata 

nada is the Only one, the chief, in my opinion. 

Muktasane sthito yogi mudram sandhaya sambhavim 
Srnuyaddakshine karne nadamantasthamekadhih 

Sitting with mukta Asana and with the Sambhavi madill, 
the Yogi should hear the sound inside his right ear, with 
collected mind. 



^*T^;^R^lc5 5T|U|i£<e|Hi f^R ^1% I 
^^yi-H<ufT ^^TWc5: ^ ^: II \C II 



Sravanaputanayanayughala 
Ghranamukhanam nirodhanam karyam 
Suddhasushumnasaranau 
Sphutamamalah sruyate nadah 



181 



THE HATHA YOGA PRADIPIKA 

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



R^ffrT: ^4^t% ^^fT^sn^Jg^ II ^ II 



Arambhascha ghataschaiva tatha parichayoapi cha 
Nishpattih sarvayogheshu syadavasthachatushtayam 

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

Arambha Avastha ^m 3TR»W2n 

jfate W^\ ^Is^M cT: ^ ^R: II ^° II 

Atha arambhavastha 

Brahmaghrantherbhavedbhedo 

Hyanandah sunyasambhavah 
Vichitrah kvanako deheanahatah sruyate dhvanih 



182 



THE HATHA YOGA PRADIPIKA 

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

^T|^: ^T STR^ ¥MP% II *>l II 

Divyadehascha tejasvi divyaghandhastvaroghavan 
Sampurnahrdayah sunya arambhe yogavanbhavet 

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

The Ghata Avastha 3W ^R^^TT 

\&3\m\m\ vit% r^ cii^Ri *&mi i 

t<£WHI ^M ffHt ^TRr^T II ^R II 

Atha ghatavastha 

Dvitiyayam ghaiikrtya vayurbhavati madhyaghah 
Drdhasano bhavedyogi jnarii devasamastada 



183 



THE HATHA YOGA PRADIPIKA 

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



"\ -\ "\ 



T^SRTCrTcTT *I5RTOI*K*£I+: I 
SffcRJfq $P*& ^fi^KW^I *R3. II ^ II 

Vishnughranthestato bhedatparamanandasuchakah 
Atisunye vimardascha bherisabdastada bhavet 

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

The Parichaya Avastha W\ W^^^\ 

^dUl N I ^ fafNt t%^t *T<fciM M : I 
^l^f cT^T ^ifcT W^fe^lWl II W II 

Atha parichay 'avastha 

Trtiyayam tu vijneyo vihayo mardaladhvanih 
Mahasunyam tadayati sarvasiddhisamasrayam 



184 



THE HATHA YOGA PRADIPIKA 

In the third stage, the sound of a drum is known to arise 
in tie Sunya between the eyebrows, and then the Vayu 
goes to the mahasunya, which is the home of all the 
siddhis. 



^:<?|vrK|oL|TN^IM^lR|c|Md: llvsHII 



Chittanandam tadajitva sahajanandasambhavah 
Doshaduhkhajaravyadhikshudhanidravivarjitah 

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 3TO f^Trq^T 

Wff^T ^T FTr^T *|4mW Idisffe I 
£pq# t<JR: 31^: *uiilu||*ujl TO, II ^ II 

Atha nishpattyavastha 

Rudraghranthim yada bhittva sarvapithaghatoanilah 

Nishpattau vainavah sabdah kvanadvinakvano bhavet 



185 



THE HATHA YOGA PRADIPIKA 

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. 

^W cT^T fart iM^HIRTOTO^ I 
ql&feK+dMi ^fFft^^WT *R3l 1 1 V9V9 1 1 

Ekibhutam tada chittam rajayoghabhidhanakam 
Srshtisamharakartasau yogisvarasamo bhavet 

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

^tef^ ^fM *R4HI<^M^T 1 1 v*: 1 1 

Astu va mastu va muktiratraivakhanditam sukham 
Layodbhavamidam saukhyam rajayoghadavapyate 

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. 



186 



THE HATHA YOGA PRADIPIKA 



<m4>IHm1I*HI: %3c5 IS^OT: I 
HdM^lRnt W% 5RRWw5^l%H II ^ II 



Rajayogamajanantah kevalam hathakarminah 
Etanabhyasino manye prayasaphalavarjitan 

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

Unmanyavaptaye sighram 
Bhrudhyanam mama sammatam 
Rajayogapadam praptum sukhopayoalpachetasam 
Sadyah pratyayasandhciyi jayate nadajo layah 

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



187 



THE HATHA YOGA PRADIPIKA 

3TH^fe cH^ihjN ^TRTM ^ sft^TO ^: IU? II 

Nadanusandhanasamadhibhajam 
Yogisvaranam hrdi vardhamanam 
Anandamekam vachasamaghamyam 
Janati tarn srighurunatha ekah 

The happiness which increases in the hearts of 
Yogiswaras, who have gained success in Samadhi by 
means of attention to the nada, is beyond description, 
and is known to Sri Guru Natha alone. 



^m wm ^n«rt m Wet ^r *jr: i 
c^ htt t&fl^UiwRwq^ ^L II <sr II 



Karnau pidhaya hastabhyam yah srnoti dhvanim munih 
Tatra chittam sthirikuryadyavatsthirapadam 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. 

SFq^RRT ^1#5^ TOTTTfJpT ^H*l I 
qTO^TRT%c5 ten W% ^sft *R3l II <:\ II 



188 



THE HATHA YOGA PRADIPIKA 

Abhyasyamano nadoayam bahyamavrnute dhvanim 
Pakshadvikshepamakhilam jitva yogi sukhi bhavet 

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



Sruyate prathamabhyase nado nanavidho mahan 
Tatoabhyase vardhamane sruyate sukshmasukshmakah 

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



3# ^^#^cTR%4w^n: I 



Adaujaladhijimutabherijharjharasambhavah 
Madhye mardalasangkhottha ghantakahalajastatha 

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. 

189 



THE HATHA YOGA PRADIPIKA 

^fcT ^Hlf^n ^T: *Sgp% ^TWTT: II C$ II 

Ante tu kingkinivamsavinabhramaranihsvanah 
Iti nanavidha nadah sruyante dehamadhyaghah 

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

cl5[ ^TR^Rcrt ^1^ 4<l*J*l<t II ^ II 

Mahati sruyamaneapi meghabheryadike dhvanau 
Tatra sukshmatsukshmataram nadameva paramrset 

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

SRJJc^ 3T ^ ^l^FFp^f En" SR | 
WHIUIHN T%t M *ti*& ^m$^ || cc II 

Ghanamutsrjya va sukshme sukshmamutsrjya va ghane 
Ramamanamapi kshiptam mono nanyatra chalayet 

190 



THE HATHA YOGA PRADIPIKA 

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. 

c#^ ^srffo^r ^ wi f^facr ii ^11 

Yatra kutrapi va nade laghati prathamam manah 
Tatraiva susthiribhuya tena sardham viliyate 

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

hkwtH ci«n Nrf f^rrafe ^Tp II ^o II 

Makarandam pibanbhrngghi ghandham napekshate yatha 
Nadasaktam tatha chittam vishayannahi kangkshate 

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

HHIHxHkH^I Gl*wkll-NlRu|: I 

^FT^TS^f M HHKHfeldlf;*!: I \% \ 1 1 

191 



THE HATHA YOGA PRADIPIKA 

Manomattaghajendrasya vishayodyanacharinah 
Samarthoayam niyamane ninadanisitangkusah 

The mind, like an elephant habituated to wander in the 
garden of enjoyments, is capable of being controlled by 
the sharp goad of anahata nada. 

s^nfcT ^cRT **Nf fe?TO ^TT TOT II ^R II 

Baddham tu nadabandhena manah santyaktachapalam 
Prayati sutaram sthairyam chinnapakshah khagho yatha 

The mind, captivated in the snare of nada, gives up all 
its activity; and, like a bird with clipped wings, becomes 
calm at once. 

u4hKU qftrq^f *JT^R %TCTT I 

^ Mc||^<H*34l ^MUWMHWdl WWW 

Sarvachintam parityajya savadhanena chetasa 
Nada evanusandheyo yogasamrajyamichchata 

Those desirous of the kingdom of Yoga, should take up 
the practice of hearing the anahata nada, with mind 
collected and free from all cares. 



192 



THE HATHA YOGA PRADIPIKA 

3RR^><^pW ^qM^sfq ^ IK* II 

Nadoantarangghasarangghabandhane vaghurayate 
Antarangghakurangghasya vadhe vyadhayateapi cha 

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



£N _^. fN 



HKIMllwidl taw % #Rf II V\\\ 



Antarangghasya y amino vajinah parighayate 
Nadopastirato nityamavadharya hi yoghina 

Nada is the bolt of the stable door for the horse (the 
minds of the Yogis). A Yogi should determine to 
practise constantly in the hearing of the nada sounds. 

«Pt T%3tMNc4 HK-»l«M+«1KU|ldL I 
^qrc^TTJTM f^RWHK«M^SE^ II ^ II 



Baddham vimuktachahchalyam nadaghandhakajaranat 
Manahparadamapnoti niralambakhyakheatanam 



193 



THE HATHA YOGA PRADIPIKA 

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

T%^ *t4h+W: f^faprfl WcT II ^ II 



Nadasravanatah kshipramantarangghabhujangghamam 
Vismrtaya sarvamekaghrah kutrachinnahi dhavati 

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

^rl VNfddl 3%: ^W\ ^ W I 
^ R^Mct Ht! ^\ ^ $m II %c II 

Kashthe pravartito vahnih kashthena saha samyati 
Nade pravartitam chittam nadena saha liyate 

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

M>Jd|[^HK'HTbW^RT^< , J|4K , J|^f I 

S^TWI ^R <WKHU«*1Hm4)u|% II ^ II 

194 



THE HATHA YOGA PRADIPIKA 

Ghantadinadasaktastabdhantahkaranaharinasya 
Praharanamapi sukaram 

syachcharasandhanapravinaschet 

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

3Hliid<W 3l^q >*rfa4 ^Ic5«f^ I 

Anahatasya sabdasya dhvanirya upalabhyate 
Dhvanerantarghatam jneyam jneyasyantarghatam manah 
Manastatra layam yati tadvishnoh paramam padam 

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






Tavadakasasangkalpo yavachchabdah pravartate 
Nihsabdam tatparam brahma paramateti ghiyate 



195 



THE HATHA YOGA PRADIPIKA 

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

^#^KWT ^ STfrR3 ^T I 
s^T^RTt f^RI^R: ^ ^ TO^: II ? °R II 

yatkimchinnadarupena sruyate saktireva sa 
yastattvanto nirakarah sa eva paramesvarah 

Whatever is heard in the form of nada, is the sakti 
(power). That which is formless, the final state of the 
Tatwas, is tile Parameswara. 

wi 4<w>4nni *r%ifj mm I 

<m4h*WI^: ^^: ^53^: II ?°^ II 

iti nadanusandhanam 

sarve hathalayopaya rajayogasya siddhaye 

rajayogasamarudhah purushah kalavahchakah 

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



196 



THE HATHA YOGA PRADIPIKA 

cTr^l 4fa 15: ^SR^Rfrsf ^5 f^Ff: I 
3^ft <beHc!>kl<bl *TO ^ 5f^ ll?°*ll 

Tattvam bijam hathah kshetramaudasinyam jalam tribhih 
Unmani kalpalatika sadya eva pravartate 

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

ttoh fe^m Mm htwkktt i i ? °h i i 

Sada nadanusandhanatkshiyante papasamchayah 
Niranjane viliyete nischitam chittamarutau 

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

3Tf<p#M3 ^ ^ s^otm^^H I 
+lfcM*lNd ^1 3^qT3*2RT SpR II I °$ II 

Sangkhadundhubhinadam cha na srnoti kadachana 
Kashthavajjayate deha unmanyavasthaya dhruvam 



197 



THE HATHA YOGA PRADIPIKA 

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






Sarvavasthavinirmuktah sarvachintavivarjitah 
Mrtavattishthate yogi sa mukto natra samsayah 

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



M ^ ^ %^TN W% ^rfr: ^RTN^T ll?°£|| 



Khadyate na cha kalena badhyate na cha karmana 
Sadhyate na sa kenapi yogi yuktah samadhina 

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

;j Tp^ ^ ^q ^ ^q^ ^ R:^^ | 
?^H ^ q* ^ ^ *Jrfr: *Jf#HT 11?°^ II 

198 



THE HATHA YOGA PRADIPIKA 

Na ghandham na rasam rupam 
Na cha sparsam na nihsvanam 
Natmanam naparam vetti yogi yuktah samadhina 

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

fart ^ ^B H^WcH^fM^ld^McH I 



Chittam na suptam nojaghratsmrtivismrtivarjitam 
Na chastameti nodeti yasyasau mukta eva sah 

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

^ T^MHIki *l)dM ^ §'M ^ *p cTCT I 

7\ TjR ^FTRT^ ^ ^Tt ^: *T*#HT II m II 

Afa vijanati sitoshnam na duhkham na sukham tatha 
Na manam nopamanam cha yogi yuktah samadhina 

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

199 



THE HATHA YOGA PRADIPIKA 



Svastho jaghradavasthayam suptavadyoavatishthate 
Nihsvasochchvasahinascha nischitam mukta eva sah 
He who, though awake, appears like one sleeping and is 
without inhalation or exhalation (due to Kumbhaka) is 
certainly free. 



3[^Z[: *1<kl<bliu|imi*l: *T^flRFl 1 

wxm w^^m w% ^ www nmn 



Avadhyah sarvasastranamasakyah sarvadehinam 
Aghrahyo mantrayantranam yogi yuktah samadhina 

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



sjRi 3 W&M TTT^cft T^ZRFi 



s[Mg<|^ WT ^: snuRTcTCWTci: I 



200 



THE HATHA YOGA PRADIPIKA 

dl^KIM ^fcf cTf^ ^wrfJ^iM^N: II??* II 

Yaavannaiva pravishati maaruto madhyamaarge 
Yavadvidurna bhavati drdhah pranavataprabandhat 
Yavaddhyane sahajasadrsam jay ate naiva tattvam 
Tavajjhanam vadati tadidam dambhamithyapralapah 

As long as the Prana does not enter and flow in the 
middle channel and the vindu does not become firm by 
the control of the movements of the Prana; 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. 

THE END 

hi hathayogapradipikayam samadhilakshanam nama 
Chatu rth opadesah 



201