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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.
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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.
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*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
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<^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.
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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.
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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
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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.
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THE HATHA YOGA PRADIPIKA
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THE HATHA YOGA PRADIPIKA
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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.
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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.
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^ 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.
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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.
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<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.
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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.
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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 #^
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^"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.
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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.
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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.
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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).
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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.
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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.
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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.
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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.
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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.
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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.
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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
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