Hatha Yoga Pradipika

Thanks to Thelema@egroups.com for this text

Scans of the pages with Sanskrit may be found at http://roswell.fortunecity.com/mysticmeg/295/shortlist.htm

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17 January 2000

Do what thou wilt shall be the whole of the law.

This E-text of the Hatha Yoga Pradipika was prepared from the 1914 edition

published by Sudhindra Nath Vasu, the Panini office, Bhuvaneswari Asrama,

Bahadurganj, Allababad, Printed by Apurva Krisna Bose, at the Indian

Press, translated by Pancham Sinh.

The english text has been modernised for easier reading.

The sanskrit text is omitted due to the impossibility of representing

it in ASCII.

Where italic text is to be represented it is enclosed in <>.

Where comment is needed it is enclosed in square brackets [] and signed

by me as MPM.

All copyrights are retained on this E-text of the Hatha Yoga Pradipika:

it is not delivered into the public domain.

All responsibility for use, misuse, or injury to any persons is totally

the responsibility of the responsible parties, and not the responsibility

of the party responsible for this E-text, or those responsible for its

distribution.

Love is the law. Love under will.

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HATHA YOGA PRADIPIKA

INTRODUCTION.

There exists at present a good deal of misconception with regard

to the practices of 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 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 fait implicitly in the stories told them

about the dangers attending the practice, without ever taking the

trouble of ascertaining the facts themselves. We have been inspiring

and expiring air from our birth, and will continue to do so till death;

and this is done without help from 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 Siddhis which cause undue pressure

on the organs and thereby causes pains in the ears, the eyes, the chest,

etc. If the three bandhas be carefully performed while practicing 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 satisfactory. For instance, a Pundit without

any knowledge of Materia Medica will explain [sanskrit text MPM] as [sanskrit

text MPM] or an enemy of thorns, <i.e.>, shoes, while it is in reality the

name of a medicinal plant.

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.

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 well-known 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 benefiting as many men as possible. But he is not to throw 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 [sanskrit text MPM]

desire for emancipation. To such a one, there is nothing dearer than the accomplishment

of this object. A true lover will see everywhere, in every direction, in every tree and

leaf, in 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.

[] It is the half-hearted 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 favors. [sanskrit text MPM]

The atma will choose you its abode only if it considers you worthy of such a favor,

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 worthy of Him. If you have done all this, He will

shine in you with all His glory. In your difficult moments, when you are embarrassed, sit

in a contemplative mood, and approach your Prama 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 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

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 practiced.

It should be repeated till 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

thoughts and will bring about its one-pointedness, 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 increasingly, varied sounds become audible to

the practiser. By hearing these sound attentively one gets concentration of the mind, and

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 well-established, Samadhi becomes a voluntary

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

During contemplation one sees, not with his eyes, as he does the objects of the world,

various colors, which the writers on Yoga call the colors of the five elements. Sometimes

stars are seen glittering, and lightning flashes in the sky. But these are all fleeting in

their nature.

At first these colors 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

color-waves 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 the 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. [Sanskrit text quoting Siva Samhita chapter 4, verses

8-11. MPM]

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 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 [Sanskrit text MPM] 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 Sam.

AJMER: } PANCHAM SINH.

31st January, 1915. }

HATHA YOGA PRADIPIKA.

Chapter I.

1. Salutation to Adinatha (Siva) who expounded the knowledge of Hatha

Yoga, which like a staircase leads the aspirant to the high pinnacled

Raja Yoga.

2. Yogin Swatmarama, after saluting his Guru Srinatha explains

Hatha Yoga for the attainment of Raja Yoga.

3. 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.

4. Matsyendra, Goraksa, etc., knew Hatha Vidya, and by their favor

Yogi Swatmarama also learnt it from them.

5. The following Siddhas (masters) are said to have existed in former

times:--

Sri Adinatha (Siva), Matsyendra, Natha, Sabar, Anand, Bhairava,

Chaurangi, Mina Natha, Goraksanatha, Virupaksa, Bilesaya.

6. Manthana, Bhairava, Siddhi Buddha, Kanthadi, Karantaka,

Surananda, Siddhipada, Charapati.

7. Kaneri, Pujyapada, Nityatha, Niranjana, Kapali, Vindunatha,

Kaka Chandiswara.

8. Allama, Prabhudeva, Ghoda, Choli, Tintini, Bhanuki, Nardeva,

Khanda Kapalika, etc.

9. These Mahasiddhas (great masters), breaking the scepter of death,

are roaming in the universe.

10. Like a house protecting one from the heat of the sun, Hatha Yoga

protects its practisers 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.

11. A yogi desirous of success should keep the knowledge of Hatha

Yoga secret; for it becomes potent by concealing, and impotent by

exposing.

12. The Yogi should practice 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.

13. The room should have a small door, be free from holes, hollows,

neither too high nor too low, well plastered with cow-dung 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.

14. Having seated in such a room and free from all anxieties, he should

practice Yoga, as instructed by his <guru>.

15. Yoga is destroyed by the following six causes:-- Over-eating, exertion,

talkativeness, adhering to rules, <i.e.>, cold bath in the morning, eating

at night, or eating fruits only, company of men, and unsteadiness.

16. The following six bring speedy success:-- Courage, daring, perseverance,

discriminative knowledge, faith, aloofness from company.

17. The ten rules of conduct are: ahimsa (non-injuring), truth, non-stealing,

continence, forgiveness, endurance, compassion, meekness, sparing diet,

and cleanliness.

18. The ten niyamas mentioned by those proficient in the knowledge of Yoga

are: Tapa, patience, belief in God, charity, adoration of God, hearing

discourses on the principles of religion, shame, intellect, Tapa and

Yajna.

<Asanas.>

19. Being the first accessory of Hatha Yoga, asana is described first.

It should be practiced for gaining steady posture, health and lightness

of body.

20. I am going to describe certain asanas which have been adopted by

Munis like Vasistha, etc., and Yogis like Matsyendra, etc.

<Swastika-asana.>

21. Having kept both the hands under both the thighs, with the body straight,

when one sits calmly in this posture, it is called Swastika.

<Gomukha-asana.>

22. Placing the right ankle on the left side and the left ankle on the

right side, makes Gomukha-asana, having the appearance of a cow.

<Virasana.>

23. 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.>

24. Placing the right ankle on the left side of the anus, and the left

ankle on the right side of it, makes what the Yogis call Kurma-asana.

25. Taking the posture of Padma-asana and carrying the hands under the

thighs, when the Yogi raises himself above the ground, with his palms

resting on the ground, it becomes Kukkuta-asana.

26. Having assumed the Kukkuta-asana, 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 Kurma-asana, from its appearance

like that of a tortoise.

27. Having caught the toes of the foot with both hands and carried them

to the ears by drawing the body like a bow, it becomes Dhanura asana.

<Matsya-asana.>

28-29. Having placed with 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.

30. Having stretched the feet on the ground, like a stick, and having

grasped the toes of both feet with both hands, when one sits with his

forehead resting on the thighs, it is called Paschima Tana.

31. This Paschima Tana carries the air from the front to the back part

of the body (<i.e.>, to the sushumna). It kindles gastric fire, reduces

obesity and cures all diseases of men.

<Mayura-asana.>

32. Place the palms of both hands on the ground, and place the

navel on both the elbows and balancing thus, the body should be

stretched backwards like a stick. This is called Mayura-asana.

33. This asana soon destroyed 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.

<Sava-asana.>

34. Laying down on the ground, like a corpse, is called Sava-asana. It

removes fatigue and gives rest to the mind.

35. Siva taught 84 asanas. Of these the first four being essential ones,

I am going to explain them here.

36. These four are:-- The Siddha, Padma, Sinha and Bhadra. Even of

these, the Siddha-asana, being very comfortable, one should always

practice it.

37. Press firmly the heel of the left foot against the perineum, and the

right heel above the lingha. With the chin pressing on the chest, one

should sit calmly, having restrained the senses, and gaze steadily at the

space between the eyebrows. This is called the Siddha Asana, the opener

of the door of salvation.

38. This Siddhasana is performed also by placing the left heel on

the Medhra (above the penis), and placing the right one next to it.

39. Some call this Siddhasana, some Vajrasana. Others call it Mukta

Asana or Gupta Asana.

40. Just as sparing food is among Yamas, and Ahimsa among the

Niyamas, so is Siddhasana called by adepts the chief of all the

asanas.

41. Out of the 84 Asanas Siddhasana should always be practiced, because

it cleanses the impurities of 72,000 nadis.

42. By contemplating on oneself, by eating sparingly, and by practicing

Siddhasana for 12 years, the Yogi obtains success.

43. Other postures are of no use, when success has been achieved in

Siddhasana, and Prana Vayu becomes calm and restrained by Kevala

Kumbhaka.

44. Success in one Siddhasana alone becoming firmly established, one

gets Unmani at once, and the three bonds (Bandhas) are accomplished

of themselves.

45. There is no Asana like the Siddhasana and no Kumbhaka like the

Kevala. There is no mudra like the Khechari and no <laya> like the

Nada (Anahata Nada).

<Padmasana.>

46. 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.

47. Place the feet on the thighs, with the soles upward, and place the

hands on the thighs, with the palms upwards.

48. 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 apana-vayu gently upwards.

49. 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.

50. Having kept both 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 apana-vayu 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 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 randra (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.)

51. The Yogi who, sitting with Padmasana, can control breathing,

there is no doubt, is free from bondage.

52. Press the heels on both sides of the seam of the Perineum, in such

a way that the left heel touches the right side and the right heel touches

the left side of it.

53. 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.

54. This is Simhasana, held sacred by the best Yogis. This excellent

Asana effects the completion of the three Bandhas (the Mulabandha,

Kantha or Jalandhar Bandha and Uddiyana Bandha).

55-56. 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, holding

the feet firmly joined to one another with both the hands. This Bhadrasana

is the destroyer of all diseases.

57. The expert Yogis call this Goraksa asana. By sitting with this

asana, the Yogi gets rid of fatigue.

58. 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.

59. 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.

60. Abstemious feeding is that in which 3/4 of hunger is satisfied with

food, well cooked with ghee and sweets, and eaten with the offering of it

to Siva.

61. Bitter, sour, saltish, green vegetables, fermented, oily, mixed with

til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses,

plums, oil-cake, asafeotida (hinga), garlic, onion, etc., should not be eaten.

62. 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.

63. As said by Goraksa, one should keep aloof from the society of the evil-

minded, fire, women, travelling, early morning bath, fasting, and all kinds

of bodily exertion.

64. 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 practice Yoga.

65. 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.

66. Whether young, old or too old, sick or lean, one who discards

laziness, gets success if he practices Yoga.

67. 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.

68. 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.

69. Asanas, various Kumbhakas, and other divine means, all should

be practiced in the practice of Hatha Yoga, till the fruit-- Raja

Yoga_ is obtained.

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

Chapter II.

1. Posture becoming established, a Yogi, master of himself, eating

salutary and moderate food, should practice pranayama, as instructed

by his guru.

2. Respiration being disturbed, the mind becomes disturbed. By

restraining respiration, the Yogi gets steadiness of mind.

3. 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.

4. 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.

5. When the whole system of the nadis which is full of impurities, is

cleaned, then the Yogi becomes able to control the Prana.

6. 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.

7. 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).

8. Then, drawing in the air through the surya slowly, the belly

should be filled, and after performing Kumbhaka as before, it should be

expelled slowly through the chandra (left nostril).

9. 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.

10. 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 practicing 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 3 months and over.

11. Kumbhakas should be performed gradually four 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.

12. In the beginning there is perspiration, in the middle stage there is

quivering, and in the last or third stage, one obtains steadiness; and

then the breath should be made steady or motionless.

13. The perspiration exuding from exertion of practice should be

rubbed into the body (and not wiped), as by so doing the body becomes

strong.

14. 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.

15. 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 practitioner himself.

16. When Pranayama, etc., are performed properly, they eradicate all

diseases; but an improper practice generates diseases.

17. 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.

18. The air should be expelled with proper tact and should be filled

in skillfully; and when it has been kept confined properly it brings

success.<