Hatha Yoga Pradipika

1914 | 25,513 words

This is the English translation of the Hatha-yoga-pradipika: possibly the oldest extant text about Hatha Yoga. It was written around the 15th century CE, by Swami Swatmarama, a disciple of Swami Goraknath. Alternative titles: Haṭhayogapradīpikā (हठयोगप्रदीपिका), Hathayogapradipika....

Chapter I - On Āsanas

|| १ || परथमोपदेशः

|| 1 || prathamopadeśaḥ

शरी-आदि-नाथाय नमो|अस्तु तस्मै
येनोपदिष्ह्टा हठ-योग-विद्या |
विभ्राजते परोन्नत-राज-योगम
आरोढुमिछ्छोरधिरोहिणीव || १ || || १ ||

śrī-ādi-nāthāya namo|astu tasmai
yenopadiṣṭā haṭha-yogha-vidyā |
vibhrājate pronnata-rāja-yogham
āroḍhumichchoradhirohiṇīva || 1 || || 1 ||

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

परणम्य शरी-गुरुं नाथं सवात्मारामेण योगिना |
केवलं राज-योगाय हठ-विद्योपदिश्यते || २ ||

praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā |
kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate || 2 ||

Yogin Swātmārāma, after saluting first his Gurū Srinātha explains Haṭha Yoga for the attainment of Raja Yoga.

भरान्त्या बहुमत-धवान्ते राज-योगमजानताम |
हठ-परदीपिकां धत्ते सवात्मारामः कॄपाकरः || ३ |

bhrāntyā bahumata-dhvānte rāja-yoghamajānatām |
haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ || 3 |

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Rāja Yoga. Compassionate Swātmārāma composes the Haṭha Yoga Pradipikā like a torch to dispel it.

हठ-विद्यां हि मत्स्येन्द्र-गोरक्ष्हाद्या विजानते |
सवात्मारामो|अथवा योगी जानीते तत-परसादतः || ४ ||

haṭha-vidyāṃ hi matsyendra-ghorakṣādyā vijānate |
svātmārāmo|athavā yoghī jānīte tat-prasādataḥ || 4 ||

Matsyendra, Gorakṣa, etc., knew Haṭha Vidyā, and by their favour Yogī Swātmārāma also learnt it from them.

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

शरी-आदिनाथ-मत्स्येन्द्र-शावरानन्द-भैरवाः |
छौरङ्गी-मीन-गोरक्ष्ह-विरूपाक्ष्ह-बिलेशयाः || ५ ||

śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |
chaurangghī-mīna-ghorakṣa-virūpākṣa-bileśayāḥ || 5 ||

Sri ādinātha (Śiva), Matsyendra, Nātha, Sābar, Anand, Bhairava, Chaurangi, Mīna nātha, Gorakṣanātha, Virupākṣa, Bileśaya.

मन्थानो भैरवो योगी सिद्धिर्बुद्धश्छ कन्थडिः |
कोरंटकः सुरानन्दः सिद्धपादश्छ छर्पटिः || ६ ||

manthāno bhairavo yoghī siddhirbuddhaścha kanthaḍiḥ |
koraṃṭakaḥ surānandaḥ siddhapādaścha charpaṭiḥ || 6 ||

Manthāna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surānanda, Siddhipāda, Charapati.

कानेरी पूज्यपादश्छ नित्य-नाथो निरञ्जनः |
कपाली बिन्दुनाथश्छ काकछण्डीश्वराह्वयः || ७ ||

kānerī pūjyapādaścha nitya-nātho nirañjanaḥ |
kapālī bindunāthaścha kākachaṇḍīśvarāhvayaḥ || 7 ||

Kānerī, Pūjyapāda, Nityanātha, Nirañjana, Kapāli, Vindunātha, Kāka Chandīśwara.

अल्लामः परभुदेवश्छ घोडा छोली छ टिंटिणिः |
भानुकी नारदेवश्छ खण्डः कापालिकस्तथा || ८ ||

allāmaḥ prabhudevaścha ghoḍā cholī cha ṭiṃṭiṇiḥ |
bhānukī nāradevaścha khaṇḍaḥ kāpālikastathā || 8 ||

Allāma, Prabhudeva, Ghodā, Cholī, Tintiṇi, Bhānukī Nārdeva, Khanda Kāpālika, etc.

इत्यादयो महासिद्धा हठ-योग-परभावतः |
खण्डयित्वा काल-दण्डं बरह्माण्डे विछरन्ति ते || ९ ||

ityādayo mahāsiddhā haṭha-yogha-prabhāvataḥ |
khaṇḍayitvā kāla-daṇḍaṃ brahmāṇḍe vicharanti te || 9 ||

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

अशेष्ह-ताप-तप्तानां समाश्रय-मठो हठः |
अशेष्ह-योग-युक्तानामाधार-कमठो हठः || १० ||

aśeṣa-tāpa-taptānāṃ samāśraya-maṭho haṭhaḥ |
aśeṣa-yogha-yuktānāmādhāra-kamaṭho haṭhaḥ || 10 ||

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

हठ-विद्या परं गोप्या योगिना सिद्धिमिछ्छता |
भवेद्वीर्यवती गुप्ता निर्वीर्या तु परकाशिता || ११ ||

haṭha-vidyā paraṃ ghopyā yoghinā siddhimichchatā |
bhavedvīryavatī ghuptā nirvīryā tu prakāśitā || 11 ||

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

सुराज्ये धार्मिके देशे सुभिक्ष्हे निरुपद्रवे |
धनुः परमाण-पर्यन्तं शिलाग्नि-जल-वर्जिते |
एकान्ते मठिका-मध्ये सथातव्यं हठ-योगिना || १२ ||

surājye dhārmike deśe subhikṣe nirupadrave |
dhanuḥ pramāṇa-paryantaṃ śilāghni-jala-varjite |
ekānte maṭhikā-madhye sthātavyaṃ haṭha-yoghinā || 12 ||

The Yogī should practise Haṭha 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.

अल्प-दवारमरन्ध्र-गर्त-विवरं नात्युछ्छ-नीछायतं
सम्यग-गोमय-सान्द्र-लिप्तममलं निःशेस-जन्तूज्झितम |
बाह्ये मण्डप-वेदि-कूप-रुछिरं पराकार-संवेष्ह्टितं
परोक्तं योग-मठस्य लक्ष्हणमिदं सिद्धैर्हठाभ्यासिभिः || १३ ||

alpa-dvāramarandhra-gharta-vivaraṃ nātyuchcha-nīchāyataṃ
samyagh-ghomaya-sāndra-liptamamalaṃ niḥśesa-jantūjjhitam |
bāhye maṇḍapa-vedi-kūpa-ruchiraṃ prākāra-saṃveṣṭitaṃ
proktaṃ yogha-maṭhasya lakṣaṇamidaṃ siddhairhaṭhābhyāsibhiḥ || 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 (chabootrā), a well, and a compound. These characteristics of a room for Haṭha Yogīs have been described by adepts in the practice of Haṭha.

एवं विधे मठे सथित्वा सर्व-छिन्ता-विवर्जितः |
गुरूपदिष्ह्ट-मार्गेण योगमेव समभ्यसेत || १४ ||

evaṃ vidhe maṭhe sthitvā sarva-chintā-vivarjitaḥ |
ghurūpadiṣṭa-mārgheṇa yoghameva samabhyaset || 14 ||

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

अत्याहारः परयासश्छ परजल्पो नियमाग्रहः |
जन-सङ्गश्छ लौल्यं छ षहड्भिर्योगो विनश्यति || १५ ||

atyāhāraḥ prayāsaścha prajalpo niyamāghrahaḥ |
jana-sangghaścha laulyaṃ cha ṣaḍbhiryogho vinaśyati || 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.

उत्साहात्साहसाद्धैर्यात्तत्त्व-जञानाश्छ निश्छयात |
जन-सङ्ग-परित्यागात्ष्हड्भिर्योगः परसिद्ध्यति || १६ ||

utsāhātsāhasāddhairyāttattva-jñānāścha niśchayāt |
jana-sanggha-parityāghātṣaḍbhiryoghaḥ prasiddhyati || 16 ||

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

अथ यम-नियमाः
अहिंसा सत्यमस्तेयं बरह्मछर्यं कष्हमा धॄतिः |
दयार्जवं मिताहारः शौछं छैव यमा दश || १७ ||

atha yama-niyamāḥ
ahiṃsā satyamasteyaṃ brahmacharyaṃ kṣamā dhṝtiḥ |
dayārjavaṃ mitāhāraḥ śauchaṃ chaiva yamā daśa || 17 ||

The ten rules of conduct are: ahiṃsā (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness.

तपः सन्तोष्ह आस्तिक्यं दानमीश्वर-पूजनम |
सिद्धान्त-वाक्य-शरवणं हरीमती छ तपो हुतम |
नियमा दश सम्प्रोक्ता योग-शास्त्र-विशारदैः || १८ ||

tapaḥ santoṣa āstikyaṃ dānamīśvara-pūjanam |
siddhānta-vākya-śravaṇaṃ hrīmatī cha tapo hutam |
niyamā daśa samproktā yogha-śāstra-viśāradaiḥ || 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 Yajña.

 

āsanas.

अथ आसनम
हठस्य परथमाङ्गत्वादासनं पूर्वमुछ्यते |
कुर्यात्तदासनं सथैर्यमारोग्यं छाङ्ग-लाघवम || १९ ||

atha āsanam
haṭhasya prathamāngghatvādāsanaṃ pūrvamuchyate |
kuryāttadāsanaṃ sthairyamāroghyaṃ chānggha-lāghavam || 19 ||

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

वशिष्ह्ठाद्यैश्छ मुनिभिर्मत्स्येन्द्राद्यैश्छ योगिभिः |
अङ्गीकॄतान्यासनानि कथ्यन्ते कानिछिन्मया || २० ||

vaśiṣṭhādyaiścha munibhirmatsyendrādyaiścha yoghibhiḥ |
angghīkṝtānyāsanāni kathyante kānichinmayā || 20 ||

I am going to describe certain āsanas which have been adopted by Munīs like Vasiṣṭha, etc., and Yogīs like Matsyendra, etc.

 

Swastika-āsana.

जानूर्वोरन्तरे सम्यक्कॄत्वा पाद-तले उभे |
ॠजु-कायः समासीनः सवस्तिकं तत्प्रछक्ष्हते || २१ ||

jānūrvorantare samyakkṝtvā pāda-tale ubhe |
ṝju-kāyaḥ samāsīnaḥ svastikaṃ tatprachakṣate || 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-āsana.

सव्ये दक्ष्हिण-गुल्कं तु पॄष्ह्ठ-पार्श्वे नियोजयेत |
दक्ष्हिणे|अपि तथा सव्यं गोमुखं गोमुखाकॄतिः || २२ ||

savye dakṣiṇa-ghulkaṃ tu pṝṣṭha-pārśve niyojayet |
dakṣiṇe|api tathā savyaṃ ghomukhaṃ ghomukhākṝtiḥ || 22 ||

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

 

Vīrāsana.

एकं पादं तथैकस्मिन्विन्यसेदुरुणि सथिरम |
इतरस्मिंस्तथा छोरुं वीरासनमितीरितम || २३ ||

ekaṃ pādaṃ tathaikasminvinyaseduruṇi sthiram |
itarasmiṃstathā choruṃ vīrāsanamitīritam || 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 Vīrāsana.

 

Kurmāsana.

गुदं निरुध्य गुल्फाभ्यां वयुत्क्रमेण समाहितः |
कूर्मासनं भवेदेतदिति योग-विदो विदुः || २४ ||

ghudaṃ nirudhya ghulphābhyāṃ vyutkrameṇa samāhitaḥ |
kūrmāsanaṃ bhavedetaditi yogha-vido viduḥ || 24 ||

Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogīs call Kūrma-āsana.

 

Kukkuṭa āsana.

पद्मासनं तु संस्थाप्य जानूर्वोरन्तरे करौ |
निवेश्य भूमौ संस्थाप्य वयोमस्थं कुक्कुटासनम || २५ ||

padmāsanaṃ tu saṃsthāpya jānūrvorantare karau |
niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam || 25 ||

Taking the posture of Padma-āsana and carrying the hands under the thighs, when the Yogī raises himself above the ground, with his palms resting on the ground, it becomes Kukkuṭa-āsana.

 

Uttāna Kūrma-āsana.

कुक्कुटासन-बन्ध-सथो दोर्भ्यां सम्बद्य कन्धराम |
भवेद्कूर्मवदुत्तान एतदुत्तान-कूर्मकम || २६ ||

kukkuṭāsana-bandha-stho dorbhyāṃ sambadya kandharām |
bhavedkūrmavaduttāna etaduttāna-kūrmakam || 26 ||

Having assumed Kukkuṭa-āsana, 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 Uttāna Kūrma-āsana, from its appearance like that of a tortoise.

 

Dhanura āsana.

पादाङ्गुष्ह्ठौ तु पाणिभ्यां गॄहीत्वा शरवणावधि |
धनुराकर्ष्हणं कुर्याद्धनुर-आसनमुछ्यते || २७ ||

pādāngghuṣṭhau tu pāṇibhyāṃ ghṝhītvā śravaṇāvadhi |
dhanurākarṣaṇaṃ kuryāddhanur-āsanamuchyate || 27 ||

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 āsana.

 

Matsya-āsana.

वामोरु-मूलार्पित-दक्ष्ह-पादं
जानोर्बहिर्वेष्ह्टित-वाम-पादम |
परगॄह्य तिष्ह्ठेत्परिवर्तिताङ्गः
शरी-मत्य्सनाथोदितमासनं सयात || २८ ||
मत्स्येन्द्र-पीठं जठर-परदीप्तिं
परछण्ड-रुग्मण्डल-खण्डनास्त्रम |
अभ्यासतः कुण्डलिनी-परबोधं
छन्द्र-सथिरत्वं छ ददाति पुंसाम || २९ ||

vāmoru-mūlārpita-dakṣa-pādaṃ
jānorbahirveṣṭita-vāma-pādam |
praghṝhya tiṣṭhetparivartitāngghaḥ
śrī-matysanāthoditamāsanaṃ syāt || 28 ||
matsyendra-pīṭhaṃ jaṭhara-pradīptiṃ
prachaṇḍa-rughmaṇḍala-khaṇḍanāstram |
abhyāsataḥ kuṇḍalinī-prabodhaṃ
chandra-sthiratvaṃ cha dadāti puṃsām || 29 ||

Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the āsana, as explained by Śri Matsyanātha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinī, stops the nectar shedding from the moon in people.

 

Paśchima Tāna.

परसार्य पादौ भुवि दण्ड-रूपौ
दोर्भ्यां पदाग्र-दवितयं गॄहीत्वा |
जानूपरिन्यस्त-ललाट-देशो
वसेदिदं पश्छिमतानमाहुः || ३० ||

prasārya pādau bhuvi daṇḍa-rūpau
dorbhyāṃ padāghra-dvitayaṃ ghṝhītvā |
jānūparinyasta-lalāṭa-deśo
vasedidaṃ paśchimatānamāhuḥ || 30 ||

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

इति पश्छिमतानमासनाग्र्यं
पवनं पश्छिम-वाहिनं करोति |
उदयं जठरानलस्य कुर्याद
उदरे कार्श्यमरोगतां छ पुंसाम || ३१ ||

iti paśchimatānamāsanāghryaṃ
pavanaṃ paśchima-vāhinaṃ karoti |
udayaṃ jaṭharānalasya kuryād
udare kārśyamaroghatāṃ cha puṃsām || 31 ||

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

 

Mayūra-āsana.

धरामवष्ह्टभ्य कर-दवयेन
तत-कूर्पर-सथापित-नाभि-पार्श्वः |
उछ्छासनो दण्डवदुत्थितः खे
मायूरमेतत्प्रवदन्ति पीठम || ३२ ||

dharāmavaṣṭabhya kara-dvayena
tat-kūrpara-sthāpita-nābhi-pārśvaḥ |
uchchāsano daṇḍavadutthitaḥ khe
māyūrametatpravadanti pīṭham || 32 ||

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 Mayūra-āsana.

हरति सकल-रोगानाशु गुल्मोदरादीन
अभिभवति छ दोष्हानासनं शरी-मयूरम |
बहु कदशन-भुक्तं भस्म कुर्यादशेष्हं
जनयति जठराग्निं जारयेत्काल-कूटम || ३३ ||

harati sakala-roghānāśu ghulmodarādīn
abhibhavati cha doṣānāsanaṃ śrī-mayūram |
bahu kadaśana-bhuktaṃ bhasma kuryādaśeṣaṃ
janayati jaṭharāghniṃ jārayetkāla-kūṭam || 33 ||

This āsana 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.

 

Śava-āsana.

उत्तानं शबवद्भूमौ शयनं तछ्छवासनम |
शवासनं शरान्ति-हरं छित्त-विश्रान्ति-कारकम || ३४ ||

uttānaṃ śabavadbhūmau śayanaṃ tachchavāsanam |
śavāsanaṃ śrānti-haraṃ chitta-viśrānti-kārakam || 34 ||

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

छतुरशीत्यासनानि शिवेन कथितानि छ |
तेभ्यश्छतुष्ह्कमादाय सारभूतं बरवीम्यहम || ३५ ||

chaturaśītyāsanāni śivena kathitāni cha |
tebhyaśchatuṣkamādāya sārabhūtaṃ bravīmyaham || 35 ||

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

सिद्धं पद्मं तथा सिंहं भद्रं वेति छतुष्ह्टयम |
शरेष्ह्ठं तत्रापि छ सुखे तिष्ह्ठेत्सिद्धासने सदा || ३६ ||

siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ veti chatuṣṭayam |
śreṣṭhaṃ tatrāpi cha sukhe tiṣṭhetsiddhāsane sadā || 36 ||

These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-āsana, being very comfortable, one should always practise it.

 

The Siddhāsana

अथ सिद्धासनम
योनि-सथानकमङ्घ्रि-मूल-घटितं कॄत्वा दॄढं विन्यसेत
मेण्ढ्रे पादमथैकमेव हॄदये कॄत्वा हनुं सुस्थिरम |
सथाणुः संयमितेन्द्रियो|अछल-दॄशा पश्येद्भ्रुवोरन्तरं
हयेतन्मोक्ष्ह-कपाट-भेद-जनकं सिद्धासनं परोछ्यते || ३७ ||

atha siddhāsanam
yoni-sthānakamangghri-mūla-ghaṭitaṃ kṝtvā dṝḍhaṃ vinyaset
meṇḍhre pādamathaikameva hṝdaye kṝtvā hanuṃ susthiram |
sthāṇuḥ saṃyamitendriyo|achala-dṝśā paśyedbhruvorantaraṃ
hyetanmokṣa-kapāṭa-bheda-janakaṃ siddhāsanaṃ prochyate || 37 ||

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 āsana, the opener of the door of salvation.

मेण्ढ्रादुपरि विन्यस्य सव्यं गुल्फं तथोपरि |
गुल्फान्तरं छ निक्ष्हिप्य सिद्धासनमिदं भवेत || ३८ ||

meṇḍhrādupari vinyasya savyaṃ ghulphaṃ tathopari |
ghulphāntaraṃ cha nikṣipya siddhāsanamidaṃ bhavet || 38 ||

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

एतत्सिद्धासनं पराहुरन्ये वज्रासनं विदुः |
मुक्तासनं वदन्त्येके पराहुर्गुप्तासनं परे || ३९ ||

etatsiddhāsanaṃ prāhuranye vajrāsanaṃ viduḥ |
muktāsanaṃ vadantyeke prāhurghuptāsanaṃ pare || 39 ||

Some call this Siddhāsana, some Vajrāsana. Others call it Mukta āsana or Gupta āsana.

यमेष्ह्विव मिताहारमहिंसा नियमेष्ह्विव |
मुख्यं सर्वासनेष्ह्वेकं सिद्धाः सिद्धासनं विदुः || ४० ||

yameṣviva mitāhāramahiṃsā niyameṣviva |
mukhyaṃ sarvāsaneṣvekaṃ siddhāḥ siddhāsanaṃ viduḥ || 40 ||

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

छतुरशीति-पीठेष्हु सिद्धमेव सदाभ्यसेत |
दवासप्तति-सहस्राणां नाडीनां मल-शोधनम || ४१ ||

chaturaśīti-pīṭheṣu siddhameva sadābhyaset |
dvāsaptati-sahasrāṇāṃ nāḍīnāṃ mala-śodhanam || 41 ||

Out of the 84 āsanas Siddhāsana should always be practised, because it cleanses the impurities of 72,000 nāḍīs.

आत्म-धयायी मिताहारी यावद्द्वादश-वत्सरम |
सदा सिद्धासनाभ्यासाद्योगी निष्ह्पत्तिमाप्नुयात || ४२ ||

ātma-dhyāyī mitāhārī yāvaddvādaśa-vatsaram |
sadā siddhāsanābhyāsādyoghī niṣpattimāpnuyāt || 42 ||

By contemplating on oneself, by eating sparingly, and by practising Siddhāsana for 12 years, the Yogī obtains success.

किमन्यैर्बहुभिः पीठैः सिद्धे सिद्धासने सति |
पराणानिले सावधाने बद्धे केवल-कुम्भके |
उत्पद्यते निरायासात्स्वयमेवोन्मनी कला || ४३ ||

kimanyairbahubhiḥ pīṭhaiḥ siddhe siddhāsane sati |
prāṇānile sāvadhāne baddhe kevala-kumbhake |
utpadyate nirāyāsātsvayamevonmanī kalā || 43 ||

Other postures are of no use, when success has been achieved in Siddhāsana, and Prāṇa Vāyū becomes calm and restrained by Kevala Kumbhaka.

तथैकास्मिन्नेव दॄढे सिद्धे सिद्धासने सति |
बन्ध-तरयमनायासात्स्वयमेवोपजायते || ४४ ||

tathaikāsminneva dṝḍhe siddhe siddhāsane sati |
bandha-trayamanāyāsātsvayamevopajāyate || 44 ||

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

नासनं सिद्ध-सदॄशं न कुम्भः केवलोपमः |
न खेछरी-समा मुद्रा न नाद-सदॄशो लयः || ४५ ||

nāsanaṃ siddha-sadṝśaṃ na kumbhaḥ kevalopamaḥ |
na khecharī-samā mudrā na nāda-sadṝśo layaḥ || 45 ||

There is no āsana like the Siddhāsana and no Kumbhaka like the Kevala. There is no mudrā like the Khechari and no laya like the Nāda (Anāhata Nāda.)

 

Padmāsana.

अथ पद्मासनम
वामोरूपरि दक्ष्हिणं छ छरणं संस्थाप्य वामं तथा
दक्ष्होरूपरि पश्छिमेन विधिना धॄत्वा कराभ्यां दॄढम |
अङ्गुष्ह्ठौ हॄदये निधाय छिबुकं नासाग्रमालोकयेत
एतद्व्याधि-विनाश-कारि यमिनां पद्मासनं परोछ्यते || ४६ ||

atha padmāsanam
vāmorūpari dakṣiṇaṃ cha charaṇaṃ saṃsthāpya vāmaṃ tathā
dakṣorūpari paśchimena vidhinā dhṝtvā karābhyāṃ dṝḍham |
angghuṣṭhau hṝdaye nidhāya chibukaṃ nāsāghramālokayet
etadvyādhi-vināśa-kāri yamināṃ padmāsanaṃ prochyate || 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 Padmāsana, the destroyer of the diseases of the Yamīs.

उत्तानौ छरणौ कॄत्वा ऊरु-संस्थौ परयत्नतः |
ऊरु-मध्ये तथोत्तानौ पाणी कॄत्वा ततो दॄशौ || ४७ ||

uttānau charaṇau kṝtvā ūru-saṃsthau prayatnataḥ |
ūru-madhye tathottānau pāṇī kṝtvā tato dṝśau || 47 ||

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

नासाग्रे विन्यसेद्राजद-अन्त-मूले तु जिह्वया |
उत्तम्भ्य छिबुकं वक्ष्हस्युत्थाप्य पवनं शनैः || ४८ ||

nāsāghre vinyasedrājad-anta-mūle tu jihvayā |
uttambhya chibukaṃ vakṣasyutthāpy pavanaṃ śanaiḥ || 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 apāna-vāyū gently upwards.

इदं पद्मासनं परोक्तं सर्व-वयाधि-विनाशनम |
दुर्लभं येन केनापि धीमता लभ्यते भुवि || ४९ ||

idaṃ padmāsanaṃ proktaṃ sarva-vyādhi-vināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi || 49 ||

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

कॄत्वा सम्पुटितौ करौ दॄढतरं बद्ध्वा तु पद्ममासनं
गाढं वक्ष्हसि सन्निधाय छिबुकं धयायंश्छ तछ्छेतसि |
वारं वारमपानमूर्ध्वमनिलं परोत्सारयन्पूरितं
नयञ्छन्प्राणमुपैति बोधमतुलं शक्ति-परभावान्नरः || ५० ||

kṝtvā sampuṭitau karau dṝḍhataraṃ baddhvā tu padmamāsanaṃ
ghāḍhaṃ vakṣasi sannidhāya chibukaṃ dhyāyaṃścha tachchetasi |
vāraṃ vāramapānamūrdhvamanilaṃ protsārayanpūritaṃ
nyañchanprāṇamupaiti bodhamatulaṃ śakti-prabhāvānnaraḥ || 50 ||

Having kept both the hands together in the lap, performing the Padmāsana firmly, keeping the chin Fixed to the chest and contemplating on Him in the mind, by drawing the apāna-vāyū up (performing Mūla Bandha) and pushing down the air after inhaling it, joining thus the prāṇa

and apāna in the navel, one gets the highest intelligence by awakening the śakti (kundalinī) thus. [1]

पद्मासने सथितो योगी नाडी-दवारेण पूरितम |
मारुतं धारयेद्यस्तु स मुक्तो नात्र संशयः || ५१ ||

padmāsane sthito yoghī nāḍī-dvāreṇa pūritam |
mārutaṃ dhārayedyastu sa mukto nātra saṃśayaḥ || 51 ||

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

 

The Siṃhāsana.

अथ सिंहासनम
गुल्फौ छ वॄष्हणस्याधः सीवन्त्याः पार्श्वयोः कष्हिपेत |
दक्ष्हिणे सव्य-गुल्फं तु दक्ष्ह-गुल्फं तु सव्यके || ५२ ||

atha siṃhāsanam
ghulphau cha vṝṣaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣipet |
dakṣiṇe savya-ghulphaṃ tu dakṣa-ghulphaṃ tu savyake || 52 ||

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.

हस्तौ तु जान्वोः संस्थाप्य सवाङ्गुलीः सम्प्रसार्य छ |
वयात्त-वक्तो निरीक्ष्हेत नासाग्रं सुसमाहितः || ५३ ||

hastau tu jānvoḥ saṃsthāpya svāngghulīḥ samprasārya cha |
vyātta-vakto nirīkṣeta nāsāghraṃ susamāhitaḥ || 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.

सिंहासनं भवेदेतत्पूजितं योगि-पुणगवैः |
बन्ध-तरितय-सन्धानं कुरुते छासनोत्तमम || ५४ ||

siṃhāsanaṃ bhavedetatpūjitaṃ yoghi-pungghavaiḥ |
bandha-tritaya-sandhānaṃ kurute chāsanottamam || 54 ||

This is Siṃhāsana, held sacred by the best of Yogīs. This excellent āsana effects the completion of the three Bandhas (The Mūlabandha, Kanṭha or Jālandhar Bandha and Uḍḍiyāna Bandha).

 

The Bhadrāsana.

अथ भद्रासनम
गुल्फौ छ वॄष्हणस्याधः सीवन्त्याः पार्श्वयोः कष्हिप्ते |
सव्य-गुल्फं तथा सव्ये दक्ष्ह-गुल्फं तु दक्ष्हिणे || ५५ ||
पार्श्व-पादौ छ पाणिभ्यां दॄढं बद्ध्वा सुनिश्छलम |
भद्रासनं भवेदेतत्सर्व-वयाधि-विनाशनम |
गोरक्ष्हासनमित्याहुरिदं वै सिद्ध-योगिनः || ५६ ||

atha bhadrāsanam
ghulphau cha vṝṣaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣipte |
savya-ghulphaṃ tathā savye dakṣa-ghulphaṃ tu dakṣiṇe || 55 ||
pārśva-pādau cha pāṇibhyāṃ dṝḍhaṃ baddhvā suniśchalam |
bhadrāsanaṃ bhavedetatsarva-vyādhi-vināśanam |
ghorakṣāsanamityāhuridaṃ vai siddha-yoghinaḥ || 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, hold the

feet firmly joined to one another with both the hands. This Bhadrāsana is the destroyer of all the diseases.

एवमासन-बन्धेष्हु योगीन्द्रो विगत-शरमः |
अभ्यसेन्नाडिका-शुद्धिं मुद्रादि-पवनी-करियाम || ५७ ||

evamāsana-bandheṣu yoghīndro vighata-śramaḥ |
abhyasennāḍikā-śuddhiṃ mudrādi-pavanī-kriyām || 57 ||

The expert Yogīs call this Gorakśa āsana. By sitting with this āsana, the Yogī gets rid of fatigue

आसनं कुम्भकं छित्रं मुद्राख्यं करणं तथा |
अथ नादानुसन्धानमभ्यासानुक्रमो हठे || ५८ ||

āsanaṃ kumbhakaṃ chitraṃ mudrākhyaṃ karaṇaṃ tathā |
atha nādānusandhānamabhyāsānukramo haṭhe || 58 ||

The Nādis should be cleansed of their impurities by performing the mudrās, etc., (which are the practices relating to the air) āsanas, Kumbhakas and various curious mūdrās.

बरह्मछारी मिताहारी तयागी योग-परायणः |
अब्दादूर्ध्वं भवेद्सिद्धो नात्र कार्या विछारणा || ५९ ||

brahmachārī mitāhārī tyāghī yogha-parāyaṇaḥ |
abdādūrdhvaṃ bhavedsiddho nātra kāryā vichāraṇā || 59 ||

By regular and close attention to Nāda (anāhata nāda) in Haṭha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year.

सुस्निग्ध-मधुराहारश्छतुर्थांश-विवर्जितः |
भुज्यते शिव-सम्प्रीत्यै मिताहारः स उछ्यते || ६० ||

susnighdha-madhurāhāraśchaturthāṃśa-vivarjitaḥ |
bhujyate śiva-samprītyai mitāhāraḥ sa uchyate || 60 ||

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

 

Foods injurious to a Yogī.

कट्वाम्ल-तीक्ष्ह्ण-लवणोष्ह्ण-हरीत-शाक-
सौवीर-तैल-तिल-सर्ष्हप-मद्य-मत्स्यान |
आजादि-मांस-दधि-तक्र-कुलत्थकोल-
पिण्याक-हिङ्गु-लशुनाद्यमपथ्यमाहुः || ६१ ||

kaṭvāmla-tīkṣṇa-lavaṇoṣṇa-harīta-śāka-
sauvīra-taila-tila-sarṣapa-madya-matsyān |
ājādi-māṃsa-dadhi-takra-kulatthakola-
piṇyāka-hingghu-laśunādyamapathyamāhuḥ || 61 ||

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

भोजनमहितं विद्यात्पुनरस्योष्ह्णी-कॄतं रूक्ष्हम |
अतिलवणमम्ल-युक्तं कदशन-शाकोत्कं वर्ज्यम || ६२ ||

bhojanamahitaṃ vidyātpunarasyoṣṇī-kṝtaṃ rūkṣam |
atilavaṇamamla-yuktaṃ kadaśana-śākotkaṃ varjyam || 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.

वह्नि-सत्री-पथि-सेवानामादौ वर्जनमाछरेत || ६३ ||

vahni-strī-pathi-sevānāmādau varjanamācharet || 63 ||

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

तथा हि गोरक्ष्ह-वछनम
वर्जयेद्दुर्जन-परान्तं वह्नि-सत्री-पथि-सेवनम |
परातः-सनानोपवासादि काय-कलेश-विधिं तथा || ६४ ||

tathā hi ghorakṣa-vachanam
varjayeddurjana-prāntaṃ vahni-strī-pathi-sevanam |
prātaḥ-snānopavāsādi kāya-kleśa-vidhiṃ tathā || 64 ||

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

गोधूम-शालि-यव-षहाष्ह्टिक-शोभनान्नं
कष्हीराज्य-खण्ड-नवनीत-सिद्धा-मधूनि |
शुण्ठी-पटोल-कफलादिक-पञ्छ-शाकं
मुद्गादि-दिव्यमुदकं छ यमीन्द्र-पथ्यम || ६५ ||

ghodhūma-śāli-yava-ṣāṣṭika-śobhanānnaṃ
kṣīrājya-khaṇḍa-navanīta-siddhā-madhūni |
śuṇṭhī-paṭola-kaphalādika-pañcha-śākaṃ
mudghādi-divyamudakaṃ cha yamīndra-pathyam || 65 ||

A Yogī 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.

पुष्ह्टं सुमधुरं सनिग्धं गव्यं धातु-परपोष्हणम |
मनोभिलष्हितं योग्यं योगी भोजनमाछरेत || ६६ ||

puṣṭaṃ sumadhuraṃ snighdhaṃ ghavyaṃ dhātu-prapoṣaṇam |
manobhilaṣitaṃ yoghyaṃ yoghī bhojanamācharet || 66 ||

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

युवो वॄद्धो|अतिवॄद्धो वा वयाधितो दुर्बलो|अपि वा |
अभ्यासात्सिद्धिमाप्नोति सर्व-योगेष्ह्वतन्द्रितः || ६७ ||

yuvo vṝddho|ativṝddho vā vyādhito durbalo|api vā |
abhyāsātsiddhimāpnoti sarva-yogheṣvatandritaḥ || 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.

करिया-युक्तस्य सिद्धिः सयादक्रियस्य कथं भवेत |
न शास्त्र-पाठ-मात्रेण योग-सिद्धिः परजायते || ६८ ||

kriyā-yuktasya siddhiḥ syādakriyasya kathaṃ bhavet |
na śāstra-pāṭha-mātreṇa yogha-siddhiḥ prajāyate || 68 ||

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

न वेष्ह-धारणं सिद्धेः कारणं न छ तत-कथा |
करियैव कारणं सिद्धेः सत्यमेतन्न संशयः || ६९ ||
पीठानि कुम्भकाश्छित्रा दिव्यानि करणानि छ |
सर्वाण्यपि हठाभ्यासे राज-योग-फलावधि || ७० ||

na veṣa-dhāraṇaṃ siddheḥ kāraṇaṃ na cha tat-kathā |
kriyaiva kāraṇaṃ siddheḥ satyametanna saṃśayaḥ || 69 ||
pīṭhāni kumbhakāśchitrā divyāni karaṇāni cha |
sarvāṇyapi haṭhābhyāse rāja-yogha-phalāvadhi || 70 ||

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

 

End of chapter 1st, on the method of forming the āsanas.

इति हठ-परदीपिकायां परथमोपदेशः |

iti haṭha-pradīpikāyāṃ prathamopadeśaḥ |

Footnotes and references:

[1]:

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

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