हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

8 HAṬHAYOGAPRADĪPIKĀ He should begin Prāṇāyāma only with the guidance of his Guru.’ The work called Rāja-yoga also states: ‘Kaivalya is not to be got by any amount of study of the Veda-s, Śāstra-s and Tantra-s, without the guidance of a Guru.’ In the Skanda-purāṇa it is said: ‘The eight stages of Yoga are to be learnt only from a competent Guru.’ And Sureśvarācārya declares that only through the Guru can the eightfold Yoga be learnt. The śruti says: ‘The Mahātman-s reveal those things only to him who has a deep devotion towards his Guru as well as to God. Only he who has an Ācārya or Guru knows.’ The various standard books on Yoga are, I think, meant not so much for beginners and students, as for Guru-s to use as guide-books to regulate their pupils’ training. In Haṭha-yoga, where a mistake may end in death or insanity, it is absolutely necessary to have a Guru, who has passed successfully through the course, who can see clearly through the system, and observe the effects of the various processes and modify them accordingly. 15. Yoga fails by the six [causes]—over-eating, over-exertion, excessive talk, the observance of [un- suitable] disciplines, promiscuous company and un- steadiness. The disciplines referred to are bathing in cold water early in the morning, eating only at night and fasting frequently. 16. Yoga succeeds by the six [qualifications]— zeal, bold determination, courage, true knowledge, firmness [of belief in the words of the Guru] and re- nunciation of the company of [unsuitable] people. [To do no harm, to speak the truth, to refrain from taking what belongs to another, to preserve continence, to practise forbearance, to have fortitude, to be merciful, to be straightforward, to be moderate in diet and to be pure—these ten constitute Yama.]

HAṬHAYOGAPRADĪPIKĀ 9 All these aspects of Yama refer to deed, word and thought. [Austerity (tapas), contentment, belief in God, charity, worship of God, listening to the exposition of [Vedāntic] doctrines, modesty, a discerning mind, japa (repeating prayers) and sacrifice (huta)—these ten constitute Niyama, the experts in Yoga say.] These are clearly explained in the Śāṇḍilya-upaniṣad thus: Tapas is the austerity of the body by the observance of fasts, etc. Saṃtoṣa means contentment with what one obtains unasked. Āstikya means a faith in the teaching of the Veda. Dāna means giving with devotion what one has lawfully acquired. On this point the Bhagavad-gītā says (XVII. 20): Sāttvikadāna or charity consists in giving gifts to a worthy person who does nothing in return, in a proper place and time, simply as a matter of duty. Īśvarapūjā means worshipping with a calm and clear mind Viṣṇu or Rudra. Siddhāntaśravaṇa means the study of Vedānta. Modesty means a repugnance to doing a thing prohibited by the Veda-s and Śāstra-s. Discerning mind (mati) means devotion to the courses laid down in the Veda-s. Japa is practising the mantra-s that are not prohibited by the Veda-s, as taught by the Guru. It is of two sorts: audible and internal. Internal japa is repeating the mantra-s mentally. The course of development here laid down would seem to everyone the most natural and at the same time the most effectual. The attainment of Yama and Niyama comprises all the active and the passive virtues. The four sādhana-s, or the necessary qualifications of a śiṣya or disciple, namely discrimination between the permanent and the impermanent; perfect indifference to the objects of desire from the lowest forms of earthly life to that of the Demiurgos; the attainment of the sixfold qualities; and the intense desire for and incessant striving after liberation—all these are included in the first two stages of Yoga. By these means the mind is naturally weaned away from any attachment to worldly objects, and conse- quently is in a fair way to succeed in concentration. The Āsana-s and Prāṇāyāma come at the right time and remove any disturbing

10 HAṬHAYOGAPRADĪPIKĀ element arising from the body and its proclivities. The way to the higher path is now smooth and easy. But the ground is hard to tread and very few have the courage to go through it or the patience to persevere under repeated failures; so that nearly ninety-nine out of a hundred practitioners are frightened by the outlook and begin at the easiest and most practical point, i.e., Āsana and Prāṇāyāma. They imagine that the great and stupen- dous results laid down will follow the easiest physical processes in an inconceivably short time and take to them with avidity for some months. But not finding even a shadow of the glorious powers prophesied, they give up the whole effort. These escape lightly. But many commit serious mistakes in the processes and end their lives as maniacs or suicides. These do not realize the important fact that the tremendous powers are promised as a result of a course of Prāṇāyāma, only when it is practised by one who has perfected in himself the moral and the spiritual qualities included under Yama and Niyama. This point is beautifully brought out in the Yoga-vāsiṣṭha in the following story: A saṃnyāsin retired into the jungle and practised Prāṇāyāma for many years, but without realizing any of the powers foretold. He then went to a sage and reverently asked him to teach him Yoga. The sage told him to remain with him, and for the first two years met all his pupil's eager solicitations for instructions with ‘Wait’. Gradually, the saṃnyāsin grew accustomed to the situation and forgot to trouble his master any more for instruction. At the end of twelve years, the ṛṣi one day called to him his pupil and asked him to pronounce the syllable Om. When the saṃnyāsin came to the first letter, Recaka, or the process by which the air in the lungs is exhaled, set in naturally. When he finished the second letter, Pūraka, or the process of inhalation, set in. At the end of the third letter, Kumbhaka, or the process of retention, started. As a spark of fire catches in a field of sun-dried grass and the whole is in flame in a few minutes, so the pronunciation of the sacred syllable roused into activity the spiritual faculties that lay dormant hitherto in the pupil, and in a short time he had passed the initial stages of Pratyāhāra, Dhāraṇā and Dhyāna, and settled into the pure and elevated state of Samādhi.

HAṬHAYOGAPRADĪPIKĀ 11 Our interest in the story lies in the fact that the sage patiently waited for the natural unfoldment of the pupil's spiritual tendencies and the purifying of his nature through his association and surround- ings. He chose the right time and seeing into the nature of the pupil as into a glass, brought about in a simple way results psychical and spiritual, that persons, unacquainted with the rationale of Yoga and without the guidance of a Master, labour years to obtain. If these were understood and their importance fully realized, there would be fewer victims and failures. 17. Āsana-s are treated of in the first place as they form the first stage of Haṭha-yoga. Āsana-s make one firm, free from maladies and light of limb. Āsana is said to make one firm because it kills out the Rajo- guṇa that causes fickleness of the mind. By removing diseases it facilitates concentration; for Patañjali says: 'Disease, dullness, doubt, inattention, sloth, worldly-mindedness, false notions, missing the essential and instability are the causes of the distraction of the mind and they are the obstacles.' Heaviness of body arises from a preponderance of Tamas, and Āsana-s remove this. Though it is impossible to explain clearly and realize the important truths that underlie the various Āsana-s, till the human system is under- stood in all its intricacy and detail, still it can be said that the various postures bring about many important results, physical and otherwise. For example, during some of them, various nerve centres are activized; these effectively help to control the irregu- larities in the body and what is more wonderful, but not less true, is the purification of our mental nature, i.e. the suppression of some of our animal passions. Several diseases brought on by an excess of or irregularity in the humours of the body—wind, bile and phlegm—are removed by the Āsana-s. Physiologists will find here a vast field for their researches. 18. I proceed to describe some of the Āsana-s accepted by such sages as Vasiṣṭha and Yogin-s such as Matsyendra.

12 HAṬHAYOGAPRADĪPIKĀ Vasiṣṭha and Matsyendra were both Dhyānin-s and Yogin-s. But the former leaned more to Dhyāna and the latter to Yoga. 19. Having correctly placed both soles of the feet between the thighs and the knees, one should sit balanced and straight-bodied. This is called Svasti- kāsana. 20. Place the right ankle next to the left buttock and the left [ankle] next to the right [buttock]. This is Gomukhāsana, and resembles the face of a cow. 21. Place one [the right] foot firmly on the other [left] thigh and the [right] thigh on the other [left] foot. This is called Vīrāsana. 22. Press the anus firmly with the ankles in opposite directions and sit well poised. This is Kūrmā- sana according to the Yogin-s. 23. Assuming the Padmāsana, insert the hands between the thighs and the knees; planting them firmly on the ground, rise in the air [supported by the hands]. This is Kukkuṭāsana. 24. Assuming the Kukkuṭāsana posture (bandha), wind the arms around the neck and lie on the back like a tortoise. This is called Uttāna Kūrmāsana. 25. Taking hold of the toes with the hands [keep one arm stretched in front and] draw [the other] up to the ear as if drawing a bow. This is called Dhanurāsana. 26. Place the right foot at the base of the left thigh, and the left foot outside the right knee. Take hold [of the right foot by the left hand and the left

HAṬHAYOGAPRADĪPIKĀ 13 foot by the right hand] and remain with the body turned around [to the left]. This is the Āsana described by Matsyendra. 27. This MATSYENDRĀSANA, [which increases appetite by] fanning the gastric fire, is a weapon which destroys all the terrible diseases of the body; with [daily] practice it arouses the Kuṇḍalinī and makes the Moon steady in men. Above the root of the palate, the Moon is said to be located, ever dropping cool, ambrosial nectar that is wasted by mixing with the gastric fire. But this Āsana prevents it. There is a curious story told of Matsyendra, who is said to be the pupil of Ādinātha or Śiva. Once, Śiva went to a lonely island and, finding it uninhabited, taught his wife Pārvatī, the mysteries of Yoga. A fish that happened to approach the shore heard every- thing and remained motionless, with its mind concentrated. Ādinātha perceived that the fish had learnt the Yoga and, being extremely merciful, sprinkled water upon him. Immediately, he became a Siddha possessing a divine body and was called Matsyendra. This is deeply symbolical and suggestive. Compare the story of the Matsya Avatāra and the fish to whose horn the Hindu ark of Vaivasvata was tied during the flood. For some valuable hints towards the elucidation of this, see the article by Madame Blavatsky on ‘Lamas and Druses’ in The Theosophist, June 1881, p. 196 footnote. 28. Stretch out both the legs on the ground without bending them, and having taken hold of the toes of the feet with the hands, place the forehead upon the knees and rest thus. This is PAŚCIMATĀNĀSANA. 29. This most excellent of all Āsana-s, Paścima- tāna, makes the breath flow through the Suṣumnā,

14 HAṬHAYOGAPRADĪPIKĀ stimulates the gastric fire, makes the loins lean and removes all the diseases of men. 30. Plant the hands firmly on the ground and support on the elbows the sides of the navel, [the body] raised in an elevated posture in the air like a rod [i.e. straight and stiff, the feet above the ground on a level with the head]. This position they call MĀYŪRA. This posture resembles the plant balance in the modern course of gymnastics on the parallel bars. 31. The Mayūrāsana cures quickly all diseases like Gulma (enlargement of the glands), Udara (dropsy and other stomach diseases), etc. and overcomes the imbalance of the humours [namely vāta, pitta, and kapha]. It reduces to ashes [i.e. enables digestion of] all food indiscriminately taken, kindles the gastric fire and causes to be digested [even] the Kālakūṭa [a terrible poison]. During the churning of the Ocean by the gods and the Asura-s, the first thing that came out was the poison Kālakūṭa or Hālāhala. It began to burn the three worlds and no god could be persuaded to hold it. At last Śiva swallowed it, but ere it went down his throat Pārvatī held it firmly. So, it remained for ever there and Śiva's throat became dark blue. Hence his name Kālakaṇṭha or Nīlakaṇṭha, i.e. blue-throated. This may reveal some great cosmic mystery. 32. Lying on the back on the ground [at full length] like a corpse is ŚAVĀSANA. Śavāsana removes fatigue [caused by the other Āsana-s] and induces repose of mind.

HAṬHAYOGAPRADĪPIKĀ 15 33. The Āsana-s propounded by Śiva are eighty- four in number. Of those I shall describe four which are the quintessence. Gorakṣa says: ‘There are as many Āsana-s as there are varieties of beings. Śiva has enumerated eighty-four lakhs and he only knows them.’ Of these he selected eighty-four; among these, four are the most important and useful. 34. These four, Siddha, Padma, Siṁha and Bhadra [Āsana-s] are the most excellent. Of these [four] the most comfortable, Siddhāsana, can always be assumed. 35. The SIDDHĀSANA [is now described]: Press the perineum with the base of the [left] heel and place the [other] foot firmly above the penis [or pubis]. Keep the chin steadily on the breast. Remain motion- less with the sense-organs under control and with steady vision look at the spot between the eyebrows. This is called Siddhāsana; it throws open the door to emancipation. 36. According to another view, placing the left ankle above the penis and keeping the other ankle above it, is Siddhāsana. The Siddhāsana described in the previous verse is practised by the followers of Matsyendra. The one now described is pre- ferred by other Yogin-s. 37. Some say this is Siddhāsana, others know it as VAJRĀSANA; some call it MUKTĀSANA and others speak of it as GUPTĀSANA.

16 HAṬHAYOGAPRADĪPIKĀ The posture described first is called Siddhāsana. The same, when assumed with the right heel against the perineum and the left foot above the penis, is Vajrāsana. The Muktāsana consists in placing one heel under the perineum and the other heel above it. Guptāsana is described in verse 36 above. 38. The Siddha-s know that as among Yama-s a moderate diet is the most important, and among Niyama-s, harmlessness, so among all the Āsana-s is the Siddhāsana. 39. Of the eighty-four postures, one should al- ways practise Siddhāsana. It purifies the 72,000 Nāḍī-s. 40. The Yogin who, contemplating the Self and following a moderate diet, continually practises the Siddhāsana during twelve years, obtains fulfilment. 41. When the Siddhāsana is mastered, of what use are the various other Āsana-s? When the vital breath is well restrained by the practice of Kevala Kumbhaka, the Unmanī-avasthā, which gives delight, arises of its own without effort. 42. When there is complete mastery of the Siddhā- sana alone, the three Bandha-s follow without effort and naturally. The Bandha-s are Mūla-bandha, Uḍḍīyāna-bandha and Jālamdhara-bandha. As these and the Unmanī-avasthā are described later on (III. 55 ff.), they are not explained here. 43. There is no Āsana like the Siddha, no Kum- bhaka like the Kevala, no Mudrā like the Khecarī, and no Laya (absorption of the mind) like that of the inner sound (nāda).

HAṬHAYOGAPRADĪPIKĀ 17 44. Then the PADMĀSANA [is described]: Place the right foot on the left thigh and the left [foot] on the right thigh, cross the hands behind the back and firmly take hold of the toes [the right toe with the right hand and the left toe with the left]. Place the chin on the breast and look at the tip of the nose. This is called Padmāsana; it destroys the diseases of the self- restrained [Yogin-s]. The secret teaching is that there should always be a space of four aṅgula-s or three inches between the chin and the breast. 45, 46. Another view: Place the feet with [the necessary] effort, soles up, on the [opposite] thighs and place the hands, palms facing upwards, between the thighs; direct the eyes to the tip of the nose and place [the tip of] the tongue at the root of the front teeth, and the chin on the chest and slowly raise upwards the Prāṇa [by contracting the anus in the Mūla- bandha]. 47. This is called Padmāsana; it destroys all diseases. It cannot be attained by ordinary persons. Only the intelligent on the earth attain it. 48. Assuming well the Padmāsana, with the palms one upon the other [on the lap] fix the chin firmly upon the breast and contemplating [Brahman] in the mind (citta), repeatedly raise the Apāna upwards [by contracting the anus] and bring the inhaled Prāṇa downwards. By this a man obtains unequalled knowl- edge through the power of Kuṇḍalinī [which is roused by this process].

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18 HAṬHAYOGAPRADĪPIKĀ By the union of the Prāṇa and the Apāna, the gastric fire is aroused and the serpent Kuṇḍalinī that lies coiled around three and a half times, closing the opening of the Suṣumnā with its mouth, feels this and, straightening itself, begins to move upwards. Then the Prāṇa and the Apāna should be forced through the opening into the Suṣumnā. The process described in this verse is that of the Jālamdhara-bandha. 49. The Yogin, seated in the Padmāsana posture, by steadying the breath drawn in through the Nāḍī-s, becomes liberated; there is no doubt about this. 50. Then the SIṂHĀSANA [is described]: Place the ankles below the scrotum, on either side of the perineum, the right ankle on the left side of it, and the left ankle on the right. 51. Place the palms upon the knees, spread out the fingers, and with opened mouth look at the tip of the nose with concentrated mind. 52. This is Siṃhāsana held in great esteem by the highest Yogin-s. This most excellent Āsana facilitates the three Bandha-s. 53. Next the BHADRĀSANA [is described]: Place the ankles below the scrotum on the sides of the perineum, the left ankle on the left and the right ankle on the right [sole to sole]. 54. Then hold firmly with the hands the feet, which are on their sides, and remain motionless. This is Bhadrāsana which destroys all diseases. The Yogin-s who have become Siddha-s call this GORAKṢĀSANA. 55. Thus the best of Yogin-s, being free of fatigue in practising Āsana-s and Bandha-s, should practise

HAṬHAYOGAPRADĪPIKĀ 19 purification of the Nāḍī-s, Mudrā-s, etc. and control of breath. 56. Āsana-s, the varieties of Kumbhaka, the positions called Mudrā [i.e. Mahāmudrā, etc.], then concentration upon the nāda (inner sound) comprise the sequence of practice in Haṭha-yoga. 57. The Brahmacārin [one devoted to Brahman, who leads a chaste life] who, following a moderate diet, is intent on Yoga, renouncing [the fruits of his actions], becomes a Siddha after a year. There need be no doubt about this. 58. 'Moderate diet' is defined to mean agreeable and sweet food, leaving one-fourth of the stomach free, eaten [as an offering] to please Śiva. The Yogin should fill two parts of his stomach with food and the third with water, leaving the fourth free for the passage of air. 'Pleasing Śiva' means that he should think that the one who eats is Śiva and not himself; as the Śruti-s say: 'The eater is Maheśvara, the great Lord.' 59. The following things are said to be unsalutary [for Yogin-s]: Things that are bitter, sour, pungent, salty, heating, green vegetables [other than those or- dained], sour gruel, [sesame or mustard] oil, sesamum, mustard, alcohol, fish, flesh including that of the goat, curds, buttermilk, horse-gram, the fruit of the jujube, oil cakes, asafoetida and garlic. By 'bitter', substances such as bitter gourd are meant. Sour such as tamarind; pungent such as chillies; heating such as jaggery, which increase the temperature of the body.

20 HAṬHAYOGAPRADĪPIKĀ 60. Diet of the following nature should be avoided as unhealthy: food that [having been once cooked has grown cold and] is heated again; which is dry [i.e. devoid of fat] or has an excess of salt or sourness; that is bad, or has too much of vegetables [mixed with it]. 61. In the beginning, fire, woman [i.e. sex] and journeys should be avoided. For thus Gorakṣa says: ‘Association with bad company, [basking near the] fire [during winter], women and long journeys, bathing early in the morning, fasting, etc. and hard physical activity should be avoided.’ Basking near the fire, sexual intercourse and long journeys to sacred places by foot should be avoided during the early period of practice. After the novice completely masters the practice, he may optionally have recourse to fire during winter, sexual intercourse with his wife during the proper time (as laid down in the Smṛti-s), and journeys by foot to sacred places provided that he is a gṛhastha (householder). That this is the view taken by the author is clear from the verse quoted from Gorakṣanātha. Bathing early in the morning brings on cold, and fasting and such other practices tax the body; therefore these should also be avoided. Fasting increases the secretion of bile. 62. The following things are suitable to be taken by the Yogin: Wheat, rice, barley, the grain called Ṣaṣṭika and purified food, milk, ghee, brown sugar, butter, sugar-candy, honey, dry ginger, the vegetable called paṭolaka, and the five pot-herbs [called in Sanskrit Jīvantī, Vâstumūlyā, Akṣi, Meghanāda and Punarnavā], green gram and pure water.

HAṬHAYOGAPRADĪPIKĀ 21 63. The Yogin should take nourishing and sweet food mixed with ghee and milk, etc.; it should nourish the dhātu-s, and be pleasing and suitable. The Yogin can use buffalo's milk if he cannot get pure cow's milk. He can take various sorts of cakes that are nutritious and pleasing. The dhātu-s are seven in number. They are chyle, flesh, blood, bones, marrow, fat and semen. 64. Any person who is not lethargic in the pursuit of different forms of Yoga, attains siddhi through practice, be he young, old or even very old, sickly or weak. 65. One who is intent on practice will obtain siddhi, not one who is idle. Yoga-siddhi is not obtained by a mere reading of the Śāstra-s. 66. Siddhi is not achieved by wearing the dress [of a Yogin], or by talking about it; practice alone is the cause of success. This is the truth, without doubt. 67. The Āsana-s, the different Kumbhaka-s, and the excellent Karaṇa-s [positions like the Mahāmudrā] are all, in the course of Haṭha-yoga, to be practised till the fruit of Rāja-yoga is obtained.

SECOND CHAPTER

1. The Yogin having perfected himself in the Āsana-s, should practise Prāṇāyāma according to the instructions of his Guru, with his senses under control, conforming to a beneficial and moderate diet.
2. When the breath wanders [i.e. is irregular], the mind is unsteady, but when [the breath is] still, so is [the mind] still and the Yogin obtains the power of stillness. Therefore the breath should be restrained.
3. Life is said to exist only so long as there is breath in the body; its [the breath’s] departure is death. So one should restrain the breath.
4. When the Nāḍī-s are full of impurities, the breath does not go into the middle [Nāḍī, Suṣumnā]. How then can there be the Unmanī-avasthā? How can there be the attainment of the goal?
5. When all the Nāḍī-s, which are full of impurities, become purified, then only does the Yogin become expert in the control of breath.
6. So control of breath (Prāṇāyāma) should be done daily with a mind in which the sāttvika (pure) element prevails, till the Suṣumnā Nāḍī is free from impurities. In the above verses, ‘breath’ does not mean the air taken in and breathed out, but the Prāṇa, i.e. the magnetic current of breath, as it would be otherwise absurd to say that the breath

HAṬHAYOGAPRADĪPIKĀ 23 must be made to go to every part of the body like the right toe, etc. as indicated in Yoga practice (See Kṣurikopaniṣad, verses 6 ff.) In the preceding verse, sāttvika-dhī means a mind in which the Rājasa and Tāmasa elements, such as unsteadiness, indolence, etc. have been overcome by the worship of Īśvara, earnestness and perseverance. 7. The Yogin assuming the Padmāsana should draw in the Prāṇa through the Moon [i.e. Iḍā or the left nostril] and, having retained it as long as possible, should then exhale it through the Sun [i.e. Piṅgalā or the right nostril]. 8. [Again] inhaling the Prāṇa through the Piṅgalā, the interior should be slowly filled [with air]. Performing Kumbhaka as prescribed, it should then be exhaled through Iḍā. 9. Air should be inhaled by the same [nostril] through which exhalation was made. Then having retained the breath to the utmost [till covered with perspiration or till the body shakes], it should be exhaled by the other [nostril], slowly, and never fast [as it will diminish the energy of the body]. 10. If the Prāṇa is drawn in by the Iḍā, it is ordained that it should then be exhaled by the other [Piṅgalā]; if drawn in through the Piṅgalā, then having retained it, it should be exhaled through the left [Iḍā]. Those who have perfected themselves in Yama, by continually practising [breath-control] according to these instructions through the right and left channels, have their Nāḍī-s purified in not less than three months.

24 HAṬHAYOGAPRADĪPIKĀ 11. One should practise well Kumbhaka-s four times [a day]—in the early morning, midday, evening and midnight—gradually till they number eighty [each time]. This comes to about 320 Kumbhaka-s daily. But as it might be inconvenient to practise at midnight, it might amount to 240 Kumbhaka-s ordinarily. 12. In the first stage, there is perspiration; in the second, tremor is felt [throughout the body]; and in the highest stage, the Prāṇa goes to the [chief] place [Brahmarandhra]. So one should control the breath. In the first stage, the Prāṇa is retained for twelve mātrā-s; in the second, for twenty-four mātrā-s; and in the third, for thirty-six mātrā-s. A mātrā is defined to be the time taken for circling the knee three times, fillipping the fingers once; others say the time occupied by clapping the hands thrice (as in Aṭatāla); the third definition is the time taken for the breath to go in and come out in the case of a man who is sound asleep. The first stage of Prāṇā- yāma has a period of twelve and a half breaths. Six such breaths are called a Pala. The other stages of Yoga—Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi—are only progressions in Prāṇāyāma. When the Prāṇa is restrained for a period of 125 Pala-s, then it goes into the Brahmarandhra. When the Prāṇa stays in the Brahma- randhra for about 25 Pala-s, that is Pratyāhāra. If it remains there 5 ghaṭikā-s or two hours, it is Dhāraṇā. If it stays for 60 ghaṭikā-s or one day it is Dhyāna. If it is retrained for twelve days it is Samādhi. 13. Rub on the body the perspiration resulting from the fatigue [of Prāṇāyāma]. By this the body derives firmness and lightness.

HAṬHAYOGAPRADĪPIKĀ 25 14. In the early stages of practice, food mixed with milk and ghee is prescribed [as the best diet]. But when practice has advanced, such restrictions need not be observed. 15. As the lion, elephant or tiger is tamed gra- dually, even so should Prāṇa be brought under control. Else it will kill the practitioner. 16. Through the proper practice of Prāṇāyāma [along with right food and proper Bandha-s] there is freedom from all diseases. By a mistaken course of Yoga, [the practitioner] brings upon himself all diseases. 17. By a wrong course of Prāṇāyāma are produced hiccup, asthma, bronchial diseases, pains in the head, ears and eyes and various other diseases. 18. One should gradually exhale the breath and as gradually inhale it; one should also restrain it gra- dually. Thus is siddhi obtained. 19. When the Nāḍī-s are purified, there are external signs: leanness and brightness of the body are definitely produced. 20. When one is able to restrain the breath as desired, when the [gastric] fire becomes more active, and the nāda (inner sound) is heard, there is perfect health, because the Nāḍī-s are purified. 21. One who is flabby and phlegmatic should first [before the practice of Prāṇāyāma] practise the six acts: Others [who do not have these defects] should not practise them, the [three] humours [wind, bile and phlegm] being equally balanced in them.

26 HAṬHAYOGAPRADĪPIKĀ 22. These six acts are named Dhauti, Vasti, Neti, Trāṭaka, Nauli and Kapālabhāti. 23. These six acts that purify the body should be kept secret, as they produce various wonderful results, and [as such] are held in high esteem by great Yogin-s. 24. Here DHAUTI [is described]: Slowly swallow a wet piece of cloth four fingers broad and fifteen spans long according to the instructions of the Guru. Draw it out again. This process is called Dhauti. A long strip taken from a new muslin cloth would do well. Swallow a span the first day and increase it daily by a span. The cloth should also be a little warm. 25. By the efficacy of Dhauti, bronchial diseases, asthma, Pliha (diseases of the spleen), leprosy [and similar skin diseases] and twenty other diseases brought on by phlegm disappear. There is no doubt about this. 26. Then VASTI [is described]: Seated in water up to the navel in the Utkaṭāsana [resting the body on the toes of the feet, the heels pressing against the buttocks], insert a [small bamboo] tube into the anus and contract the anus [so as to draw the water in, shake it and then expel it]. Such washing is Vasti. 27. By the power of Vasti, Gulma and Pliha (enlargement of glands and spleen), Udara (dropsy or other stomach diseases) and all diseases arising from an excess of wind, bile and phlegm are cured.

HAṬHAYOGAPRADĪPIKĀ 27 The bamboo tube should be six finger breadths long, and a length of four finger ,breadths should be inserted in the anus. Some practise Vasti without this tube, but it is very dangerous as all the water does not come out and so causes many diseases. The above two processes should not be gone through after a meal, nor should one delay taking food after these. 28. This Jalavasti, when [duly] practised, refines the bodily constitution (dhātu-s), sense-organs (indriya-s) and the internal organ (antaḥkaraṇa); it makes [the body] bright and increases the digestive power; it destroys all the disorders in the constitution. 29. Then NETI [is described]: Insert through a nasal passage a smooth thread of the length of a hand- span [about nine inches] and draw it out through the mouth. This is called Neti by the Siddha-s. The thread should have no knots. The way to do this is to put one end of the thread into the nose and closing the other nostril with the finger, inhale the breath and exhale it through the mouth. By a repetition of this process the thread gets into the mouth. Then take it and pull it out. One can also pass the thread through one nostril and draw it through the other. 30. This purifies the [region of the] skull and makes the sight capable of perceiving subtle things. Also, Neti soon removes all diseases of the body above the shoulders. 31. Then TRĀṬAKA [is described]: Look with fixed eyes [without winking] at a minute object with concentration till tears are shed. This is called Trā- ṭaka by the teachers.