हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

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.

28 HAṬHAYOGAPRADĪPIKĀ 32. By Trāṭaka, all diseases of the eyes are removed and sloth, etc. are overcome. It should be carefully kept secret like a golden casket. 33. Then NAULI [is described]: With the shoulders bent down, one should rotate to right and left the stomach with the speed of a fast-circling eddy. This is called Nauli by the Siddha-s. 34. This Nauli, the crown of Haṭha-yoga practice, stimulates the gastric fire if dull, increases the digestive power, produces happiness and destroys all diseases and disorders of the humours. 35. Then KAPĀLABHĀTI [is described]: Perform Recaka (exhalation) and Pūraka (inhalation) rapidly like the bellows of a blacksmith. This is called Kapāla- bhāti, and destroys phlegmatic diseases. 36. Freed from corpulence, phlegmatic disorders, impurities, etc. by [the performance of the above] six acts, one should practise Prāṇāyāma. Then success [in Yoga] is achieved without strain. 37. Some teachers say that all impurities [of the Nāḍi-s] are removed by Prāṇāyāma alone and other acts [the above-mentioned six] are not accepted [by them]. 38. Then GAJAKARAṆĪ [is described]: [Yogin-s] draw up the Apāna to the throat and vomit the sub- stances [food, water, etc.] that are in the stomach. [This act] the gradual practice of which brings all the Nāḍi-s under control is called Gajakaraṇī by those who know Haṭha-yoga.

HAṬHAYOGAPRADĪPIKĀ 29 39. Even Brahmā and the other gods devoted themselves to the practice of Prāṇāyāma because of the fear of death. So, one should practise control of breath. 40. So long as the breath is restrained in the body, so long as the mind is calm and steady, so long as the vision is directed to the centre of the eyebrows, why should there be fear of death? 41. When the Nāḍi-cakra has been purified by a properly regulated course of Prāṇāyāma, the breath forces open the mouth of the Suṣumnā and easily enters it. 42. When the breath flows through the Suṣumnā, the mind becomes steady. This steadiness of the mind is the state called Manonmanī [or Unmanī]. 43. To attain it, those who know the procedure practise various sorts of Kumbhaka-s. By practice of the various Kumbhaka-s diverse siddhi-s are obtained. As said in the Bhāgavata-purāṇa, one obtains, through the practice of Yoga, all those siddhi-s that are obtained conjointly by previous karman, the use of herbs, religious austerities and mantra-s. 44. The different Kumbhaka-s are now [des- cribed]: There are eight Kumbhaka-s, namely Sūrya- bhedana, Ujjāyī, Sītkārī, Śītalī, Bhastrikā, Bhrāmarī, Mūrchā and Plāvinī. 45. At the end of inhalation (Pūraka), the Jālamdhara-bandha should be practised. At the end of Kumbhaka and at the beginning of exhalation (Recaka), Uḍḍīyāna-bandha should be practised.

30 HAṬHAYOGAPRADĪPIKĀ The former Bandha is described in III. 70, and the latter in III. 57. 46. Contracting the throat [in the Jālaṁdhara- bandha], and the anus [in the Mūla-bandha] at the same time, and by drawing back the abdomen [in the Uḍḍīyāna-bandha], the Prāṇa flows through the Suṣumnā (Brahma-nāḍī). If one has learned from his Guru the Jihvā-bandha, by practising that first and Jālaṁdhara-bandha afterwards, Prāṇā- yāma follows easily. But if the Jihvā-bandha is not known, then the procedure given above should be followed. These three Bandha-s are to be learnt from the Guru, for if practised wrongly they bring on various diseases. 47. Raising the Apāna upwards [by contracting the anus] the Prāṇa should be brought downwards from the throat. The Yogin [then] becomes a youth of sixteen, freed from old age. In this the Mūla-bandha and the Jālaṁdhara-bandha are described; the third, Uḍḍīyāna-bandha is not mentioned as it naturally follows from the above. 48. Then SŪRYABHEDANA [is described]: Assum- ing an Āsana on a comfortable seat, the Yogin should slowly draw in the air outside through the right Nāḍī (Piṅgalā). A work on Yoga describes the daily life that a Yogin is expected to lead. He should rise at 4 or 6 o'clock in the morning. Having contemplated his Guru in his mind and his chosen deity in his heart, he should wash and clean his teeth and smear himself with holy ash. Seated on a soft seat in a pleasant maṭha, he should salute mentally his Guru. Then he should make Saṁkalpa in

HAṬHAYOGAPRADĪPIKĀ 31 this form: In the second half of the life of Ādi Brahmā, that goes on by the order of Viṣṇu, the great Puruṣa, in the Śvetavarāha- kalpa, in the Vaivasvata-manvantara, in the first quarter of the Kali-yuga, in the Jambū-dvīpa, in the Bhārata-varṣa, in the Bharata-khaṇḍa, to the South of Meru, where the Śaka era prevails, in the sixty year cycle beginning with Prabhava, in the year ............in the.........Ayana, in the.........Ṛtu, in the month of........ in the........half of the month, on the..........day of it, on this holy day, in the........day of the week, in this.........star, when the yoga-s are all very propitious by the command of the Lord, for attaining Samādhi and its results, I begin to perform Āsana, Prāṇāyāma, etc. After performing this Saṃkalpa, he should offer saluta- tions to Śeṣa, the King of the Serpents, that he may successfully go through the Āsana-s. He should then practise the Āsana-s and when fatigued, do the Śavāsana. He should practise what is called Viparītakaraṇī before Kumbhaka. Then having performed ācamana (sipping water while pronouncing a mantra), he should salute the great Yogin-s. He should then assume the Siddhāsana and should perform 10 Prāṇāyāma-s, increasing the number by 5 every day, until he reaches 80. He should first practise Kevala Kumbhaka by the right and left Nāḍī-s. Then follows Sūrya- bhedana, Ujjāyī, Sītkārī, Śītalī and Bhastrikā, and then the others. Then the Mudrā-s should be practised as taught by the Guru. He should after that assume the Padmāsana and practise concentra- tion upon the inner sound (nāda). In the end he should offer up all these to Īśvara. Having got up he should bathe in hot water. Then the daily duties should be performed briefly. The same process should be gone through at midday. After that he should take some rest and eat his meal. Then he should take cloves, menthol, or betel-leaf without lime. After the meal he should study the Śāstra-s that treat of liberation or he should hear the Purāṇa-s expounded; or repeat the names of Īśvara. When it is an hour and a half to sunset, he should begin to practise as before and then perform the Saṃdhyāvandana (daily rite of the dvija). He should not practise Viparītakaraṇī in the evening and midnight or after a meal. Then he should begin to practise at midnight.

32 HAṬHAYOGAPRADĪPIKĀ 49. [Then] he should practise Kumbhaka, re- taining [the breath] to the utmost till it is felt from the hair [on the head] to the ends of the nails [in the toes, i.e. pervading the whole body]. Then he should slowly exhale the air through the left Nāḍī (Iḍā). 50. This excellent Sūryabhedana [Kumbhaka] should again and again be practised, as it purifies the brain, destroys diseases arising from excess of wind, and cures maladies caused by worms [bacteria, etc.]. 51. Now UJJĀYĪ [is described]: Closing the mouth, draw in air slowly through [both] the nostrils till it [the breath] is felt to be sonorous from the throat to the heart. 52. Perform Kumbhaka as before and exhale the air through Iḍā. This removes disorders in the throat caused by phlegm and stimulates the [digestive] fire in the body. 53. It puts an end to the diseases of the Nāḍī-s and the dhātu-s, as also dropsy. Walking or standing, [this] Kumbhaka called Ujjāyī should be practised. 54. Then SĪTKĀRĪ [is described]: Make a hissing sound with the mouth [while inhaling air] and exhale only through the nostril. By the Yoga consisting of repeated practice of this, one becomes a second god of beauty (Kāmadeva). The hissing sound is made by putting the tongue between the teeth and breathing in. 55. He becomes an object of high regard among the circles of Yoginī-s; he is able to create and destroy;

HAṬHAYOGAPRADĪPIKĀ 33 neither hunger, nor thirst, somnolence or indolence arise [in him]. 56. By this practice strength of body is gained, and the lord of Yogin-s, becomes surely free of afflic- tions of every kind on this earthly sphere. 57. Then ŚĪTALĪ [is described]: [Protruding the tongue a little outside the lips] inhale air with the tongue [curled up to resemble a bird’s beak] and per- form Kumbhaka as before. Then the intelligent [practitioner] should slowly exhale the air through the nostrils. 58. This Kumbhaka named Śītalī destroys dis- eases of the abdomen and spleen and other diseases as also fever, biliousness, hunger, thirst and [the bad effects of] poisons. 59. Then BHASTRIKĀ [is described]: When the two feet are placed upon the [opposite] thighs, that is the Padmāsana which destroys all ill effects (pāpa-s). 60, 61. Having assumed the Padmāsana properly, with the neck and abdomen in line, the intelligent [practitioner] should close the mouth and breathe out the air through the nostrils with effort till it is felt to resound in the heart, throat and up to the skull. Then air should be inhaled rapidly till it touches the lotus of the heart. 62, 63. Again, he should exhale in the same man- ner and inhale thus again and again. Even as the blacksmith works his bellows with speed, he should, with his mind, keep the Prāṇa in his body [constantly] moving [by Recaka and Pūraka]. When tiredness

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34 HAṬHAYOGAPRADĪPIKĀ is felt in the body, he should breathe in by the right nostril. 64. After the interior of the body is quickly filled with air, the nose should be closed tightly with the thumb, the-ring finger and the little finger. 65. Having performed Kumbhaka as prescribed, the breath should be exhaled through the left nostril. This removes the [disorders arising from] excess of wind, bile, and phlegm, and increases the [digestive] fire in the body. Bhastrikā Kumbhaka should be thus performed: Press the left nostril with the ring and little fingers and, by the right nostril, inhale and exhale like a pair of bellows. When tired, perform Kumbhaka, inhaling by the right nostril, and exhaling by the left nostril. Then press the right nostril, and inhale and exhale like the bellows through the left nostril, etc. Thus go on alternately till tired. This is one method: The other way of practising it is to close the left nostril, and inhale as much as possible by the right nostril, quickly close that nostril and then exhale gradually through the left nostril. This should be done many times, and when feeling tired one should inhale through the right nostril, perform Kumbhaka, and exhale through the left nostril. Then this should be done for the other nostril. 66. This rouses the Kuṇḍalinī quickly, and is purifying, pleasant and beneficial. It removes the obstructions caused by phlegm, etc. that exist at the mouth of the Suṣumnā. Sūryabhedana and Ujjāyī generate heat, and Sītkārī and Śītalī are cool. Bhastrikā preserves an equable temperature. Sūryabhedana primarily controls excess of wind, Ujjāyī phlegm, Sītkārī and Śītalī bile, and Bhastrikā, all three.

HAṬHAYOGAPRADĪPIKĀ 35 67. This Kumbhaka called Bhastrikā should be specially practised, as it enables [the breath] to break through the three knots (granthi-s) that are firmly placed in the Suṣumnā. 68. Then BHRĀMARĪ [is described]: Breathing in rapidly with a resonance resembling the sound of a [male] bee, exhale slowly [after Kumbhaka], making the humming sound of a female bee. By the Yoga, which consists in practising thus, there arises an in- describable bliss in the hearts of the best among Yogin-s. 69. Then MŪRCHĀ [is described]: At the end of inhalation, very firmly assuming the Jālaṃdhara- bandha, exhale [the breath] slowly. This is called Mūrchā [Kumbhaka], as it reduces the mind to a state of inactivity and confers happiness. 70. Then PLĀVINĪ [is described]: Owing to the air which has been abundantly drawn in, completely filling the interior, [the Yogin] floats easily, even on deep waters, like a lotus leaf. 71. Prāṇāyāma is said to be threefold [consisting of] Recaka, Pūraka and Kumbhaka. Kumbhaka is also known to be of two kinds: Sahita and Kevala. The first kind of Prāṇāyāma consists in performing Recaka first, i.e. exhaling and stopping inhalation; the second in doing Pūraka first, i.e. inhaling and retaining the breath inside, thus filling the Nāḍī-s; the third consists in inhaling and holding the air as in a pot. (This is the same as the second Prāṇāyāma.) Another type of Kumbhaka consists in stopping the breath, i.e. being without Pūraka and Recaka. The Sahita Kumbhaka is of two sorts: the first type is preceded by Recaka and resembles the first kind of Prāṇāyāma, the second type is preceded by Pūraka

36 HAṬHAYOGAPRADĪPIKĀ and resembles the second kind of Prāṇāyāma. Kevala Kumbhaka is the same as Kumbhaka Prāṇāyāma. 72. As long as one does not achieve Kevala Kum- bhaka, one should practise Sahita. The Sahita should be practised till the Prāṇa enters Suṣumnā, which is known by a peculiar sound being produced in the Suṣumnā. Then he should practise only ten or twenty Sahita Kumbhaka-s. and increase the Kevala Kumbhaka-s to eighty. 72-73. Without exhalation or inhalation, when the breath is retained with ease, this sort of Prāṇāyāma is called Kevala Kumbhaka. 73-74. When this Kevala Kumbhaka has been mastered without any exhalation or inhalation, there is nothing unattainable by him in the three worlds. 74-75. He who is fully competent through this Kevala Kumbhaka, through the control of breath, obtains even the stage of Rāja-yoga. There is no doubt about this. 75. Through Kumbhaka, the Kuṇḍalinī is aroused; through arousing Kuṇḍalinī, the Suṣumnā is free of all obstacles, and perfection in Haṭha-yoga is obtained. 76. One cannot obtain perfection in Rāja-yoga without Haṭha-yoga, nor [perfection] in Haṭha-yoga without Rāja-yoga. So both should be practised till perfection [in Rāja-yoga] is obtained. 77. At the end of the retention of breath in Kumbhaka, the mind should be made free of objects. By thus practising, the stage of Rāja-yoga is reached.