हठयोग प्रदीपिका (योगी स्वात्माराम - ज्योत्स्ना टीका सहित सटीक)

HAṬHAYOGAPRADĪPIKĀ 69 outwards and in the Khecarī, to the centre of the eyebrows. The places are different, because in the Śāmbhavī-mudrā, the attention is fixed on the Anāhata-cakra, and in the Khecarī-mudrā on the Ājñā-cakra. 39. Direct the pupils [of the eyes] towards the light [which is seen when concentrating on the tip of the nose] and raise the eyebrows a little. Concentrate the mind according to the previous practice, and shortly the Unmanī state is reached. The previous practice refers to the concentration on the internal object, etc. of the Śāmbhavī-mudrā (IV. 36). 40. Some are confused by the snares of the Āgama-s, some by the Vedic perplexities, and others by dialectic; they do not know of that which enables one to cross [the ocean of existence, namely the Unmanī- avasthā]. The Āgama-s referred to are the Śāstraic and Tāntric texts. 41. With half closed eyes and steady mind, with the vision directed to the tip of the nose, the one in whom the Sun (Piṅgalā) and the Moon (Iḍā) also are reduced to a state of suspension, who is in a fluxless condition [of body, sense and mind], he attains that abode which is of the form of light which is the source of all, is [itself] All, refulgent, the supreme Reality. What more can be said of this? Vasiṣṭha says: ‘When the eyes are directed to the tip of the nose or about twelve aṅgula-s from it, to the cloudless firmament (ākāśa), the fluctuations of the Prāṇa and of consciousness cease.’

70 HAṬHAYOGAPRADĪPIKĀ 42. Do not worship the Liṅga by day, nor worship it at night. Stopping the night and the day, the Liṅga should always be worshipped. Liṅga here means the Self (Ātman), the originator of all creation. It is day when the Prāṇa flows through the Sun or Piṅgalā; and it is night when it flows through the Moon or Iḍā. One should not contemplate the Ātman when the Prāṇa is flowing through either of them. One should stop the course of Prāṇa through the Iḍā and Piṅgalā and make it flow through the Suṣumnā. when contemplating the Self. 43. Then KHECARĪ-MUDRĀ [is described] : When the Prāṇa, which is in the left and the right Nāḍī-s, flows through the middle [Suṣumnā], in that state the Khecarī-mudrā becomes perfect. There is no doubt about this. 44. If the void (śūnya) between the Iḍā and Piṅgalā swallows up the Prāṇa, the Khecarī-mudrā is there perfect. This is undoubtedly the fact. 'Swallowing' the Prāṇa means that the Prāṇa should be made to remain steady in the Suṣumnā. 45. Between the Iḍā and Piṅgalā in the unsup- ported (nirālamba) space, where there is the Vyoma- cakra, the Mudrā which is practised is Khecarī by name. 46. [The Khecarī-mudrā] in which the stream [of nectar] flows from the Moon, is the beloved of Śiva in visible form. The mouth of the unequalled, divine Suṣumnā must be filled at the rear end [by the tongue turned upward into the roof of the palate]. 47. The Suṣumnā should be filled at the near end also [by the suspension of Prāṇa]. It is [then]

HAṬHAYOGAPRADĪPIKĀ 71 the real Khecarī. By the practice of Khecarī-mudrā, the Unmanī-avasthā follows. If the Suṣumnā is not filled by the Prāṇa at the near end, but only by the Khecarī-mudrā, i.e. by the position of the tongue at the rear end, it leads to a state of stupor. This is not the real Khecarī-mudrā. 48. Between the eyebrows is the seat of Śiva, wherein the mind is quiescent. This state is known as the Turya [fourth state of consciousness, beyond the states of waking, dream, and dreamless sleep]. There, Time (Death) is not. 49. One should practise the Khecarī, until he experiences the Yoga-sleep. For one who is in this Yoga-sleep, Time (Death) does not exist. 50. After making the mind supportless [freeing it of every object and concept], one should not think of anything. He is then indeed like a pot filled inside and outside with ākāśa. 51. When the external breath is stopped [by the practice of Khecarī], likewise the middle one [the breath within the body is also suspended]. There is no doubt about it. Then the Prāṇa, along with the mind, becomes still in its own place (Brahmarandhra). 52. [In the practitioner] who thus practises the course of Prāṇa [i.e. through Suṣumnā] night and day, where the Prāṇa through practice is absorbed, there the mind also is absorbed. 53. One should inundate the body from head to foot with the nectar [flowing from the Moon]. He

72 HAṬHAYOGAPRADĪPIKĀ then becomes endowed with a superior body, great strength and valour. Thus the Khecarī [has been described]. 54. Centering the mind in the Śakti (Kuṇḍalinī), and holding the Śakti in the centre of the mind, observe the mind with the mind and make the supreme state the object of meditation. The meaning seems to be this: By taking the Prāṇa and the mind to the Brahmarandhra and contemplating Kuṇḍalinī Śakti, the mind and the Kuṇḍalinī are united in one. 55. Place the self (Ātman) in the midst of the ākāśa and the ākāśa in the midst of the self; and on reducing everything to the nature of ākāśa, think of nothing else. Here ākāśa means Brahman into which one must make the self dissolve, through meditation of the form ‘Brahman is I’ and ‘I am Brahman’. Then even such meditation, where there is cognizance of subject and object, has to end. 56. Void within, void without, void like a pot in space (ākāśa). Full within, full without, full like the pot in the ocean. [Such is the state of the Yogin in meditation.] Void within and without, because the consciousness has become insensible of itself and of what is without; and full, because is has become Brahman itself, within and without. 57. There should be no thought of the external, nor any thought within. Excluding all thought [sub- jective and objective] he should think of nothing.

HAṬHAYOGAPRADĪPIKĀ 73 58. The entire universe is the fabrication of thought only. The play of the mind is created only by thought. Transcending the mind which is composed of thought [transformations], find rest in the change- less. Then surely, O Rāma, thou shalt find Peace. This is taken from the Yoga-vāsiṣṭha. In the ultimate state, there is no actor, enjoyer, experiencer. It is without a second. Nothing exists without it, and nothing proceeds from it. It is not affected by Time, Space and Matter. It is therefore free from any change. 59. Like camphor in fire, like salt in water, thus the mind dissolves in contact with Reality. 60. All that can be known, [and all that] is known, and knowledge [itself] is said to be the mind. When knowledge and the knowable are lost together [with the mind], there is no second way [i.e. no duality]. 61. Whatever is in this world, both mobile and immobile, all this is the appearance of the mind. When the mind reaches the transcendent state (Unmanī- bhāva), verily duality is not experienced. 62. As all objects of knowledge are abandoned, the mind is absorbed [into absolute Being, Conscious- ness, Bliss]. When the mind is thus dissolved, then the state of absoluteness (kaivalya) [alone] remains. 63. Thus are the ways to Samādhi, consisting of different means, described by the great ancient teachers, fully based on their own experience. 64. Salutations to the Suṣumnā, to Kuṇḍalinī, to the nectar flowing from the Moon, to the Manonmanī

74 HAṬHAYOGAPRADĪPIKĀ [state] and to the great Power in the form of pure Consciousness. 65. Now, I begin to describe the practice of devotion to Nāda (anāhata or unstruck sound) that has been taught by Gorakṣanātha, which is suitable even to the unlearned, who are unable [directly] to compre- hend the Truth. 66. The primeval Lord (Śiva) has expounded one crore and a quarter of effective ways for the attainment of laya; but we think that the one thing, devotion to Nāda alone, is the most important of the [ways to] laya. 67. The Yogin sitting in the Muktāsana posture and assuming the Śāmbhavī-mudrā, should listen with concentrated mind to the sound within, heard in the right ear. These sounds proceed from the Suṣumnā. The Tripurāsāra- samuccaya says that they are in all of ten sorts: buzzing sound like that of a swarm of bees, sound like that of a flute, of bells, of ocean waves, of thunder, etc. 68. Close the ears, both the eyes, the nose and the mouth; then a clear and distinct sound is heard in the pure Suṣumnā passage. The ears are to be closed with the thumbs of both the hands, the eyes with the forefingers, the nose with the middle and ring fingers, and the mouth with the rest. This is called the Parāṅ- mukhī-mudrā. 69. In all the Yogic practices there are four stages: Ārambha, Ghaṭa, Paricaya and Niṣpatti.

HAṬHAYOGAPRADĪPIKĀ 75 70. Then the ĀRAMBHĀVASTHĀ [is described]: When the knot of Brahmā (Brahmagranthi, which is in the Anāhata-cakra) is pierced [by Prāṇāyāma], there is the bliss arising from the void [śūnya or ākāśa of the heart]. Various tinkling sounds [as of ornaments] and the unstruck sound (anāhata-dhvani) are heard [in the middle of] the body. 71. When there is the beginning [of the sound] in the void, the Yogin is possessed of a lustrous body, he is radiant, with an exquisite fragrance, free of diseases and has a full heart [i.e. filled by Prāṇa and Bliss]. The ākāśa of the Anāhata-cakra (heart) is called Śūnya, that of the Viśuddhi-cakra (throat), Atiśūnya, and that of the Ājñā- cakra (forehead), Mahāśūnya. 72. Then the GHAṬĀVASTHĀ [is described]: In the second [stage], the Prāṇa unites [with Apāna, Nāda and Bindu] and enters the middle Cakra. The Yogin then becomes firm in posture (āsana), wise, and com- parable to the Gods. In this stage, the Prāṇa and the Apāna, the Nāda and Bindu, the Jīvātman and the Paramātman are united. The middle Cakra is the Viśuddhi-cakra in the throat. 73. When the knot of Viṣṇu [Viṣṇu-granthi, which is in the throat] is then pierced [by the Prāṇa in Kumbhaka] there is the promise of supreme bliss. In the Atiśūnya, then, there arises a rumbling sound as of a kettledrum. 74. Then the PARICAYĀVASTHĀ [is described]: In the third stage, a sound like that of a drum (mardala)

76 HAṬHAYOGAPRADĪPIKĀ is heard in the ākāśa [between the eyebrows]. Then [the Prāṇa] reaches the Mahāśūnya which is the seat of all siddhi-s. 75. Having gone beyond the blissful state of the mind [arising from the hearing of the sounds] there is the experience of the natural state of bliss [of the Ātman]. Then he becomes free from disorders [of the humours], pain, old age, disease, hunger and som- nolence. 76. Then the NIṢPATTYAVASTHĀ [is described]: Having broken the knot of Rudra [Rudra-granthi, in the Ājñā-cakra] the Prāṇa reaches the seat of Īśvara [which is in the ākāśa between the eyebrows]. Then in Niṣpatti there is heard a sound as of the flute which assumes the resonance of a vīṇā (string instru- ment). The Niṣpatti stage is reached when the Prāṇa reaches the Brahmarandhra. 77. The integration of the mind [in a state where the subject-object duality does not exist] is called Rāja-yoga. Such a Yogin, being the master of crea- tion and destruction, becomes the equal of Īśvara. This means that he is the master of the disintegration and reintegration of matter, and hence can evolve forms and destroy them. And thus he possesses, on a smaller scale, the powers of Īśvara. 78. Let there be liberation or not, here is perfect bliss. This bliss arising from absorption (laya) is obtained through Rāja-yoga.

HAṬHAYOGAPRADĪPIKĀ 77 79. There are the mere Haṭha-yogin-s without the knowledge of Rāja-yoga. I regard them to be practitioners who do not obtain the fruit of their efforts. 80. Contemplation on [the space between] the eyebrows, in my view, leads to the attainment of the Unmanī-avasthā in a short time. Even for people of modest intellect this is a suitable means for attaining the state of Rāja-yoga. The state of absorption arising from Nāda gives immediate experience. The results, being soon perceptible, are very convincing. 81. In the hearts of great Yogin-s who remain in a state of Samādhi through concentration on Nāda, there is a plenitude of Bliss, unequalled, surpassing all description, and which the blessed Teacher (Śrī Guru- nātha) alone knows. 82. The contemplative man (muni), having closed his ears with the [thumbs of the] hands, should focus his mind on the [mystical] sound [that is heard within] until he attains the immutable (Turya). 83. Through the process of sustained listening, this inner sound drowns the external sounds. The Yogin [who devotes himself to the Nāda] overcomes all instability of mind in fifteen days, and becomes happy. 84. During the initial stages of the practice, various prominent, inner sounds are heard. But, when progress is made, more and more subtle [sounds] are heard.

78 HAṬHAYOGAPRADĪPIKĀ 85, 86. In the beginning, various sounds are heard within the body resembling those of the ocean, the cloud, the kettledrum and the jarjara drum. In the middle, [the sounds] resemble those of the drum (mardala), the conch, the bell and the horn. Finally, the sounds resemble those of tinkling bells, the flute, the vīṇā, and bees. Thus are heard the various sounds from the middle of the body. 87. Even when the loud sounds resembling those of the clouds and the kettledrum are heard, attention should be turned to the subtler and still subtler sounds alone. 88. Even though attention may shift from the gross to the subtle [sounds], or from the subtle to the gross [among the inner sounds], it should not be allowed to wander elsewhere, being [by nature] unsteady. 89. In whatever inner sound the mind first focuses itself, in that it reaches steadiness, and along with it [the sound, the mind] gets dissolved. Stanzas 87, 88 and 89 describe Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi. 90. As a bee drinking honey cares not for the odour, so the mind absorbed in Nāda, does not crave for the objects [of enjoyment]. 91. The sharp iron goad of Nāda effectively curbs the mind which is like an elephant in rut [difficult to control] wandering in the garden of sense-objects. Here is taught Pratyāhāra, consisting of drawing the mind away from the objects of the senses.

HAṬHAYOGAPRADĪPIKĀ 79 92. When the mind, having discarded its restless- ness [caused by its constant identification with sense- objects], is held [steadfast] by Nāda, it becomes totally immobile, like a bird that has lost its wings. Having controlled Prāṇa by Prāṇāyāma, and the senses by Pratyāhāra, the mind should be concentrated on the abode of all good, God. This is Dhāraṇā. 93. One who is desirous of obtaining sovereignty in Yoga should put away all mental activity, and, with a fully concentrated mind, should meditate on Nāda only. That is, his mind becomes one with the Nāda, which represents the stage of Dhyāna. 94. Nāda is like the net which ensnares the deer within [i.e. the mind] and it is also the hunter who slays the deer within [the mind]. Like the hunter, Nāda first attracts the mind and binds it, and then kills it, i.e. it puts an end to the natural unsteadiness of the mind and then absorbs it into itself. 95. It [Nāda] is like the bolt which locks the horse within [i.e. the mind] of a self-controlled [Yogin]. A Yogin should therefore daily practise meditation upon Nāda. 96. The mind is like quicksilver which, by the action of Nāda which is like sulphur, is bound [solidified] and freed of its restlessness, and is able [enables one] to move in the supportless sky [which is Brahman]. See stanza IV. 27 and commentary.

80 HAṬHAYOGAPRADĪPIKĀ 97. The mind is like a serpent within, which on hearing the Nāda, becomes oblivious of all else and, absorbed in the one thing, does not move away else- where. When there is no ideation, it is called Samādhi. Sam- prajñāta Samādhi is described here as defined by Patañjali. 98. The fire burning in a piece of wood, subsides along with the [burnt out] wood. So also, the mind directed to Nāda is absorbed along with it. The Rājasa and Tāmasa qualities being destroyed, the Sattva quality alone remains. The Maitrāyaṇī-upaniṣad says: Just as the fire, when the fuel is burnt out, is absorbed into its source, so also the mind, when the modifications are ended, is absorbed into its source. 99. The mind is like a deer, drawn by the sound of bells, etc. and held still, and [hence] slain with ease [i.e. totally silenced] by one who is expert in controlling Prāṇa [archery]. The mind, absorbed in Nāda, is free of all modifications. Then the Yogin, like an archer, might kill it by directing his breath to the Brahmarandhra through the Suṣumnā: As said in the Muṇḍaka-upaniṣad, Praṇava is the bow, Ātman the arrow and Brahman the mark. If one carefully shoots at the mark, he becomes one with it. 100. There is the sound of the mystical resonance which is heard. The quintessence of that sound is the [supreme] object of knowledge [i.e. the self-illumined, absolute Consciousness]. The mind becomes one with that object of knowledge. The mind dissolves therein.

HAṬHAYOGAPRADĪPIKĀ 81 That is the supreme state of Viṣṇu [the all-pervading Self]. 101. The conception of Ākāśa [the substratum of sound] exists as long as sound is heard. The Sound- less which is the supreme Reality (Brahman) is called the supreme Self (Ātman). The original, natural state in which the mind, being free from all modifications, exists is called Parabrahman and Para- mātman. 102. Whatever is heard of the nature of the mystical Nāda is indeed Śakti. That in which all the elements (tattva-s) find dissolution, the formless [Being], that is the supreme Lord (Parameśvara). Thus ends the inquiry into Nāda. From stanza 98 to this the Asaṁprajñāta Samādhi is described. The tattva-s are categories of manifestation according to Sāṁkhya. 103. All the processes of Haṭha- and Laya-yoga are but means for the attainment of Rāja-yoga. The man who has attained Rāja-yoga triumphs over Time (Death). 104. Mind (tattva) is the seed, Haṭha-yoga is the soil and complete desirelessness is the water. With these three, the Kalpa-vṛkṣa, which is the Unmanī- avasthā springs up immediately. The Kalpa-vṛkṣa is a mythical tree which fulfils all desires. In the Unmanī-avasthā, which is the transcendent state of mind, all fulfilment is found. 105. By constant meditation upon Nāda, all undesirable accumulated proclivities (pāpa-s) are

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82 HAṬHAYOGAPRADĪPIKĀ eliminated. The mind and the Prāṇa are [thus] absorbed definitively in the stainless [Consciousness, which is devoid of guṇa-s or attributes]. 106. During the Unmanī-avasthā, the body be- comes absolutely like a log of wood and the Yogin hears not even the [loud] sounds of a conch or dundubhi (a large drum). 107. The Yogin who has passed beyond all the states and is freed from all thoughts [and memories] and who appears as if dead [i.e. impervious to external stimuli] is liberated without doubt. There are five states (avasthā-s): waking (jāgrat), dream (svapna), deep sleep (suṣupti), trance (mūrchā) and death (maraṇa), and these admit of recurrence. 108. A Yogin in Samādhi is not swallowed up by the Time process [death]; he is not affected by [the fruit of] action (karman); he cannot fall under any influence [from persons, incantations, etc.]. 109. A Yogin in Samādhi apprehends neither smell, taste, form or colour, touch, or sound; he does not cognize himself or others. 110. One in whom the mind is neither asleep nor awake, [whose mind] is free of memories and of forgetfulness, which neither goes into oblivion nor into activity—such a one is indeed liberated. The mind is said to sleep when it loses its faculty of discerning objects because Tamas overshadows all the organs and overcomes both the Rajas and the Sattva qualities. It is not awake, because in the state of Samādhi there is no experience of sense-objects.

HAṬHAYOGAPRADĪPIKĀ 83 It is free from memory (smṛti) because there are no similar modifica- tions of the mind, and because it does not awaken from that state. It is free from forgetfulness (vismṛti) because there are no thought impressions conducive to memory. It does not go into oblivion because residual impressions exist. It is not aroused into activity, because there are no modifications of the mind to set it in action. 111. A Yogin in Samādhi is not affected by heat or cold, pain or pleasure, honour or dishonour. 112. Verily, he is a liberated one, who is hale [i.e. whose senses and mind are clear and unclouded], who is in the waking state, yet appears to be in sleep, devoid of outbreathing and inbreathing [due to Kum- bhaka]. Being hale excludes the conditions of torpor and trance. The waking state (jāgrad-avasthā) implies the exclusion of dream (svapna) and deep sleep (suṣupti). The Yogin appears to be asleep as he is completely motionless. 113. A Yogin in Samādhi is not vulnerable to any weapons, not assailable by any persons, not subject to control by the use of mantra-s and yantra-s (incanta- tions and magical diagrams). Some of the things that hinder the Yogin in his course are described: Sloth, loose company, the practice of mantra-s [for temporal power], alchemy, etc. Those who practise Yoga have to encounter these dangers. Meditating on Viṣṇu or Śiva, the Yogin surmounts all these difficulties. 114. As long as the Prāṇa does not flow in the central way (Suṣumnā) and enter the Brahmarandhra, as long as the semen does not become steady through the restraint of breath, as long as the mind does not,

84 HAṬHAYOGAPRADĪPIKĀ in meditation, reflect the natural state [of the object contemplated upon, i.e. Brahman] so long, those who talk of spiritual knowledge indulge only in boastful and false prattle. The Lord Kṛṣṇa says in the Bhāgavata-purāṇa: There are only three ways to liberation laid down by me; they are: jñāna, karman and bhakti. Then why is Yoga said to be the chief means of attain- ing liberation? The answer is that all the three are contained in the eightfold Yoga. The śruti says: The Self alone is to be seen, heard, contem- plated upon and realized. That Self can be attained by śravaṇa (listening), manana (reflection) and nididhyāsana (realization). The first two are included in svādhyāya, which is one of the subdivisions of Niyama, the second stage of Yoga. Svādhyāya is the thorough study of the teachings on liberation, with a complete knowledge of their inner meanings and symbolism. Nididhyāsana is the restraining of the idea that there is aught other than Brahman and the fostering of the realization that everything is Brahman. This is contained in Dhyāna, the seventh stage of Yoga. Karma-yoga which is performing all acts as an offering to Īśvara is contained in the Kriyā-yoga described by Patañjali. Patañjali says: Kriyā-yoga is tapas, svādhyāya and īśvara-praṇidhāna. Tapas means the purification of the body by the observance of various penances. Svādhyāya consists of those studies that bring about a predominance of the Sattva Guṇa. Īśvarapraṇidhāna is praising Īśvara, remembering and worshipping him by word, thought and action and an unswerving devotion to him. Bhakti really means the constant perception of the form of the Lord by the inner organ. There are nine kinds of bhakti enumerated: Hearing the lore concerning the Lord, singing it, remembering Him, worshipping His feet, offering flowers to Him, bowing to Him (in spirit), regarding oneself as his servant, becoming his companion and wholly offering oneself to Him. These are all included in īśvarapraṇidhāna. Bhakti has been described by Nārāyaṇa Tīrtha as an unbroken stream of love towards the feet

HAṬHAYOGAPRADĪPIKĀ 85 of the Lord, a love that is the be all and end all of a person's existence and during which he is, as it were, absorbed in the object of his devotion. Madhusūdana Sarasvatī has also described it as a state of the mind, when previous to its being utterly annihilated and absorbed, it becomes of the nature of the Lord. Thus bhakti, in its most transcendental aspect, is included in Samprajñāta Samādhi. So the three ways laid down by Kṛṣṇa in the Bhāgavata have been shown to be included in the stages of Yoga. Thus Yoga practised in its entirety and in the order laid down is enough for the attainment of liberation. In this sense alone are to be under- stood the words in the Purāṇa-s saying that Brahman is to be attained by Yoga.

INDEX [Column 1] ādhāra-s (or vital centres), six- teen 50 ādhibhautika 5-6 ādhidaivika 5 ādhyātmika 5 Āgama-s, types of 69 ākāśa (Ākāśa) 44, 71-2, 75-6, 81 amaravāruṇī (strong liquor), symbolism of 45-6 Amarolī-mudrā 54-5, 63 Anāhata-cakra 68, 69, 75 anāhata-dhvani 74-5 Apāna 3, 17-8, 28, 30, 49, 75 Ārambhāvasthā—first stage of Yogic practice 75 Asaṃprajñāta Samādhi 4, 62, 81 asaṃsakti—5th stage of jñāna 4 Āsana (Bhadra, Dhanur, Go- mukha, Kukkuṭa, Kūr- ma, Matsyendra, Ma- yūra, Padma, Siddha, Siṃha, Uttāna Kūrma, Vīra) see under individual Āsana-s Āsana, firm in posture 75 Āsana-s, practice of 9-10 [Column 2] Āsana-s, effects on the human body 11 ,, , eighty-four 15 āstikya, an aspect of Niyama 9 Bandha (Jālaṃdhara, Mūla, Uḍḍīyāna) see under indivi- dual Bandha-s Bhadrāsana 18 Bhagavad-gītā, quoted xiv-xv, xvi, 9 Bhāgavata-purāṇa, quoted 29, 84 Bhakti, nine kinds of 84 Bhakti-yoga 84-5 Bhastrikā Kumbhaka 33-5, 59 Bhrāmarī 35 bindu 49, 55, 56, 61, 75 Bliss, attainment of 61, 75, 76, 77 Brahmacārin, a Siddha 19 Brahmagranthi, piercing of 75 Brahmarandhra 24, 48, 50, 56, 62, 64, 65, 66, 68, 71, 72, 76, 80 brahmavariṣṭha—7th stage of jñāna 5

88 HAṬHAYOGAPRADĪPIKĀ brahmavidvara, who is 4-5 Guptāsana 15-6; see also Sid- dhāsana Guru for practice of Haṭha-yoga Consciousness, ceasing of fluc- 6, 7-8 tuation 69 Haṭha-yoga leads to Rāja- Death and Yoga 61, 71, 82 yoga xiii-xiv, xvi, 3, Dhanurāsana 12 36 Dhāraṇā 10, 24, 63, 78, ,, practice, need of a 79 Guru 6, 7 dhātu-s, seven 21 ,, practice, (maṭha) Dhauti 26 place for 6-7 Dhyāna 10, 24, 63, 78, 79, 84 ,, sequence of practice Diet and Yoga 16, 19-21, 25, 19 51-2 ,, signs of perfection in Diseases, caused by wrong 37 Prāṇāyāma 25 Hinduism, symbolism in 45, ,, , cure of 14, 26, 39-40 56 Fire and Yoga 20 Iḍā 23, 32, 39, 41, 47, 50, 51, Food see Diet 57, 64, 65, 69, 70 Īśvara-gītā xv-xvi, xvii Īśvarapūjā 9 Gajakaraṇī 28 Ghaṭāvasthā—second stage of Yogic practice 75 Jālaṃdhara-bandha 16, 29-30, gomāṃsa (flesh of a cow), sym- 35, 38, 39, 40, 41, 50 bolism of 45 Jalavasti see Vasti Gomukhāsana 12 japa, what is, and kinds 9 Gorakṣanātha, quoted 15, 66 Jihvā-bandha 30, 41 Gorakṣāsana 18 jñāna, seven stages of 4-5 Gulma (disease), cure of 26 Jñāna-yoga 84

INDEX 89 kaivalya (state of absoluteness) Mahā-mudrā 39-40, 41 73 Mahā-vedha 41-2 kalā 61 Manonmanī 29, 47, 65 kanda 56-8 maṭha (monastery), for practice Kapālabhāti 26, 28 of Haṭha-yoga 6-7 Karma-yoga 84 mātrā-s 24 Kedāra or sacred seat of Śiva Matsyendra, Yogin 11-12, 13 41 Matsyendrāsana 13 Kevala Kumbhaka 16, 36 Māyā, freedom from 61 Khecarī-mudrā 16, 42-4, 47, Mayūrāsana 14 53, 56, 69, 70, 71 Meditation on Nāda 79 kleśa-s 39 Mind and prāṇa x-xii Knowledge (jñāna), seven stages Mind, control of 64, 65 ff. of 4-5 " , integration of 76 Kukkuṭāsana 12 " , quiescent 64, 73, 82-3 Kumbhaka-s 23, 24, 29 ff., 35 ff., " , seed of Yoga 81 75; see also under individual Mudrā-s 38, 39-40, 47, 52 ff., Kumbhaka-s 60, 67 ff.; see also under in- Kuṇḍalinī 17-18, 34, 36, 38-9, dividual Mudrā-s 46, 50, 56-8, 62 ff. Mudrā-s and Rāja-yoga 59 Kūrmāsana 12 Muktāsana 16, 75; see aslo Siddhāsana Mūla-bandha 16, 30, 40, 48-9 laya 67, 74, 76 Mūrchā 35 Laya-yoga, means to attain Rāja-yoga 81 Liberation, how to attain 64, 66 Nāda (nāda) 31, 37, 61, 74-81 " , state of 82 Nāda, explained 49 " , ways to 84 Nāḍi-cakra, purification 29 Liṅga, what is, and worship of Nāḍi-s 65 70 Nāḍi-s, purification 16, 22, 23, 25 Nauli 26, 28 Mahā-bandha 40-1 Neti 26, 27