There is nothing wholesome or injurious

Na hi pathyamapathyam vā rasāh sarveapi nīrasāh
Api bhuktam visham ghoram pīyūshamiva jīryati
There is nothing wholesome or injurious; for the
practice of this mudrâ destroys the injurious effects of
all the rasas (chemicals). Even the deadliest of poisons,
if taken, acts like nectar.
ऺमकुष्ठगदु ावतगत 􀓎ु ाजीणऩत यु ोगभा् ।
तस्य दोषा् ऺम ॊ माश्चन्त भहाभद्रु ा ॊ त ुमोऽभ्यसते ॥् १७॥
Kshayakushthaghudāvartaghulmājīrnapuroghamāh
Tasya doshāh kshayam yānti mahāmudrām tu yoabhyaset
Consumption, leprosy, prolapsus anii, colic, and the
diseases due to indigestion,—all these irregularities are
removed by the practice of this mahâ mudrâ.
कश्चथतमे ॊ भहाभद्रु ा भहाश्चसश्चद्धकया नणॄ ाभ ।्
गोऩनीमा प्रमत्नने न दमे ा मस्य कस्यश्चचत ॥् १८॥
Kathiteyam mahāmudrā mahāsiddhikarā nrnām
Ghopanīyā prayatnena na deyā yasya kasyachit
THE HATHA YOGA PRADIPIKA
103
This mahâ mudrâ has been described as the giver of
great success (Siddhi) to men. Itshould be kept secret
by every effort, and not revealed to any and everyone

On Prânâyâma

श्चद्वतीमोऩदेश् Dvitīyopadeśah

अथासन ेदॄढ े मोगी वशी श्चहतश्चभताशन् ।

गरूु ऩश्चदष्टभागणे प्राणामाभान्सभभ्यसते ॥् १॥

Athāsane drdhe yogī vaśī hitamitāśanah

Ghurūpadishtamārghena prānāyāmānsamabhyaset

Posture becoming established, a Yogî, master of

himself, eating salutary and moderate food, should

practise Prânâyâma, as instructed by his guru.

चरे वात े चरॊ श्चचत्त ॊ श्चनिरे श्चनिरॊ बवते ।्

मोगी स्थाणत्वु भाप्नोश्चत ततो वाम ॊुश्चनयोधमते ॥् २॥

Chale vāte chalam chittam niśchale niśchalam bhavet

Yogī sthānutvamāpnoti tato vāyum nirodhayet

Respiration being disturbed, the mind becomes

disturbed. By restraining respiration, the Yogî gets

steadiness of mind.

मावद्वाम्ु श्चस्थतो दहे े तावज्जीवनभच्यु त े ।

भयण ॊ तस्य श्चनष्क्राश्चन्तस्ततो वाम ॊुश्चनयोधमते ॥् ३॥

Yāvadvāyuh sthito dehe tāvajjīvanamuchyate

Maranam tasya nishkrāntistato vāyum nirodhayet

So long as the (breathing) air stays in the body, it is

called life. Death consists in the passing out of the

(breathing) air. It is, therefore, necessary to restrain the

breath.

भराकुरास ुनािीष ुभारुतो नवै भध्यग् ।

कथ ॊ समादुन्मनीबाव् कामश्चतसश्चद्ध् कथ ॊ बवते ॥् ४॥

Malākalāsu nādīshu māruto naiva madhyaghah

Katham syādunmanībhāvah kāryasiddhih katham bhavet

The breath does not pass through the middle channel

(susumnâ), owing to the impurities of the nâdîs. How

can then success be attained, and how can there be the

unmanî avasthâ.

शद्धु भश्चे त मदा सवं नािीचिॊ भराकुरभ ।्

तदवै जामत े मोगी प्राणसग्रॊ हण ेऺभ् ॥५॥

Śuddhameti yadā sarvam nādīchakram malākulam

Tadaiva jāyate yogī prānasamghrahane kshamah

When the whole system of nâdîs which is full of

impurities, is cleaned, then the Yogî becomes able to

control the Prâna.

प्राणामाभ ॊ तत् कुमाश्चतन्नत्य ॊ साश्चत्त्वकमा श्चधमा ।

मथा सष्ह्ु हुम्नानािीस्था भरा् शश्चुद्ध ॊ प्रमाश्चन्त च ॥६॥

prānāyāmam tatah kuryānnityam sāttvikayā dhiyā

yathā sushumnānādīsthā malāh śuddhim prayānti cha

Therefore, Prânâyâma should be performed daily with

sâtwika buddhi (intellect free from raja and tama or

activity and sloth), in order to drive out the impurities of

the susumnâ. method of performing Prânâyâma.

फद्धऩद्मासनो मोगी प्राण ॊ चन्द्यणे ऩयू मते ।्

धायश्चमत्वा मथाशश्चक्त बमू ् समू णे येचमते ॥् ७॥

प्राण ॊ समू णे चाकॄष्य ऩयू मदुे दयॊ शन्ै ।

श्चवश्चधवत्कुम्भकॊ कॄत्वा ऩनु िन्द्यणे येचमते ॥् ८॥

Baddhapadmāsano yogī prānam chandrena pūrayet

Dhārayitvā yathāśakti bhūyah sūryena rechayet

Prānam sūryena chākrshya pūrayedudaram śanaih

Vidhivatkumbhakam krtvā punaśchandrena rechayet

Sitting in the Padmâsana posture the Yogî should fill in

the air through the left nostril (closing the right one);

and, keeping it confined according to one's ability, it

should be expelled slowly through the sûrya (right

nostril). Then, drawing in the air through the sûrya (right

nostril) slowly, the belly should be filled, and after

performing Kumbhaka as before, it should be expelled

slowly through the chandra (left nostril).

मने त्यजत्ते ने ऩीत्वा धायमदे श्चतयोधत् ।

येचमच्चे ततोऽन्यने शनयै ेव न वगे त् ॥९॥

Yena tyajettena pītvā dhārayedatirodhatah

Rechayechcha tatoanyena śanaireva na veghatah

Inhaling thus through the one, through which it was

expelled, and having restrained it there, till possible, it

should be exhaled through the other, slowly and not

forcibly.

प्राण ॊ चश्चेदिमा श्चऩफश्चेन्नमश्चभत ॊ बमू ोऽन्यथा येचमते ्

ऩीत्वा श्चऩङ्गरमा सभीयणभथो फद्ध्वा त्यजद्वे ाभमा ।

समू चत न्द्यभसोयनने श्चवश्चधनाभ्यास ॊ सदा तिता ॊ

शद्धु ा नाश्चिगणा बवश्चन्त मश्चभना ॊ भासत्रमादूध्वतत ् ॥१०॥

Susnighdhamadhurāhāraśchaturthāmśavivarjitah

Bhujyate śivasamprītyai mitāhārah sa uchyate

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 Yogî

कट्वाम्लतीक्ष्णरवणोष्णहयीतशाक

सौवीयतरै श्चतरसषऩत भद्यभ􀎶ान ।्

आजाश्चदभाॊसदश्चधतिकुरिकोर

श्चऩण्माकश्चहङ्गरु शनु ाद्यभऩथ्यभाहु् ॥६१॥

Katvāmlatīkshnalavanoshnaharītaśāka

Sauvīratailatilasarshapamadyamatsyān

Ājādimāmsadadhitakrakulatthakola

Pinyākahingghulaśunādyamapathyamāhuh

Bitter, sour, saltish, hot, green vegetables, fermented,

oily, mixed with til seed, rape seed, intoxicating liquors,

fish, meat, curds, chhaasa pulses, plums, oilcake,

asafoetida (hînga), garlic, onion, etc., should not be

eaten.

बोजनभश्चहत ॊ श्चवद्यात्पनु यस्योष्णीकॄ त ॊरूऺभ ।

अश्चतरवणभम्लमक्तु ॊ कदशनशाकोत्कॊ वज्यभत ॥् ६२॥

Bhojanamahitam vidyātpunarasyoshnīkrtam rūksham

Atilavanamamlayuktam kadaśanaśākotkam varjyam

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.

वश्चिस्त्रीऩश्चथसवे ानाभादौ वजनत भाचयेत ॥् ६३॥

Vahnistrīpathisevānāmādau varjanamācharet

As said by Goraksa, one should keep aloof from the

society of the evilminded, fire, women, travelling, early

morning bath, fasting, and all kinds of bodily exertion.

तथा श्चह गोयऺवचनभ ्

वजमत द्दे जु नत ऩयान्त ॊ वश्चिस्त्रीऩश्चथसवे नभ ।्

प्रात्िानोऩवासाश्चद कामकरेशश्चवश्चध ॊ तथा ॥६४॥

Tathā hi ghorakshavachanam

Varjayeddurjanaprāntam vahnistrīpathisevanam

Prātahsnānopavāsādi kāyakleśavidhim tathā

Wheat, rice, barley, shâstik (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.

गोधूभशाश्चरमवषाश्चष्टकशोबनान्नॊ

शण्ु िीऩटोरकपराश्चदकऩञ्चशाकॊ

भद्गु ाश्चदश्चदव्यभदु कॊ च मभीन्द्यऩथ्यभ ॥् ६५॥

Ghodhūmaśāliyavashāshtikaśobhanānnam

Kshīrājyakhandanavanītasi hāmadhūni

Śunthīpatolakaphalādikapañchaśākam

Mudghādidivyamudakam cha yamīndrapathyam

A Yogî 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.

ऩष्टु ॊ सभु धयु ॊ श्चिग्ध ॊ गव्य ॊ धातप्रु ऩोषणभ ।्

भनोश्चबरश्चषत ॊ मोग्म ॊ मोगी बोजनभाचयेत ॥् ६६॥

Pushtam sumadhuram snighdham

Gavyam dhātupraposhanam

Manobhilashitam yoghyam yogī bhojanamācharet

Whether young, old or too old, sick or lean, one who

discards laziness gets success if he practises Yoga.

मवु ा वॄद्धोऽश्चतवॄद्धो वा व्याश्चधतो दुफरत ोऽश्चऩ वा ।

अभ्यासाश्चत्सश्चद्धभाप्नोश्चत सवमत ोगिे तश्चन्द्यत् ॥६७॥

Yuvo vrddhoativrddho vā vyādhito durbaloapi vā

Abhyāsātsiddhimāpnoti sarvayogheshvatandritah

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.

श्चिमामक्तु स्य श्चसश्चद्ध् स्यादश्चिमस्य कथ ॊ बवते ।्

न शास्त्रऩािभात्रणे मोगश्चसश्चद्ध् प्रजामत े॥६८॥

Kriyāyuktasya siddhih syādakriyasya katham bhavet

Na śāstrapāthamātrena yogasiddhih prajāyate

Salutation to Âdinâtha (Śiva)

Śrī ādi nāthāya namostu tasmai

yenopadishtā hathayogavidyā

vibhrājate pronnatarājayogam

ārodhumichchoradhirohinīva

Salutation to Âdinâtha (Śiva) who expounded the

knowledge of Hatha Yoga, which like a staircase leads

the aspirant to the high pinnacled Râja Yoga.

प्रणम्य श्रीगरुु ॊ नाथ ॊस्वात्मायाभणे मोश्चगना।

केवरॊ याजमोगाम हिश्चवद्योऩश्चदश्मत े॥२॥

Pranamya śrīghurum nātham svātmārāmena yoginā

kevalam rājayogāya hathavidyopadiśyate 2

Yogin Swâtmârâma, after saluting first his Gurû

Srinâtha explains Hatha Yoga for the attainment of Raja

Yoga.

भ्रान्त्या फहुभतध्वान्त े याजमोगभजानताभ।्

हिप्रदीश्चऩका ॊ धत्त ेस्वात्मायाभ् कॄ ऩाकय्॥३॥

Bhrāntyā bahumatadhvānte rājayogamajānatām

hathapradīpikām dhatte svātmārāmah krpākarah

Owing to the darkness arising from the multiplicity of

opinions people are unable to know the Râja Yoga.

Compassionate Swâtmârâma composes the Hatha Yoga

Pradipikâ like a torch to dispel it.

हिश्चवद्या ॊ श्चह भ􀎶न्द्ये गोयऺाद्या श्चवजानत।े

स्वात्मायाभोऽथवा मोगी जानीत े ततप्रसादत् ॥४॥

Hathavidyām hi matsyendraghorakshādyā vijānate

svātmārāmoathavā yogī jānīte tatprasādatah

Matsyendra, Goraksa, etc., knew Hatha Vidyâ, and by

their favour Yogî Swâtmârâma also learnt it from them.

The following Siddhas (masters) are said to have existed

in former times:—

श्रीआश्चदनाथभ􀎶न्द्ये शावयानन्दबयै वा्।

छौयङ्गीभीनगोयऺश्चवरूऩाऺश्चफरेशमा् ॥५॥

Śrīādināthamatsyendraśāvarānandabhairavāh

chaurangghīmīnaghorakshavirūpākshabileśayāh

Sri Âdinâtha (Śiva), matsyendra, Nâtha, Sâbar, Anand,

Bhairava, Chaurangi, mîna nâtha, Goraksanâtha,

Virupâksa, Bileśaya.

भन्थानो बयै वो मोगी श्चसश्चद्धफद्धतु ि कन्थश्चि्।

कोयॊटक् सयु ानन्द् श्चसद्धऩादश्छ छऩश्चतट् ॥६॥

Manthāno bhairavo yogī siddhirbuddhaścha kanthadih

koramtakah surānandah siddhapādaścha charpatih

Manthâna, Bhairava, Siddhi Buddha, Kanthadi,

Karantaka, Surânanda, Siddhipâda, Charapati.

फहूना ॊ जन्मनाभन्त े ऻानवान भ् ा ॊ प्रऩद्यत े 

। (At the end of many

biths, the man of knowledge reaches me. Gita 7.19) and

again भनष्यु ाणा ॊ सहस्रषे ुकश्चिद्यतश्चत श्चसद्धम े । (Among men, one

in many thousands, strives to win the saving knowledge.

Gita 7.3)

HATHA YOGA PRADIPIKA

Yoga is of very little use, if studied theoretically. It was

never meant for such a study. In its practical form,

however, the path of the student is beset with

difficulties. The books on Yoga give instructions so far

as it is possible to express the methods in words, but all

persons, not being careful enough to follow these

instructions to the very letter, fail in their object. Such

persons require a teacher versed in the practice of Yoga.

It is easy to find a teacher who will explain the language

of the books, but this is far from being satisfactory. For

instance, a Pandit without any knowledge of the science

of materia medica will explain ‘Kantakari’ as

‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e.,

shoes, while it is in reality the name of a medicinal

plant.The importance of a practical Yogî as a guide to a

student of Yoga cannot be overestimated; and without

such a teacher it is next to impossible for him to achieve

anything. The methods followed by the founders of the

system and followed ever afterwards by their followers,

have been wisely and advisedly kept secret; and this is

not without a deep meaning. Looking to the gravity of

the subject and the practices which have a very close

relation with the vital organs of the human body, it is of

paramount importance that the instructions should be

received by students of ordinary capacity, through a

practical teacher only, in order to avoid any possibility

of mistake in practice. Speaking broadly, all men are not

equally fitted to receive the instructions on equal terms.

man inherits on birth his mental and physical capitals,

according to his actions in past births, and has to

increase them by manipulation, but there are, even

among such, different grades. Hence, one cannot

become a Yogî in one incarnation, as says Sri Krishna

THE HATHA YOGA PRADIPIKA INTRODUCTION

INTRODUCTION

There exists at present a good deal of misconception

with regard to the practices of the Hatha Yoga. People

easily believe in the stories told by those who

themselves heard them second hand, and no attempt is

made to find out the truth by a direct reference to any

good treatise. It is generally believed that the six

practices, (Shatkarma) in Hatha Yoga are compulsory

on the student and that besides being dirty, they are

fraught with danger to the practiser. This is not true, for

these practices are necessary only in the existence of

impurities in the Nâdis, and not otherwise.

There is the same amount of misunderstanding with

regard to the Prânâyâma. People put their faith

implicitly in the stories told them about the dangers

attending the practice, without ever taking the trouble of

ascertaining the fact themselves. We have been inspiring

and expiring air from our birth, and will continue to do

so till death; and this is done without the help of any

teacher. Prânâyâma is nothing but a properly regulated

form of the otherwise irregular and hurried flow of air,

without using much force or undue restraint; and if this

is accomplished by patiently keeping the flow slow and

steady, there can be no danger. It is the impatience for

the Siddhis which cause undue pressure on the organs

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

etc. If the three bandhas (Bandha) be carefully

performed while practising the Prânâyâma, there is no

possibility of any danger.

There are two classes of students of Yoga: (1) those who

study it theoretically; (2) those who combine the theory

with practice.