Hatha Yoga Pradipika

(Using the translation of the original text with the Jyotsna commentary of Brahmananda from Sanskrit in English by Srinivasa Iyangar/Tookaram Tatya (1893).

To say I have not mentioned everything that is included in the text is, in this case, an understatement. I highlight in particular a large quantity of the more esoteric passages – especially towards the end when nada and shambhavi mudra are described in detail.

The text must, if possible, be read and then the individual can decide what resonates with them. For my part, I selected those passages that are either of practical usage (very few to be honest), or, more often, those that outline the basis of hatha yoga as a tantric practice.

I have also often chosen those passages that provide good example of how hatha yoga is perceived to fit with the Classical yoga that went before. Namely, raja yoga  (the practice of meditation) and the instructions related to living according to dharma.

Finally, sometimes, the passages seem to have provided direct inspiration for Krishnamacharya’s teaching (indeed, he mentions this text in the bibliography of his Yoga Makararnda). In this case, this is also a reason for my selection of certain passages.

Like usual, the notes in italics below the original quote are my own thoughts and reflections - certainly not assumed to count as an authorative statement.

Chapter 1

1. “I Salute the primaeval Lord [Shiva], who taught [Parvati] the Hatha Yoga Vidya, which is as a stairway for those who wish to attain the lofty Raja Yoga.”

*Clearly allying the practices of hatha yoga with Shaivism as they have traditionally been. He then goes on to locate them specifically in the nath sampradayah lineage (Matsyendrath being the fish that overhears Shiva’s teaching and becomes a king, the first yogi, passing these teachings to Goraksha, etc. in this lineage).

2. “Svatmarama* Yogin, having saluted his Lord and Guru, teaches the Hatha Vidya solely for the attainment of Raja Yoga”.

*sva=self, atman=spirit rama=name of god. Probably not a singular author in this case.

       11.” The Yogin desirous of obtaining perfection (Siddhi) should keep Hatha Yoga very secret.        For it is potent when kept secret and ineffective when [injudiciously] revealed.”

*I couldn’t resist the irony of this statement in the current context of modern yoga. Following this statement is a description of the small, secluded hut the yogi ought to dwell in.

15. “Yoga fails by the six [causes]--overeating, over-exertion, excessive talk, the observance of [unsuitable] disciplines, promiscuous company and unsteadiness”.

 *This reminds me of Patanjali’s 8 obstacles, illustrating how texts have built upon each other over the centuries.

16. ”To do no harm, to speak the truth, to refrain from taking what belongs to another, to preserve continence, to practice forbearance, to have fortitude, to be merciful, to be straightforward, to be moderate in diet and to be pure. These ten constitute Yama.”

Similarly, Krishnamacharya lists these ten yamas in his Yoga Makaranda rather than the five we are probably more familiar with of Patanjali.

17. “Asanas are treated first because they form the first stage of Hatha Yoga. Asana’s make one firm, free from maladies and light of limb.”

*Suggests an ascending ladder, as well as being significant as framing asana as more practically focused here -  therapeutic as opposed to energetic.

30. The asanas described in the text are the following. These are first said to be of Matsyendra or Vasishta:

 SVASTIKASANA, GOMUKHASANA, VIRASANA, KURMASANA, KUKKUTASANA, UTTANA KURMASANA [we call this garba pidasana], DHANURASANA, MATSYENDRASANA, PASCIMOTTANASANA, MAYURASANA, SHAVASANA

*Then there are those he calls Shiva’s asanas (of which he states there are 84), but that the fundamental ones’ are the following four:

SIDDHASANA, PADMASANA, SIMHASANA, BHADRASANA

47. “This is called Padmasana; it destroys all diseases. Ordinary persons cannot attain it. Only the intelligent on the earth attain it.”

*As much as some asanas are viewed through a practical lense, the basic, seated asanas are given an infinitely more energetic treatment.. If only health was so easy as sitting in padmasana!

48. “Assuming well the Padmasana, 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 Apana upwards [by contracting the anus] and bring the Prana just drawn in, downwards. By this a man obtains unequaled knowledge through the power of Kundalini.”

*Accordingly, there is always this paradox in the HYP where one one hand, asana is for the sake of health so the aspirant can sit in meditation without distraction, yet, on the other, asana is given a very different treatment as an esoteric endeavor.

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.

*Here, we find mention of siddhis, yogic powers, as well as the emphasis we carry over until today on the necessity of practice.

Chapter 2

7. “The Yogin assuming the Padmasana should draw in the energy through the Moon and, having retained it as long as possible, should then release it through the Sun.”

*Hatha (as in hatha yoga) is often translated as sun-moon. Although there is no etymological basis for this, there is certainly some basis in the emphasis regarding hatha yoga texts’ usage of these symbols (moon being located at the top of the head, sun at the navel).

20. “When one is able to restrain the energy as desired, when the gastric fire becomes more active, and the nada (inner sound) is heard, there is perfect health, because the Nadi’s are purified.”

*One of the quotes that might be interpreted more practically; the conserving of ones’ energy through lifestyle and certain practices, leading to greater vitality – particularly of the metabolism. Which, in turn, purifies the nerves and tissues of the whole system.

21. “One who is flabby and phlegmatic should first [before the practice of Pranayama] practice the six acts (KRIYA’S). Others [who do not have these defects] should not practice them, the [three] humours [wind, bile, and phlegm] being equally balanced in them. The three bodily humours denote domination of ether and air (wind), fire and water (bile), water and earth (phlegm).”

*It is well known that instruction on Kriyas is taken up in detail in this text, raising the question about practicing them in the student. With reference to esteemed modern teachers, my opinion is that they are only required in the case of a particular health complaint.

22. “These six acts (Kriya’s) are named Dhauti, Vasti, Neti, Trataka, Nauli and Kapalabhati.”

*These are the fundamental kriyas, of which I would suggest only nauli (abdominal churning) and neti (nasal purification with water) are relevant on a regular basis for a healthy student.

47. “Raising the Apana upwards [by contracting the anus] the Prana should be brought downwards from the throat. The Yogin [then] becomes a youth of sixteen, freed from old age.”

*this is one model (of two) described in tantric yoga; to balance prana and apana at the navel centre.

51.  “Now Ujjayi [is described]: closing the mouth, draw in energy slowly through [both] nostrils till it is felt to be sonorous from the throat to the heart.”

*As yoga breathing is often equated with ujjayi, I thought it relevant to include this definition. Of particular note is the ujjayi goes much deeper than simply the throat – rather it involves the whole thoracic cavity (hence, the sonorous sound, as opposed to the hissing sound which transpires when breath goes no further than the throat.

65. “Having performed Kumbhaka as described, the energy should be released through the left nostril. This removes the [disorders arising from] excess of wind, bile, and phlegm, and increases the [digestive] fire in the body.”

*I find it interesting how much emphasis there is on the digestion – something also mentioned by Krishna in the Bhagavad Gita; equating the digestive powers with the sacred fire, agni, as is the case here. Modern health might agree in many cases, that the seat of health is a good digestion.

66.  “This rouses the Kundalini quickly, and is purifying, pleasant and beneficial. It removes  the obstructions caused by phlegm, etc. that exist at the mouth of Sushumna.”

*this is referring to the other tantric model – drawing the energy (kundalini) through the central channel (sushumna) from the base of the spine where it otherwise lies dormant.

76. “One cannot obtain perfection in Raja Yoga without Hatha Yoga, nor [perfection] in Hatha Yoga without Raja Yoga. So both should be practiced till perfection [in Raja Yoga] is obtained.”

*An unequivocal statement about the necessity of using the mind and the body in conjunction with each other.

Chapter 3

1. “As [Ananta] the Lord of Serpents is the support of the earth with its mountains and forests, so Kundalini is the support of all Yoga practices.”

*Another explicit statement contextualsing the original aims of the hatha yoga practices, which, in some form, have given rise to modern yoga.

2. ‘When the sleeping Kundalini is awakened by the grace of the guru, then all the lotuses [the Chakra’s or mystic centers] and knots [Granthi’s] are pierced.”

*another great example of the method of raising kundalini through the central channel. It also emphasizes the essential role of the teacher-student relationship which has always, at least partially, defined the yoga methodology.

5. “Therefore, making every effort, the [various] Mudra’s should be practiced to awaken the powerful goddess (Kundalini) who sleeps at the mouth of Sushumna [the doorway to the Absolute].”

*To repeat the dichotomy mentioned earlier, in one sense asana is considered more of a mudra, a sacred gesture, than a physical position. While, other asanas are most certainly physical for the sake of health.

7. Maha Mudra, Maha Bandha, Maha Vedha, Khecari, Uddiyana, Mula Bandha, Jalandhara Bandha, Viparitakarani, Vajroli, and Shakticalana-- these are the ten Mudra’s. They destroy old age and death

*Here we find seated positions with bandhas engaged described, along with the simple bandhas in isolation. Wherein, both are called mudras.  Also, kechari – cutting the tongue to turn it upwards through the passage at the back of the throat, and vajroli – the ability to suck up ones’ own vital fluids on ejaculation, are also mentioned.        

It is also interesting that viparita karani, what we know now as ‘shoulder stand’ is considered a mudra.

24. “This is efficacious in freeing one from the great noose of Time (Yama). It brings about the union of the three streams [i.e. Nadi’s: Ida, Pingala and Sushumna]. It enables the mind to reach Kedara [the sacred seat of Shiva in the mystic center between the eyebrows].’

*I included this as it talks about the unification of the nadis which I thought was of interest, as well as the final location for the energetic experience – although engineered by the body, being in the head.

34. ‘Taking a smooth, clean knife, very sharp like the leaf of the milk hedge plant, cut to a hair's breadth [the phraenum or tender membrane that connects the tongue with the lower part of the mouth].”

*the practice of kechari mudra is continued today – usually, though not always involving cutting the ligament underneath the tongue so it can be pulled back to touch the soft palate. This area is attributed particular importance as an energetic centre of the body.

40. “He who knows the Khecari Mudra is not afflicted by disease; not tainted by Karma, and not affected by Time”.

41. “The word "go" means the tongue. Its entry [into the cavity] in the palate is Gomamsabhaksana (eating the flesh of the cow). This destroys the five great sins.”

*An example of the symbolic language employed by tantric texts. The translation of karma as ‘sin’ also made me reflect on the ‘original sin’ of the catholic church as, essentially, inherited karma.

51. “He who, with upturned face and tongue closing the cavity of the palate, contemplates the supreme Power (Kundalini), and drinks the clear stream of nectar flowing in waves from the Moon from the head into the sixteen-petalled lotus [in the throat] through the control of Prana, during the Hatha Yoga practice, that Yogin, freed from diseases, lives long with a body soft and beautiful as the lotus stem [at its root].”

*This is another characteristic example of the approach found most generally in Tantric texts. In order to make it relatable, I suggest we attempt to relate to it practically – the neck being an area of extreme importance in the body – physically, as the centre of our muscular structure, as well as psychologically, due to being a centre of stored emotions and trauma in the body.

55. “Then the Uddiyana Bandha [is described]: Uddiyana-bandha is so called by the Yogins, for when it is practiced, the Prana is arrested and flies through the Sushumna.”

*Uddiyana bandha is usually translated as ‘upward flying’ – similarly conveyed here. In more practical terms, the drawing in of our energy (as opposed to dissipating it in lack of focus), along with the use of the use of the core muscles to support our limbs (as opposed to weight-bearing in the joints), might, perhaps, be a modern translation.

56. “Because through this, the great bird [Prana] flies up incessantly [through the Sushumna] it is the Uddiyana.“

57. “Of all the Bandha’s, the Uddiyana Bandha is the most excellent. When this has been mastered, liberation follows naturally.”

*I don’t know about ‘liberation’, but, certainly, uddiyana is the predominant bandha in my mind in terms of its (more practical) usefulness.

64. “Through the Mula Bandha, Prana and Apana unite with Nada and Bindu and confer perfection in Yoga. There is no doubt about this.”

*On the other hand, mula bandha is similarly praised. Nada is the sacred sound one hears (and focuses on) when close to liberation. Bindu is the life energy.

66. “When the Apana rises upwards and reaches the sphere of fire, then the flame of the fire becomes lengthened, being fanned by Apana.”

*Perhaps something to do with the kind of inner vacuum one can engender in the abdominal cavity through usage of the lower abdominal muscles with the diaphragm.

68. “By reason of that, the Kundalini which is asleep feeling the extreme heat, is awakened, just as a serpent struck by a stick hisses and straightens itself.”

*However, regardless of my more practical explanation – there is clearly something else (of a more esoteric nature) going on here.

72. “When the Jalandhara Bandha is practiced by contraction of the throat, the nectar does not fall into the [gastric] fire and the Prana is not agitated [ie.not misdirected].”

* I find the importance of jalandhara in more pragamatic terms again; as creating a structural integrity through the spine by careful use of the neck. Indeed, these interpretations are not exactly the same. But, without interpreting the text, it offers little in the way of guidance for the modern practitioner.

90. “The semen of men is subject to control by the mind, and life depends upon the semen. Therefore both semen and mind should be carefully preserved and controlled.”

*As much as many try to overlook this, the preservation of semen (the texts were written for a male audience) is fundamental in all tantric yoga practices

105. “As one can fling open a door with a key, so the Yogin should through Hatha-yoga open the door of liberation [i.e. the Sushumna] by [the power of] Kundalini.”

*One of the characteristics of this text, and tantric texts generally, is the interplay between physical practices and meditation. Wherein, (successful) meditation does seem to be the ultimate aim, yet, through the essential use of the physical body to do so.

110. Ida is the holy Ganga and Pingala is the river Yamuna. Between Ida and Pingala, the young widow is Kundalini.

*another great example of the symbolic use of language in tanric texts.

123. “Except the practice of [causing to move] Kundalini [through Shakti Calana], what other means is there for clearing away the impurities of the seventy-two thousand Nadi’s?”

*This is to again re-emphasise the imperative nature of hatha yoga in the whole process of liberation from karma.

Chapter 4

5. ‘[Samadhi is explained]: as salt in water unites and dissolves into it, a likewise merging of mind and Self (Atman) is Samadhi.”

*A beautiful metaphor; detailing the merging of individual consciousness into the universal.

12. “When the Prana flows in the Sushumna, and the mind is absorbed in the void, the knower of Yoga [he who can end the modifications of the mind] uproots all Karma.”

*As just stated, the nadis are blocked by karma; to which end they don’t allow the prana to flow into the central channel of sushumna. In a modern sense we might speculate that we are blocked from our fuller potential by stored trauma in the body.

15. ‘How can spiritual knowledge arise in the mind, as long as the Prana lives [is active] and the mind is not dead [in abeyance]? He who causes both Prana and mind to become quiescent obtains liberation. No other person can do so.”

*An interesting statement, suggesting that bringing the prana into the central channel is actually for its cessation, rather than, as is often said, for our further vitality. Similarly, the deadening of the mind, suggests little difference in the end, between tantra and the Classical yoga of, for example, The Yoga Sutras (although preliminarily a more embodied practice, it’s aim is still the opposite)

21. “He who suspends (restrains) the energy, restrains also the mind. He, who controls the mind, also controls the energy.”

*This corroborates further the previous statement – that, in the end, this is still a mental as opposed to a physically-oriented practice.

22. "The [activity of the] mind has two causes: the Prana and the Vasana’s (acquired tendencies and impressions). When one of these becomes inactive, the other also comes to an end.”

*In this sense then, it appears that the prana is actually the storehouse of karma.

41. “With half closed eyes and steady mind, with the vision directed to the tip of the nose, the one in whom the Sun (Pingala) and the Moon (Ida) 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?”

*again, this seems very similar to Patanjalis’ Yoga Sutras and his citta vritti nirodha.

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 Akasha.”

*hatha yoga is often found referred to as gatta-yoga – ‘pot’. Wherein, the body is envisaged as a pot to be cleansed.

62. “As all objects of knowledge are abandoned, the mind is absorbed [into absolute Being, Consciousness, Bliss]. When the mind is thus dissolved, then the state of absoluteness (kaivalya) [alone] remains.”

*Patanjali again comes to mind here.

79. “There are the mere Hatha Yogins without the knowledge of Raja Yoga. I regard them to be practitioners who do not obtain the fruit of their efforts.”

*Included to re-emphasize the consistent conjoinment in tantric texts of meditation (raja) and hatha yoga.

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 Nada only.”

*The text, like many other tantric text, details the importance of the sacred sound, or nada. In the modern context, this idea gets little discussion.

104. “Mind (Tattva) is the seed, Hatha yoga is the soil, and complete desirelessness is the water. With these three, the Kalpa Vrksha, which is the Unmani-Avastha, springs up immediately.’

*The parallel with Classical yoga again comes to mind. In this case, The Bhagavad Gita, a text where the fundamental concern is how to get rid of all desire in the body/mind.

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.”

*A state of ‘one pointed concentration’ the aim that has defined yoga across the centuries.

114. “As long as the Prana does not flow in the central way (Sushumna) and enter the Brahmarandhra, as long as the semen does not become steady through the restraint of energy, as long as the mind does not, 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.”

*A good general summary to end upon!