Hatha Yoga Pradeepika Ch-2, Po-20

No success in Râja Yoga without Haṭha Yoga, and no success in Haṭha Yoga without Râja Yoga. One should, therefore, practise both of these well, till complete success is gained.

On the completion of Kumbhaka, the mind should be given rest. By practising in this way one is raised to the position of (succeeds in getting) Râja Yoga.

Indications of success in the practice of Haṭha Yoga.

When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Haṭha Yoga is approaching.

iti haṭha-pradīpikāyāṃ dvitīyopadeśaḥ |

Hatha Yoga Pradeepika Ch-2, Po-19

The Plâvinî

When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like the leaf of a lotus. Considering Pûraka (Filling), Rechaka (expelling) and Kumbhaka (confining), Prâṇâyâma is of three kinds, but considering it accompanied by Pûraka and Rechaka, and without these, it is of two kinds only,i.e., Sahita (with) and Kevala (alone).

Exercise in Sahita should be continued till success in Kevala is gained. This latter is simply confining the air with ease, without Rechaka and Pûraka. In the practice of Kevala Prâṇâyâma when it can be performed successfully without Rechaka and Pûraka, then it is called Kevala Kumbhaka.

There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka. He obtains the position of Râja Yoga undoubtedly. Kuṇḍalinî awakens by Kumbhaka, and by its awakening, Suṣumnâ becomes free from impurities.

Hatha Yoga Pradeepika Ch-2, Po-18

The Bhrâmari

By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstacy in the minds of Yogîndras.

The Mûrchhâ

Closing the passages with Jâlandhar Bandha firmly at the end of Pûraka, and expelling the air slowly, is called Mûrchhâ, from its causing the mind to swoon and giving comfort.

Hatha Yoga Pradeepika Ch-2, Po-17a

The Bhastrikâ

The Padma Âsana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins. Binding the Padma-Âsana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose. It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head.

It should he expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked. In the same way, the air of the body should be moved intelligently, filling it through Sûrya when fatigue is experienced.

The air should be drawn in through the right nostril by pressing the thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined.

Having confined it properly, it should be expelled through the Idâ (left nostril). This destroys Vâta, pitta (bile) and phlegm and increases the digestive power (the gastric fire). It quickly awakens the Kuṇḍalinî, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nâdî.

This Bhastrikâ should be performed plentifully, for it breaks the three knots: Brahma granthi (in the chest), Viṣṇu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body.

Hatha Yoga Pradeepika Ch-2, Po-17

Śîtalî

As in the above (Sîtkári), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils. This Śîtalî Ḳumbhikâ cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons.

Hatha Yoga Pradeepika Ch-2, Po-16

Sîtkârî

Sîtkârî is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practising in this way, one becomes next to the God of Love in beauty.

He is regarded adorable by the Yoginîs and becomes the destroyer of the cycle of creation, He is not afflicted with hunger, thirst, sleep or lassitude. The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogîs in this world.

Hatha Yoga Pradeepika Ch-2, Po-15

The bath should bring all the daily duties briefly to an end. At noon also a little rest should be taken at the end of the exercise, and then food should be taken. Yogîs should always take wholesome food and never anything unwholesome. After dinner he should eat Ilâchî or lavanga.

Some like camphor, and betel leaf. To the Yogîs, practising Prâṇâyâma, betel leaf without powders, i, e., lime, nuts and kâtha, is beneficial. After taking food he should read books treating of salvation, or hear Purâṇas and repeat the name of God. In the evening the exercise should be begun after finishing sandyhâ, as before, beginning the practice 3 ghatikâ or one hour before the sun sets.

Evening sandhyâ should always be performed after practice, and Haṭha Yoga should be practised at midnight. Viparîta Karṇi is to be practised in the evening and at midnight, and not just after eating, as it does no good at this time.

Ujjâyî

Having closed the opening of the Nâdî (Larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing. It should be restrained, as before, and then let out through Idâ (the left nostril). This removes śleṣmâ (phlegm) in the throat and increases the appetite. It destroys the defects of the nâdîs, dropsy and disorders of Dhâtu (humours). Ujjâyî should be performed in all conditions of life, even while walking or sitting.

Hatha Yoga Pradeepika Ch-2, Po-14

refer:

http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-13.html

Procedure of the practice of Yoga

The book says, A wise man should leave his bed in the Uṣâ Kâla (i.e., at the peep of dawn or 4 o'clock) in the morning. Remembering his guru over his head, and his desired deity in his heart, after answering the calls of nature, and cleaning his mouth, he should apply Bhaṣma (ashes). In a clean spot, clean room and charming ground, he should spread a soft âsana (cloth for sitting on). Having seated on it and remembering, in his mind his guru and his God.

Having extolled the place and the time and taking up the vow thus: 'To day by the grace of God, I will perform Prâṇâyâmas with âsanas for gaining samâdhi (trance) and its fruits.' He should salute the infinite Deva, Lord of the Nâgas, to ensure success in the âsanas (postures). Salutation to the Lord of the Nâgas, who is adorned with thousands of heads, set with brilliant jewels (maṇis), and who has sustained the whole universe, nourishes it, and is infinite. After this he should begin his exercise of âsanas and when fatigued, he should practise Śava âsana. Should there be no fatigue, he should not practise it.

Before Kumbhaka, he should perform Viparîta Karṇî mudrâ, in order that he may be able to perform Jâlandhar bandha comfortably. Sipping a little water, he should begin the exercise of Prâṇâyâma, after saluting Yogindras, as described in the Karma Parana, in the words of Śiva. Such as "Saluting Yogindras and their disciples and gurû Vinâyaka, the Yogî should unite with me with composed mind."

While practising, he should sit with Siddhâsana, and having performed bandha and Kumbhaka, should begin with 10 Prâṇâyâmas the first day, and go on increasing 5 daily. With composed mind 80 Kumbhakas should be performed at a time; beginning first with the chandra (the left nostril) and then sûrya (the right nostril). This has been spoken of by wise men as Aṇuloma and Viloma. Having practised Sûrya Bhedan, with Bandhas, the wise rust) should practise Ujjâyî and then Sîtkârî Śîtalî, and Bhastrikâ, he may practice others or not.

He should practise mudrâs properly, as instructed by his guru. Then sitting with Padmâsana, he should hear anâhata nâda attentively. He should resign the fruits of all his practice reverently to God, and, on rising on the completion of the practice, a warm bath should be taken.

Hatha Yoga Pradeepika Ch-2, Po-13

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-12.html

Sûrya Bhedana

Taking any comfortable posture and performing the âsana, the Yogî should draw in the air slowly, through the right nostril. Then it should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly.

Note.—This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.

This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again.

Hatha Yoga Pradeepika Ch-2, Po-12

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-11.html

Different hinds of Kumbhakas.

Kumbhakas are of eight kinds, viz., Sûrya Bhedan, Ujjâyî, Sîtkarî, Sîtalî, Bhastrikâ, Bhrâmarî, Mûrchhâ, and Plâvinî. At the end of Pûraka, Jâlandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyâna Bandha should be performed.

NḄ.—Pûraka is filling in of the air from outside.

Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Puraka, Kumbhaka and Rechaka will be found at their proper place and should he carefully followed. By drawing up from below (Mûla Bandha) and contracting the throat (Jâlandhara Bandha) and by pulling back the middle of the front portion of the body (i.e., belly), the Prâṇa goes to the Brahma Nâdî (Suṣumnâ).

The middle hole, through the vertebral column, through which the spinal cord passes, is called the Suṣumnâ Nâdî of the Yogîs. The two other sympathetic cords, one on each aide of the spinal cord, are called the Idâ and the Pingalâ Nâdîs. These will be described later on. By pulling up the Apâna Vâyu and by forcing the Prâṇa Vâyu down the throat, the Yogî, liberated from old age, becomes young, as it were 16 years old.

Note.—

The seat of the Prâṇa is the heart; of the Apâna anus; of the Samâna the region about the navel; of the Udâna the throat; while the Vyâna moves throughout the body.

Hatha Yoga Pradeepika Ch-2, Po-11

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-10.html

Manomanî.

Steadiness of mind comes when the air moves Freely in the middle. That is the manonmanî condition, which is attained when the mind becomes calm. To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained.

Hatha Yoga Pradeepika Ch-2, Po-10

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-9.html

Gaja Karaṇi

By carrying the Apâna Vâyû up to the throat, the food, etc., in the stomach are vomited. By degrees, the system of Nâdîs (Śankhinî) becomes known. This is called in Haṭha as Gaja Karaṇi. Brahmâ, and other Devas were always engaged in the exercise of Prâṇâyâma, and, by means of it, got rid of the fear of death. Therefore, one should practise prâṇâyâma regularly.

So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death. When the system of Nâdis becomes clear of the impurities by properly controlling the prâṇa, then the air, piercing the entrance of the Suśumṇâ, enters it easily.

Hatha Yoga Pradeepika Ch-2, Po-9

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-8_26.html

The Kapâla Bhâti

When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapâla Bhâti. 35.

When Prâṇâyâma is performed after getting rid of obesity born of the defects phlegm, by the performance of the six duties, it easily brings success 36.

Some âchâryâs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prâṇâyâma. 37.

Hatha Yoga Pradeepika Ch-2, Po-8

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-7.html

The Trâtaka

Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by âchâryas. Trâtaka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery.

The Nauli

Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from left to right just, as in vomiting. This is called by adepts the Nauli Karma. It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes happiness. It dries up all the disorders. This Nauli is an excellent exercise in Haṭha Yoga.

Hatha Yoga Pradeepika Ch-2, Po-7

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-6.html

The Basti

Squatting in navel-deep water, and introducing a six inches long, smooth piece of ½ an inch diameter pipe, open at both ends, half inside the anus; it (anus) should he drawn up (contracted) and then expelled. This washing is called the Basti Karma. By practising this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vâta (air), pitta (bile) and kapha (phlegm), are all cured. By practising Basti with water, the Dhâtâs, the Indriyas and the mind become calm. It gives glow and tone to the body and increases the appetite. All the disorders disappear.

The Neti

A cord made of threads and about six inches long, should be passed through the passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma. The Neti is the cleaner of the brain and giver of divine sight. It soon destroys all the diseases of the cervical and scapular regions.

Hatha Yoga Pradeepika Ch-2, Po-6

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-5.html

The Dhauti

A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the guru, and is taken out again. This is called Dhauti Karma. NḄ.—The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day 1 cubit, 2nd day 2 cubits, 3rd day 3 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently.

There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma.

Hatha Yoga Pradeepika Ch-2, Po-5

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-4.html

If there be excess of fat or phlegm in the body, the six kinds of kriyâs (duties) should be performed first. But others, not suffering from the excess of these, should not perform them.

The six kinds of duties are: Dhauti, Basti, Neti, Trâtaka, Nauti and Kapâla Bhâti. These are called the six actions. These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and are performed with earnestness by the best of Yogîs.

Hatha Yoga Pradeepika Ch-2, Po-4

refer:

http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-3.html

Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practiser himself. When Prâṇayama, etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases.

Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breath. The air should be expelled with proper tact and should be filled in skilfully; and when it has been kept confined properly it brings success. 18.

NḄ.—The above caution is necessary to warn the aspirants against omitting any instruction; and, in their zeal to gain success or siddhis early, to begin the practice, either by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &c„ and cause pain. Every word in the instructions is full of meaning and is necessarily used in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Prâṇayama being only a regular form of it, there should be no cause to fear.

Hatha Yoga Pradeepika Ch-2, Po-3

refer:

http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-2.html

Kumbhakas should be performed gradually 4 times during day and night, i.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320. In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the 3rd stage one obtains steadiness; and then the breath should be made steady or motionless.

The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong. During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary.

Hatha Yoga Pradeepika Ch-2, Po-2

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-2.html

Method of performing Prâṇâyâma

The book says, 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).

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. If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it should be expelled through the left nostril. By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nâdîs of the yamîs (practisers) becomes clean, i.e., free from impurities, after 3 months and over.

Hatha Yoga Pradeepika Ch-2, Po-1

refer: http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-2-po-1.html

The book says, posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prâṇâyâma, as instructed by his guru. Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind.

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. The breath does not pass through the middle channel (suṣumnâ), owing to the impurities of the nâdîs. How can then success be attained, and how can there be the unmanî avasthâ.

When the whole system of nâdîs which is full of impurities, is cleaned, then the Yogî becomes able to control the Prâṇa. Therefore, Prâṇâyâma 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 suṣumnâ.

Hatha Yoga Pradeepika Ch-1, Po-11

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-11.html

Foods injurious to a Yogî.

Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hînga), garlic, onion, etc., should not be eaten. 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. 62.

As said by Gorakṣa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion. 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.

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. Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga. 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.

Success cannot be attained by adopting a particular dress (Veṣa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt. Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Haṭha Yoga, till the fruit—Râja Yoga—is obtained.

Hatha Yoga Pradeepika Ch-1, Po-10

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-10.html

The Bhadrâsana.

Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the feet firmly joined to one another with both the hands. This Bhadrâsana is the destroyer of all the diseases.

The expert Yogîs call this Gorakśa âsana. By sitting with this âsana, the Yogî gets rid of fatigue. The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs.

By regular and close attention to Nâda (anâhata nâda) in Haṭha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year. 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.

Hatha Yoga Pradeepika Ch-1, Po-9

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-9.html

The Siṃhâsana.

Press the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it. Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose. This is Siṃhâsana, held sacred by the best of Yogîs. This excellent Âsana effects the completion of the three Bandhas (The Mûlabandha, Kanṭha or Jâlandhar Bandha and Uḍḍiyâna Bandha).

Hatha Yoga Pradeepika Ch-1, Po-8

Mayûra-âsana.

Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayûra-âsana.32.

This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison. 33.

Śava-âsana.

Lying down on the ground, like a corpse, is called Śava-âsana. It removes fatigue and gives rest to the mind. 34.

Śiva taught 84 âsanas. Of these the first four being essential ones, I am going to explain them here. 35.

These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-âsana, being very comfortable, one should always practise it. 36.

Hatha Yoga Pradeepika Ch-1, Po-6

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-6_26.html

Mayûra-âsana.

Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayûra-âsana. This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison.

Śava-âsana.

Lying down on the ground, like a corpse, is called Śava-âsana. It removes fatigue and gives rest to the mind.

Śiva taught 84 âsanas. Of these the first four being essential ones, I am going to explain them here. These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-âsana, being very comfortable, one should always practise it.

Hatha Yoga Pradeepika Ch-1, Po-7

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-6.html

The Siddhâsana

Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Âsana, the opener of the door of salvation.

This Siddhâsana is performed also by placing the left heel on Meḍhra (above the male organ), and then placing the right one on it. Some call this Siddhâsana, some Vajrâsana. Others call it Mukta Âsana or Gupta Âsana.

Just as sparing food is among Yamas, and Ahiṃsâ among the Niyamas, so is Siddhâsana called by adepts the chief of all the âsanas. Out of the 84 Âsanas Siddhâsana should always be practised, because it cleanses the impurities of 72,000 nâḍîs. By contemplating on oneself, by eating sparingly, and by practising Siddhâsana for 12 years, the Yogî obtains success.

Other postures are of no use, when success has been achieved in Siddhâsana, and Prâṇa Vâyû becomes calm and restrained by Kevala Kumbhaka. Success in one Siddhâsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves. 44.

There is no Âsana like the Siddhâsana and no Kumbhaka like the Kevala. There is no mudrâ like the Khechari and no laya like the Nâda (Anâhata Nâda.) 45.

Hatha Yoga Pradeepika Ch-1, Po-5

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-5.html

Dhanura âsana.

Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura âsana.

Matsya-âsana.

Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the âsana, as explained by Śri Matsyanâtha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, stops the nectar shedding from the moon in people. 28-29.

Paśchima Tâna.

Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna. 30.This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the suṣumna). It kindles gastric fire, reduces obesity and cures all diseases of men. 31.

Hatha Yoga Pradeepika Ch-1, Po-4

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-4.html

Vîrâsana.

One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh as in figure below. This is called Vîrâsana.

Kurmâsana.

Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrma-âsana.

Kukkuṭa âsana.

Taking the posture of Padma-âsana and carrying the hands under the thighs. Raise yourself above the ground as in figure. This is Kukkuṭa-âsana.

Uttâna Kûrma-âsana.

Having assumed Kukkuṭa-âsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrma-âsana, from its appearance like that of a tortoise.

Hatha Yoga Pradeepika Ch-1, Po-3

refer http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-2.html

Being the first accessory of Haṭha Yoga, âsana is described first. The book says Asana is practised for gaining steady posture, health and lightness of body. Asanas adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc are descibed here.

Swastika-âsana.

Keeping both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.

Gomukha-âsana.

Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-âsana, having the appearance of a cow. refer figure 2

Hatha Yoga Pradeepika Ch-1, Po-2

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-2_26.html

                             The three fires (Tapas) are well known to us; they are the fire of self−created suffering; the fire of suffering through higher powers; and the fire of suffering that is caused by other beings. Nobody can eliminate from this world the influences that create such sufferings. What we can and should do is to prepare the physical−mental−spiritual soil in such a way that the seed of impressions cannot sprout into suffering. Sufferings are unfulfilled desires. The realization of these desires depends not only on ourselves, but is subject primarily to external influences. If I want something, I have to try to reach it. For this I am dependent on my own power as against the opposing forces. And we always desire something, even if it is the desire for the happiness of a desireless state.

                            Now we are on the track of our idea: to be desirelessly happy means to want nothing, to have no needs, to be happy with oneself and the given conditions. But yoga does not mean to learn self−satisfaction. Rather, it means to strive for such a state of perfection that some day it will be our nature to be desirelessly happy−−and to have good reason for it.

                            This is by no means a state of apathy, devoid of the dynamics of natural activities. On the contrary, our endeavors will no longer be whipped by passions toward a goal where, with open eyes, we uselessly invest our most precious forces in senseless intoxication. We will learn to evaluate our wishes, to know our own forces as well as the opposing powers. And if we have to renounce, we will then do so with clear understanding, not with a painful sensation of loss.

                            As to the symbolism of the tortoise, this is a meaningful legend which we will encounter later and which will accompany us throughout the whole book.

The book says that, A Yogî desirous of success should keep the knowledge of Haṭha Yoga secret; as it becomes potent by concealing, and impotent by exposing. He should practise Haṭha Yoga in a small room, situated in a solitary place, and free from stones, fire, water, disturbances of all kinds. Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness.

The following six bring speedy success:—Courage, daring, perseverance, discriminative knowledge, faith, aloofness. from company. The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña.

Hatha Yoga Pradeepika Ch-1, Po-1

refer:http://yog-knowledge.blogspot.com/2010/12/hatha-yoga-pradeepika-ch-1-po-1_26.html

Hatha Yoga Pradeepika begins with Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga. Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. Yogî Swâtmârâma discloses that he learned Hatha Vidhya from Matsyendra, Gorakṣa, etc., who knew Haṭha Vidyâ.

The following Siddhas (masters) are said to have existed in former times:—

Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya.Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati. Kânerî, Pûjyapâda, Nityanâtha, Nirañjana, Kapâli, Vindunâtha, Kâka Chandîśwara. Allâma, Prabhudeva, Ghodâ, Cholî, Tintiṇi, Bhânukî Nârdeva, Khanda Kâpâlika, etc. These Mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe.