Hatha Yoga Pradipika by Swami Vishnudevananda, Chapter 1

■The Purpose of Hatha Yoga

The knowledge of Hatha Yoga was first taught by Shiva to his father, Parvati, the Universal Mother.

The purpose of Hatha Yoga is to provide the knowledge to control the two energies, "Ha" and "Tha" (Prana and Apana). Without this knowledge, it is very difficult to attain control of the mind, which is called Raja Yoga. Raja Yoga deals with the mind, while Hatha Yoga works with Prana and Apana. Many students mistakenly believe that Hatha Yoga is primarily about asanas, when in reality, asanas are only one of the eight steps of Hatha Yoga. Furthermore, there is not a great difference between Hatha Yoga and Raja Yoga. It is not possible to achieve Raja Yoga without the practice of Hatha Yoga, and vice versa. Hatha Yoga is a practical method of controlling the mind through the control of Prana.

Consider the fluttering of a leaf on a tree. By observing this subtle movement, one can infer the speed of the wind, but one cannot see the wind itself. Similarly, one cannot see Prana or Apana, or the movements of the mind and its thoughts. According to Raja Yoga, the mind is like a lake, and thoughts are like waves. Raja Yoga aims to control these waves and eventually stop them. In Sanskrit, this is called "Yoga Chitta Vritti Nirodha."

According to Patanjali, the author of the [Raja] Yoga Sutras, there are five types of Vrittis. Only one of these five is completely positive, which is when the Seer identifies with the Self (Atman). This is only possible when the thought waves have slowed down. Then, the Seer sees his own Self (Atman) in the calm lake of the mind. However, as long as the wind exists, we see the tree moving, and the leaves are always moving, sometimes quietly and sometimes violently.

Hatha Yoga asks, "How do we stop these waves? How does the Seer see the Self?"

Just as the waves on a lake are created by the wind, the waves of the mind are created by Prana and Apana. Sometimes this energy moves very quickly, and sometimes it moves slowly. And depending on the nature of the movement of Prana/Apana, the thought waves can be very strong or very slow. We call these rajasic/tamasic.

Tamasic waves are characterized by lethargy and sleepiness. This is when inertia prevails. A state of peace of mind, or a state of activity of the mind, is when the mind is in an inactive state, unable to do anything. It is like a block of stone or ice. Tamasic waves are very dull and frozen, so the surface appears still, but no reflection is visible. It is impossible to see what is at the bottom of the lake.

Rajasic waves are like a stormy sky. They are waves that rise on the surface of the lake and continuously dissolve into the turbulent surface of the mind.

However, in a sattvic state, the waves become calm. Because the energy has moved to the central channel, Sushumna, there is no movement of Prana or Apana. Usually, when these waves are projected, Prana/Apana move through the left and right channels of the body, Ida and Pingala. This can be verified by checking your brainwaves.

Sometimes, the right hemisphere may be more active, and sometimes the left is more active. Waves coming from the left hemisphere are mainly analytical, mathematical, scientific, and rational. These are the waves that are most commonly used in the Western mind. Therefore, you have created beautiful cities, cars, and complex technologies in the West. This is because your left hemisphere is often dominant over the right hemisphere. Even your religions emphasize the analytical aspects of the left. When Christian monks are alone, they are contemplating rather than meditating, and in Judaism, the usual approach of the Rabbi to religion is analytical.

Waves coming from the right brain are philosophical, devotional, compassionate, and peaceful in nature, even when used for inertia or emotional purposes. When you love someone in a way that makes you feel like you own them, the waves are at a very low, tamasic level.

The purpose of Yoga is to prevent either hemisphere from dominating the other, and to create a sattvic state. That is why we meditate in a simple, natural environment, such as a place with few trees moving in the wind, or the occasional call of a bird. Ashrams plant flowers to help calm the mind.

The main practice of yoga involves using the right brain to control the left side of the brain. When the left brain is active, Ida is functioning, and the breath moves through the right nostril. When the right brain is active, the left nostril opens, and Pingala is functioning. Usually, this alternates every 1.5 to 2 hours. However, when energy is not moving through either the left or right nadis, it will pass through Sushumna, and the energy becomes balanced.

Furthermore, the perception of time and space is caused by this movement of prana between the right and left channels. Samadhi and deep sleep have some similarities. In deep sleep, you are not aware of time and space because the vrittis (waves of thought) are suppressed. They do not stop completely, like in samadhi. You might say that in deep sleep, the vrittis are like ice frozen in a cold storage. Eventually, they will return, like the sun melting the ice. But in samadhi, there are absolutely no vrittis. Usually, the only time we experience this state of calmness is during deep sleep, which is a state of inertia. However, in samadhi, the mental changes are interrupted, and the balance between the left and right brains is achieved. This is why we perform alternate nostril breathing, because we cannot directly influence the brain itself.

■Raja Yoga and Hatha Yoga

Raja Yoga means controlling the waves of thought, which is impossible without Hatha Yoga. Svatmarama speaks not of asana or physical postures, but of the subtle flows that create the waves of thought.

The term "Raja Yoga" can be translated as controlling the flow of thought. A person who cannot attain Raja Yoga is someone who cannot control their thoughts during meditation; their thoughts continue to arise. The goal of Raja Yoga is to stop the waves of thought, but when that is not possible, one strives to control prana. To control prana, you control the physical breath. In this way, through the physical, you move to the subtle prana, and then to the even more subtle level of thought. They are all interconnected, and one influences the other.

Hatha Yoga is a scientific approach to controlling the flow of thought by suppressing prana, which is achieved when the waves have subsided. The seer becomes the seen, and the seer and the seen become one. The seer identifies with the self. In this state, there are no vrittis (waves of thought). It is like looking at the bright light of the sun or the high beam of an approaching car; after a while, you become blinded. As a result of pranayama, the vrittis become quiet, and this is called Raja Yoga. It is the state where the seer is seeing the self.

"The Light of Hatha Vidya" is the knowledge of Hatha Yoga.

Matsyendra, Goraksa, etc., are great masters of Hathavidya. Yogisvatmarama came to possess the science of Hatha Yoga through the grace and blessings of these great masters.

This is the beginning of the lineage of those who received this knowledge. According to tradition, through the grace of Lord Shiva. Yogimatsyendra was a fish who received Hatha Vidya from Lord Shiva after becoming human. Knowledge does not come from anywhere; it is like milk, which comes only from the cow's udder. You cannot squeeze it out of your ears. It is the same with a guru. Knowledge may be present everywhere, but you can only acquire it through the lineage of a guru's disciple. Therefore, Shiva, Gorakshanath, and through their grace, Svatmarama eventually learned Hatha Yoga, which is the subject of this book. In Sanskrit, this is called "Guruparampara."

Lord Shiva, Matsyendra, Sabala, Anandabhairava, Kaushyaka, Mina, Goraksa, Birbhadra, Bileshay. Manthana, Bhairava Yogi, Siddha, Buddha, Kanthadi, Korantaka, Surananda, Siddhapada, Carpati. Käneri, Pajyapada, Nityanatha, Niranjana, Kapali, Bindunatha, Käkacandisvara. Allama, Prabhudeva, Ghodacoli, Tintini, Bhanuki, Naradeva, Khanda, Kapalika.

The individuals mentioned above are Siddhas, possessing a gentle and wonderful nature in Hatha Yoga. They traverse the Earth, transcending time through the power gained from mastering Hatha Yoga.

There are many Hatha Yoga masters. Simply hearing their names can feel like receiving their blessings. The above are some of the Hatha Yoga masters who have attained Siddhi. They not only gained power, but more importantly, because they had Prana in Sushumna, they were able to wander through all 14 levels, transcending time and space. Sometimes, if you are prepared, they may come to the physical plane to help humanity. They were even able to keep their bodies alive by sending Prana to Sushumna. By stopping Ida and Pingala and activating Sushumna, the decay of the physical body can be stopped. Those who have energy moving through Sushumna are called Siddhas. For them, there is no day or night, no birth or death.

The Buddha mentioned above is not the Buddha that many people know, but one of the Hatha Yoga masters.

(10) Hatha Yoga is a refuge for all those suffering from various kinds of pain. Hatha Yoga supports all those who engage in the constant practice of Yoga (as in the mythical Troy), supporting the entire Earth.

(11) Hatha yoga-vidya is greatly protected (kept hidden) by Yogis who desire perfection. It is only when it is protected that it is effective (producing Siddhis). It becomes invalid if it is not kept secret (hidden).

This is a warning to keep the knowledge secret. Do not reveal it to anyone. It is not meaningful to anyone unless they are prepared. When a student comes to a teacher, the teacher will determine if they are ready. Furthermore, this is not for broadcast on idols; it is only for yourself. Your practice should not be revealed to anyone, as it will not be understood by others. It is not for public demonstration.

(12) A Hatha Yoga practitioner should remain alone in a small place in a country that is prosperous and free from problems, governed by a (righteous) king. The place where Hatha Yoga is practiced should be free from the dangers of stones, fire, and water, within the range of a bow.

The country must be one where people are not thieves or assassins. A peaceful environment free from terrorists, robbers, and thieves is necessary. It is dangerous to walk in large cities, but rural areas are usually suitable. "A country governed by a righteous king" means a country where the king practices Dharma. There are some countries that are governed by dictators who legally prohibit such practices. I do not want to list the names of those countries, but in certain countries, you may be arrested for these practices. We must have complete freedom to follow our practice without fear of disturbance.

You must be in a place where food is available. You cannot meditate or practice Hatha Yoga without eating Sattvic foods such as vegetables, fruits, and milk.

"A place free from the dangers of stones, fire, and water": This is a very wise instruction. The range of a bow (how far an arrow can be shot) is probably 15-20 yards. Do not place your tent or other dwelling within 20 yards of a slope where rocks could fall. Do not live in an area that is affected by forest fires, earthquakes, or volcanoes. Do not place your tent near a swamp that could bring mosquitoes and other pests. These are all hygienic considerations and should not be overlooked by those who are pursuing this difficult process of Yoga.

(13) The nature of the Yoga-mata (the place where Yoga is practiced) is said by those who have practiced and perfected Hatha Yoga: It should not be too high, too low, or too deep. It must be clean (without dirt), free from all insects, and well plastered with cow dung. There is a comfortable hall with seats on the outside. All of this should be surrounded by outer walls.

(14) Living in a comfortable dwelling, free from worries (thoughts), he should practice Yoga according to the teachings of his guru (or be taught by his guru).

A Yoga teacher is not a babysitter, and they are not always watching you. You should only begin Pranayama with expert guidance, otherwise you may not know how to use your diaphragm properly.

Simply studying all the books will not yield the desired results. Practice is necessary. Many people read the Bhagavad Gita or the Ramayana, but they do not practice. Some people read the Bible and then immediately smoke a cigarette. Such actions will not take you anywhere. Practice is important.

■ Warnings in Yoga

Siddhis (mystical powers) are only obtained from Lord Shiva when you do not intend to use those powers. At that time, they come to you automatically. Siddhis and knowledge are given only to those who are devoted to the higher self, not to the ego or the physical body. God and Guru are one, so devotion to the Guru is necessary. God will not come to help you directly; He will appear through your teacher. The nature of the teacher determines the relationship with the disciple. There may be a Guru who only gives you one day of teaching. The Guru of Gurudev Sivananda stayed only for one hour because Sivananda had already been practicing in his past life. He became a great master after just a little practice. Years later, when he touched me, my past knowledge came back, and he made me a Hatha Yoga instructor. The master did not sit with me but taught me all of this through touch. I had practiced from his Sadhana Tattva before, but his presence was needed to recall that past knowledge.

A teacher is needed to evoke this knowledge from the samskaras (subtle impressions) of past lives. You are not born ignorant or blind. The teacher opens the samskaras either by touching or by something like the fragrance of the teacher. In ancient times, this was the most common way teachers taught.

The teacher himself must have undergone this training and has been given the power to apply that prescription to you. He is watching your progress and knows how much he needs to give you. He may have to prescribe a certain amount of japa, like a doctor, to help reduce excessive Rajasic qualities.

(15) Yoga is destroyed by six causes: overeating, excessive fatigue, excessive talkativeness, improper observance (niyamas), association with improper people, and fickle feelings.

These are warnings. Certain things will not bring you success. They will not take you to your goal. When you are practicing intense asanas and pranayama, you cannot chop wood for 10 hours. Just reduce it. A cold bath may be good at certain times, but it is not good when you are doing intense pranayama. It will crush your nerves. At such times, only a warm bath is allowed. Also, do not sit near the fire. Do not overeat and overload yourself during this intense sadhana. Do not fast for more than 4 hours at a time, as your body will become weak. A moderate and balanced diet is necessary. Do not go to extremes. Also, do not eat before going to bed at night, because you will not be able to perform the extreme pranayama correctly in the early morning.

■ Six Qualities that Nourish Yoga

(16) Yoga is nourished by the following six qualities: enthusiasm, firm determination, courage, true knowledge, decisiveness, and renunciation of association with improper people.

"True knowledge" is the knowledge that, at least in theory, you know that you are the Self (not the body).

[Non-violence, truthfulness, non-stealing, self-control, patience, compassion for all beings, honesty, moderation in eating, and purification of oneself - these constitute yamas.]

"Truthfully" means practicing truth in thought, word, and deed. Self-control (complete brahmacharya) is particularly important in practicing the intensive sadhana written in this book. Only then will you succeed. This will be explained a little more in a later chapter. "Compassionate" means ahimsa (non-violence).

[Austerity, cheerfulness, faith in God [astikya], charity, worship of God, listening to the teachings of Vedanta, humility, a healthy mind, japa (repetition of prayers), and observance of vows - these constitute the two yamas according to the experts of yoga.]

■ Hatha Yoga Asanas (Postures)

From Chapter 1 of Hatha Yoga Pradipika by Swami Vishnudevananda.

(17) This refers to asanas (postures), which are the first stage of Hatha Yoga. Asanas stabilize the body and mind, promote health, and lighten the limbs.

Now, you understand that asanas are not all of Hatha Yoga. They are only the first stage.

(18) I will mention some asanas that have been described by yogis and sages (munis) such as Vasistha and Matsyendra.

(19) Sit with your back straight on a flat surface, firmly placing the soles of both feet between your thighs and calves. This is known as Svastika (asana).

This is one of the meditative postures. Bend your right leg and bring it up. Do the same with your left leg, placing it on top of your right leg. Then, place the toes of your left foot between your right thigh and calf.

(20) Place your right ankle next to the left buttock, and your left ankle next to the right buttock. This is called Gomukhasana, as it resembles the face of a cow.

(21) Place your right foot on the other (left) thigh, and your other (left) foot on the right thigh. This is Virasana.

This is the lotus pose.

(22) Press your anus firmly and sit carefully. Yogis call this Kurmasana (this resembles a turtle).

We call it Siddhasana. The above are basic sitting poses.

(23) After entering Padmasana, insert your hands between your thighs and calves. Press your hands firmly on the ground and lift your body. This is called Kuktasana (rooster).

(24) Assuming Kuktasana, wrap your arms around your neck and lift them up like a turtle. This is called Uttana Kurmasana.

(25) Hold both toes with your hands, extend one arm, and bring the other arm towards your ear like a bow. This is called Dhanurasana.

(26) Place your right foot on the root of your left thigh, and your left foot on the outside of your right knee. Hold your left foot with your right hand, and your right foot with your left hand, and turn your head completely to the left. This is Matsyendrasana.

(27) Matsyendrasana destroys many terrible diseases and is a weapon that burns the fire in the stomach (jatharagni). It achieves the development of Kundalini, and when practiced regularly, it stabilizes the moon.

(28) Extend both legs, grasp your toes with your hands, and place your forehead on your knees. This is Paschimatanasana (or Paschimotthanasana).

(29) This important Paschimatanasana directs the breath in the opposite direction (of susumna), causing fire in the stomach. It causes emaciation of the waist (stomach) and removes all diseases that afflict humans.

(30) Plant your hands firmly on the ground, support your body on your elbows, and press your waist. Your legs should be straight and raised to the level of your head. This is Mayurasana.

(31) Mayurasana cures all diseases of the stomach, hands, and spleen. It completely digests food that has been overeaten, activates the internal fire (fire in the stomach), and even digests food like poison (Halahala).

(32) Lying flat on your back on the ground like a corpse is Savasana. This asana removes fatigue (caused by asanas) and induces mental peace.

(33) Lord Shiva described 84 asanas. I will describe the four most important ones.

(34) They are Siddhasana, Padmasana, Simhasana, and Baddha Konasana. Of these, Siddhasana is the most comfortable and the most excellent.

(35) Press your heels firmly against the perineum, and place the other heel on top of the pubic bone. Keep your chest firm. Keep your back straight while controlling your organs, and fix your gaze on the space between your eyebrows. This is called Siddhasana. This asana removes all obstacles from the path to liberation (moksha).

(36) Place your right heel on the pubic bone, and place your left heel on top of your right heel. This is also called Siddhasana.

This is very popular with some yogis.

(37) This is called Siddhasana. Others know it as Vajrasana. It is also called Muktasana or Guptasana.

(38) According to Siddha, the most important of the niyamas is ahimsa, and among the yamas, moderate eating is the most important, and among the asanas, Siddhasana is the most important.

(39) Of the 84 asanas, Siddhasana should be practiced regularly. It purifies 72,000 nadis.

(40) If a yogi regularly sits in Siddhasana for 12 years, maintains a balanced diet, and constantly contemplates their Atman, they will achieve perfection in yoga.

(41) When Siddhasana is mastered and the breath is carefully restrained through the practice of Kevala Kumbhaka, Unmani, known as the "third eye," arises spontaneously.

(42) When Siddhasana is mastered, the three bandhas naturally follow without effort.

(43) There is no asana comparable to Siddhasana, no Kumbhaka (automatic breathing control) comparable to Kevala, no mudra (tongue-locked posture) comparable to Khecari, and no Laya (absorption of the mind) comparable to Nada. (They are the best.)

(44) Place the right heel on the root of the left thigh, and the left heel on the root of the right thigh. Cross your arms and grasp your toes (right foot with the right hand, left foot with the left hand). Place your chin firmly on your chest and fix your gaze at the tip of your nose. This is called Padmasana. It destroys all diseases.

(45 and 46) Another version of Padmasana: Place your feet firmly on the opposite thighs, and place your hands between your thighs (palms up). Direct your eyes towards the tip of your nose, and place the tip of your tongue on the root of your front teeth. Place your chin on your chest, and slowly draw in your breath.

(47) This Padmasana destroys all diseases. It is not achievable by ordinary people. Only a few intelligent (wise and brave) people can achieve it.

(48) After performing Padmasana, place your palms on the ground, firmly press your chest against your chest, meditate, and frequently contract your anus to raise the upper palate. By a similar contraction of the throat, the Prana is forced downwards. Through this process, the yogi obtains unparalleled knowledge through the grace of the awakened Kundalini Shakti.

(49) If the yogi sits in Padmasana and controls the inhaled breath downwards through the Nadis, they will be liberated. This is certain.

(50-52) Now, let's describe Simhasana: Place your ankles on the perineum – the right ankle on the left side of the perineum, and the left ankle on the right side of the perineum. Place your palms on your knees, extend your fingers, direct your eyes towards the tip of your nose, open your mouth, and concentrate your mind. This is Simhasana, which was highly respected by the most advanced yogis. This excellent asana promotes the three bandhas.

This is the main point. After performing the asana, you must now purify the Nadis and nerves. This is indicated in the second chapter.

(53-56) This is Badrasana: Place your ankles on either side of the perineum. The right on the left, and the left on the right. Then, firmly grasp your feet with your hands on each side. This asana destroys all diseases. This is also known as Goraksasana by Siddhas and yogis. Yogis who practice these asanas without pain or fatigue must purify the Nadis, practice mudras, and control their breathing.

Therefore, after Pranayama, we enter meditation. Here, we focus on the inner sound. This will be explained later.

Next (in the course of Hatha Yoga), we perform asanas, pranayama, Kumbhaka, mudras, and then focus on Nada (the Anahata sound coming from the Anahata chakra or solar plexus).

(64) Even a person who is lazy and gives up easily will achieve perfection through diligent practice of the asanas of yoga. Whether young or old, healthy or weak, everyone can succeed by controlling their Prana.

(65) Siddhi is only obtained through the clear and selfless effort of the yogi. The yogi's Siddhi cannot be achieved simply by reading the text. How can one become perfect without doing it?

(66) Simply wearing yogic clothing (or props) does not make one a Siddha. Simply talking about it will not bring it. The practice of yoga makes a perfect yogi. This is certain.

Wearing orange clothes and growing a beard does not make you any different from who you are underneath.

Or talking about them is the same. Constant practice is the key to success. There is no doubt about this.

(67) The asanas, Kumbhaka, and mudras of Hatha Yoga must be practiced with the utmost care until one reaches Raja Yoga.

Thus, the first chapter, titled "Asanavidhikathanam," of the Hatha Yoga Pradipika, written by the brilliant gem Svätmārama Yogindra, son of Sahajānanda, ends here.

These are practices that should be done until the mind is very stable and the prana enters the sushumna. Until then, you must practice. Just practice. Do not continue to search for results. From practice and discipline, it will eventually come. Just like lifting weights every day, muscles develop little by little. This is the same.

■Yogi's Diet

(57) A brahmacari (one devoted to Brahman) who observes moderation in eating, dedicates himself to yoga, and is well-observed in his temperament, will become a Siddha in one year. There is no need to doubt this.

In order to achieve this, all of these things must be practiced correctly.

(58) To please Lord Shiva, leave one-fourth of the stomach empty, and eat delicious, invigorating, and sweet foods in moderation.

(59) The following foods are prohibited for yogis: pungent, sour, bitter, and hot foods, myrobalan (a tropical plant), binlong nuts (a tropical plant), and the leaves of bindel (a tropical plant), sour porridge, sesame and mustard oil, alcohol, fish, and the meat of goats and other animals, curd, buttermilk, jujube fruit, oil cake, asafoetida, and garlic.

These should be avoided in intense pranayama practices.

(60) Avoid the following unhealthy foods: old and reheated foods, very dry foods, and very sour foods. Also, avoid foods that are very difficult to digest and have too many vegetables.

Once cooked foods should not be reheated, as they expel all the energy. This rule is very bad, because in India there are no refrigerators, and people leave food from one meal to the next and then reheat it. It becomes indigestible.

(61) This is the saying of Goraksa: Yogis should avoid: being warmed by fire, meeting with women, long journeys, early morning baths, fasting, and strenuous physical labor.

When warmed by fire, carbon dioxide is inhaled.

(62) The following foods are permissible for yogis: wheat, rice, barley, milk, ghee, sugar candy, butter, honey, dried ginger, cucumber, five leafy vegetables, green beans, and good, clean water.

Ghee is pure butter. Sugar candy is crystallized sugar. Cucumber is one of the best things you can take. Your Western spinach is one of the five leafy vegetables mentioned.

(63) Sweet foods mixed with milk are nutritious for yogis. This will be both enjoyable and nutritious.

This is very important. We help the trainees who are undergoing intensive sadhana by giving them this in the early morning, which aids in pranayama. It is very nutritious and not at all heavy.