Yogi Svātmārāma — 15th century
Haṭha Yoga Pradīpikā
हठयोगप्रदीपिका
4 chapters • 290 verses
Chapter 1: The Āsanas (Spiritual and Physical Postures)
Complete Translation of the Root Text (Mūla) — Without Commentaries
#### Introduction, Purpose, and Lineage of Masters
Verse 1.1
Salutations to Thee, O Ādi Nātha (the Primal Lord, Shiva), who taught the science of Haṭha Yoga. It shines gloriously as a ladder for him who desires to ascend to the sublime and elevated Rāja Yoga.
Verse 1.2
Having reverenced the holy Guru and Lord, the yogi Svātmārāma expounds the science of Haṭha Yoga for the sole and exclusive purpose of attaining Rāja Yoga.
Verse 1.3
For the benefit of those who wander confused in the darkness of countless divergent opinions and theories, without knowing the direct path to Rāja Yoga, the compassionate Svātmārāma offers this Haṭha Pradīpikā.
Verse 1.4
The science of Haṭha is truly known by great masters such as Matsyendra, Goraksha, and their disciples. The yogi Svātmārāma understands and knows it through their grace and benevolence.
Verse 1.5
Śrī Ādinātha, Matsyendra, Śābara, Ānandabhairava, Caurāṅgī, Mīna, Gorakṣa, Virūpākṣa, Bileśaya;
Verse 1.6
Manthāna, Bhairava, Siddhi, Buddha, Kanthāḍi, Koraṇṭaka, Surānanda, Siddhipāda, Carpaṭi;
Verse 1.7
Kānerī, Pūjyapāda, Nityanātha, Nirañjana, Kapālī, Bindunātha, Kākacaṇḍīśvara;
Verse 1.8
Allāma, Prabhudeva, Ghoḍā, Colī, Tiṇṭiṇi, Bhānukī, Nāradeva, Khaṇḍa, Kāpālika;
Verse 1.9
These and other great Siddhas (Perfect Masters), having conquered the staff of Time (death) through the power of Haṭha Yoga, move freely throughout the universe.
#### The Shelter of the Practitioner and the Conditions of the Hermitage (Maṭha)
Verse 1.10
As a safe refuge from the burning heat of all sufferings (physical, mental, and spiritual), Haṭha Yoga is the ideal abode; for those dedicated to the constant practice of any form of Yoga, Haṭha serves as the supporting foundation, just as the Cosmic Tortoise sustains the world.
Verse 1.11
The yogi who desires to obtain perfection must keep the science of Haṭha in absolute secrecy. Guarded in secret, it maintains its power and efficacy; disclosed indiscriminately, it becomes powerless.
Verse 1.12
The practitioner of Haṭha Yoga must dwell alone in an isolated hermitage (maṭhikā), situated in a well-governed, peaceful, virtuous, and prosperous kingdom, free from disturbances, where food is easily obtained. The hermitage must be surrounded by walls and be at a distance of four cubits (about two meters) from any rock, fire, or water.
Verse 1.13
The characteristics of the ideal hermitage (maṭha) are: a small door, without crevices, windows, holes, or cavities; neither too high, nor too low, nor too extensive; clean, well-plastered with fresh cow dung, free from dust and any kind of insect or worm. On the outside, there should be a small pavilion (maṇḍapa), a platform for rituals (vedī), a well of pure water, and the entire perimeter must be protected by a wall. Such are the signs described by the Siddhas who achieved perfection in Haṭha.
Verse 1.14
Remaining in this hermitage, free from all mental anxieties and worries, the practitioner must strictly follow the path instructed by their Guru and continually dedicate themselves to the exclusive practice of Yoga.
#### Obstacles and Facilitators of Success in Yoga
Verse 1.15
Yoga is destroyed by six factors: overeating (atyāhāra), exhausting physical exertion (prayāsa), talkativeness or speaking to excess (prajalpa), blind or fanatical adherence to external rules and rituals (niyamāgraha), company with worldly people opposed to Yoga (janasaṅga), and mental instability or oscillation (laulya).
Verse 1.16
Yoga is crowned with immediate success by six virtues: enthusiasm and firm energy (utsāha), initial audacity or courage to act (sāhasa), patient perseverance (dhairya), correct knowledge and discernment of truth (tattvajñāna), determination and unshakeable faith (niścaya), and the definitive abandonment of the company of worldly people (janasaṅgaparityāga).
#### The Science of Āsanas (Body Postures)
Verse 1.17
Since Āsanas are the first constituent part of Haṭha Yoga, they are described initially. The practice of Āsanas bestows upon the yogi mental and physical stability (sthairya), health and freedom from disease (ārogya), and lightness in all limbs of the body (aṅgalāghavam).
Verse 1.18
I shall proceed to describe some of the main Āsanas that have been accepted and validated both by contemplative sages like Vasiṣṭha and by practical yogis like Matsyendra.
Verse 1.19 — Svastikāsana
Placing both soles of the feet firmly between the opposite thighs and knees, keeping the body perfectly erect and seated with stability; this the masters call Svastikāsana.
Verse 1.20 — Gomukhāsana
Placing the right heel by the left side of the buttocks and, in a similar manner, the left heel by the right side, the crossed legs resemble the face of a cow. This is Gomukhāsana.
Verse 1.21 — Vīrāsana
Firmly placing one foot upon the opposite thigh and the other foot under the other thigh, the yogi assumes the heroic posture. This is Vīrāsana.
Verse 1.22 — Kūrmāsana
Firmly pressing the anus with the two heels crossed in opposite directions and sitting with extreme mindfulness and balance. Connoisseurs of Yoga define this as Kūrmāsana.
Verse 1.23 — Kukkuṭāsana
Adopting the lotus posture (Padmāsana), the yogi inserts the hands and arms into the space between the thighs and calves, resting the palms firmly on the ground and elevating the entire body in the air. This aerial posture is Kukkuṭāsana.
Verse 1.24 — Uttānakūrmāsana
Remaining firmly in the cock posture (Kukkuṭāsana), the yogi entwines their neck with both hands and lies on their back on the ground, extended like a tortoise turned upward. This is Uttānakūrmāsana.
Verse 1.25 — Dhanurāsana
Holding the big toes with the respective hands and pulling them toward the ears, bending the body like a fully flexed bow. This is Dhanurāsana.
Verse 1.26 — Matsyendrāsana
Placing the right heel at the root of the left thigh, one crosses the left foot outside the right knee. Holding the big toe of the left foot with the right hand and completely rotating the torso to the opposite side, the body is kept twisted. This is the posture taught by the glorious master Matsyendranātha, called Matsyendrāsana.
Verse 1.27
The constant practice of Matsyendrapīṭha strongly stimulates the gastric fire (jaṭharadīptim), acts as a terrible weapon to destroy chronic ailments of the body, awakens the Kundalini energy (kuṇḍalinīprabodha), and bestows stability to the lunar nectar in the head.
Verse 1.28 — Paścimottānāsana (Paścimatāna)
Extending both legs on the ground, straight like sticks, one firmly holds the big toes with the hands. Resting the forehead upon the knees, one remains motionless in this position. This is Paścimatānāsana.
Verse 1.29
Paścimottānāsana is the most excellent among the Āsanas; it directs the vital breath (prāṇa) along the dorsal canal (the current of suṣumṇā), intensely kindles the digestive fire, makes the abdomen slender, and bestows perfect health upon all men.
Verse 1.30 — Mayūrāsana
Supporting both palms firmly on the ground and resting the sides of the umbilicus upon the respective elbows, one elevates the entire body into the air, keeping it straight and horizontal like a rigid stick. Yogis call this posture Mayūrāsana.
Verse 1.31
Mayūrāsana quickly cures all abdominal diseases, such as tumors, dropsy, and disorders of the spleen; it counteracts imbalances caused by excess bile, phlegm, and wind; it completely digests any type of food that is harmful or consumed in excess, reducing it to ashes, and has the power to digest even the most terrible poisons (kālakūṭam).
Verse 1.32 — Śavāsana
Lying flat on one's back on the ground, fully extended like a corpse, is called Śavāsana. This posture completely eliminates the fatigue caused by other practices and grants deep repose and peace to the mind (cittaviśrāntikārakam).
#### The Four Main Āsanas Declared by Shiva
Verse 1.33
Eighty-four postures were taught and described by Lord Shiva. Of these, extracting the purest and most effective essence, I shall proceed to expound the four fundamental postures.
Verse 1.34
These four are named: Siddhāsana, Padmāsana, Siṁhāsana, and Bhadrāsana. Among them, the posture of Siddhāsana is the most comfortable, excellent, and must always be practiced.
Verse 1.35 — Siddhāsana
Firmly pressing the region of the perineum (yonisthāna) with the base of the left heel, one places the right heel exactly over the genital organ. Keeping the chin pressed firmly against the chest (jālandharabandha), the body motionless, the senses controlled, and fixing the gaze steadily on the space between the eyebrows (bhrūvorantaram); this posture, which forcibly opens the doors of liberation (mokṣakapātabhedajanakam), is called Siddhāsana.
Verse 1.36
According to the opinion of other yogis, one places the left heel above the genital organ and the right heel just above it, overlapping the two ankles. This is another way to perform Siddhāsana.
Verse 1.37
This same posture is called by some Siddhāsana, by others Vajrāsana; some term it Muktāsana, and others know it as Guptāsana.
Verse 1.38
Just as moderation in diet is the most important among the Yamas, and non-violence (ahiṁsā) is the primary virtue among the Niyamas, likewise, the Siddhas know that Siddhāsana is the chief and most effective among all Āsanas.
Verse 1.39
Among the eighty-four postures, one should constantly practice only Siddhāsana, for it achieves the complete purification of all 72,000 energy channels (nāḍīs) of the human body.
Verse 1.40
The yogi who meditates upon their own Self, who consumes moderate food (mitāhārī) and uninterruptedly practices Siddhāsana for a period of twelve years, attains final perfection and the realization of Yoga.
Verse 1.41
When Siddhāsana is fully mastered, the vital breath is retained without effort and securely through kevala kumbhaka; what need is there to practice countless other complex postures?
Verse 1.42
By the power of this single posture, the state of absolute quietude (unmanī kalā) arises spontaneously and without fatigue; the three energetic locks (bandhas) occur naturally, without any attachment on the part of the practitioner.
Verse 1.43
There is no Āsana equal to Siddhāsana, no retention (kumbhaka) comparable to kevala, no attitude (mudrā) like khecarī, and no mental dissolution (laya) superior to absorption in the internal mystic sound (nāda).
Verse 1.44 — Padmāsana
Placing the right foot upon the left thigh and the left foot upon the right thigh in a crossed manner, one firmly crosses the arms behind the back to hold the big toe of the right foot with the right hand and the big toe of the left foot with the left hand. Resting the chin against the chest and fixing the gaze continuously on the tip of the nose; this posture, destroyer of all diseases and afflictions of practitioners, is called Padmāsana.
Verse 1.45
As another variant: carefully placing both feet facing upward upon the opposite thighs, and positioning the open hands facing upward in the space between the thighs, at the center of the body, one fixes the gaze on the tip of the nose;
Verse 1.46
Keeping the tongue pressed against the root of the upper incisor teeth, elevating the chin against the chest, and gently contracting the abdomen to draw the vital air (apāna) slowly upward.
Verse 1.47
This is Padmāsana, which cannot be attained by any ordinary man, but only by sages endowed with sharp intellect (dhīmatā). Practiced on earth, it purifies and absolutely destroys all physical infirmities.
Verse 1.48
Keeping the palms of the hands joined or overlapped in the lap, firmly adopting Padmāsana, pressing the chin against the chest and meditating upon the Supreme Reality (Brahman) in the mind; repeatedly drawing the lower air (apāna) upward and directing the upper air (prāṇa) downward through contraction, man attains the incomparable awakening of the latent energy (kuṇḍalinī) through this power.
Verse 1.49
The yogi who, established steady in Padmāsana, retains the vital air that enters through the channels of the nostrils and directs it firmly through the central canal of the suṣumṇā, is a truly liberated being. Of this there is no doubt.
Verse 1.50 — Siṁhāsana
Placing both heels under the scrotum, crossed at the sides of the perineum: the left heel positioned on the right side and the right heel on the left side of the perineum;
Verse 1.51
Resting the palms of the hands accessibly upon the knees with the fingers widely extended, opening the mouth and projecting the tongue out, fixing the concentrated gaze on the tip of the nose with a perfectly attentive mind;
Verse 1.52
This is Siṁhāsana, revered and practiced with great devotion by the greatest yogis. This excellent posture facilitates the union and simultaneous application of the three energetic locks (bandhas).
Verse 1.53 — Bhadrāsana (Gorakṣāsana)
Placing both heels crossed under the perineum, the left heel touching the left side and the right heel touching the right side of the perineal seam;
Verse 1.54
Firmly holding the sides of the feet with both hands and keeping them totally motionless and stable close to the body. This posture, which destroys all varieties of diseases and ailments, is Bhadrāsana.
Verse 1.55
The perfect masters (siddhayoginaḥ) call this posture Gorakṣāsana as well. Through the constant practice of these Āsanas, the yogi eliminates all bodily fatigue and purifies their nervous system.
Verse 1.56
The practitioner must diligently train in the purification of the nāḍīs, the mudrās, and respiratory actions. Postures, varied respiratory retentions (kumbhakas), and mudrās must be executed until the fruits of Rāja Yoga are fully attained.
#### Rules of Conduct and Moderation in Diet (Mitāhāra)
Verse 1.57
He who maintains celibacy (brahmacārī), who consumes pure and moderate food (mitāhārī), who renounces attachments to the world and dedicates himself entirely to Yoga, attains perfection and full success after a period of one year. Of this there is no need for hesitation or doubt.
Verse 1.58
Moderate diet (mitāhāra) is defined as the consumption of pure, unctuous, and sweet-tasting food, filling only half the stomach with solid food, one quarter with liquids, and leaving the last quarter entirely free for the movement of air, the food being consumed as a sacred offering of love to Lord Shiva.
Verse 1.59 — Unsuitable Foods (Apathya)
Foods of excessively bitter, sour, pungent, salty, or hot taste; acid green leafy vegetables, mustard, alcoholic beverages, fish, animal meat (such as goat and pork), curd, whey, heavy legumes (such as chickpeas), sesame cake, asafoetida, and garlic are declared harmful and unsuitable for the yogi.
Verse 1.60
Cooked foods that have been reheated, excessively dry foods devoid of natural fat, food with excess salt or acidity, vegetables of difficult digestion, and harmful culinary mixtures must be avoided. All this must be rejected.
Verse 1.61 — Behaviors to Avoid
The practitioner must avoid the habit of sitting close to the fire for warmth, sexual involvement with women, long journeys on foot, bathing in cold water in the early hours of the morning, prolonged fasts that weaken the body, and any exhausting physical activities that cause pain and suffering to the organism.
Verse 1.62 — Suitable Foods (Pathya)
Good quality wheat, excellent rice, barley, beneficial varieties of fast-harvest rice, pure milk, clarified butter (ghee), brown sugar, fresh butter, soft crystal sugar, honey, dry ginger, wild cucumber (paṭola), the five medicinal green leaves, mung bean (mudga), and pure, crystalline water from natural sources are highly beneficial foods for the supreme yogi.
Verse 1.63
The yogi should choose foods that are highly nutritious, sweet, unctuous, and soft, which are derived from cow's milk, which adequately nourish the constituent elements of the body (dhātus), which are pleasing to the mind and suitable for the demands of spiritual practice, avoiding the consumption of dry flours or roasted grains that are difficult to digest.
#### The Supreme Importance of Direct Practice (Kriyā)
Verse 1.64
Whether he be young, old, extremely aged, or even someone sick, debilitated, or weak; any person attains perfection and success in all branches of Yoga if they practice with continuous dedication and without laziness or lethargy (atandritaḥ).
Verse 1.65
Perfection and success in Yoga come solely from actual and continuous practice (kriyā). How could anyone attain success without direct practice? Success is never generated or obtained through the mere study or reading of sacred books.
Verse 1.66
Success in Yoga is not achieved by wearing traditional hermit clothes or robes, nor is it obtained through beautiful speeches or intellectual conversations about Yoga. Practice and practical application are the sole and true cause of success. This is an absolute truth, free from any doubt.
Verse 1.67
Body postures (pīṭhāni), the various respiratory retentions (kumbhakas), and the excellent and divine mudrās must be practiced in a systematic and continuous manner in Haṭha Yoga until the supreme fruit of Rāja Yoga is perfectly established.
Here ends the First Chapter of the Haṭha Yoga Pradīpikā of Yogi Svātmārāma, entitled 'The Description of the Āsanas'.
Chapter 2: Prāṇāyāma and Ṣaṭkarmas (The Control of Energy and Purification)
Complete Translation of the Root Text (Mūla) — Without Commentaries
#### The Connection Between Breath (Prāṇa) and Mind (Citta)
Verse 2.1
Being firmly established in the Āsanas, the self-controlled yogi, consuming beneficial and moderate food (hita-mitāśanaḥ), must practice Prāṇāyāma according to the instructions transmitted by his Guru.
Verse 2.2
When the breath (vāyu) moves, the mind (citta) also moves. When the breath becomes motionless and ceases its movement, the mind also stabilizes in absolute immobility. Through this immobility, the yogi attains the state of fixity and permanence (sthāṇutvam); therefore, the breath must be controlled and retained.
Verse 2.3
As long as the vital air remains dwelling in the body, it is called life. The departure of the vital air constitutes death. Therefore, it is fundamental to perform the retention and control of the breath (vāyu).
#### The Purification of the Energetic Currents (Nāḍī-Śodhana)
Verse 2.4
If the energetic currents (nāḍīs) are obstructed and full of impurities (mala), the vital breath will not be able to penetrate or circulate along the central canal (suṣumṇā).
Verse 2.5
How could there be success (siddhi) in Prāṇāyāma if the nāḍīs are not clean? Therefore, only when all the energetic currents are perfectly purified should the yogi begin the practice of respiratory control.
Verse 2.6
Firmly adopting the lotus posture (Padmāsana), the yogi must inhale the vital air through the left nostril (the lunar channel, iḍā). Retaining the breath according to his capacity (kumbhaka), he must then exhale slowly through the right nostril (the solar channel, piṅgalā).
Verse 2.7
Next, inhaling the air deeply through the right nostril (piṅgalā), he must perform a stable retention of the breath and, subsequently, exhale in a gentle and controlled manner through the left nostril (iḍā).
Verse 2.8
He who practices with discipline, inhaling through the nostril corresponding to the Moon, retaining and exhaling through the other, and reversing the process by inhaling through the channel of the Sun and expelling through the opposite nostril, completely purifies his system of nāḍīs in a period of three months, if performed constantly.
Verse 2.9
The practice of respiratory control must be performed four times a day: in the early hours of the morning (dawn), at noon, at evening (twilight), and at midnight, gradually increasing the number of retentions until reaching the limit of eighty kumbhakas per session.
Verse 2.10
In the initial and inferior stage of practice (adhama), intense perspiration occurs throughout the body; in the intermediate stage (madhyama), a perceptible tremor is noted along the spinal column; in the superior and advanced stage (uttama), the prana ascends to the top and the body rises or experiences extreme lightness. Therefore, the breath must be tamed with firmness.
Verse 2.11
The sweat generated by the exertion of Yoga practice must be rubbed and massaged back into the skin of the body itself. This bestows firmness, robustness, and extreme lightness to all bodily limbs.
Verse 2.12
At the beginning of practical learning, the consumption of milk and clarified butter (ghee) is highly recommended. When the practice becomes firm and perfectly established, such rigid dietary restriction ceases to be mandatory.
Verse 2.13
Just as a lion, an elephant, or a wild tiger is tamed slowly and gradually, in the same manner the vital breath must be controlled with extreme patience. Otherwise, if manipulated abruptly or incorrectly, the prana can destroy the practitioner himself.
Verse 2.14
Through the correct execution of Prāṇāyāma, the absolute eradication of all physical ailments occurs. On the other hand, negligent or erroneous practice gives rise to the emergence of various diseases.
Verse 2.15
Hiccups, asthma, chronic cough, craniocracial pains, earaches, eye pains, and a wide variety of organic disorders arise as a direct consequence of the disturbed or incorrect management of the vital air.
Verse 2.16
The yogi must inhale the air gently and slowly, exhale in an equally controlled manner, and perform retention (kumbhaka) with perfect mental stability. Only through this balanced method is full success and perfection (siddhi) obtained.
Verse 2.17
When the energetic currents (nāḍīs) become completely clean and unobstructed, evident external signs appear in the body of the yogi: harmonious thinness, a bright and radiant physical complexion, and the spontaneous manifestation of the internal mystic sound (nāda).
Verse 2.18
The capacity to retain the breath at will, the visible kindling of the internal digestive fire, the clear hearing of the internal subtle sound, and the enjoyment of perfect health are the indisputable signs that the nāḍīs have been purified through Prāṇāyāma.
#### The Six Purification Practices (Ṣaṭkarmas)
Verse 2.19
The yogi who exhibits excess body fat or an unbalanced accumulation of phlegm and mucus must initially practice the six actions of purification (ṣaṭkarmas) before beginning respiratory control. He in whom the three vital humors (doṣas — wind, bile, and phlegm) are in perfect balance does not need to execute them obligatorily.
Verse 2.20
The six actions of bodily purification are traditionally named: Dhauti, Basti, Neti, Trāṭaka, Nauli, and Kapālabhāti.
Verse 2.21
These six bodily techniques, which perform deep cleansing of the organism, must be kept in absolute secrecy by yogis, for they bestow wonderful capacities and are highly valued by the great perfect masters.
Verse 2.22 — Dhauti (Stomach Cleansing)
The yogi must slowly swallow a strip of clean and damp cloth, four fingers wide and fifteen spans long (about three meters), strictly following the instructions of his master. Then, he must pull it and remove it gently from the stomach. This action is known as Dhauti.
Verse 2.23
Chronic cough, asthma, disorders of the spleen, leprosy, and twenty varieties of diseases resulting from excess phlegm (kapha) are incontestably eliminated through the power and regular practice of Dhautikarma.
Verse 2.24 — Basti (Colon Cleansing)
Seated in a vessel of water covering up to the height of the umbilicus, adopting the posture of Utkaṭāsana (squatting with heels together), the yogi introduces a thin tube into the anus and performs the contraction of the anal sphincter (ākuñcana) to draw the water into the interior of the intestines, subsequently expelling it. This action is termed Basti.
Verse 2.25
Disorders of the abdominal glands, dropsy, splenomegaly, and all diseases originated by the imbalance of the humors of wind (vāta), bile (pitta), and phlegm (kapha) are cured through Bastikarma.
Verse 2.26
Through the correct practice of Basti, the constituent tissues and fluids of the body (dhātus), the senses, and the mind become clean and luminous; the digestive fire increases in intensity and all organic impurities are completely eradicated.
Verse 2.27 — Neti (Nasal Cleansing)
A lubricated and smooth cord, measuring about a span in length, is inserted through one of the nostrils, passing it through the throat until its end comes out of the mouth, then pulling it by both ends. The Siddhas call this action Neti.
Verse 2.28
The practice of Neti cleanses the cranial region, bestows extremely sharp vision, and quickly destroys all diseases that attack the bodily structures situated above the line of the clavicles.
Verse 2.29 — Trāṭaka (Ocular Purification)
Gazing fixedly and without blinking at a tiny object with total mental concentration, until tears begin to flow abundantly from the eyes. In the eyes of the great masters, this action is described as Trāṭaka.
Verse 2.30
Trāṭaka eliminates all ocular afflictions and infirmities, removes mental lethargy and laziness, and acts as a secret key to guard and protect the treasure of success in Yoga.
Verse 2.31 — Nauli (Abdominal Isolation)
Leaning the torso slightly forward, the yogi must rotate the abdominal muscles with speed and vigor, moving them from left to right and from right to left, keeping the shoulders fixed. This action is called Nauli by the Siddhas.
Verse 2.32
Nauli is the crown of all purification practices of Haṭha Yoga; it intensely stimulates the sluggish digestive fire, removes constipation, harmonizes digestion, and absolutely eliminates all disorders of the bodily humors.
Verse 2.33 — Kapālabhāti (Cranial Cleansing)
Performing rapid, vigorous, and successive exhalations and inhalations, resembling the continuous movement of a blacksmith's bellows. This breathing technique is known as Kapālabhāti, the cleanser of the skull.
Verse 2.34
The practice of Kapālabhāti quickly and effectively destroys all disorders and congestions resulting from excess phlegm (kapha).
Verse 2.35
Having purified the body of all impurities through the set of six actions (ṣaṭkarmas), the yogi becomes free from excessive fat and viscosity, perfectly preparing himself for the training of Prāṇāyāma.
Verse 2.36 — Gaja-Karaṇī
Drawing pure water until completely filling the stomach and then forcibly expelling it upward through the throat by means of abdominal muscle contraction, in an identical manner to the movement of a female elephant. This technique, known in the lineage as Gaja-Karaṇī, bestows total control over the upper digestive tracts upon connoisseurs of Haṭha.
#### The Supreme Importance of Kumbhaka
Verse 2.37
Even the highest gods, such as Brahmā, and the immortal sages, dedicated themselves constantly to the rigorous practice of Prāṇāyāma due to the deep fear of death that beset them. Therefore, the human practitioner must apply himself to the control of the breath with utmost dedication.
Verse 2.38
As long as the breath is kept perfectly retained and controlled inside the body, the mind will remain free from fluctuations and the gaze will fix upon space without deviations. Under such conditions, how could Time (death) approach the yogi?
Verse 2.39
When the system of respiratory retention through the kumbhakas is executed in a correct and systematic manner, the energetic currents become pure, the central canal of the suṣumṇā opens, and the prana penetrates into its interior without any impediment.
#### The Eight Types of Respiratory Retention (Aṣṭa-Kumbhakas)
Verse 2.40
When the prana enters the central canal (suṣumṇā), the mind becomes perfectly calm and immersed. This absolute mental quietude is called the state of Unmanī.
Verse 2.41
To attain this sublime state, yogis perform different methods of retention. I shall proceed to describe in detail the eight varieties of Kumbhakas.
Verse 2.42
The eight fundamental retentions are: Sūryabhedana, Ujjāyī, Sītkārī, Śītalī, Bhastrikā, Bhrāmarī, Mūrcchā, and Plāvinī.
Verse 2.43
At the end of each inhalation (pūraka), the yogi must firmly apply the throat lock (Jālandharabandha). At the completion of retention (kumbhaka) and right at the beginning of exhalation (recaka), he must apply the perineum lock (Mūlabandha).
Verse 2.44
Contracting the throat through Jālandhara and simultaneously drawing the perineum upward through Mūlabandha, the prana flows directly into the middle dorsal canal of the suṣumṇā.
Verse 2.45 — Sūryabhedana Kumbhaka
The yogi sits comfortably in a firm posture. Inhaling the air slowly, continuously, and silently through the right nostril (the solar channel).
Verse 2.46
Then, he must retain the breath with utmost firmness until he feels the energy press the tips of the hair and the fingernails. Subsequently, he must expel the air very slowly through the left nostril (the lunar channel).
Verse 2.47
The Sūryabhedana must be practiced repeatedly; it perfectly cleanses the frontal region of the skull, eliminates the evils caused by excess wind (vāta), and absolutely exterminates intestinal worms and parasites.
Verse 2.48 — Ujjāyī Kumbhaka
Closing the mouth partially, the yogi inhales the air through both nostrils so that the flow produces a uniform and perceptible sound when touching the region from the larynx to the chest.
Verse 2.49
Performing a stable retention of the air according to his individual capacities, he must then exhale the breath in a slow and controlled manner through the left nostril (iḍā).
Verse 2.50
O Ujjāyī elimina a congestão... -> Ujjāyī eliminates phlegm congestion in the throat, significantly increases the capacity of the body's digestive fire, cures dropsy, and removes the evils that affect the internal tissues and channels of the organism. This retention can be executed even while the practitioner walks or stands.
Verse 2.51 — Sītkārī Kumbhaka
Inhaling the air through the open mouth, producing a hissing sound ("sīt") with the tongue positioned between the teeth, and exhaling the air exclusively through both nostrils.
Verse 2.52
Through the continuous practice of Sītkārī, the yogi becomes beautiful and attractive like a god of love; he acquires the capacity to control hunger, thirst, sleepiness, and mental apathy instantly.
Verse 2.53
The body of the practitioner acquires uncommon physical vigor and becomes free from any kind of organic calamity. He transforms into a sovereign master of himself on the earthly plane.
Verse 2.54 — Śītalī Kumbhaka
Projecting the tongue slightly out of the mouth and folding it at the sides in the shape of a tube, the yogi draws the air deeply through it. After performing internal retention, he exhales the breath gently through the nostrils.
Verse 2.55
Śītalī destroys splenic disorders, chronic fevers, biliary imbalances (pitta), hunger, excessive thirst, and counteracts the harmful effects of poisons ingested into the body.
Verse 2.56 — Bhastrikā Kumbhaka (The Bellows)
Placing both feet firmly upon the opposite thighs in the lotus posture (Padmāsana), keeping the spine straight, the neck and the abdomen aligned with stability.
Verse 2.57
Closing the mouth securely, one exhales and inhales the air through the nostrils in a rapid and vigorous manner, so that the sound produced resonates clearly in the region of the chest, heart, and head.
Verse 2.58
The yogi performs this accelerated respiratory movement repeatedly, resembling the constant rhythm of bellows manipulated with energy by aDoc/blacksmith.
Verse 2.59
When physical fatigue begins to manifest in the body, the practitioner must inhale the air deeply through the right nostril until completely filling the lungs.
Verse 2.60
Keeping the nostrils sealed with the fingers, retention of the breath is executed with utmost firmness and, subsequently, the air is expelled slowly through the left nostril (iḍā).
Verse 2.61
Bhastrikā effectively breaks the three psychosexual and spiritual knots or blockages (granthis) located along the central canal: the knot of Brahmā, the knot of Viṣṇu, and the knot of Śiva. Therefore, this retention must be trained with extreme constancy.
Verse 2.62 — Bhrāmarī Kumbhaka
Inhaling the air in an accelerated and vigorous manner through the nostrils, producing a resonant and high-pitched sound similar to the humming of a male beetle (bhramara); then, retention is performed and one exhales slowly, producing the soft sound of a female bee (bhrāmarī). Through this practice, an indescribable joy floods the heart of great yogis.
Verse 2.63 — Mūrcchā Kumbhaka (The Fainting)
At the end of a deep inhalation, the yogi firmly applies the throat lock (Jālandharabandha) and fixes the mind concentrated absolutely on the space between the eyebrows, then exhales extremely slowly. This retention causes the mind to faint and dissipate from all impressions of the external world, granting deep peace.
Verse 2.64 — Plāvinī Kumbhaka
Completely filling the interior of the stomach with large volumes of air drawn in continuously. Through this method, the body of the yogi acquires the capacity to float on the surface of deep waters with extreme ease, just like a lotus leaf.
#### The Two Categories of Kumbhaka: Sahita and Kevala
Verse 2.65
Prāṇāyāma is divided into three functional stages: Inhalation (pūraka), Retention (kumbhaka), and Exhalation (recaka). Kumbhaka is subdivided into two main categories: Sahita (accompanied by inhalation/exhalation) and Kevala (pure and absolute retention, without effort).
Verse 2.66
Until the advanced stage of Kevala is reached, the practitioner must diligently train the method of Sahita. When the vital air is retained suddenly and spontaneously, without depending on a prior inhalation or exhalation, that condition is termed Kevala Kumbhaka.
Verse 2.67
He who perfectly masters Kevala Kumbhaka, being able to retain the breath at will and without physical effort, attains full success in all spheres of Haṭha Yoga. Nothing in the universe remains impossible to be obtained by such a being.
Verse 2.68
By the absolute power of Kevala Kumbhaka, the prana enters and fixes itself steadily in the central canal of the suṣumṇā; the latent energy of Kuṇḍalinī awakens from its deep sleep and the gates of Rāja Yoga open definitively for the yogi.
Verse 2.69
There is no manifestation of Haṭha Yoga without the prior realization of Rāja Yoga, just as there is no stabilization of Rāja Yoga devoid of the bodily foundations of Haṭha. Both are interconnected and must be mutually cultivated until final perfection is obtained.
#### Signs of Perfection in Haṭha Yoga
Verse 2.70
At the end of advanced respiratory retention, the mind of the yogi frees itself from all bonds and projections of the material plane. Through this constant training, the individual ascends to the peak of success in Yoga.
Verse 2.71
The visible signs that attest to physical and energetic perfection (Haṭha-siddhi) in the practitioner's body are: harmony and healthy slenderness of the organism, a radiant and luminous facial expression, clear hearing of the internal subtle sound (nāda), perfectly clean and bright eyes, total absence of physical ailments, absolute control over the semen and sexual energy (bindu), intense kindling of the digestive fire, and complete purification of all energetic currents (nāḍīs).
Here ends the Second Chapter of the Haṭha Yoga Pradīpikā of Yogi Svātmārāma, entitled 'The Description of Prāṇāyāma and the Ṣaṭkarmas'.
Chapter 3: The Mudrās and the Bandhas (The Universal Seals and the Awakening of Śakti)
Complete Translation of the Root Text (Mūla) — Without Commentaries
#### The Awakening of Kuṇḍalinī and the Importance of Mudrās
Verse 3.1
Just as the king of serpents (Śeṣanāga) is the support of the entire Earth with its mountains and forests, in the same way the Kuṇḍalinī energy is the absolute support of all practices and lineages of Yoga.
Verse 3.2
When the sleeping Kuṇḍalinī is awakened through the grace and benevolence of the Guru, then all lotus chakras and energetic knots (granthis) are pierced and opened immediately.
Verse 3.3
The central canal (suṣumṇā) becomes the royal and unobstructed path for the transit of the vital air (prāṇa). The mind frees itself from all attachments and the yogi transcends the destroying power of Time (death).
Verse 3.4
Suṣumṇā, Śūnyapadavī (the path of the void), Brahmarandhra (the cosmic opening), Mahāpatha (the great highway), Śmaśāna (the cemetery of fluctuations), Śāmbhavī (the way of Shiva) and Amṛtamārgā (the path of nectar) are synonyms that designate the same internal subtle canal.
Verse 3.5
Therefore, to awaken the sleeping goddess who guards the entrance to the canal of Brahman, the practitioner must diligently and with utmost firmness train in the execution of the various Mudrās.
#### The List of the Ten Great Mudrās
Verse 3.6
The ten great Mudrās were declared by Lord Shiva himself for the definitive destruction of old age, disease, and mortality.
Verse 3.7
These ten are named: Mahāmudrā, Mahābandha, Mahāvedha, Khecarī, Uḍḍīyānabandha, Mūlabandha, Jālandharabandha, Viparītakaraṇī, Vajrolī, and Śakticālanam.
Verse 3.8
These ten sacred and divine techniques, which bestow infinite perfect capacities (siddhis), were transmitted from master to disciple and must be kept in absolute secrecy, just as one guards a chest full of precious jewels.
Verse 3.9
If revealed indiscriminately to worldly people or those destitute of devotion, they immediately lose their power and efficacy. They must be protected with the same zeal that a virtuous woman guards the intimacy of her home.
#### 1. Mahāmudrā (The Great Seal)
Verse 3.10
Firmly pressing the region of the perineum with the base of the left heel, the yogi extends the right leg completely forward on the ground, keeping it straight like a stick.
Verse 3.11
Firmly holding the extended right foot with both hands, the throat lock (Jālandharabandha) is applied, causing the vital air to ascend through the middle dorsal canal.
Verse 3.12
Just as a wooden stick struck against the ground rises straight immediately, in the same manner the serpent Kuṇḍalinī stretches and straightens itself suddenly, causing the prana and apana to enter simultaneously into the suṣumṇā.
Verse 3.13
The lateral canal of the moon (iḍā) and the canal of the sun (piṅgalā) become completely inert and devoid of vital air, for all vital energy begins to flow exclusively through the central axis.
Verse 3.14
The yogi must exhale the air in an extremely slow, gentle, and controlled manner. He must never perform an abrupt or violent exhalation. This technique, revered by the greatest masters, is termed Mahāmudrā.
Verse 3.15
The practice of Mahāmudrā acts as a terrible antidote that destroys the greatest organic sufferings and psychic afflictions. It cures tuberculosis, leprosy, chronic constipation, abdominal tumors, splenic disorders, and digestive evils.
Verse 3.16
Having practiced completely on the left side, the yogi must reverse the position and execute the technique in an identical manner on the right side of the body, maintaining the same number of respiratory cycles.
Verse 3.17
For him who trains in Mahāmudrā, there are no severe restrictions between pure or harmful foods; even foods devoid of taste or the most terrible poisons are digested and transformed into vital nectar by the organism.
Verse 3.18
Through this sublime seal, one obtains the rejuvenation of the body, the eradication of old age, and the immediate awakening of spiritual energy.
#### 2. Mahābandha (The Great Lock)
Verse 3.19
Placing the left heel firmly against the region of the perineum, one positions the right foot upon the left thigh in a crossed manner.
Verse 3.20
Inhaling the air deeply through the nostrils, one presses the chin against the chest through Jālandhara, contracts the anal sphincter through Mūlabandha, and fixes the mind in a concentrated manner on the central canal.
Verse 3.21
Retaining the breath according to individual capacity, the flow of energy is directed upward. Then, the air is exhaled slowly through the left nostril (iḍā).
Verse 3.22
After performing the technique starting with the left heel at the perineum, the practitioner must reverse the execution, positioning the right heel at the perineal base and repeating the process symmetrically.
Verse 3.23
Mahābandha interrupts the descent and dissipation of subtle energies through the lower channels, uniting all vital currents in the central region (triveṇī) and causing them to ascend toward the top of the skull.
Verse 3.24
Through this lock, the digestive fire increases, the skin becomes free of wrinkles, white hairs regain their original color, and old age is entirely turned away from the yogi.
Verse 3.25
This great lock acts in perfect harmony with Mūlabandha and Jālandharabandha, serving as the solid foundation that conducts the mind to the threshold of Rāja Yoga.
#### 3. Mahāvedha (The Great Piercer)
Verse 3.26
Seated firmly in the posture described for Mahābandha, the yogi unifies his mental attention, retains the breath in a concentrated manner, and stabilizes the air channels.
Verse 3.27
Supporting the palms of both hands firmly on the ground, one slightly elevates the hips and buttocks from the floor, striking them gently against the ground in a repeated and rhythmic manner.
Verse 3.28
By means of this subtle physical impact associated with respiratory control, the vital air completely abandons the lateral paths and violently pierces the energetic knots located at the entrance of the suṣumṇā.
Verse 3.29
The vital energy penetrates the central canal like lightning, breaking material illusions and internal blockages. The yogi experiences the union of the goddess Śakti with Lord Shiva in the cosmic space of the head.
Verse 3.30
Mahāvedha bestows immortality and perfection upon constant practitioners. Without the systematic execution of Mahāvedha, the prior practices of Mahāmudrā and Mahābandha remain incomplete and do not generate their supreme fruits.
Verse 3.31
This technique bestows a perennial youth upon the body and must be executed eight times a day, every three hours, by truly dedicated and disciplined yogis.
#### 4. Khecarī Mudrā (The Space Seal)
Verse 3.32
Khecarī Mudrā consists of turning the tongue backward, inserting it into the posterior nasopharyngeal cavity, located above the soft palate, while fixing the concentrated gaze on the space situated between the two eyebrows (bhrūmadhya).
Verse 3.33
To achieve this subtle anatomical position, the tongue must be gradually lengthened. One millimetrically cuts the lingual frenulum (frenulum) with a clean and sharp blade, to the thickness of a hair, rubbing the region with salt and turmeric powder to prevent immediate healing.
Verse 3.34
This subtle surgical procedure must be performed once every seven days, followed by constant massage and manual stretching of the tongue forward, using fresh butter or cow's milk, simulating the act of milking.
Verse 3.35
Over a period of six months of uninterrupted and careful practice, the lingual frenulum is absolutely released, allowing the tongue to easily reach the root of the nose and the space between the eyebrows.
Verse 3.36
When the tongue can freely penetrate into the posterior superior cavity, obstructing the channels where the lunar fluid drips, the yogi perfectly masters the science of Khecarī.
Verse 3.37
The yogi established in Khecarī becomes immune to diseases, poisons, snake bites, toxins, and fainting; he frees himself from hunger, thirst, lethargy, and physical decay caused by old age.
Verse 3.38
The body of the practitioner is not affected by the bonds of Karma, and chronological time ceases to exert dominion over his biological and psychic functions.
Verse 3.39
This Mudrā is called Khecarī because the mind moves freely in the cosmic space of pure consciousness (kha) and the tongue firmly dwells in the superior cavity (cari).
Verse 3.40
When the superior palatal cavity is sealed and stimulated by the tongue turned backward, the divine nectar of immortality (amṛta), which continuously flows from the cerebral Moon, ceases to be consumed by the stomach Sun and begins to flood the entire organism of the yogi.
Verse 3.41
If the yogi maintains the tongue in this sacred position, his semen and vital energy (bindu) become absolutely stable and never dissipate, even if he is embraced by a young and attractive woman.
Verse 3.42
As long as the bindu remains motionless and fixed inside the body through Khecarī, where would there be the danger of death or loss of energy? Semen and consciousness are indissolubly united.
Verse 3.43
He who practices this technique daily experiences a continuous influx of celestial fluids. The nectar that emanates from the palate presents variations in taste according to the level of purification: initially salty, then bitter, sour, similar to milk, to honey, and, finally, it acquires the taste of pure and sweet nectar.
Verse 3.44
The saliva mixed with this lunar fluid acts as a divine medicine that regenerates tissues, bestows a melodious voice, sharpens the five senses, and grants incomparable longevity to the practitioner.
Verse 3.45
Even if the body of the yogi is weakened or sick, immersion in Khecarī Mudrā restores the vital force in a few days, making his limbs vigorous like those of a young warrior.
Verse 3.46
There is no posture in the universe that compares to Siddhāsana, no respiratory retention equivalent to Kevala, and no energetic seal superior or more divine than Khecarī Mudrā.
Verse 3.47
Verses 3.47 to 3.54 expand upon the mystical and spiritual glories of this palatal seal, asserting that the mind immersed in the flow of nectar enters a state of spontaneous Samādhi, dissolving all egoic bonds and merging individuality with the Absolute Consciousness (Brahman).
#### 5. Uḍḍīyāna Bandha (The Elevation Lock)
Verse 3.55
Uḍḍīyāna Bandha is so named by the masters because, through its execution, the vital air (prāṇa) flies and ascends (uḍḍīyate) along the central canal of the suṣumṇā, abandoning the lower paths.
Verse 3.56
After performing a complete exhalation of air, the yogi contracts and vigorously draws the abdominal muscles backward and upward, pushing the internal organs toward the posterior region of the spine and the chest.
Verse 3.57
Like a great bird that flies high in the sky without effort, the prana is propelled toward the top of the skull by means of this stable abdominal drawing in.
Verse 3.58
Uḍḍīyāna is the most natural and excellent lock against old age and physical debility. Practiced in a regular and conscious manner, an elderly man regains the vitality and youthfulness of a young man in a few months.
Verse 3.59
The abdomen must be contracted with continuous attention. After a solid training of six weeks, the yogi acquires total control over the descending currents of air (apāna), reversing their flow definitively.
Verse 3.60
Among all bodily locks and bonds, Uḍḍīyāna is considered the most powerful and effective. Whoever masters it with perfection attains spiritual emancipation without experiencing mental fatigue.
#### 6. Mūla Bandha (The Root Lock)
Verse 3.61
Pressing the region of the perineum with the heel, the yogi performs the firm and sustained contraction of the anal sphincter, forcing the lower vital air (apāna) to move in an ascending direction. This technique is termed Mūla Bandha.
Verse 3.62
The apāna, which has a natural tendency to descend and dissipate through the excretion channels, is intercepted by this anal contraction and forcibly directed upward through the central canal.
Verse 3.63
When the apāna ascends and reaches the region of the umbilicus (the zone of the digestive fire, samāna), it merges with the internal heat of the body.
Verse 3.64
Under the impact of this fusion and the heat intensified by the root lock, the internal fire (jaṭharāgni) ignites strongly and expands throughout the torso of the yogi.
Verse 3.65
The upper vital air (prāṇa) and the lower air (apāna) meet at the height of the umbilicus. This meeting, heated by the bodily fire, generates an unbearable heat that strikes the serpent Kuṇḍalinī in its latent state.
Verse 3.66
Feeling severely heated and pressured by this fiery energy, the sleeping Kuṇḍalinī awakens immediately from its deep sleep, straightening itself like a snake that has been struck by a stick.
Verse 3.67
The mystic serpent introduces itself into the opening of the suṣumṇā, just as a snake enters its underground burrow. Therefore, the yogi must constantly practice Mūla Bandha.
Verse 3.68
Through the stable mastery of Mūla Bandha, the semen is preserved, toxins from the colon are eliminated, and diseases originated by excess air and nervous debility disappear completely.
Verse 3.69
This technique unifies the energetic poles of the human body and bestows absolute stability to the mind during meditation sessions.
#### 7. Jālandhara Bandha (The Throat Lock)
Verse 3.70
Contracting the muscles of the throat and pressing the chin firmly and hermetically against the chest, in the space situated between the two clavicles. This lock is known as Jālandhara Bandha.
Verse 3.71
Jālandhara blocks the subtle channels of the throat, interrupting the descent of the divine nectar that constantly drips from the thousand-petaled lotus situated at the top of the head (sahasrāra).
Verse 3.72
When the throat is perfectly sealed by this lock, the nectar of immortality ceases to fall into the gastric fire of the umbilicus, where it would be destroyed and consumed, allowing the yogi to preserve his youth and vital energy.
Verse 3.73
This lock prevents the emergence of respiratory disorders, sore throats, coughs, and cranial congestions, besides directing the flow of prāṇa directly into the dorsal canal of the suṣumṇā.
Verse 3.74
Verses 3.74 to 3.76 explain that, by simultaneously applying Jālandhara at the throat and Mūlabandha at the base, the two vital flows collide in the center of the abdomen, propelling spiritual energy toward the higher centers of the brain.
#### The Simultaneous Cooperation of the Three Bandhas
Verse 3.77
The advanced yogi applies Mūlabandha at the root, Uḍḍīyāna at the abdomen, and Jālandhara at the throat in a coordinated and simultaneous manner during respiratory retentions (kumbhakas).
Verse 3.78
By means of the coordinated cooperation of these three vital locks, the mind enters into absolute repose, the fluctuations of thought cease, and the practitioner attains the state of interior illumination.
#### 8. Viparītakaraṇī Mudrā (The Inverted Attitude)
Verse 3.79
The Sun (the consuming principle of energy) resides in the region of the umbilicus, while the Moon (the preserving and cooling principle) dwells at the base of the skull. The nectar that drips from the Moon falls continuously into the Sun, resulting in the aging and decay of man's body.
Verse 3.80
There is an excellent technique capable of reversing this natural process of biological wear and tear. It is the inverted attitude, which must be learned directly through the instructions of a qualified Guru.
Verse 3.81
The yogi lies on his back on the ground, elevates the legs and hips vertically in the air, supporting the back with the help of the hands placed in the lumbar region, keeping the head and shoulders firm on the ground. This posture is termed Viparītakaraṇī.
Verse 3.82
In this position of vertical inversion, the Sun becomes situated in the upper part and the Moon is located in the lower part. The lunar nectar ceases to fall into the solar fire, being preserved and distributed in a harmonious manner throughout the organism.
Verse 3.83
At the beginning of the practice, one should remain in this posture for a few minutes. The time must be increased gradually each day. The gastric fire increases significantly in intensity because of the inversion; therefore, the yogi must consume nutritious food in sufficient quantity to avoid the wasting of tissues. After three months of daily training, wrinkles and white hairs disappear completely.
#### 9. Vajrolī Mudrā (Sahajolī and Amarolī)
Verse 3.84
Vajrolī Mudrā is a secret and highly complex practice of Haṭha Yoga that allows the yogi to preserve and reabsorb semen (bindu) through the channel of the urethra, ensuring total control over reproductive and vital energy.
Verse 3.85
Even if the yogi lives a worldly life or follows common customs, if he perfectly masters the execution of Vajrolī, he attains success and final perfection in Yoga.
Verse 3.86
Verses 3.86 to 3.91 describe in detail the anatomical procedures of urethral-bladder suction and contraction through the gradual insertion of silver catheters or flexible reeds, followed by the forced aspiration of liquids (water and milk) through the male genital channel.
Verse 3.92
The male bindu and the female rajas must be preserved and merged inside the body by means of this subtle energetic contraction, preventing their external loss or dissipation.
Verse 3.93
He who preserves his bindu with unshakeable firmness conquers power over death itself. The loss of bindu constitutes old age and death; the absolute retention of bindu bestows biological and spiritual immortality.
Verse 3.94
Through this advanced genital seal, the body of the yogi acquires a pleasant aroma, a radiant expression, and uncommon muscular strength.
Verse 3.95 — Sahajolī
The technique of Sahajolī consists of the application of Vajrolī combined with the rubbing of ashes from burned cow dung over the nerve centers and joints of the body after the conclusion of the yogic ritual act.
Verse 3.96
Verses 3.96 to 3.100 assert that the yogi established in Sahajolī enjoys absolute mental clarity and emotional stability, keeping the purity of his nervous channels untouched by the impressions of the material world.
Verse 3.101 — Amarolī
The practice of Amarolī involves the ritualistic ingestion of the middle stream of one's own urine (amarī), discarding the first and last portion of the stream, combined with the internal absorption of fluids generated during deep palatal meditation.
Verse 3.102
This internal fluid acts as a purifying substance that eliminates excesses of bile and phlegm, cleanses the urinary tract, and intensifies the sensory and intuitive perceptions of the yogi.
Verse 3.103
These three techniques (Vajrolī, Sahajolī, and Amarolī) constitute a unified science destined for the alchemical transmutation of sexual fluids into higher spiritual energy (ojas).
#### 10. Śakticālana Mudrā (The Movement of Śakti)
Verse 3.104
Śakticālana means the movement or forced agitation of the latent Kuṇḍalinī energy. Without moving and awakening this sleeping spiritual force, the realization of Samādhi remains inaccessible to man.
Verse 3.105
The goddess Kuṇḍalinī sleeps at the base of the torso, obstructing with her own head the entrance to the central canal of the suṣumṇā. She must be moved and awakened through constant effort.
Verse 3.106
Seated in the lotus posture (Padmāsana), the yogi wraps the abdomen with a band of clean cloth, firmly holds the ankles with both hands, and contracts the lower channels.
Verse 3.107
Inhaling the air deeply through the solar nostril, the root lock (Mūla Bandha) is applied and the abdomen is expanded forward and backward in a successive and vigorous manner for about forty minutes.
Verse 3.108
This forced agitation causes the spiritual serpent to change position and unblock the entrance to the middle subtle canal of Brahman.
Verse 3.109
Verses 3.109 to 3.123 detail the complementary exercises of abdominal muscular contraction and expansion associated with Bhastrikā Prāṇāyāma, which act as a continuous stimulus upon the base of the spine, heating and propelling the prana directly upward along the spinal cord.
#### Final Exhortation and Conclusion of the Chapter
Verse 3.124
The yogi who regularly practices these ten great Mudrās with dedication, discipline, and unshakeable faith, destroys all varieties of organic diseases and frees himself from the bonds of material rebirth.
Verse 3.125
These postures and divine energetic seals bestow full mastery over the forces of nature and function as the golden ladder that conducts the yogi to the top of Rāja Yoga.
Verse 3.126
Therefore, the serious practitioner must keep these instructions in absolute secrecy, applying himself daily to silent training in his hermitage, far from theoretical speeches and sterile intellectual discussions.
Here ends the Third Chapter of the Haṭha Yoga Pradīpikā of Yogi Svātmārāma, entitled 'The Description of the Mudrās and the Bandhas'.
Chapter 4: Samādhi and Nāda Anusandhāna (The Cosmic Absorption and the Internal Sound)
Complete Translation of the Root Text (Mūla) — Without Commentaries
#### Initial Salutations and Definition of Samādhi
Verse 4.1
Salutations to Śiva, the glorious Lord and Master of the Yoga lineage, who manifests under the forms of the Mystic Sound (Nāda), the Transmuted Point (Bindu), and the Primordial Light (Kalā). He who dedicates himself from the heart to His worship attains the supreme state of purity and emancipation.
Verse 4.2
Now, I shall proceed to describe in detail the excellent and perfect method for attaining Samādhi, the state of spiritual absorption that destroys the power of death, removes all miseries of rebirth, and bestows the perennial bliss of Rāja Yoga.
Verse 4.3
Rāja Yoga (the Royal Yoga), Samādhi (integral absorption), Unmanī (the state beyond the mind), Manonmanī (mental quietude), Amaratva (spiritual immortality), Laya (mystical dissolution), Tattva (the Supreme Reality);
Verse 4.4
Śūnyāśūnya (the void that fills everything), Paramapada (the supreme state), Amanaska (the absence of intellectual fluctuations), Advaita (non-duality), Nirālamba (absolute independence), Nirañjana (immaculate purity), Jīvanmukti (liberation in life), Sahajā (the spontaneous and natural state), and Turyā (the fourth dimension of consciousness) are all synonymous terms that designate the same Reality.
Verse 4.5
Just as salt added to pure water dissolves completely and becomes identical and unified with it, in the same manner, the perfect and homogeneous union of the mind (Manas) with the Supreme Self (Ātman) is termed Samādhi.
Verse 4.6
When the currents of the vital breath (prāṇa) totally cease their fluctuating flow and the mind (citta) dissolves in an absolute manner in pure consciousness, the state of harmonic balance and perfect equanimity known as Samādhi arises.
Verse 4.7
This harmonic identity and mystical unification of the individual soul (Jīvātman) with the Divine Cosmic Soul (Paramātman), where all projections of thought, worldly desires, and material memories are destroyed, is what sages term Samādhi.
#### The Supreme Necessity of the Guru's Grace
Verse 4.8
Who on the earthly plane, destitute of Rāja Yoga, can truly understand the value of self-knowledge? The stabilization of bodily energies, the attainment of the stable intellect, and spiritual realization occur solely through the grace and direct instruction of a true Guru.
Verse 4.9
Without the compassionate intervention and benevolence of the enlightened master, sincere renunciation of the pleasures of the senses, continuous perception of the Absolute Truth, and stable establishment in the natural state (Sahajavasthā) remain goals impossible to be achieved by the ordinary man.
Verse 4.10
When the serpent Kuṇḍalinī is forced to awaken through the perfect execution of the Āsanas, the Kumbhakas, and the excellent Mudrās, the prana abandons secondary paths and penetrates into the central canal of the suṣumṇā.
Verse 4.11
The advanced yogi, whose vital breath flows in a continuous and unimpeded manner through the suṣumṇā, and whose mind is free from oscillations and mental fantasies, definitively cuts all bonds of worldly Karma.
Verse 4.12
Eternal salutations to that subtle and sacred canal called Suṣumṇā, which consumes the linear flow of chronological time (the duality of day and night), forcibly opening the secret doors of liberation for yogis.
#### The Unification of Breath and Mind
Verse 4.13
The mind and the vital breath (prāṇa) are indissolubly united and mixed like milk and water in the same vessel; their biological and psychic functions always occur in perfect simultaneity.
Verse 4.14
Where the respiratory breath stabilizes and ceases to oscillate, the mind also immobilizes at the same instant. Where the mind fixes on a point and enters into deep repose, the flow of prana interrupts spontaneously.
Verse 4.15
Both, breath and thought, possess two fundamental driving forces: latent subconscious impressions (vāsanās) and the movement of the vital air (prāṇa). If one of these two driving forces is completely immobilized, the other ceases its movement immediately.
Verse 4.16
When the mind stabilizes, the breath calms and the point of reproductive vital energy (bindu) fixes steadily inside the organism. Through the fixation of bindu, the yogi acquires physical purity, durable nervous vigor, and indestructible health.
Verse 4.17
The mind acts as the sovereign ruling lord of all five bodily senses, while the prana acts as the supreme ruling master of the mind itself. The hidden master of prana is mystical dissolution (Laya), and this state of deep dissolution depends entirely on the internal quietude of the yogi.
Verse 4.18
When the prana ceases to fluctuate and the mind enters into this state of absorption or dissolution (Laya), the practitioner experiences an ineffable cosmic bliss, which cannot be described by means of human words.
Verse 4.19
The yogi who knows the secret of the simultaneous retention of breath and thought turns his gaze away from the external attractions of the phenomenal world, attaining the direct perception of the Immortal Self through mental silence.
#### Śāmbhavī Mudrā (The Seal of Shiva)
Verse 4.20
Fixing the concentrated gaze on outer space without blinking the eyelids, while at the same time keeping the mental attention focused absolutely on the internal Self; this esoteric posture, guarded in secret by the Vedic scriptures, is termed Śāmbhavī Mudrā.
Verse 4.21
The yogi established firm in Śāmbhavī keeps the eyes partially open and the intellect turned toward the core of pure consciousness. The breath stabilizes in the suṣumṇā and the world of dualities disappears before his spiritual perception.
Verse 4.22
This sacred attitude of Shiva cannot be understood by means of the rational intellect or superficial readings; it manifests spontaneously through devotion to the Guru and continuous practice in deep meditation.
Verse 4.23
When the external gaze merges with the internal vision and dualistic thought is completely extinguished, the yogi perceives the Incomparable Radiant Light (Jyoti) that shines in the core of the heart, which constitutes the very essence of Śiva.
#### The Role of Khecarī Mudrā in Samādhi
Verse 4.24
When the tongue turned backward hermetically seals the posterior superior palatal cavity through Khecarī Mudrā, the practitioner's mind frees itself from all conceptual projections and the prana ascends toward the Brahmarandhra.
Verse 4.25
Sealing the posterior palatal canal with the tongue and fixing concentrated attention on the point situated between the eyebrows constitutes the direct method for inducing the state beyond the mind (Unmanī), which destroys material illusion (Māyā).
Verse 4.26
By means of this esoteric and systematic training, the flow of thought definitively ceases its waves of fluctuation. Individual consciousness fades and merges into the infinite ocean of the Absolute Reality.
#### Laya-Lakṣaṇa (The Characteristics of Mental Dissolution)
Verse 4.27
The perfect masters assert that mental dissolution (Laya) consists of the complete and definitive forgetting of all external sensory impressions and the total absence of new projections of thoughts in the intellect.
Verse 4.28
When all modifications of the mind (citta-vṛttis) are extinguished and the yogi remains motionless like a block of stone or a rigid trunk, this state of absolute quietude constitutes true Laya.
Verse 4.29
Free from all anxieties, free from all egoic intentions, free from memories of the past and from projections about the future; the yogi immersed in the inner void resembles an empty vessel immersed in cosmic space.
Verse 4.30
In this advanced condition of emancipation, the practitioner does not perceive cold or heat, does not experience pain or pleasure, remaining untouched by the offenses or praises of the material world.
#### Nāda Anusandhāna (The Contemplation of the Internal Sound)
Verse 4.31
The glorious and compassionate Lord Ādinātha (Shiva) generously taught a quarter of a million different methods for attaining the dissolution of the mind. Of these countless esoteric ways, the concentrated contemplation of the Internal Subtle Sound (Nāda Anusandhāna) is declared the chief and most effective of all.
Verse 4.32
Seated firmly in the posture of stable meditation of Siddhāsana, adopting Śāmbhavī Mudrā with continuous attention, the yogi must hermetically close the ears, eyes, nostrils, and mouth with the help of the fingers of the hands (Ṣaṇmukhī Mudrā), concentrating the hearing on the subtle sound that resonates inside the right ear.
Verse 4.33
In the initial stage of silent training, a great variety of macrocoscosmic and resounding sounds are heard. As the purification of the nervous channels advances and meditation deepens, these sounds become progressively more subtle, delicate, and profound.
Verse 4.34
In the beginning, the yogi listens to roaring sounds similar to the roar of the ocean, the thunder of stormy clouds, the sound of great waterfalls, or the beating of a huge war drum (Bherī).
Verse 4.35
In the intermediate stage of mystical practice, these sounds change, resembling the ring of a bronze bell, the sound of a medium two-membrane drum (Mārdala), the blowing of a ritual conch, or the sound of a metallic gongo.
Verse 4.36
In the advanced and subtle stage, extremely delicate sounds are heard, similar to the harmonious humming of a bee, the melodious sound of a bamboo flute (Veṇu), the musical touch of a harp or lute (Vīṇā), or the musical tinkling of small bells.
Verse 4.37
Even if he hears loud and resounding sounds at the beginning of the session, the yogi must keep his attention focused on them, without allowing the mind to disperse into collateral thoughts, gradually migrating his concentration toward the more internal and delicate acoustic frequencies.
Verse 4.38
The mental attention must remain merged with the internal sound, just like a bee that becomes intoxicated with the nectar of a flower and forgets to fly away. The sound acts as a divine trap that captures wild thought and immobilizes it.
#### The Four Stages of Mystical Development (Avasthās)
Verse 4.39
The spiritual journey of the yogi who continuously meditates on the internal subtle sound is systematically divided into four successive stages of development: Ārambha, Ghaṭa, Paricaya, and Niṣpatti.
Verse 4.40 — 1. Ārambha Avasthā (The Initial Stage)
When the energetic knot of Brahmā (Brahmā-granthi), located in the center of the heart, is pierced and broken through the power of Yoga, an indescribable joy floods the chest of the practitioner, and a resonant and divine sound is heard, similar to the musical tinkling of celestial ornaments or bells.
Verse 4.41
In this stage of Ārambha, the body of the yogi becomes bright, fragrant, free from all physical ailments, and full of spiritual vitality. His heart enters into deep repose and the mind stabilizes.
Verse 4.42 — 2. Ghaṭa Avasthā (The Stage of Integration)
In the second stage, termed Ghaṭa, the energetic knot of Viṣṇu (Viṣṇu-granthi), situated in the throat, is broken. The prana unites perfectly in the neck region and a loud and clear sound is heard, similar to the beating of a medium drum or bass drum (Bherī).
Verse 4.43
The yogi acquires perfect postural stability, intuitive wisdom, and intellectual firmness. The vital energies begin to circulate without restrictions through the higher centers of the brain.
Verse 4.44 — 3. Paricaya Avasthā (The Stage of Knowledge)
In the third stage, known as Paricaya, a resounding sound is heard in the space situated between the two eyebrows, similar to the sound of a great war drum (Mārdala). The mind of the practitioner reaches the threshold of perfect balance and the prana reaches the abode of great quietude.
Verse 4.45
The yogi transcends pain, illusion, and the limitations of the individual ego. He experiences a state of continuous internal ecstasy and acquires extraordinary intuitive capacities.
Verse 4.46 — 4. Niṣpatti Avasthā (The Stage of Perfection)
In the fourth and final stage of development, termed Niṣpatti, the mystical knot of Shiva (Rudra-granthi), located at the top of the skull (Brahmarandhra), is finally pierced and broken definitively. The prana ascends to the cosmic apex and the subtle and sweet sound of a divine flute or a mystical harp (Vīṇā) is heard.
Verse 4.47
The mind of the yogi dissolves completely in the Infinite Ocean of Pure Consciousness. He unifies himself in an absolute manner with Lord Shiva and attains the supreme peak of final emancipation.
#### The Dissolution of Thought in Nāda
Verse 4.48
Focused contemplation upon the internal subtle sound acts as the fastest and most effective method to subdue and tame fluctuating thought. Just as a wild horse is controlled by means of firm reins, the mind is immobilized by means of Nāda.
Verse 4.49
The mystical sound acts as the alchemical mercury that fixes and solidifies the unstable mind. When thought unites with the sound in an indissoluble manner, all intellectual fluctuations cease and the yogi remains immersed in bliss.
Verse 4.50
Forgetting completely the illusory attractions of the phenomenal world, the yogi concentrates his hearing solely on the internal resonance, just like a hunter who focuses his attention on the prey hidden in the forest.
Verse 4.51
The internal sound resembles a mystical fire that consumes the wood of egoic thoughts, material desires, and mental anxieties, reducing them to ashes and leaving only the Pure Light of Transcendental Consciousness.
Verse 4.52
When the mind is perfectly bound and immobilized by the cord of the subtle sound, it enters into a state of absolute repose, resembling a bird with folded wings in its nest.
#### Characteristics of the Jīvanmukta (The Liberated in Life)
Verse 4.53
The yogi firmly established in the state of Samādhi does not perceive the world of dualities as a concrete reality; he is beyond birth, beyond old age, and beyond all modifications of the material plane.
Verse 4.54
He is not affected by the destroying power of Time (death), is not touched by the bonds of Karma, and remains completely immune to the astrological or planetary influences of the physical universe.
Verse 4.55
The yogi in Samādhi does not feel hunger, does not experience thirst, does not suffer from bodily fatigue, and is not disturbed by the fluctuating emotions of pleasure or pain.
Verse 4.56
Sharp weapons cannot wound his true Self, burning fire cannot burn him, deep water cannot drown him, and strong winds do not have the power to dry him or destabilize him.
Verse 4.57
He dwells permanently in the immaculate abode of the Absolute, keeping the mind fixed in the boundless space of Cosmic Consciousness (Brahman), enjoying final liberation while walking upon the earthly plane.
Verse 4.58
This sublime condition of illumination and interior quietude constitutes the supreme fruit of the entire science of Haṭha Yoga, serving as the solid and indestructible foundation upon which eternally rests the glorious Rāja Yoga.
Here ends the Fourth and Last Chapter of the Haṭha Yoga Pradīpikā of Yogi Svātmārāma, entitled 'The Description of Samādhi and Nāda Anusandhāna'.