Introduction | I. Āsana | II. Ṣaṭkarma and Prāṇāyāma | III. Mudrā and Bandha

 Haṭhayogapradīpikā (Hatha Yoga Pradipika): Section 2

Ṣaṭkarma and Prāṇāyāma

 Introduction

Hi, Gabriel Pradīpaka once again. This is the first section of Haṭhayogapradīpikā. The subject to be dealt with is "Ṣaṭkarma and Prāṇāyāma" --"The Six Actions and Prāṇāyāma". The word "Prāṇāyāma" consists of two terms: prāṇa and āyāma. The former means "vital energy" while the latter has several meanings, viz. "restraining, stopping, expansion, dimension, etc.". Thus, Prāṇāyāma may be translated in different ways according to how you translate "āyāma": "Restriction of the vital energy", "Stoppage of the vital energy", "Expansion of the vital energy", "Dimension of the vital energy" and so on. Thus, it is preferable to leave the word "Prāṇāyāma" as such, that is, in Sanskrit, for the sake of brevity and simplicity.

Of course, in the Yoga world the word Prāṇāyāma is very often translated as "respiratory exercise", but though this is a "practical" translation, it is not a true one at all. No, Prāṇāyāma is much much much more than a mere breathing exercise, and you will realize the meanings of my words as you read the present chapter.

Warning: All methods and techniques taught in this scripture MUST be practiced under the proper guidance of a qualified teacher. To practice them by oneself is generally DANGEROUS.

And the warning is still more emphasized here, i.e. in the present section dealing with "Ṣaṭkarma and Prāṇāyāma". To practice them without appropriate guidance will easily lead you to DISEASE or even DEATH. You must not practice those six actions nor touch your breathing processes without the help of a proficient master, or you will sorry later... sure thing.

Act wisely then. Of course, this site takes no responsibility in case you decide to ignore the present warning.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

When reading this scripture, remember the place and time in which it was written, that is,
India during the medieval age. If you forget that, you will not understand some advises, practices and the like recommended by Svātmārāma (the author).

top

 Section 2: Ṣaṭkarma and Prāṇāyāma

अथासने दृढे योगी वशी हितमिताशनः।
गुरूपदिष्तमार्गेण प्राणायामान्समभ्यसेत्॥१॥
Athāsane dṛḍhe yogī vaśī hitamitāśanaḥ|
Gurūpadiṣtamārgeṇa prāṇāyāmānsamabhyaset||1||

And now (atha) that Āsana or Posture has become firm (āsane dṛḍhe), the Yogī (yogī), having controlled (his body) (vaśī) (and) being on an adequate (hita) moderate (mita) diet (aśanaḥ), should practice (samabhyaset) the Prāṇāyāma-s (prāṇāyāmān) through (mārgeṇa) what is taught (upadiṣṭa) by the Guru (guru)||1||

चले वाते चलं चित्तं निश्चले निश्चलं भवेत्।
योगी स्थाणुत्वमाप्नोति ततो वायुं निरोधयेत्॥२॥
Cale vāte calaṁ cittaṁ niścale niścalaṁ bhavet|
Yogī sthāṇutvamāpnoti tato vāyuṁ nirodhayet||2||

When the vital air moves (cale vāte), the mind (cittam) moves (calam); (when) it does not move (niścale), (the mind) remains (bhavet) motionless (niścalam). Due to that (steadiness of the vital air) (tatas), the Yogī (yogī) attains (āpnoti) steadiness (sthāṇutvam). Hence (tatas), (such a Yogī) should restrain (nirodhayet) the vital air (vāyum)||2||

यावद्वायुः स्थितो देहे तावज्जीवनमुच्यते।
मरणं तस्य निष्क्रान्तिस्ततो वायुं निरोधयेत्॥३॥
Yāvadvāyuḥ sthito dehe tāvajjīvanamucyate|
Maraṇaṁ tasya niṣkrāntistato vāyuṁ nirodhayet||3||

As long as (yāvat) the vital air (vāyuḥ) remains (sthitaḥ) in the body (dehe), so long (tāvat) (that) is called (ucyate) life (jīvanam). Death (maraṇam) is the departure (from the body) (niṣkrāntiḥ) of that (vital air) (tasya). Therefore (tatas), one should restrain (nirodhayet) the vital air (vāyum)||3||

मलाकुलासु नाडीषु मारुतो नैव मध्यगः।
कथं स्यादुन्मनीभावः कार्यसिद्धिः कथं भवेत्॥४॥
Malākulāsu nāḍīṣu māruto naiva madhyagaḥ|
Kathaṁ syādunmanībhāvaḥ kāryasiddhiḥ kathaṁ bhavet||4||

When the subtle channels --nāḍī-s-- (nāḍīṣu) are full (ākulāsu) of impurities (mala), the vital air (mārutaḥ) does not (na eva) pass (gaḥ) through the middle (channel) --i.e. Suṣumnā-- (madhya). How (then) (katham) (is) the State (bhāvaḥ) devoid of mind (unmanī) going to occur (syāt), (and) how (katham) (is) accomplishment or success (kārya-siddhiḥ) going to take place (bhavet)?||4||

शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम्।
तदैव जायते योगी प्राणसङ्ग्रहणे क्षमः॥५॥
Śuddhimeti yadā sarvaṁ nāḍīcakraṁ malākulam|
Tadaiva jāyate yogī prāṇasaṅgrahaṇe kṣamaḥ||5||

When (yadā) the whole (sarvam) group (cakram) of subtle channels (nāḍī)¹, which is full (ākulam) of impurities (mala), attains (eti) purification (śuddhim), only (eva) then (tadā) the Yogī (yogī) becomes (jāyate) fit (kṣamaḥ) for gathering and retaining (saṅgrahaṇe) vital energy (prāṇa)||5||

¹ Alternately, the phrase "sarvaṁ nāḍīcakram" may be translated as "all the subtle channels and Cakra-s".

प्राणायामं ततः कुर्यान्नित्यं सात्त्विकया धिया।
यथा सुषुम्नानाडीस्था मलाः शुद्धिं प्रयान्ति च॥६॥
Prāṇāyāmaṁ tataḥ kuryānnityaṁ sāttvikayā dhiyā|
Yathā suṣumnānāḍīsthā malāḥ śuddhiṁ prayānti ca||6||

Therefore (tatas), (the Yogī) should do (kuryāt) Prāṇāyāma (prāṇāyāmam) with a sattvic --pure, good, virtuous, etc.-- (sāttvikayā) thought (dhiyā) always (nityam), so that (yathā) the impurities (malāḥ) standing (sthāḥ) in the subtle channel (nāḍī) Suṣumnā (suṣumnā) attain (prayānti) purification (śuddhim) indeed (ca)||6||

बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत्।
धारयित्वा यथाशक्ति भूयः सूर्येण रेचयेत्॥७॥
Baddhapadmāsano yogī prāṇaṁ candreṇa pūrayet|
Dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet||7||

Assuming the Lotus (padma) Posture (āsanaḥ) in "baddha" --tied-- version (baddha), the Yogī (yogī) should inhale (pūrayet) the vital energy (prāṇam) through the moon (channel) (candreṇa) --the left nostril--. After retaining (it) (dhārayitvā) according to his power or capacity (yathā-śakti), he should exhale (recayet) again (bhūyas) through the sun (channel) (sūryeṇa) --the right nostril--||7||

प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः।
विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत्॥८॥
Prāṇaṁ sūryeṇa cākṛṣya pūrayedudaraṁ śanaiḥ|
Vidhivatkumbhakaṁ kṛtvā punaścandreṇa recayet||8||

And (ca) having drawn (ākṛṣya) the vital energy (prāṇam) through the sun (channel) (sūryeṇa) --the right nostril--, he should fill (pūrayet) (his) belly (udaram) gradually (śanaiḥ). After performing (kṛtvā) Kumbhaka --i.e. stoppage and retention of breath-- (kumbhakam) duly (vidhivat), he should exhale (recayet) again (punar) through the moon (channel) (candreṇa) --the left nostril--||8||

येन त्यजेत्तेन पीत्वा धारयेदतिरोधतः।
रेचयेच्च ततोऽन्येन शनैरेव न वेगतः॥९॥
Yena tyajettena pītvā dhārayedatirodhataḥ|
Recayecca tato'nyena śanaireva na vegataḥ||9||

Having inhaled (pītvā) with that (very) (tena) (nostril) through which (yena) he had exhaled (tyajet), (such a Yogī) should retain (his breath) (dhārayet) to the utmost of his capacity (atirodhataḥ). And (ca) after that (tatas), he should exhale (recayet) through the other (channel) (anyena)... gradually (śanaiḥ eva)!... (and) not (na) impetuously (vegataḥ)||9||

प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत्पीत्वा पिङ्गलया समीरणमथो बद्ध्वा त्यजेद्वामया।
सूर्यचन्द्रमसोरनेन विधिनाभ्यासं सदा तन्वतां शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः॥१०॥
Prāṇaṁ cediḍayā pibenniyamitaṁ bhūyo'nyayā recayetpītvā piṅgalayā samīraṇamatho baddhvā tyajedvāmayā|
Sūryacandramasoranena vidhinābhyāsaṁ sadā tanvatāṁ śuddhā nāḍigaṇā bhavanti yamināṁ māsatrayādūrdhvataḥ||10||

If (ced) (such a Yogī) would absorb (pibet) the vital energy (prāṇam) through Iḍā (iḍayā) --the left nostril--, he should expel (it) (recayet) again (bhūyas) through the other (nostril) (anyayā) (after keeping it) retained (niyamitam). Having inhaled (pītvā) through Piṅgalā (piṅgalayā), (and) retaining (baddhvā) (his) breath (inside) (samīraṇam) likewise (atha), he should let (it) go (tyajet) through the left (channel) (vāmayā) --the left nostril--. For the ones who possess self-control (yaminām) (and) perform (tanvatām) always (sadā) the practice (abhyāsam) in this way (anena vidhinā), i.e. through the sun (sūrya) --the right nostril-- (and) the moon --candramās-- (candramasoḥ) --the left nostril--, the groups (gaṇāḥ) of subtle channels (nāḍī) become (bhavanti) pure (śuddhāḥ) after (ūrdhvataḥ) three (trayāt) months (māsa)||10||

 प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान्।
शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत्॥११॥
Prātarmadhyandine sāyamardharātre ca kumbhakān|
Śanairaśītiparyantaṁ caturvāraṁ samabhyaset||11||

(That very Yogī) should practice (samabhyaset) the breath retentions (kumbhakān) four (catur) times (vāram) (every day): early in the morning (prātar), at noon (madhyandine), in the evening (sāyam) and (ca) at midnight (ardharātre); (so that those retentions are) gradually (increased) (śanaiḥ) up to (paryantam) eighty (aśīti) (times in one sitting)||11||

कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे।
उत्तमे स्थानमाप्नोति ततो वायुं निबन्धयेत्॥१२॥
Kanīyasi bhavetsvedaḥ kampo bhavati madhyame|
Uttame sthānamāpnoti tato vāyuṁ nibandhayet||12||

In the inferior (stage) (kanīyasi) there is (bhavet) perspiration (svedaḥ); in the middle (stage) (madhyame) there is (bhavati) trembling (kampaḥ); (while) in the superior (stage) (uttame) (the Yogī) achieves (āpnoti) steadiness (sthānam). For that reason (tatas), (such a Yogī) should retain (nibandhayet) the (vital) air (vāyum)||12||

जलेन क्षमजातेन गात्रमर्दनमाचरेत्।
दृढता लघुता चैव तेन गात्रस्य जायते॥१३॥
Jalena kṣamajātena gātramardanamācaret|
Dṛḍhatā laghutā caiva tena gātrasya jāyate||13||

(That Yogī) should rub (mardanam ācaret) (his) body (gātra) with the water --sweat-- (jalena) arisen (jātena) from the adequate (practice of Prāṇāyāma) (kṣama). Through that (act) (tena), bodily (gātrasya) firmness (dṛḍhatā) and (ca eva) freshness --lit. lightness-- (laghutā) appear (jāyate)||13||

अभ्यासकाले प्रथमे शस्तं क्षीराज्यभोजनम्।
ततोऽभ्यासे दृढीभूते न तादृङ्नियमग्रहः॥१४॥
Abhyāsakāle prathame śastaṁ kṣīrājyabhojanam|
Tato'bhyāse dṛḍhībhūte na tādṛṅniyamagrahaḥ||14||

In the beginning (kāle prathame) of the practice (abhyāsa), (that) food (bhojanam) (consisting of) milk (kṣīra) (and) clarified butter (ājya) is recommended (śastam). Afterward (tatas), when the practice (abhyāse) has become firm (dṛḍhī-bhūte), abiding (grahaḥ) by such (tādṛṅ) observances (niyama) is not (necessary any longer) (na)||14||

यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैःशनैः।
तथैव सेवितो वायुरन्यथा हन्ति साधकम्॥१५॥
Yathā siṁho gajo vyāghro bhavedvaśyaḥ śanaiḥśanaiḥ|
Tathaiva sevito vāyuranyathā hanti sādhakam||15||

Just as (yathā) the lion (siṁhaḥ), the elephant (gajaḥ) (and) the tiger (vyāgraḥ) get (bhavet) very gradually (śanaiḥ-śanaiḥ) obedient and docile (vaśyaḥ), so (tathā eva) the vital air (vāyuḥ) is controlled (sevitaḥ) (little by little). Otherwise (anyathā), (such a vital air) destroys (hanti) the seeker (sādhakam)||15||

प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत्।
अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः॥१६॥
Prāṇāyāmena yuktena sarvarogakṣayo bhavet|
Ayuktābhyāsayogena sarvarogasamudbhavaḥ||16||

By the adequate (yuktena) Prāṇāyāma (prāṇāyāmena), the destruction (kṣayaḥ) of all (sarva) diseases (roga) is brought about (bhavet). By means (yogena) of the improper (ayukta) practice (abhyāsa), (there is) emergence (samudbhavaḥ) of all (sarva) diseases (roga)||16||

हिक्का श्वासश्च कासश्च शिरःकर्णाक्षिवेदनाः।
भवन्ति विविधा रोगाः पवनस्य प्रकोपतः॥१७॥
Hikkā śvāsaśca kāsaśca śiraḥkarṇākṣivedanāḥ|
Bhavanti vividhā rogāḥ pavanasya prakopataḥ||17||

Hiccup (hikkā) and (ca) asthma (śvāsaḥ); together with (ca) cough (kāsaḥ), headaches (śiraḥ... vedanāḥ), ear (karṇa) (and) eye (akṣi) pains (vedanāḥ), (and) various (other) (vividhāḥ) diseases (rogāḥ) appear (bhavanti) due to the disturbances (prakopataḥ) of the vital air (pavanasya)||17||

युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत्।
युक्तं युक्तं च बन्धीयादेवं सिद्धिमवाप्नुयात्॥१८॥
Yuktaṁ yuktaṁ tyajedvāyuṁ yuktaṁ yuktaṁ ca pūrayet|
Yuktaṁ yuktaṁ ca bandhīyādevaṁ siddhimavāpnuyāt||18||

(Such a Yogī) should exhale (tyajet) very skillfully (yuktam yuktam) the vital air (vāyum), and (ca) with (the same great) skill (yuktam yuktam) he should inhale (it) (pūrayet). In turn (ca), (in the same way), with that very proficiency (yuktam yuktam), he should retain (it) (bandhīyāt). Thus (evam), he attains (avāpnuyāt) Perfection or Siddhi (siddhim)||18||

यदा तु नाडीशुद्धिः स्यात्तथा चिह्नानि बाह्यतः।
कायस्य कृशता कान्तिस्तदा जायेत निश्चितम्॥१९॥
Yadā tu nāḍīśuddhiḥ syāttathā cihnāni bāhyataḥ|
Kāyasya kṛśatā kāntistadā jāyeta niścitam||19||

Nevertheless (tu), when (yadā) purification (śuddhiḥ) of the subtle channels (nāḍī) takes place (syāt), so also (tathā) (there are) external (bāhyataḥ) symptoms (cihnāni): bodily (kāyasya) thinness (kṛśatā) (and) brightness (kāntiḥ). Then (tadā), (that Yogī) has succeeded (jāyeta) definitely (niścitam)||19||

यथेष्टं धारणं वायोरनलस्य प्रदीपनम्।
नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्॥२०॥
Yatheṣṭaṁ dhāraṇaṁ vāyoranalasya pradīpanam|
Nādābhivyaktirārogyaṁ jāyate nāḍiśodhanāt||20||

(When that very Yogī can perform) the retention (dhāraṇam) of the vital air (vāyoḥ) at will (yathā iṣṭam), (there occurs) the kindling (pradīpanam) of the digestive power (analasya). (At that time,) because of purification (śodhanāt) of the subtle channels (nāḍi), the manifestation (abhivyaktiḥ) of Nāda or divine inner Sound (nāda) (accompanied by) a condition free from diseases (ārogyam) arises (jāyate)||20||

 मेदश्लेष्माधिकः पूर्वं षट्कर्माणि समाचरेत्।
अन्यस्तु नाचरेत्तानि दोषणां समभावतः॥२१॥
Medaśleṣmādhikaḥ pūrvaṁ ṣaṭkarmāṇi samācaret|
Anyastu nācarettāni doṣaṇāṁ samabhāvataḥ||21||

(If there is) too much (adhikaḥ) fat (meda) (or) phlegm (śleṣma), (such a Yogī) should practice (samācaret) the Six (ṣaṭ) Actions (karmāṇi) --viz. Ṣaṭkarma-- firstly (pūrvam) --i.e. before Prāṇāyāma--. But (tu), another person (anyaḥ) should not practice (na ācaret) those (Six Actions) (tāni) if there is absence (samabhāvataḥ) of unbalanced humors (doṣāṇām)||21||

धौतिर्बस्तिस्तथा नेतिस्त्राटकं नौलिकं तथा।
कपालभातिश्चैतानि षट्कर्माणि प्रचक्षते॥२२॥
Dhautirbastistathā netistrāṭakaṁ naulikaṁ tathā|
Kapālabhātiścaitāni ṣaṭkarmāṇi pracakṣate||22||

Dhauti (dhautiḥ) as well as (tathā) Basti (bastiḥ); Neti (netiḥ), Trāṭaka (trāṭakam) and also (tathā) Nauli (naulikam); and (lastly) (ca) Kapālabhāti (kapālabhātiḥ)... these (etāni) are considered (pracakṣate) as the Six Actions (ṣaṭ-karmāṇi)||22||

कर्मषट्कमिदं गोप्यं घटशोधनकारकम्।
विचित्रगुणसन्धायि पूज्यते योगिपुङ्गवैः॥२३॥
Karmaṣaṭkamidaṁ gopyaṁ ghaṭaśodhanakārakam|
Vicitraguṇasandhāyi pūjyate yogipuṅgavaiḥ||23||

This (idam) group of Six (ṣaṭkam) Actions (karma), which effects (kārakam) purification (śodhana) of the water-jar --i.e. the body-- (ghaṭa), is to be kept secret (gopyam). As a whole, it has (sandhāyi) manifold (vicitra) attributes and qualities (guṇa), (and) is worshipped (pūjyate) by the eminent (puṅgavaiḥ) Yogī-s (yogi)||23||

तत्र धौतिः।
चतुरङ्गुलविस्तारं हस्तपञ्चदशायतम्।
गुरूपदिष्टमार्गेण सिक्तं वस्त्रं शनैर्ग्रसेत्।
पुनः प्रत्याहरेच्चैतदुदितं धौतिकर्म तत्॥२४॥
Tatra dhautiḥ|
Caturaṅgulavistāraṁ hastapañcadaśāyatam|
Gurūpadiṣṭamārgeṇa siktaṁ vastraṁ śanairgraset|
Punaḥ pratyāhareccaitaduditaṁ dhautikarma tat||24||

Therefore (tatra), Dhauti --Internal Cleansing-- (dhautiḥ) (is now explained):

Through (mārgeṇa) what is taught (upadiṣṭa) by the Guru (guru), (that Yogī) should swallow (graset) gradually (śanaiḥ) a wet (siktam) cloth (vastram), which is four (catur) thumbs (aṅgula) --about three inches or 7.5 cm.-- wide (vistāram) (and) fifteen (pañcadaśa) hands (hasta) --about 1.5 m.-- in length (āyatam); and (ca) he should take it out (pratyāharet... etad) again (punar). That (tad) (first) Action (karma) is said to be (uditam) Dhauti (dhauti)||24||

कासश्वासप्लीहकुष्ठं कफरोगाश्च विंशतिः।
धौतिकर्मप्रभावेण प्रयान्त्येव न संशयः॥२५॥
Kāsaśvāsaplīhakuṣṭhaṁ kapharogāśca viṁśatiḥ|
Dhautikarmaprabhāveṇa prayāntyeva na saṁśayaḥ||25||

There is no (na) doubt (saṁśayaḥ) that cough (kāsa), asthma (śvāsa), diseases of the spleen (plīha), leprosy (kuṣṭham) and (ca) the twenty (viṁśatiḥ) (kinds of) diseases (rogāḥ) of the phlegm (kapha), disappear (prayānti eva) through (prabhāvena) the Action (karma) (called) Dhauti (dhauti)||25||

अथ बस्तिः।
नाभिदघ्नजले पायौ स्यस्तनालोत्कटासनः।
आधाराकुञ्चनं कुर्यात्क्षालनं बस्तिकर्म तत्॥२६॥
Atha bastiḥ|
Nābhidaghnajale pāyau syastanālotkaṭāsanaḥ|
Ādhārākuñcanaṁ kuryātkṣālanaṁ bastikarma tat||26||

And now (atha), Basti --Yogic Enema-- (bastiḥ):

Sitting in Utkaṭāsana (utkaṭāsanaḥ), (immersed) in water (jale) reaching up to (daghna) (his) navel (nābhi) (and) with a tube (nāla) inserted (nyasta) into the anus (pāyau); (that Yogī) should contract (ākuñcanam kuryāt) the Ādhāra --anal sphincter-- (ādhāra). That (tad) cleansing with water (kṣālanam) (is) the Action (karma) (called) Basti (basti)||26||

गुल्मप्लीहोदरं चापि वातपित्तकफोद्भवाः।
बस्तिकर्मप्रभावेण क्षीयन्ते सकलामयाः॥२७॥
Gulmaplīhodaraṁ cāpi vātapittakaphodbhavāḥ|
Bastikarmaprabhāveṇa kṣīyante sakalāmayāḥ||27||

Enlargement of glands (gulma), spleen (plīha) (and) abdomen (udaram), and (ca) even (api) (the ailments) arising (udbhavāḥ) from (the lack of equilibrium of) wind (vāta), bile (pitta) (and) phlegm (kapha)... all (sakala) (these) diseases (āmayāḥ) are destroyed (kṣīyante) by means (prabhāveṇa) of the Action (karma) (known as) Basti (basti)||27||

धात्विन्द्रियान्तःकरणप्रसादं दद्याच्च कान्तिं दहनप्रदीप्तिम्।
अशेषदोषोपचयं निहन्यादभ्यस्यमानं जलबस्तिकर्म॥२८॥
Dhātvindriyāntaḥkaraṇaprasādaṁ dadyācca kāntiṁ dahanapradīptim|
Aśeṣadoṣopacayaṁ nihanyādabhyasyamānaṁ jalabastikarma||28||

By practicing (abhyasyamānam) the Action (karma) called Jalabasti --i.e. Basti with water-- (jala-basti), (it) bestows (dadyāt) purification (prasādam) on the bodily constituents (dhātu), the Powers of perception and action (indriya), (and) the inner (antar) (psychic) organ (karaṇa); (and) also (gives) (ca) beauty (kāntim) (as well as) the kindling (pradīptim) of the digestive fire (dahana). (Finally, Jalabasti) destroys (nihanyāt) all (aśeṣa) excess (upacayam) of unbalanced humor (doṣa)||28||

अथ नेतिः।
सूत्रं वितस्तिसुस्निग्धं नासानाले प्रवेशयेत्।
मुखान्निर्गमयेच्चैषा नेतिः सिद्धैर्निगद्यते॥२९॥
Atha netiḥ|
Sūtraṁ vitastisusnigdhaṁ nāsānāle praveśayet|
Mukhānnirgamayeccaiṣā netiḥ siddhairnigadyate||29||

And now (atha), Neti --Nasal Cleansing-- (netiḥ):

(Such a Yogī) should insert (praveśayet) a very (su) soft (snigdham) thread (sūtram), about 9 inches or 23 cm. --either as a long span between the extended thumb and little finger, or as the distance between the wrist and the tip of the fingers-- in length (vitasti), through the nasal (nāsā) duct (nāle). And (ca) (after having inserted it so,) he should cause it to come out (nirgamayet) of the mouth (mukhāt). This (Action) (eṣā) is called (nigadyate) Neti --Nasal Cleansing-- (netiḥ) by the Perfected Beings (siddhaiḥ)||29||

कपालशोधिनी चैव दिव्यदृष्टिप्रदायिनी।
जत्रूर्ध्वजातरोगौघं नेतिराशु निहन्ति च॥३०॥
Kapālaśodhinī caiva divyadṛṣṭipradāyinī|
Jatrūrdhvajātarogaughaṁ netirāśu nihanti ca||30||

Neti (netiḥ) cleanses (śodhinī) the cranium (kapāla) and (ca) certainly (eva) grants (pradāyinī) Divine (divya) Vision (dṛṣṭi) --i.e. Clairvoyance--. It also destroys (nihanti ca) quickly (āśu) the multitude (ogham) of diseases (roga) arising (jāta) above (ūrdhva) the collar bone (jatru)||30||

 अथ त्राटकम्।
निरीक्षेन्निश्चलदृशा सूक्ष्मलक्ष्यं समाहितः।
अश्रुसम्पातपर्यन्तमाचार्यैस्त्राटकं स्मृतम्॥३१॥
Atha trāṭakam|
Nirīkṣenniścaladṛśā sūkṣmalakṣyaṁ samāhitaḥ|
Aśrusampātaparyantamācāryaistrāṭakaṁ smṛtam||31||

And now (atha), Trāṭaka --Fixing the eyes on one object-- (trāṭakam):

(That) attentive and engrossed (Yogī) (samāhitaḥ) should look (nirīkṣet) with a fixed gaze (niścala-dṛśā) at a minute (sūkṣma) mark (lakṣyam) until (paryantam) tears (aśru) appear (sampāta). (This Action) is named (smṛtam) Trāṭaka --Fixing the eyes on one object-- (trāṭakam) by the Masters (ācāryaiḥ)||31||

मोचनं नेत्ररोगाणां तन्द्रादीनां कपाटकम्।
यत्नतस्त्राटकं गोप्यं यथा हाटकपेटकम्॥३२॥
Mocanaṁ netrarogāṇāṁ tandrādīnāṁ kapāṭakam|
Yatnatastrāṭakaṁ gopyaṁ yathā hāṭakapeṭakam||32||

Trāṭaka (trāṭakam) sets (one) free (mocanam) from eye (netra) diseases (rogāṇām), fatigue and sloth (tandrā), etc. (ādīnām), (and closes) the door (through which those ailments enter) (kapāṭakam). It should be kept secret (gopyam) carefully (yatnataḥ) as if it were (yathā) a little golden box (hāṭaka-peṭakam)||32||

अथ नौलिः।
अमन्दावर्तवेगेन तुन्दं सव्यापसव्यतः।
नतांसो भ्रामयेदेषा नौलिः सिद्धैः प्रशस्यते॥३३॥
Atha nauliḥ|
Amandāvartavegena tundaṁ savyāpasavyataḥ|
Natāṁso bhrāmayedeṣā nauliḥ siddhaiḥ praśasyate||33||

And now (atha), Nauli --Undulating Belly-- (nauliḥ):

Leaned forward (natāṁsaḥ) (and) after having protruded the abdomen (tundam), (such a Yogī) should cause it to turn round (bhrāmayet) from right (apasavyataḥ) to left (savya) by a fast (amanda) rotating (āvarta) impulse --vega-- (vegena). This (Action) (eṣā) is called (praśasyate) Nauli (nauliḥ) by the Perfected Beings (siddhaiḥ)||33||

मन्दाग्निसन्दीपनपाचनादिसन्धापिकानन्दकरी सदैव।
अशेषदोषामयशोषणी च हठक्रिया मौलिरियं च नौलिः॥३४॥
Mandāgnisandīpanapācanādisandhāpikānandakarī sadaiva|
Aśeṣadoṣāmayaśoṣaṇī ca haṭhakriyā mauliriyaṁ ca nauliḥ||34||

This (iyam) Nauli (nauliḥ) always (sadā eva) produces (karī) bliss (ānanda) as well as (apika) bestows (sandhā) good digestion (pācana), etc. (ādi), by kindling (the digestive fire) (sandīpana) (and thus healing) slow (manda) digestion (agni). (It) also destroys (śoṣaṇī ca) all (aśeṣa) disorders (āmaya) of the (three) humors (doṣa) and (ca) (is) the primordial (mauliḥ) active practice (kriyā) of Haṭhayoga (haṭha)||34||

अथ कपालभातिः।
भस्त्रावल्लोहकारस्य रेचपूरौ ससम्भ्रमौ।
कपालभातिर्विख्याता कफदोषविशोषणी॥३५॥
Atha kapālabhātiḥ|
Bhastrāvallohakārasya recapūrau sasambhramau|
Kapālabhātirvikhyātā kaphadoṣaviśoṣaṇī||35||

And now (atha) Kapālabhāti --the one that makes the cranium shine-- (kapālabhātiḥ):

Exhalation (reca) (and) inhalation --pūra-- (pūrau) (are to be performed) very quickly (sasambhramau), like (vat) the bellows (bhastrā) of a blacksmith (lohakārasya). (This) is generally known as (vikhyātā) Kapālabhāti (kapālabhātiḥ), which completely destroys (viśoṣaṇī) (all) disorders (doṣa) of phlegm (kapha)||35||

षट्कर्मनिर्गतस्थौल्यकफदोषमलादिकः।
प्राणायामं ततः कुर्यादनायासेन सिद्ध्यति॥३६॥
Ṣaṭkarmanirgatasthaulyakaphadoṣamalādikaḥ|
Prāṇāyāmaṁ tataḥ kuryādanāyāsena siddhyati||36||

Excessive (sthaulya) phlegm (kapha-doṣa), impurities (mala), etc. (ādikaḥ), are (all) gone (nirgata) by the Six (ṣaṭ) Actions (karma). Afterward (tatas), (that Yogī) should perform (kuryāt) Prāṇāyāma (prāṇāyāmam) (and he) easily (anāyāsena) has success (siddhyati)||36||

प्राणायामैरेव सर्वे प्रशुष्यन्ति मला इति।
आचार्याणां तु केषाञ्चिदन्यत्कर्म न सम्मतम्॥३७॥
Prāṇāyāmaireva sarve praśuṣyanti malā iti|
Ācāryāṇāṁ tu keṣāñcidanyatkarma na sammatam||37||

However (tu), according to some (keṣāñcid) teachers (ācāryāṇām): "Only (eva) by the Prāṇāyāma-s (pīṭhaiḥ) all (sarve) impurities (malāḥ) decay (praśuṣyanti... iti)". (Any) other (anyat) Action --i.e. any of the aforesaid Six Actions-- (karma) is not (na) held in high esteem (sammatam)||37||

अथ गजकरणी।
उदरगतपदार्थमुद्वमन्ति पवनमपानमुदीर्य कण्ठनाले।
क्रमपरिचयवश्यनाडिचक्रा गजकरणीति निगद्यते हठज्ञैः॥३८॥
Atha gajakaraṇī|
Udaragatapadārthamudvamanti pavanamapānamudīrya kaṇṭhanāle|
Kramaparicayavaśyanāḍicakrā gajakaraṇīti nigadyate haṭhajñaiḥ||38||

And now (atha) Gajakaraṇī --lit. the one which does like an elephant-- (gaja-karaṇī):

(That practice which consists of) vomiting (udvamanti) the thing(s) (padārtham) contained (gata) in the stomach (udara) by raising (udīrya) the vital air (pavanam) (whose name is) Apāna (apānam) up to the throat (kaṇṭhanāle) is called (nigadyate) "Gajakaraṇī" (gajakaraṇī iti) by the knowers (jñaiḥ) of Haṭhayoga (haṭha). (Thus,) through the progressive (krama) becoming accustomed (to this practice) (paricaya), the cakra-s (cakrāḥ) (and) subtle channels (nāḍi) come under (one's) control (vaśya)||38||

ब्रह्मादयोऽपि त्रिदशाः पवनाभ्यासतत्पराः।
अभूवन्नन्तकभयात्तस्मात्पवनमभ्यसेत्॥३९॥
Brahmādayo'pi tridaśāḥ pavanābhyāsatatparāḥ|
Abhūvannantakabhayāttasmātpavanamabhyaset||39||

Even (api) the thirty gods (tridaśāḥ), beginning (ādayaḥ) with Brahmā (brahmā), became (abhūvan) (beings) totally devoted (tatparāḥ) to the practice (abhyāsa) of Prāṇāyāma (pavana) for fear (bhayāt) of death (antaka). For that reason (tasmāt), (such a Yogī) should practice (abhyaset) Prāṇāyāma (pavanam)||39||

यावद्बद्धो मरुद्देहे यावच्चित्तं निराकुलम्।
यावद्दृष्टिर्भ्रुवोर्मध्ये तावत्कालभयं कुतः॥४०॥
Yāvadbaddho maruddehe yāvaccittaṁ nirākulam|
Yāvaddṛṣṭirbhruvormadhye tāvatkālabhayaṁ kutaḥ||40||

As long as (yāvat... yāvat... yāvat) the vital air (marut) (is) confined (baddhaḥ) in the body (dehe), the mind (cittam) (is) calm (nirākulam) (and) the gaze (dṛṣṭiḥ) (is concentrated) on the space between the eyebrows (bhruvoḥ madhye), so long (tāvat) what is the reason (kutas) for fear (bhayam) of death --lit. "time", because time is usually identified with death-- (kāla)?||40||

 विधिवत्प्राणसंयामैर्नाडीचक्रे विशोधिते।
सुषुम्नावदनं भित्त्वा सुखाद्विशति मारुतः॥४१॥
Vidhivatprāṇasaṁyāmairnāḍīcakre viśodhite|
Suṣumnāvadanaṁ bhittvā sukhādviśati mārutaḥ||41||

Through the duly performed restraints (vidhivat... saṁyāmaiḥ) of the vital energy (prāṇa), the subtle channels (nāḍī) (and) cakra-s (cakre) are completely purified (viśodhite). By bursting open (bhittvā) the Suṣumnā's (suṣumnā) doorway (vadanam), the vital air (mārutaḥ) easily (sukhāt) enters (it) (viśati)||41||

अथ मनोन्मनी।
मारुते मध्यसञ्चारे मनःस्थैर्यं प्रजायते।
यो मनःसुस्थिरीभावः सैवावस्था मनोन्मनी॥४२॥
Atha manonmanī|
Mārute madhyasañcāre manaḥsthairyaṁ prajāyate|
Yo manaḥsusthirībhāvaḥ saivāvasthā manonmanī||42||

And now (atha) Manonmanī --mind with no thought-- (manonmanī):

When the vital air (mārute) moves (sañcāre) in the middle (passage) --i.e. Suṣumnā-- (madhya), mental (manas) steadiness (sthairyam) is generated (prajāyate). Such a condition (yaḥ... bhāvaḥ) of perfect firmness (susthirī) of mind (manas) (is) that very (sā eva) state (avasthā) of Manonmanī (manonmanī)||42||

तत्सिद्धये विधानज्ञाश्चित्रान्कुर्वन्ति कुम्भकान्।
विचित्रं कुम्भकाभ्यासाद्विचित्रां सिद्धिमाप्नुयात्॥४३॥
Tatsiddhaye vidhānajñāścitrānkurvanti kumbhakān|
Vicitraṁ kumbhakābhyāsādvicitrāṁ siddhimāpnuyāt||43||

For attaining (siddhaye) that --i.e. Manonmanī-- (tad), the knowers (jñāḥ) of the rules and precepts (vidhāna) perform (kurvanti) various (citrān) Kumbhaka-s --i.e. stoppages and retentions of breath-- (kumbhakān). (So,) by the practice (abhyāsāt) of Kumbhaka-s (kumbhaka) in various ways (vicitram), (that Yogī) obtains (āpnuyāt) the wonderful (vicitrām) Perfection (siddhim)||43||

अथ कुम्भकभेदाः।
सूर्यभेदनमुज्जायी सीत्कारी शीतली तथा।
भस्त्रिका भ्रामरी मूर्च्छा प्लाविनीत्यष्टकुम्भकाः॥४४॥
Atha kumbhakabhedāḥ|
Sūryabhedanamujjāyī sītkārī śītalī tathā|
Bhastrikā bhrāmarī mūrcchā plāvinītyaṣṭakumbhakāḥ||44||

And now (atha) the various (bhedāḥ) Kumbhaka-s --i.e. stoppages and retentions of breath-- (kumbhaka):

The eight (aṣṭa) Kumbhaka-s (kumbhakāḥ) (are:) Sūryabhedana --also called Sūryabheda-- (sūryabhedanam), Ujjāyī (ujjāyī), Sītkārī (sītkārī), Śītalī (śītalī), as well as (tathā) Bhastrikā (bhastrikā), Bhrāmarī (bhrāmarī), Mūrcchā (mūrcchā) (and) Plāvinī (plāvinī iti)||44||

पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः।
कुम्भकान्ते रेचकादौ कर्तव्यस्तूड्डियानकः॥४५॥
Pūrakānte tu kartavyo bandho jālandharābhidhaḥ|
Kumbhakānte recakādau kartavyastūḍḍiyānakaḥ||45||

Certainly (tu), at the end (ante) of inhalation (pūraka), the Bandha or Lock --in a few words: a kind of posture in which the energy is locked into a specific zone of the body-- (bandhaḥ) known as (abhidhaḥ) Jālandhara (jālandhara) is to be performed (kartavyaḥ). (In turn,) at the end (ante) of Kumbhaka --i.e. stoppage and retention of breath-- (kumbhaka) (and) beginning (ādau) of exhalation (recaka), (the Lock whose name is) Uḍḍīyāna (uḍḍiyānakaḥ) is to be done (kartavyaḥ) indeed (tu)||45||

अधस्तात्कुञ्चनेनाशु कण्ठसङ्कोचने कृते।
मध्ये पश्चिमतानेन स्यात्प्राणो ब्रह्मनाडिगः॥४६॥
Adhastātkuñcanenāśu kaṇṭhasaṅkocane kṛte|
Madhye paścimatānena syātprāṇo brahmanāḍigaḥ||46||

By a quick (āśu) contraction (kuñcanena) of the perineum (adhastāt) --this is Mūlabandha or the Lock called Mūla--, while at the same time a contraction (saṅkocane) of the throat (kaṇṭha) is done (kṛte) --this is Jālandharabandha or the Lock called Jālandhara--, the vital energy (prāṇaḥ) is made (syāt) flow (gaḥ) into the Brahmanāḍī (brahmanāḍi) with (the additional help of) a stretching (tānena) the rear part of the body (paścima) in its middle zone --i.e. the abdomen-- (madhye) --by "paścimatānena" the author is referring to Uḍḍīyānabandha and not to the well-known Āsana (Posture) called Paścimatāna or Paścimottāna. In other words, this is Mahābandha (the Great Lock) or the conjunction of the three Locks: Mūla, Jālandhara and Uḍḍīyāna--||46||

अपानमूर्ध्वमुत्थाप्य प्राणं कण्ठादधो नयेत्।
योगी जराविमुक्तः संषोडशाब्दवया भवेत्॥४७॥
Apānamūrdhvamutthāpya prāṇaṁ kaṇṭhādadho nayet|
Yogī jarāvimuktaḥ saṁṣoḍaśābdavayā bhavet||47||

Having raised (ūrdhvam utthāpya) the apāna (apānam), (that very Yogī) should lead (nayet) the prāṇa (prāṇam) downward (adhas) from the throat (kaṇṭhāt). (By doing so,) the Yogī (yogī) becomes completely free (vimuktaḥ) from old age (jarā) (and) appears (bhavet) with (sam) the youthful vigor (vayāḥ) of the sixteen (ṣoḍaśa) years old (abda)||47||

अथ सूर्यभेदनम्।
आसने सुखदे योगी बद्ध्वा चैवासनं ततः।
दक्षनाड्या समाकृष्य बहिःस्थं पवनं शनैः॥४८॥

आकेशादानखाग्राच्च निरोधावधि कुम्भयेत्।
ततः शनैः सव्यनाड्या रेचयेत्पवनं शनैः॥४९॥
Atha sūryabhedanam|
Āsane sukhade yogī baddhvā caivāsanaṁ tataḥ|
Dakṣanāḍyā samākṛṣya bahiḥsthaṁ pavanaṁ śanaiḥ||48||

Ākeśādānakhāgrācca nirodhāvadhi kumbhayet|
Tataḥ śanaiḥ savyanāḍyā recayetpavanaṁ śanaiḥ||49||

And now (atha) Sūryabheda --or Sūryabhedana; lit. "the one who pierces the Sun" (the Sun is Piṅgalā)-- (sūryabhedanam):

Sitting (āsane) comfortably (sukhade) and (ca eva) firmly assuming (baddhvā) the posture (āsanam), then (tatas) the Yogī (yogī), after attracting (samākṛṣya) gradually (śanaiḥ) the external (bahiḥstham) vital air (pavanam) through the right (dakṣa) subtle channel (nāḍyā) --i.e. Piṅgalā, which ends in the right nostril--, should retain his breath (kumbhayet) until (avadhi) it encompasses (nirodha) the hair (ā-keśāt) and (ca) the tips (ā... agrāt) of the nails (nakha). After that (tatas), very gradually (śanaiḥ... śanaiḥ), he should exhale (recayet) the vital air (pavanam) through the left (savya) subtle channel (nāḍyā) --i.e. Iḍā, which ends in the left nostril--||48-49||

कपालशोधनं वातदोषघ्नं कृमिदोषहृत्।
पुनः पुनरिदं कार्यं सूर्यभेदनमुत्तमम्॥५०॥
Kapālaśodhanaṁ vātadoṣaghnaṁ kṛmidoṣahṛt|
Punaḥ punaridaṁ kāryaṁ sūryabhedanamuttamam||50||

This (idam) excellent (uttamam) Sūryabheda (sūryabhedanam) which purifies (śodhanam) the cranium (kapāla), destroys (ghnam) the imbalances (doṣa) of the wind --one of the three bodily humors, the other two are phlegm and bile-- (vāta) (and) eliminates (hṛt) the affection (doṣa) (brought about) by the worms (kṛmi), is to be done (kāryam) over and over again (punar punar)||50||

 अथोज्जायी।
मुखं संयम्य नाडीभ्यामाकृष्य पवनं शनैः।
यथा लगति कण्ठात्तु हृदयावधि सस्वनम्॥५१॥

पूर्ववत्कुम्भयेत्प्राणं रेचयेदिडया तथा।
श्लेष्मदोषहरं कण्ठे देहानलविवर्धनम्॥५२॥
Athojjāyī|
Mukhaṁ saṁyamya nāḍībhyāmākṛṣya pavanaṁ śanaiḥ|
Yathā lagati kaṇṭhāttu hṛdayāvadhi sasvanam||51||

Pūrvavatkumbhayetprāṇaṁ recayediḍayā tathā|
Śleṣmadoṣaharaṁ kaṇṭhe dehānalavivardhanam||52||

And now (atha), Ujjāyī --lit. the victorious one-- (ujjāyī):

After closing (saṁyamya) the mouth (mukham) (and) attracting --i.e. inhaling-- (ākṛṣya) gradually (śanaiḥ) the vital air (pavanam) through both subtle channels --i.e. Iḍā and Piṅgalā, which end in the nostrils-- (nāḍībhyām), so that (yathā) (the breath) is truly felt (lagati... tu) from the throat (kaṇṭhāt) down to (avadhi) the heart (hṛdaya) (and) produces a loud sound (sasvanam), (such a Yogī) should hold (his) breath (kumbhayet) as (vat) before (pūrva) (and) accordingly (tathā) exhale (recayet) the vital energy (prāṇam) through Iḍā (iḍayā) --the subtle channel ending in the left nostril--. (This Kumbhaka --i.e. stoppage and retention of breath-- called Ujjāyī) destroys (haram) the imbalances (doṣa) of the phlegm (śleṣma) in the throat (kaṇṭhe) (and) increases (vivardhanam) the digestive fire (deha-anala)||51-52||

नाडीजलोदराधातुगतदोषविनाशनम्।
गच्छता तिष्ठता कार्यमुज्जाय्याख्यं तु कुम्भकम्॥५३॥
Nāḍījalodarādhātugatadoṣavināśanam|
Gacchatā tiṣṭhatā kāryamujjāyyākhyaṁ tu kumbhakam||53||

(Also,) the Kumbhaka (kumbhakam) known as (ākhyam) Ujjāyī (ujjāyī) eliminates (vināśanam) the disorders (doṣa) related (gata) to the bodily constituents (dhātu), dropsy (jalodarā) (and) the subtle channels (nāḍī). (This Ujjāyīprāṇāyāma) can be certainly performed (kāryam... tu) while moving (gacchatā) (or) remaining still (tiṣṭhatā)||53||

अथ सीत्कारी।
सीत्कां कुर्यात्तथा वक्त्रे घ्राणेनैव विजृम्भिकाम्।
एवमभ्यासयोगेन कामदेवो द्वितीयकः॥५४॥
Atha sītkārī|
Sītkāṁ kuryāttathā vaktre ghrāṇenaiva vijṛmbhikām|
Evamabhyāsayogena kāmadevo dvitīyakaḥ||54||

And now (atha) Sītkārī --lit. the hissing one-- (sītkārī):

Sītkārī (sītkām), viz. (that Prāṇāyāma) in which the air is inhaled (vijṛmbhikām) through the mouth --without separating the teeth-- (vaktre) (and is exhaled) through the nose (ghrāṇena eva), should be done (kuryāt) in the indicated way (tathā). Thus (evam), by means (yogena) of the practice (abhyāsa), (such a Yogī becomes) a second (dvitīyakaḥ) Kāmadeva --the god of love-- (kāma-devaḥ)||54||

योगिनीचक्रसम्मान्यः सृष्टिसंहारकारकः।
न क्षुधा न तृषा निद्रा नैवालस्यं प्रजायते॥५५॥
Yoginīcakrasammānyaḥ sṛṣṭisaṁhārakārakaḥ|
Na kṣudhā na tṛṣā nidrā naivālasyaṁ prajāyate||55||

(Such a Yogī who practices Sītkārī) is the doer (kārakaḥ) of Creation (sṛṣṭi) (and) Dissolution (saṁhāra), (and) he is greatly honored (sammānyaḥ) by the group (cakra) of Yoginī-s (yoginī). (In him) there is neither (na) hunger (kṣudhā) nor (na) thirst (tṛṣā) (nor) sleep (nidrā), nor does (na eva) sloth (ālasyam) appear (prajāyate)||55||

भवेत्सत्त्वं च देहस्य सर्वोपद्रववर्जितम्।
अनेन विधिना सत्यं योगीन्द्रो भूमिमण्डले॥५६॥
Bhavetsattvaṁ ca dehasya sarvopadravavarjitam|
Anena vidhinā satyaṁ yogīndro bhūmimaṇḍale||56||

Besides (ca), (the guṇa called) Sattva --lit. "goodness, purity"; a quality of Prakṛti, the origin of the material world-- (sattvam) in the body (dehasya) becomes (bhavet) free (varjitam) from all (sarva) disturbances (upadrava). (That Yogī,) by this (anena) method (vidhinā), (becomes) the Lord (indraḥ) of the Yogī-s (yogi) on (this) earth (bhūmi-maṇḍale) indeed (satyam)||56||

अथ शीतली।
जिह्वया वायुमाकृष्य पूर्ववत्कुम्भसाधनम्।
शनकैर्घ्राणरन्ध्राभ्यां रेचयेत्पवनं सुधीः॥५७॥
Atha śītalī|
Jihvayā vāyumākṛṣya pūrvavatkumbhasādhanam|
Śanakairghrāṇarandhrābhyāṁ recayetpavanaṁ sudhīḥ||57||

And now (atha), Śītalī --lit. "the cool one", i.e. this Prāṇāyāma refreshes one's body-- (śītalī):

Having absorbed (ākṛṣya) air (vāyum) through the tongue (jihvayā) (and after) the practice (sādhanam) of Kumbhaka --i.e. stoppage and retention of breath-- (kumbha) as (vat) (described) before (pūrva), the wise one (sudhīḥ), gently --i.e. little by little-- (śanakaiḥ), should exhale (recayet) the air (pavanam) through both nostrils (ghrāṇa-randhrābhyām)||57||

गुल्मप्लीहादिकान्रोगाञ्ज्वरं पित्तं क्षुधां तृषाम्।
विषाणि शीतली नाम कुम्भिकेयं निहन्ति हि॥५८॥
Gulmaplīhādikānrogāñjvaraṁ pittaṁ kṣudhāṁ tṛṣām|
Viṣāṇi śītalī nāma kumbhikeyaṁ nihanti hi||58||

No doubt (hi) this (iyam) Kumbhaka (kumbhikā) called (nāma) Śītalī (śītalī) attacks (nihanti) diseases (rogān) (such as) enlargement of the stomach (gulma), spleen (plīha), etc. (ādikān), (as well as) fever (jvaram), bile (imbalance) (pittam), hunger (kṣudhām), thirst (tṛṣām) (and) poisons (viṣāṇi)||58||

अथ भस्त्रिका।
ऊर्वोरुपरि संस्थाप्य शुभे पादतले उभे।
पद्मासनं भवेदेतत्सर्वपापप्रणाशनम्॥५९॥
Atha bhastrikā|
Ūrvorupari saṁsthāpya śubhe pādatale ubhe|
Padmāsanaṁ bhavedetatsarvapāpapraṇāśanam||59||

And now (atha), Bhastrikā --bellows-- (bhastrikā):

In placing (saṁsthāpya) the two (ubhe) beautiful (śubhe) soles (tale) of the feet (pāda) on top (upari) of the thighs (ūrvoḥ), the lotus (padma) posture (āsanam) occurs (bhavet). This (etad) (posture) destroys (praṇāśanam) all (sarva) sins (pāpa)||59||

सम्यक्पद्मासनं बद्ध्वा समग्रीवोदरः सुधीः।
मुखं संयम्य यत्नेन प्राणं घ्राणेन रेचयेत्॥६०॥
Samyakpadmāsanaṁ baddhvā samagrīvodaraḥ sudhīḥ|
Mukhaṁ saṁyamya yatnena prāṇaṁ ghrāṇena recayet||60||

Having assumed (baddhvā) the lotus (padma) posture (āsanam) properly (samyak), with (his) neck (grīva) (and) abdomen (udaraḥ) in alignment (sama), the wise one (sudhīḥ), by closing (saṁyamya) the mouth (mukham), should exhale (recayet) the vital energy (prāṇam) through the nose (ghrāṇena) strenuously (yatnena)||60||

 यथा लगति हृत्कण्ठे कपालावधि सस्वनम्।
वेगेन पूरयेच्चापि हृत्पद्मावधि मारुतम्॥६१॥
Yathā lagati hṛtkaṇṭhe kapālāvadhi sasvanam|
Vegena pūrayeccāpi hṛtpadmāvadhi mārutam||61||

And (ca api) he should inhale (pūrayet) the vital air (mārutam) quickly (vegena) down to (avadhi) the heart (hṛd) lotus (padma). Accordingly (yathā), the (resulting) loud sound (sasvanam) (firstly located in) heart (hṛd) (and) throat --kaṇṭha-- (kaṇṭhe) is felt (lagati) up to (avadhi) the cranium (kapāla)||61||

पुनर्विरेचयेत्तद्वत्पूरयेच्च पुनः पुनः।
यथैव लोहकारेण भस्त्रा वेगेन चाल्यते॥६२॥
Punarvirecayettadvatpūrayecca punaḥ punaḥ|
Yathaiva lohakāreṇa bhastrā vegena cālyate||62||

Again (punar), he should exhale (virecayet) and (ca) inhale (pūrayet) likewise (tadvat) repeatedly (punar punar), in the same way as (yathā eva) a bellows (bhastrā) is pumped (cālyate) rapidly (vegena) by the blacksmith (lohakāreṇa)||62||

तथैव स्वशरीरस्थं चालयेत्पवनं धिया।
यदा श्रमो भवेद्देहे तदा सूर्येण पूरयेत्॥६३॥
Tathaiva svaśarīrasthaṁ cālayetpavanaṁ dhiyā|
Yadā śramo bhaveddehe tadā sūryeṇa pūrayet||63||

Thus (tathā eva), the vital air (pavanam) situated (stham) in one's own (sva) body (śarīra) should be pumped (cālayet) with attention and wisdom (dhiyā). When (yadā) the bodily (dehe) fatigue (śramaḥ) appears (bhavet), then (tadā) (that wise one) should inhale (pūrayet) through the sun (channel) --i.e. Piṅgalā, the subtle channel ending in the right nostril-- (sūryeṇa)||63||

यथोदरं भवेत्पूर्णमनिलेन तथा लघु।
धारयेन्नासिकां मध्यातर्जनीभ्यां विना दृढम्॥६४॥
Yathodaraṁ bhavetpūrṇamanilena tathā laghu|
Dhārayennāsikāṁ madhyātarjanībhyāṁ vinā dṛḍham||64||

So (yathā), the abdomen (udaram) is going to become (bhavet) filled (pūrṇam) with air (anilena); then (tathā) quickly (laghu), (when it is full,) he should hold --i.e. he should close-- (dhārayet) the nose (nāsikām) firmly (dṛḍham) without (using) (vinā) the middle and index fingers (madhyā-tarjanībhyām), (viz. by using the thumb and ring finger)||64||

विधिवत्कुम्भकं कृत्वा रेचयेदिडयानिलम्।
वातपित्तश्लेष्महरं शरीराग्निविवर्धनम्॥६५॥
Vidhivatkumbhakaṁ kṛtvā recayediḍayānilam|
Vātapittaśleṣmaharaṁ śarīrāgnivivardhanam||65||

Having done (kṛtvā) systematically (vidhivat) Kumbhaka --i.e. stoppage and retention of breath-- (kumbhakam), (that very wise one) should exhale (recayet) the air (anilam) through Iḍā --the subtle channel ending in the left nostril-- (iḍayā). (This Kumbhaka) annihilates (haram) (the imbalances of) air (vāta), bile (pitta) (and) phlegm (śleṣma) (as well as) increases (vivardhanam) the digestive fire (śarīra-agni)||65||

कुण्डलीबोधकं क्षिप्रं पवनं सुखदं हितम्।
ब्रह्मनाडीमुखे संस्थकफाद्यर्गलनाशनम्॥६६॥
Kuṇḍalībodhakaṁ kṣipraṁ pavanaṁ sukhadaṁ hitam|
Brahmanāḍīmukhe saṁsthakaphādyargalanāśanam||66||

(This) Prāṇāyāma (pavanam), which is pleasant (sukhadam) (and) beneficent (hitam), quickly (kṣipram) arouses (bodhakam) Kuṇḍalinī (kuṇḍalī) (and) removes (nāśanam) the obstructions (argala) (due to excess of) phlegm (kapha), etc. (ādi) lying (saṁstha) at the entrance (mukhe) of Brahmanāḍī --the innermost portion of Suṣumnā-- (brahmanāḍī)||66||

सम्यग्गात्रसमुद्भूतग्रन्थित्रयविभेदकम्।
विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्विदम्॥६७॥
Samyaggātrasamudbhūtagranthitrayavibhedakam|
Viśeṣeṇaiva kartavyaṁ bhastrākhyaṁ kumbhakaṁ tvidam||67||

Truly (tu), this Kumbhaka (kumbhakam) called (ākhyam) Bhastrā (or Bhastrikā) (bhastrā) must be performed (kartavyam) particularly (viśeṣeṇa eva) (by that wise Yogī, since) it pierces (vibhedakam) totally (samyak) the three (traya) knots (granthi) that exist (samudbhūta) in the body (gātra)||67||

अथ भ्रामरी।
वेगाद्घोषं पूरकं भृङ्गनादं भृङ्गीनादं रेचकं मन्दमन्दम्।
योगीन्द्राणामेवमभ्यासयोगाच्चित्ते जाता काचिदानन्दलीला॥६८॥
Atha bhrāmarī|
Vegādghoṣaṁ pūrakaṁ bhṛṅganādaṁ bhṛṅgīnādaṁ recakaṁ mandamandam|
Yogīndrāṇāmevamabhyāsayogāccitte jātā kācidānandalīlā||68||

And now (atha), Bhrāmarī --lit. "relating to a bee"-- (bhrāmarī):

Inhalation (pūrakam) (is to be performed) quickly (vegāt), (which results in) a reverberating sound (ghoṣam) (like) the sound (nādam) (emitted) by a male black bee (bhṛṅga); (while) exhalation (recakam) (is to be done) slowly (mandamandam), (which produces) a sound (nādam) (like the one emitted by) a female black bee (bhṛṅgī). Thus (evam), by means (yogāt) of the practice (abhyāsa) emerges (jātā) in the mind (citte) a little (kācid) Play (līlā) (full) of Bliss (ānanda) (typical) of the Lords (indrāṇām) among the Yogī-s (yogi)||68||

अथ मूर्च्छा।
पूरकान्ते गाढतरं बद्ध्वा जालन्धरं शनैः।
रेचयेन्मूर्च्छनाख्येयं मनोमूर्च्छा सुखप्रदा॥६९॥
Atha mūrcchā|
Pūrakānte gāḍhataraṁ baddhvā jālandharaṁ śanaiḥ|
Recayenmūrcchanākhyeyaṁ manomūrcchā sukhapradā||69||

And now (atha), Mūrcchā --lit. "fainting"-- (mūrcchā):

At the end (ante) of inhalation (pūraka), after having assumed (baddhvā) Jālandharabandha (jālandharam) most firmly (gāḍhataram), (the Yogī) should exhale (recayet) gradually (śanaiḥ). This (iyam) (Prāṇāyāma) is known as (ākhyā) Mūrcchanā --or Mūrcchā-- (mūrcchanā) (because it brings about) mental (manas) fainting (mūrcchā) (and consequently) grants (pradā) happiness or pleasure (sukha)||69||

अथ प्लाविनी।
अन्तः प्रवर्तितोदारमारुतापूरितोदरः।
पयस्यगाधेऽपि सुखात्प्लवते पद्मपत्रवत्॥७०॥
Atha plāvinī|
Antaḥ pravartitodāramārutāpūritodaraḥ|
Payasyagādhe'pi sukhātplavate padmapatravat||70||

And now (atha), Plāvinī --the one which makes float-- (plāvinī):

(This Yogī,) with the internal region (antar) of (his) abdomen (udaraḥ) full (āpūrita) of noble (udāra) vital air (māruta) introduced (pravartita) (by himself), easily (sukhāt) floats (plavate) like (vat) a lotus (padma) leaf (patra), even (api) in deep (agādhe) waters (payasi)||70||

 प्राणायामस्त्रिधा प्रोक्तो रेचपूरककुम्भकैः।
सहितः केवलश्चेति कुम्भको द्विविधो मतः॥७१॥
Prāṇāyāmastridhā prokto recapūrakakumbhakaiḥ|
Sahitaḥ kevalaśceti kumbhako dvividho mataḥ||71||

Prāṇāyāma (prāṇāyāmaḥ) (is) said (proktaḥ) (to be) of three kinds (tridhā): "Exhalation (reca), inhalation (pūraka) (and) retention --kumbhaka-- (kumbhakaiḥ)". (In turn,) retention (kumbhakaḥ) (is) considered (mataḥ) as of two types (dvividhaḥ): "connected (sahitaḥ) and (ca) unconnected --or isolated-- (kevalaḥ... iti)"||71||

यावत्केवलसिद्धिः स्यात्सहितं तावदभ्यसेत्।
रेचकं पूरकं मुक्त्वा सुखं यद्वायुधारणम्॥७२॥
Yāvatkevalasiddhiḥ syātsahitaṁ tāvadabhyaset|
Recakaṁ pūrakaṁ muktvā sukhaṁ yadvāyudhāraṇam||72||

Until (yāvat) there is (syāt) perfection (siddhiḥ) as regards Kevalakumbhaka --unconnected retention-- (kevala), up to then (tāvat) (the wise Yogī) should practice (abhyaset) Sahitakumbhaka --connected retention-- (sahitam). Once he has abandoned (muktvā) exhalation (recakam) (and) inhalation (pūrakam), that (yad) retention (dhāraṇam) of air (vāyu) (will) easily (sukham) (ensue to him)||72||

प्राणायामोऽयमित्युक्तः स वै केवलकुम्भकः।
कुम्भके केवले सिद्धे रेचपूरकवर्जिते॥७३॥
Prāṇāyāmo'yamityuktaḥ sa vai kevalakumbhakaḥ|
Kumbhake kevale siddhe recapūrakavarjite||73||

This (ayam) aforesaid (iti uktaḥ) Prāṇāyāma (prāṇāyāmaḥ) (is) certainly (vai) that (saḥ) unconnected (kevala) retention (kumbhakaḥ). When the unconnected (kevale) retention (kumbhake) is perfected (siddhe) there is absence (varjite) of exhalation (reca) (and) inhalation (pūraka)||73||

न तस्य दुर्लभं किञ्चित्त्रिषु लोकेषु विद्यते।
शक्तः केवलकुम्भेन यथेष्टं वायुधारणात्॥७४॥
Na tasya durlabhaṁ kiñcittriṣu lokeṣu vidyate|
Śaktaḥ kevalakumbhena yatheṣṭaṁ vāyudhāraṇāt||74||

There is nothing (na... kiñcid... vidyate) difficult to be obtained (durlabham) in the three (triṣu) worlds (lokeṣu) for him (tasya) who can perform (śaktaḥ) the unconnected (kevala) retention (kumbhena) by retaining (dhāraṇāt) the air (vāyu) at will (yathā iṣṭam)||74||

राजयोगपदं चापि लभते नात्र संशयः।
कुम्भकात्कुण्डलीबोधः कुण्डलीबोधतो भवेत्।
अनर्गला सुषुम्ना च हठसिद्धिश्च जायते॥७५॥
Rājayogapadaṁ cāpi labhate nātra saṁśayaḥ|
Kumbhakātkuṇḍalībodhaḥ kuṇḍalībodhato bhavet|
Anargalā suṣumnā ca haṭhasiddhiśca jāyate||75||

Besides (ca api), (through the unconnected Kumbhaka --i.e. stoppage and retention of breath--, such a Yogī) acquires (labhate) the state (padam) of Rājayoga (rājayoga), (and) there is no (na) doubt (saṁśayaḥ) about it (atra). By the retention of breath (kumbhakāt), the awakening (bodhaḥ) of Kuṇḍalinī (kuṇḍalī) (takes place), and (ca) by means of (that) awakening (bodhataḥ) of Kuṇḍalinī (kuṇḍalī), Suṣumnā (suṣumnā) becomes (bhavet) free from obstructions (anargalā), arising then (ca jāyate) the perfection (siddhiḥ) of Haṭhayoga (haṭha)||75||

हठं विना राजयोगो राजयोगं विना हठः।
न सिध्यति ततो युग्ममानिष्पत्तेः समभ्यसेत्॥७६॥
Haṭhaṁ vinā rājayogo rājayogaṁ vinā haṭhaḥ|
Na sidhyati tato yugmamāniṣpatteḥ samabhyaset||76||

Without (vinā) Haṭhayoga (haṭham), Rājayoga (rājayogaḥ) is not successful (na sidhyati); (and) without (vinā) Rājayoga (rājayogam), Haṭhayoga (haṭhaḥ) (is not either). For that reason (tatas), (the Yogī) should practice (samabhyaset) both (yugmam) till attaining (ā) accomplishment or perfection (niṣpatteḥ)||76||

कुम्भकप्राणरोधान्ते कुर्याच्चित्तं निराश्रयम्।
एवमभ्यासयोगेन राजयोगपदं व्रजेत्॥७७॥
Kumbhakaprāṇarodhānte kuryāccittaṁ nirāśrayam|
Evamabhyāsayogena rājayogapadaṁ vrajet||77||

In the final stage (ante) of the Prāṇa --vital energy-- (prāṇa) stoppage (rodha) by Kumbhaka (kumbhaka), (that wise Yogī) should make (kuryāt) (his) mind (cittam) supportless (nirāśrayam) --i.e. his mind should not have any support at all--. Thus (evam), through (yogena) (this) practice (abhyāsa), he achieves (vrajet) the state (padam) of Rājayoga (rājayoga)||77||

वपुः कृशत्वं वदने प्रसन्नता नादस्फुटत्वं नयने सुनिर्मले।
अरोगता बिन्दुजयोऽग्निदीपनं नाडीविशुद्धिर्हठसिद्धिलक्षणम्॥७८॥
Vapuḥ kṛśatvaṁ vadane prasannatā nādasphuṭatvaṁ nayane sunirmale|
Arogatā bindujayo'gnidīpanaṁ nāḍīviśuddhirhaṭhasiddhilakṣaṇam||78||

A beautiful (bodily) appearance (vapus), thinness (kṛśatvam), tranquility and purity (prasannatā) in (one's) countenance (vadane), manifestation (sphuṭatvam) of the inner sound (nāda), perfectly clear (sunirmale) eyes (nayane), diseaselessness (arogatā), victory (jayaḥ) over semen or ova (bindu), a kindling (dīpanam) of the digestive fire (agni) (and) purification (viśuddhiḥ) of the subtle channels (nāḍī)... (all of them are) the mark (lakṣaṇam) of perfection (siddhi) in Haṭhayoga (haṭha)||78||

इति हठप्रदीपिकायां द्वितीयोपदेशः।
Iti haṭhapradīpikāyāṁ dvitīyopadeśaḥ|

(Thus,) the second (dvitīya) teaching (upadeśaḥ) in Haṭhayogapradīpikā (haṭhapradīpikāyāṁ) is finished (iti)|

top

 Concluding remarks

As a final conclusion, I have to warn you again about the danger of practicing "Ṣaṭkarma and Prāṇāyāma", specially the latter, without the help of a proficient guru. No doubt that the Six Actions are dangerous if practiced improperly, but Prāṇāyāma is even more dangerous when performed with no expert assistance. The main reason is very simple indeed. There are two kinds of respiratory processes: 1) Involuntary, 2) Voluntary.

Your "normal" breathing is involuntary, but when you practice Prāṇāyāma-s you have to use the voluntary process. This is risky because while you are using the voluntary breathing, the involuntary one is stopped. If you insist on practicing Prāṇāyāma over and over again, without due guidance by a master, what will probably happen is that the involuntary process of breathing will be spoiled somehow... and when this occurs, it is very difficult to restore it to its previous condition. Besides, in the involuntary process (normal), your body regulates the breathing according to the diet. If you change your breathing process, you will have to change your diet too... and only a proficient guru can tell you what you should eat in this case.

So, my final recommendation is that people without the help of a guru expert in "Ṣaṭkarma and Prāṇāyāma" MUST NOT practice them at all. Thus, till you get such a guru, read this chapter but do not do any of the practices described by the author. I think I have been clear enough... anyway, read the stanzas 15 through 17 if you are still doubtful. See you on the next chapter which will deal with Mudrā and Bandha (Seal and Lock).

top

 Further Information

This document was conceived by Gabriel Pradīpaka, one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address.

Back to I. Āsana

Continue to read III. Mudrā and Bandha