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Written by Massimo   
Sunday, 17 August 2008
Possibly the oldest extant text about Hatha Yoga that we can find in India, The Hatha Yoga Pradipika was written about the 15th century CE, by Swami Swatmarama, a disciple of Swami Goraknath.
Here we have a translation of the first chapter, for those who like to explore the history of Yoga!

 

Devi mudra in Padmasana

 

śrī-ādi-nāthāya namo|astu tasmai
yenopadiṣhṭā haṭha-yogha-vidyā |
vibhrājate pronnata-rāja-yogham
āroḍhumichchoradhirohiṇīva || 1 || || 1 ||


Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga. 1.


praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā |
kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate || 2 ||


Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. 2.


bhrāntyā bahumata-dhvānte rāja-yoghamajānatām |
haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ || 3 |


Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it. 3.


haṭha-vidyāṃ hi matsyendra-ghorakṣhādyā vijānate |
svātmārāmo|athavā yoghī jānīte tat-prasādataḥ || 4 ||


Matsyendra, Gorakṣa, etc., knew Haṭha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them. 4.

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


śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |
chaurangghī-mīna-ghorakṣha-virūpākṣha-bileśayāḥ || 5 ||


Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya. 5.


manthāno bhairavo yoghī siddhirbuddhaścha kanthaḍiḥ |
koraṃṭakaḥ surānandaḥ siddhapādaścha charpaṭiḥ || 6 ||


Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati. 6.


kānerī pūjyapādaścha nitya-nātho nirañjanaḥ |
kapālī bindunāthaścha kākachaṇḍīśvarāhvayaḥ || 7 ||


Kânerî, Pûjyapâda, Nityanâtha, Nirañjana, Kapâli, Vindunâtha, Kâka Chandîśwara. 7.


allāmaḥ prabhudevaścha ghoḍā cholī cha ṭiṃṭiṇiḥ |
bhānukī nāradevaścha khaṇḍaḥ kāpālikastathā || 8 ||


Allâma, Prabhudeva, Ghodâ, Cholî, Tintiṇi, Bhânukî Nârdeva, Khanda Kâpâlika, etc. 8.


ityādayo mahāsiddhā haṭha-yogha-prabhāvataḥ |
khaṇḍayitvā kāla-daṇḍaṃ brahmāṇḍe vicharanti te || 9 ||


These Mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe. 9.


aśeṣha-tāpa-taptānāṃ samāśraya-maṭho haṭhaḥ |
aśeṣha-yogha-yuktānāmādhāra-kamaṭho haṭhaḥ || 10 ||


Like a house protecting one from the heat of the sun, Haṭha Yoga protects its practiser from the burning heat of the three Tâpas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga. 10.


haṭha-vidyā paraṃ ghopyā yoghinā siddhimichchatā |
bhavedvīryavatī ghuptā nirvīryā tu prakāśitā || 11 ||


A Yogî desirous of success should keep the knowledge of Haṭha Yoga secret; for it becomes potent by concealing, and impotent by exposing. 11.


surājye dhārmike deśe subhikṣhe nirupadrave |
dhanuḥ pramāṇa-paryantaṃ śilāghni-jala-varjite |
ekānte maṭhikā-madhye sthātavyaṃ haṭha-yoghinā || 12 ||


The Yogî should practise Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully. 12.


alpa-dvāramarandhra-gharta-vivaraṃ nātyuchcha-nīchāyataṃ
samyagh-ghomaya-sāndra-liptamamalaṃ niḥśesa-jantūjjhitam |
bāhye maṇḍapa-vedi-kūpa-ruchiraṃ prākāra-saṃveṣhṭitaṃ
proktaṃ yogha-maṭhasya lakṣhaṇamidaṃ siddhairhaṭhābhyāsibhiḥ || 13 ||


The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Haṭha Yogîs have been described by adepts in the practice of Haṭha. 13.


evaṃ vidhe maṭhe sthitvā sarva-chintā-vivarjitaḥ |
ghurūpadiṣhṭa-mārgheṇa yoghameva samabhyaset || 14 ||


Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. 14.


atyāhāraḥ prayāsaścha prajalpo niyamāghrahaḥ |
jana-sangghaścha laulyaṃ cha ṣhaḍbhiryogho vinaśyati || 15 ||


Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness. 15.


utsāhātsāhasāddhairyāttattva-jñānāścha niśchayāt |
jana-sanggha-parityāghātṣhaḍbhiryoghaḥ prasiddhyati || 16 ||


The following six bring speedy success:—Courage, daring, perseverance, discriminative knowledge, faith, aloofness. from company. 16.


atha yama-niyamāḥ
ahiṃsā satyamasteyaṃ brahmacharyaṃ kṣhamā dhṝtiḥ |
dayārjavaṃ mitāhāraḥ śauchaṃ chaiva yamā daśa || 17 ||


The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. 17.



tapaḥ santoṣha āstikyaṃ dānamīśvara-pūjanam |
siddhānta-vākya-śravaṇaṃ hrīmatī cha tapo hutam |
niyamā daśa samproktā yogha-śāstra-viśāradaiḥ || 18 ||


The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña. 18.



Âsanas.


atha āsanam
haṭhasya prathamāngghatvādāsanaṃ pūrvamuchyate |
kuryāttadāsanaṃ sthairyamāroghyaṃ chānggha-lāghavam || 19 ||


Being the first accessory of Haṭha Yoga, âsana is described first. It should be practised for gaining steady posture, health and lightness of body. 19.


vaśiṣhṭhādyaiścha munibhirmatsyendrādyaiścha yoghibhiḥ |
angghīkṝtānyāsanāni kathyante kānichinmayā || 20 ||


I am going to describe certain âsanas which have been adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc. 20.

Swastika-âsana.

jānūrvorantare samyakkṝtvā pāda-tale ubhe |
ṝju-kāyaḥ samāsīnaḥ svastikaṃ tatprachakṣhate || 21 ||


Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika. 21.

Gomukha-âsana.

savye dakṣhiṇa-ghulkaṃ tu pṝṣhṭha-pārśve niyojayet |
dakṣhiṇe|api tathā savyaṃ ghomukhaṃ ghomukhākṝtiḥ || 22 ||


Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-âsana, having the appearance of a cow. 22.

Vîrâsana.

ekaṃ pādaṃ tathaikasminvinyaseduruṇi sthiram |
itarasmiṃstathā choruṃ vīrāsanamitīritam || 23 ||


One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Vîrâsana. 23.

Kurmâsana.

ghudaṃ nirudhya ghulphābhyāṃ vyutkrameṇa samāhitaḥ |
kūrmāsanaṃ bhavedetaditi yogha-vido viduḥ || 24 ||


Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrma-âsana. 24.

Kukkuṭa âsana.

padmāsanaṃ tu saṃsthāpya jānūrvorantare karau |
niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam || 25 ||


Taking the posture of Padma-âsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkuṭa-âsana. 25.



Uttâna Kûrma-âsana.

kukkuṭāsana-bandha-stho dorbhyāṃ sambadya kandharām |
bhavedkūrmavaduttāna etaduttāna-kūrmakam || 26 ||


Having assumed Kukkuṭa-âsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrma-âsana, from its appearance like that of a tortoise. 26.

Dhanura âsana.

pādāngghuṣhṭhau tu pāṇibhyāṃ ghṝhītvā śravaṇāvadhi |
dhanurākarṣhaṇaṃ kuryāddhanur-āsanamuchyate || 27 ||


Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura âsana. 27.

Matsya-âsana.

vāmoru-mūlārpita-dakṣha-pādaṃ
jānorbahirveṣhṭita-vāma-pādam |
praghṝhya tiṣhṭhetparivartitāngghaḥ
śrī-matysanāthoditamāsanaṃ syāt || 28 ||
matsyendra-pīṭhaṃ jaṭhara-pradīptiṃ
prachaṇḍa-rughmaṇḍala-khaṇḍanāstram |
abhyāsataḥ kuṇḍalinī-prabodhaṃ
chandra-sthiratvaṃ cha dadāti puṃsām || 29 ||


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

Paśchima Tâna.



prasārya pādau bhuvi daṇḍa-rūpau
dorbhyāṃ padāghra-dvitayaṃ ghṝhītvā |
jānūparinyasta-lalāṭa-deśo
vasedidaṃ paśchimatānamāhuḥ || 30 ||


Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna. 30.



iti paśchimatānamāsanāghryaṃ
pavanaṃ paśchima-vāhinaṃ karoti |
udayaṃ jaṭharānalasya kuryād
udare kārśyamaroghatāṃ cha puṃsām || 31 ||


This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the suṣumna). It kindles gastric fire, reduces obesity and cures all diseases of men. 31.



Mayûra-âsana.

dharāmavaṣhṭabhya kara-dvayena
tat-kūrpara-sthāpita-nābhi-pārśvaḥ |
uchchāsano daṇḍavadutthitaḥ khe
māyūrametatpravadanti pīṭham || 32 ||


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



harati sakala-roghānāśu ghulmodarādīn
abhibhavati cha doṣhānāsanaṃ śrī-mayūram |
bahu kadaśana-bhuktaṃ bhasma kuryādaśeṣhaṃ
janayati jaṭharāghniṃ jārayetkāla-kūṭam || 33 ||


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

Śava-âsana.



uttānaṃ śabavadbhūmau śayanaṃ tachchavāsanam |
śavāsanaṃ śrānti-haraṃ chitta-viśrānti-kārakam || 34 ||


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



chaturaśītyāsanāni śivena kathitāni cha |
tebhyaśchatuṣhkamādāya sārabhūtaṃ bravīmyaham || 35 ||


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


siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ veti chatuṣhṭayam |
śreṣhṭhaṃ tatrāpi cha sukhe tiṣhṭhetsiddhāsane sadā || 36 ||


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

The Siddhâsana

atha siddhāsanam
yoni-sthānakamangghri-mūla-ghaṭitaṃ kṝtvā dṝḍhaṃ vinyaset
meṇḍhre pādamathaikameva hṝdaye kṝtvā hanuṃ susthiram |
sthāṇuḥ saṃyamitendriyo|achala-dṝśā paśyedbhruvorantaraṃ
hyetanmokṣha-kapāṭa-bheda-janakaṃ siddhāsanaṃ prochyate || 37 ||


Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Âsana, the opener of the door of salvation. 37.



meṇḍhrādupari vinyasya savyaṃ ghulphaṃ tathopari |
ghulphāntaraṃ cha nikṣhipya siddhāsanamidaṃ bhavet || 38 ||


This Siddhâsana is performed also by placing the left heel on Meḍhra (above the male organ), and then placing the right one on it. 38.


etatsiddhāsanaṃ prāhuranye vajrāsanaṃ viduḥ |
muktāsanaṃ vadantyeke prāhurghuptāsanaṃ pare || 39 ||


Some call this Siddhâsana, some Vajrâsana. Others call it Mukta Âsana or Gupta Âsana. 39.
|

yameṣhviva mitāhāramahiṃsā niyameṣhviva |
mukhyaṃ sarvāsaneṣhvekaṃ siddhāḥ siddhāsanaṃ viduḥ || 40 ||


Just as sparing food is among Yamas, and Ahiṃsâ among the Niyamas, so is Siddhâsana called by adepts the chief of all the âsanas. 40.


chaturaśīti-pīṭheṣhu siddhameva sadābhyaset |
dvāsaptati-sahasrāṇāṃ nāḍīnāṃ mala-śodhanam || 41 ||


Out of the 84 Âsanas Siddhâsana should always be practised, because it cleanses the impurities of 72,000 nâḍîs. 41.



ātma-dhyāyī mitāhārī yāvaddvādaśa-vatsaram |
sadā siddhāsanābhyāsādyoghī niṣhpattimāpnuyāt || 42 ||


By contemplating on oneself, by eating sparingly, and by practising Siddhâsana for 12 years, the Yogî obtains success. 42.



kimanyairbahubhiḥ pīṭhaiḥ siddhe siddhāsane sati |
prāṇānile sāvadhāne baddhe kevala-kumbhake |
utpadyate nirāyāsātsvayamevonmanī kalā || 43 ||


Other postures are of no use, when success has been achieved in Siddhâsana, and Prâṇa Vâyû becomes calm and restrained by Kevala Kumbhaka. 43.



tathaikāsminneva dṝḍhe siddhe siddhāsane sati |
bandha-trayamanāyāsātsvayamevopajāyate || 44 ||


Success in one Siddhâsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves. 44.



nāsanaṃ siddha-sadṝśaṃ na kumbhaḥ kevalopamaḥ |
na khecharī-samā mudrā na nāda-sadṝśo layaḥ || 45 ||


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

Padmâsana.


atha padmāsanam
vāmorūpari dakṣhiṇaṃ cha charaṇaṃ saṃsthāpya vāmaṃ tathā
dakṣhorūpari paśchimena vidhinā dhṝtvā karābhyāṃ dṝḍham |
angghuṣhṭhau hṝdaye nidhāya chibukaṃ nāsāghramālokayet
etadvyādhi-vināśa-kāri yamināṃ padmāsanaṃ prochyate || 46 ||


Place the right foot on the left thigh and the left foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmâsana, the destroyer of the diseases of the Yamîs. 46.



uttānau charaṇau kṝtvā ūru-saṃsthau prayatnataḥ |
ūru-madhye tathottānau pāṇī kṝtvā tato dṝśau || 47 ||


Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards. 47.
|

nāsāghre vinyasedrājad-anta-mūle tu jihvayā |
uttambhya chibukaṃ vakṣhasyutthāpy pavanaṃ śanaiḥ || 48 ||


Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apâna-vâyû gently upwards. 48.


idaṃ padmāsanaṃ proktaṃ sarva-vyādhi-vināśanam |
durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi || 49 ||


This is called the Padmâsana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people in this world. 49.


kṝtvā sampuṭitau karau dṝḍhataraṃ baddhvā tu padmamāsanaṃ
ghāḍhaṃ vakṣhasi sannidhāya chibukaṃ dhyāyaṃścha tachchetasi |
vāraṃ vāramapānamūrdhvamanilaṃ protsārayanpūritaṃ
nyañchanprāṇamupaiti bodhamatulaṃ śakti-prabhāvānnaraḥ || 50 ||


Having kept both the hands together in the lap, performing the Padmâsana firmly, keeping the chin Fixed to the chest and contemplating on Him in the mind, by drawing the apâna-vâyû up (performing Mûla Bandha) and pushing down the air after inhaling it, joining thus the prâṇa



and apâna in the navel, one gets the highest intelligence by awakening the śakti (kundalinî) thus. 50.

NḄ.—When Apâna Vâyû is drawn gently up and after filling in the lungs with the air from outside, the prâṇa is forced down by and by so as to join both of them in the navel, they both enter then the Kundalinî and, reaching the Brahma randhra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the âtmana and can enjoy the highest bliss.


padmāsane sthito yoghī nāḍī-dvāreṇa pūritam |
mārutaṃ dhārayedyastu sa mukto nātra saṃśayaḥ || 51 ||


The Yogî who, sitting with Padmâsana, can control breathing, there is no doubt, is free from bondage. 51.

The Siṃhâsana.

atha siṃhāsanam
ghulphau cha vṝṣhaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣhipet |
dakṣhiṇe savya-ghulphaṃ tu dakṣha-ghulphaṃ tu savyake || 52 ||


Press the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it. 52.



hastau tu jānvoḥ saṃsthāpya svāngghulīḥ samprasārya cha |
vyātta-vakto nirīkṣheta nāsāghraṃ susamāhitaḥ || 53 ||


Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose. 53.



siṃhāsanaṃ bhavedetatpūjitaṃ yoghi-pungghavaiḥ |
bandha-tritaya-sandhānaṃ kurute chāsanottamam || 54 ||


This is Siṃhâsana, held sacred by the best of Yogîs. This excellent Âsana effects the completion of the three Bandhas (The Mûlabandha, Kanṭha or Jâlandhar Bandha and Uḍḍiyâna Bandha). 54.

The Bhadrâsana.



atha bhadrāsanam
ghulphau cha vṝṣhaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣhipte |
savya-ghulphaṃ tathā savye dakṣha-ghulphaṃ tu dakṣhiṇe || 55 ||
pārśva-pādau cha pāṇibhyāṃ dṝḍhaṃ baddhvā suniśchalam |
bhadrāsanaṃ bhavedetatsarva-vyādhi-vināśanam |
ghorakṣhāsanamityāhuridaṃ vai siddha-yoghinaḥ || 56 ||


Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the



feet firmly joined to one another with both the hands. This Bhadrâsana is the destroyer of all the diseases. 55 and 56.


evamāsana-bandheṣhu yoghīndro vighata-śramaḥ |
abhyasennāḍikā-śuddhiṃ mudrādi-pavanī-kriyām || 57 ||


The expert Yogîs call this Gorakśa âsana. By sitting with this âsana, the Yogî gets rid of fatigue 57.


āsanaṃ kumbhakaṃ chitraṃ mudrākhyaṃ karaṇaṃ tathā |
atha nādānusandhānamabhyāsānukramo haṭhe || 58 ||


The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs. 58.


brahmachārī mitāhārī tyāghī yogha-parāyaṇaḥ |
abdādūrdhvaṃ bhavedsiddho nātra kāryā vichāraṇā || 59 ||


By regular and close attention to Nâda (anâhata nâda) in Haṭha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year. 59.


susnighdha-madhurāhāraśchaturthāṃśa-vivarjitaḥ |
bhujyate śiva-samprītyai mitāhāraḥ sa uchyate || 60 ||


Abstemious feeding is that in which ¾ of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to Śiva. 60.

Foods injurious to a Yogî.


kaṭvāmla-tīkṣhṇa-lavaṇoṣhṇa-harīta-śāka-
sauvīra-taila-tila-sarṣhapa-madya-matsyān |
ājādi-māṃsa-dadhi-takra-kulatthakola-
piṇyāka-hingghu-laśunādyamapathyamāhuḥ || 61 ||


Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hînga), garlic, onion, etc., should not be eaten. 61.



bhojanamahitaṃ vidyātpunarasyoṣhṇī-kṝtaṃ rūkṣham |
atilavaṇamamla-yuktaṃ kadaśana-śākotkaṃ varjyam || 62 ||


Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten, Fire, women, travelling, etc., should be avoided. 62.


vahni-strī-pathi-sevānāmādau varjanamācharet || 63 ||

As said by Gorakṣa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion. 63.



tathā hi ghorakṣha-vachanam
varjayeddurjana-prāntaṃ vahni-strī-pathi-sevanam |
prātaḥ-snānopavāsādi kāya-kleśa-vidhiṃ tathā || 64 ||


Wheat, rice, barley, shâstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga. 64.



ghodhūma-śāli-yava-ṣhāṣhṭika-śobhanānnaṃ
kṣhīrājya-khaṇḍa-navanīta-siddhā-madhūni |
śuṇṭhī-paṭola-kaphalādika-pañcha-śākaṃ
mudghādi-divyamudakaṃ cha yamīndra-pathyam || 65 ||


A Yogî should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire. 65.


puṣhṭaṃ sumadhuraṃ snighdhaṃ ghavyaṃ dhātu-prapoṣhaṇam |
manobhilaṣhitaṃ yoghyaṃ yoghī bhojanamācharet || 66 ||


Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga. 66.



yuvo vṝddho|ativṝddho vā vyādhito durbalo|api vā |
abhyāsātsiddhimāpnoti sarva-yogheṣhvatandritaḥ || 67 ||


Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success. 67.



kriyā-yuktasya siddhiḥ syādakriyasya kathaṃ bhavet |
na śāstra-pāṭha-mātreṇa yogha-siddhiḥ prajāyate || 68 ||


Success cannot be attained by adopting a particular dress (Veṣa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt. 68.



na veṣha-dhāraṇaṃ siddheḥ kāraṇaṃ na cha tat-kathā |
kriyaiva kāraṇaṃ siddheḥ satyametanna saṃśayaḥ || 69 ||
pīṭhāni kumbhakāśchitrā divyāni karaṇāni cha |
sarvāṇyapi haṭhābhyāse rāja-yogha-phalāvadhi || 70 ||


Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Haṭha Yoga, till the fruit—Râja Yoga—is obtained. 69.

End of chapter 1st, on the method of forming the Âsanas.



iti haṭha-pradīpikāyāṃ prathamopadeśaḥ |

Last Updated ( Thursday, 03 June 2010 )
 
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