THE HATHA YOGA PRADIPIKA
It is an ancient book about mind control, yama niyama, asanas samadhi etc. Free download ebook on Hatha yoga pradipika in sanskrit with english translation.
CHAPTER 1 - ON ÂSANAS
Âsanas
Swastikaâsana, Gomukhaâsana, Vîrâsana, Kurmâsana, Kukkutâsana, Uttâna Kûrmaâsana, Dhanurâsana, Matsyaâsana
Paschima Tâna, Mayûraâsana, Savaâsana, The Siddhâsana, Padmâsana, The Simhâsana, The Bhadrâsana,
Foods injurious to a Yogî
CHAPTER II - ON PRÂNÂYÂMA
Shatkarma, The Dhauti, The Basti, The Neti, The Trâtaka, The Nauli, The Kapâla Bhâti, Gaja Karani, Manonmanî
Different hinds of Kumbhakas
Sûrya Bhedana, Ujjâyî, Sîtkârî , Sîtalî, The Bhastrikâ, The Bhrâmari, The mûrchhâ, The Plâvinî,
Indications of success in the practice of Hatha Yoga
CHAPTER III - ON MUDRÂS
The mudrâs, The mahâ mudrâ, The mahâ Bandha,The mahâ Vedha,The Khechari Mudra,The Uddiyâna Bandha,The mûla Bandha
The Jâlandhara Bandha,The Viparîta Karanî,The Vajrolî ,The Sahajolî ,The Amarolî,The Sakti châlana
CHAPTER IV - ON SAMÂDHI
The Sâmbhavî mudrâ,The Unmanî,The Târaka, The Khecharî, End of the Khecharî, Ârambha Avasthâ ,The Ghata Avasthâ
The Parichaya Avasthâ, The Nishthavastha
INTRODUCTION
There exists at present a good deal of misconception with regard to the practices of the Hatha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, (Shatkarma) in Hatha Yoga are compulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in the Nâdis, and not otherwise. There is the same amount of misunderstanding with regard to the Prânâyâma. People put their faith
implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prânâyâma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and
steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas (Bandha) be carefully performed while practising the Prânâyâma, there is no possibility of any danger. There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice. Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of materia medica will explain ‘Kantakari’ as ‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant. The importance of a practical Yogî as a guide to a student of Yoga cannot be overestimated; and without such a teacher it is next to impossible for him to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms. man inherits on birth his mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but there are, even among such, different grades. Hence, one cannot become a Yogî in one incarnation, as says Sri Krishna ????? ??????????? ??????? ?? ? ????????? ?? (At the end of many biths, the man of knowledge reaches me. Gita 7.19) and again ?????? ??? ???????? ?????????????? ???????? ?? (Among men, one in many thousands, strives to win the saving knowledge. Gita 7.3)
It is an ancient book about mind control, yama niyama, asanas samadhi etc. Free download ebook on Hatha yoga pradipika in sanskrit with english translation.
CHAPTER 1 - ON ÂSANAS
Âsanas
Swastikaâsana, Gomukhaâsana, Vîrâsana, Kurmâsana, Kukkutâsana, Uttâna Kûrmaâsana, Dhanurâsana, Matsyaâsana
Paschima Tâna, Mayûraâsana, Savaâsana, The Siddhâsana, Padmâsana, The Simhâsana, The Bhadrâsana,
Foods injurious to a Yogî
CHAPTER II - ON PRÂNÂYÂMA
Shatkarma, The Dhauti, The Basti, The Neti, The Trâtaka, The Nauli, The Kapâla Bhâti, Gaja Karani, Manonmanî
Different hinds of Kumbhakas
Sûrya Bhedana, Ujjâyî, Sîtkârî , Sîtalî, The Bhastrikâ, The Bhrâmari, The mûrchhâ, The Plâvinî,
Indications of success in the practice of Hatha Yoga
CHAPTER III - ON MUDRÂS
The mudrâs, The mahâ mudrâ, The mahâ Bandha,The mahâ Vedha,The Khechari Mudra,The Uddiyâna Bandha,The mûla Bandha
The Jâlandhara Bandha,The Viparîta Karanî,The Vajrolî ,The Sahajolî ,The Amarolî,The Sakti châlana
CHAPTER IV - ON SAMÂDHI
The Sâmbhavî mudrâ,The Unmanî,The Târaka, The Khecharî, End of the Khecharî, Ârambha Avasthâ ,The Ghata Avasthâ
The Parichaya Avasthâ, The Nishthavastha
INTRODUCTION
There exists at present a good deal of misconception with regard to the practices of the Hatha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, (Shatkarma) in Hatha Yoga are compulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in the Nâdis, and not otherwise. There is the same amount of misunderstanding with regard to the Prânâyâma. People put their faith
implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prânâyâma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and
steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas (Bandha) be carefully performed while practising the Prânâyâma, there is no possibility of any danger. There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice. Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of materia medica will explain ‘Kantakari’ as ‘Kantakasyaarih Kantakaari’ or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant. The importance of a practical Yogî as a guide to a student of Yoga cannot be overestimated; and without such a teacher it is next to impossible for him to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms. man inherits on birth his mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but there are, even among such, different grades. Hence, one cannot become a Yogî in one incarnation, as says Sri Krishna ????? ??????????? ??????? ?? ? ????????? ?? (At the end of many biths, the man of knowledge reaches me. Gita 7.19) and again ?????? ??? ???????? ?????????????? ???????? ?? (Among men, one in many thousands, strives to win the saving knowledge. Gita 7.3)