[1] Hatha Yoga Pradîpikã, i, 60: "Abstemious feeding is that in which three fourths of hunger is satisfied with food, well cooked with ghee (clarified butter), and sweets, and eaten with the offering of it to Siva." Compare Gheranda Samhitã, v, 21-2: ".... pure, sweet and cooling food should be eaten to fill half the stomach; eating thus sweet juices with pleasure, and leaving the other half of the stomach empty is called moderation in diet. Half the stomach should be filled with food, one quarter with water; and one quarter should be kept empty for practising prãnãyãma."

[2] Hatha Yoga Pradîpikã, ii, 1.

[3] Compare Gheranda Samhitã, v, 34-5: The student asked the teacher, "Ocean of mercy! How are nãdis purified, what is the purification of nãdis; I want to learn all this; recite to me." Gheranda, the teacher, said, "The vãyu does not (cannot) enter the nãdis so long as they are full of impurities. How then can Prãnãyãma be accomplished? How can there be knowledge of Tattvas (subtle forces of nature)? Therefore, first the Nãdis should be purified, and then Prãnãyãma should be practised."

[4] This practice was not included in my discipline for the purification of the body, but I had to learn it during my preliminary training period as a preparation for the advanced meditation exercises. The technique is simple. Hatha Yoga Pradîpikã, ii, 31-2: "Being calm, one should gaze steadily at a small mark, till the eyes are filled with tears. This is called Trãtaka by ãchãryas. Trãtaka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery." Compare Gheranda Samhitã, i, 53-4: "Gaze steadily without winking at any small object, until the tears begin to flow. This is called Trãtaka or Gazing by the wise. By practising this Yoga, Sãmbhavî Mudrã is obtained; and certainly all diseases of the eye are destroyed and clairvoyance is induced."

[5] Hatha Yoga Pradîpikã, ii, 1-22. Compare Gheranda Samhitã, i, 12. This text lists the six purification processes: "Dhauti, Vasti, Neti, Laulikî, Trãtaka, Kapãlabhãti are the Satkarmas or six practices, known as Sãdhana." Inconsistencies will be discussed later. The importance of these practices is indicated by the position they command in this authoritative text.

[6] Hatha Yoga Pradîpikã, ii, 24. Compare Gheranda Samhitã, i, 13-44: "The Dhautis are of four kinds, and they clear away the impurities of the body. They are (A) Antardhauti (internal washing); (B) Dantadhauti (cleaning the teeth); (C) Hrd-dhauti (cleaning the chest); (D) Múlaodhana (cleaning the rectum). (A) ANTAR-DHAUTI is again subdivided into four parts: Vãtasãra (wind purification), Vãrisãra (water purification), Vahnisãra (fire purification), and Bahiskrta. VATASARA-DHAUTI: contract the mouth like the beak of a crow and drink air slowly, and filling the stomach slowly with it, move it therein, and then slowly force it out through the lower passage. The Vãtasãra is a very secret process, it causes the purification of the body, it destroys all diseases and increases the gastric fire. VARISARA-DHAUTI: fill the mouth with water down to the throat, and then drink it slowly; and then move it through the stomach, forcing it downwards expelling it through the rectum. This process should be kept very secret. It purifies the body. And by practising it with care, one gets a luminous or shining body. The Vãrisãra is the highest Dhauti. He who practises it with ease, purifies his filthy body and turns it into a shining one. AGNISARA or Fire Purification: press in the navel knot or intestines towards the spine for one hundred times. This is Agnisãra or fire process. This gives success in the practice of Yoga, it cures all the diseases of the stomach (gastric juice) and increases the internal fire. This form of Dhauti should be kept very secret, and it is hardly to be attained even by the gods. By this Dhauti alone one certainly gets a luminous body. BAHISKRTA-DHAUTI: by Kãkacañcu or crow-bill Mudrã fill the stomach with air, hold it there for one hour and a half and then force it down towards the intestines. This Dhauti must be kept a great secret, and must not be revealed to anybody. Then standing in navel-deep water, draw out the Saktinãdî (long intestines), wash the Nãdî with hands so long as its filth is not all washed away; wash it with care, and then draw it in again into the abdomen. This process should be kept secret. It is not easily to be attained even by the gods. Simply by this Dhauti one gets Deva-deha (Godlike body). As long as a person has not the power of retaining the breath for an hour and a half (or retaining wind in the stomach for that period) so long he cannot achieve this grand Dhauti or purification, known as Bahiskrtadhauti. (B) DANTA-DHAUTI, or Teeth Purification. Danta-Dhauti is of five kinds; washing of the teeth, of the root of the tongue, of the mouth of each of the two eustachian tubes and of the frontal sinuses. DANTA-MULA-DHAUTI: rub the teeth with catechu-powder or with pure earth, so long as dental impurities are not removed. This teeth-washing is a great Dhauti and an important process in the practice of Yoga for the Yogins. It should be done daily in the morning by the Yogins, in order to preserve the teeth. In purification this is approved of by the Yogins. JIHVA-SODHANA, or Tongue Dhauti: I shall now tell the method of cleansing the tongue. The elongation of the tongue destroys old age, death and disease. Join together the three fingers known as the index. the middle and the ring finger, put them into the throat, and rub well and clean the root of the tongue, and by washing it again throw out the phlegm. Having thus washed it rub it with butter, and milk it again and again; then by holding the tip of the tongue with an iron instrument pull it out slowly and slowly. Do this daily with diligence before the rising and setting sun. By so doing, the tongue becomes elongated. KARNA-DHAUTI, or Ear-Cleaning: Clean the two holes of thc ears by the index and the ring fingers. By practising it daily, the mystical sounds are heard. KAPALARANDHRA-DHAUTI: Rub with the thumb of the right hand the depression in the forehead near the bridge of the nose. By the practice of this Yoga, diseases arising from derangements of phlegmatic humours are cured. The vessels become purified and clairvoyance is induced. This should he practised daily after awakening from sleep, after meals, and in the evening. (C) HRD-DHAUTI: Hrd-dhauti, or purification of the chest (or rather the throat) is of three kinds, viz., by a Danda (a stick), Vamana (vomiting), and by Vãsas (cloth). DANDA-DHAUTI: Take either a plantain stalk or a stalk of turmeric (Haridrã) or a stalk of cane, and thrust it slowly into the gullet and then draw it out slowly. By this process all the phlegm, bile and other impurities are expelled out of the mouth. By this Danda-Dhauti every kind of heart-disease is surely cured. VAMANA-DHAUTI: After meal, let the wise practitioner drink water full up to the throat, then looking for a short while upwards, let him vomit it out again. By daily practising this Yoga, disorders of the phlegm and bile are cured. VASO-DHAUTI: let him swallow slowly a thin cloth, four fingers wide, then let him draw it out again. This is called Vãso-Dhauti. This cures Gulma or abdominal diseases, fever, enlarged spleen, leprosy, and other diseases and disorders of phlegm and bile, and day by day the practitioner gets health, strength, and cheerfulness. (D) MULA-SODHANA or Purification of the Rectum: The Apãnavãyu does not flow freely so long as the rectum is not purified. Therefore, with the greatest care let him practise this purification of the large intestines. By the stalk of the root of Haridrã (turmeric) or the middle finger, the rectum should be carefully cleansed with water over and over again. This destroys constipation, indigestion, and dyspepsia, and increases the beauty and vigour of the body and enkindles the sphere of the fire (i.e., the gastric juice)." It is quite unnecessary for the student to practise every one of these techniques. Those that are of outstanding importance will be treated separately.

[7] Hatha Yoga Pradîpikã, ii, 25. To understand such statements, one should study the Indian form of medicine called aryuveda. The most authoritative texts are Susruta, which is in three volumes, and Charaka, which is in four volumes. To be independent of a teacher, a student must make an exhaustive study of this subject.

[8] Gheranda Samhitã, i, 39 See previous reference for classical description. For the dry forms see ibid., iii, 86-7: "Contract the lips, like the beak of a crow, and drink (draw in) the air slowly and slowly. This is Kãkî (crow) mudrã, destroyer of all diseases. The Kãkî-mudrã is a great Mudrã, kept secret in all Tantras. By virtue of this, one becomes free from disease like a crow." Ibid., 92-3:tending the face a little forward, let him drink (draw in) air through the gullet; this is called Bhujanginî Mudrã (Serpent-mudrã), destroyers of decay and death. This Serpent-mudrã quickly destroys all stomach diseases, especially indigestion, dyspepsia, etc."

[9] These are the basic principles of their system of physiology. See Susruta, Introduction and passim.

[10] These are the fundamental constituents of the body: chyle, blood, flesh, far, bone, marrow, and semen. See Susruta, Introduction and passim.

[11] Indriyas means the faculties of perception and action. They are known as the five knowing and working senses. The first are the powers of hearing, feeling, seeing, tasting, and smelling. The latter are the powers of speech, procreation, elimination, grasping, and locomotion. The Sãmkhya philosophy develops these concepts.

[12] Hatha Yoga Pradîpikã, ii, 26-8. Compare Gheranda Samhitã, i, 45-9 "The Vastis described are of two kinds, viz.: Jala-Vasti (or water Vasti) and Suska Vasti (or dry Vasti). Water Vasti is done in water and dry Vasti always on land. JALA-VASTT: Entering the water up to the navel and assuming the posture called Utkatãsana, let him contract and dilate the sphincter-muscle of the anus. This is called Jala-Vasti. This cures Prameha (urinary disorders), udavarta (disorders of digestion) and Kruravãyu (disorders of the wind). The body becomes free from all diseases and becomes as beautiful as that of the god Cupid. STHALA-VASTI: Assuming the posture called Pascimottãna, let him move the intestines slowly downwards, then contract and dilate the sphincter-muscle of the anus with Avinî-Mudrã. By this practice of Yoga, constipation never occurs, and it increases gastric fire and cures flatulence." These practices are not mentioned in Siva Samhitã.

[13] See below, p. 43 for nauli and p. 70 for avinî mudrã.

[14] This posture has already been described on p. 24 n.

[15] Hatha Yoga Pradîpikã, ii, 29-30. Compare Gheranda Samhitã, i, 50-1: "Take a thin thread, measuring half a cubit and insert it into the nostrils, and passing it through, pull it out by the mouth. This is called Neti-Kriyã. By practising the Neti-Kriyã, one obtains Khecarî Siddhi. It destroys the disorders of phlegm and produces clairvoyance or clear sight."

[16] These two methods are not mentioned in Hatha Yoga Pradîpikã. Gheranda Samhitã describes them as forms of kapãlabhãti; see i, 55-60: "The Kapãlabhãti is of three kinds: Vãma-krama, Vyut-krama, and Sitkrama. [Krama means performance, method or course of conduct; Vãma means left; Vyut, inverted procedure; sit, hissing sound.] They destroy disorders of phlegm. VAMA-KRAMA: Draw the wind through the left nostril and expel it through the right, and draw it again through the right and expel it through the left. This inspiration and expiration must be done without any force. This practice destroys disorders due to phlegm. VYUT-KRAMA: Draw the water through the two nostrils and expel it through the mouth slowly and slowly. This is called Vyut-krama which destroys disorders due to phlegm. SIT-KRAMA: Suck water through the mouth and expel it through the nostrils. By this practice of Yoga one becomes like the god Cupid. Old age never comes to him and decrepitude never disfigures him. The body becomes healthy, elastic, and disorders due to phlegm are destroyed."

A similar practice is listed as a mudrã. Compare Gheranda Samhitã, iii, 88-91: "Stand in neck-deep water, draw in the water through the nostrils, and throw it out by the mouth. Then draw in the water through (the mouth and expel it through) the nostrils. Let one repeat this again and again. This is called Mãtangini Mudrã (Elephant-mudrã), destroyer of decay and death. In a solitary place, free from human intrusion, one should practise with fixed attention this Elephant-mudrã; by so doing he becomes strong like the elephant. Wherever he may be, by this process the Yogin enjoys great pleasure; therefore, this mudrã should be practiced with great care."

[17] The channel in the spinal column through which the breath of life is believed to pass.

[18] To understand what is meant by a statement of this kind, the student is advised to study The Tibetan Book of the Dead, by W. Y. Evans-Wentz.

[19] Hatha Yoga Pradîpikã, iii, 54-9. Compare Gheranda Samhitã, iii, 10-11: "Contract the bowels equally above and below the navel towards the back, so that the abdominal viscera may touch the back. He who practices this Uddiyãna (Flying up), without ceasing, conquers death. [The Great Bird (Breath), by this process, is instantly forced up into the Susumnã, and flies (moves) constantly therein only.) Of all Bandhas this is the best. The complete practice of this makes emancipation easy.

Compare Siva Samhitã, iv, 48-52: "When the intestines above and below the navel are brought to the left side, it is called Uddãna-Bandha the destroyers of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is Uddãna-Bandha, the lion of the elephant of death. The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds are purified. By practising it for six months, the Yogi certainly conquers death; the gastric fire is kindled, and there takes place an increase of the fluids of the body. Through this, consequently, the Vigrahasiddhi (power of expansion) is also obtained. All the diseases of the Yogi are certainly destroyed by it. Having learnt the method from the Guru, the wise Yogi should practise it with great care. The most inaccessible Mudrã should be practised in a retired and undisturbed place."

[20] A supplementary practice frequently used to enable one to develop this position is listed in Gheranda Samhitã, iii, 61: "Make the abdomen look quite hollow just like a tank. This is Tãdãgî (Tank) Mudrã, destroyer of decay and death."

[21] Compare Hatha Yoga Pradîpikã, ii, 33-4: "Sitting on the toes with the heels raised above the ground, and the palms resting on the ground, in this bent posture the belly is moved forcibly from left to right just as in vomiting. This is called by adepts the Nauli Karma. It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation and causes happiness. It dries up all the disorders. This Nauli is an excellent exercise in Hatha Yoga." Instead of this practice, Gheranda Samhitã, i, 52, gives another practice: "With great force move the stomach and intestines from one side to the other. This is called Laulikî-Yoga. This destroys all diseases and increases the bodily fire." I was taught laulikî as given here. It can be used by individuals who are physically unable to learn nauli as I have described it. There are times when laulikî is quite satisfactory, but the student should endeavour to master nauli, which is one of the fundamental requirements for those who wish to proceed to the more advanced practices.

[22] These are the three basic principles of the system of physiology upon which Hatha Yoga is based.

[23] This is the latent creative force in man. See below, p. 60.

[24] It is said that when the latent creative force of man becomes dynamic and begins to move through its channel in the spinal cord, at certain places, where there is a nerve ganglion, it encounters difficulties. This would be analogous to a point where a number of electric wires converge before being distributed. There are special techniques for overcoming these obstacles.

[25] Hatha Yoga Pradîpikã, ii, 59-67. Compare Gheranda Samhitã, v, 75-7: "As the bellows of the ironsmith constantly dilate and contract, similarly let him slowly draw in the air by both nostrils and expand the stomach; then throw it out quickly (the wind making sound like bellows). Having thus inspired and expired quickly twenty times, let him perform Kumbhaka; then let him expel it by the previous method. Let the wise one perform this Bhastrikã (bellows-like) Kumbhaka thrice; he will never suffer from any disease and will be always healthy."

Compare this with the description of the last purification process given in the text called kapãlabhãti. Hatha Yoga Pradîpikã, ii, 35-7: "When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapãla Bhãti. When Prãnãyãma is performed after getting rid of obesity born of the defects of phlegm, by the performance of the six duties, it easily brings success. Some ãchãryãs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prãnãyãma alone." For description of kapãlabhãti as given in Gheranda Samhitã, see above, p. 40 n. The descriptions given by the two texts differ, but this is of no practical import. The purpose of this practice can be seen from the meaning of the word. In Sanskrit kapãla means skull and bhãti is derived from the root meaning to shine.