Hatha Yoga Pradipika

(Verse 1) To the Nath sect of yogis, to which the author, Svatmarama belongs to, Shiva is the supreme consciousness. He is called Adinath by the Nath yogis.

Hatha yoga is a preparation for raja yoga, the supreme state of yoga. Hatha yoga balances and harmonized the fluctuating and opposing energies within the body (mind/energy, male/female, yin/yang, etc.) and unifies them into one. When these energies unite, kundalini awakens and ascends through the central nadi, the Sushuman nadi. These energies flow through specific pathways called nadis. Mental energy (female, moon, chitta, para-symphatetic nervous system) travels through the Ida nadi on the left and pranic energy (male, sun, symphatetic nervous system) takes on the Pingala nadi on the right. Hatha yoga primes and prepares the system (body, mind, emotions) to transmit and receive higher, subtle and more powerful energies. Through Hatha, the body is able to regulate its brainwaves, hormones, prana, and secretions. When Ida and Pingala unite at the Ajna Chakra, Hatha yoga has done its job. When kundalini reaches the Sahasrara chakra, then Raja yoga is achieved.

(Verse 2) The yogi is not the source of knowledge but an instrument of it - this is humility. He prostrates himself to the Adinath. Hatha yoga must only be done with the purpose of achieving samadhi (not siddhis, not therapy, not to beautify) - although Hatha yoga meets these needs. It is said that man uses only 10% of his brain capacity. But through Hatha yoga, the dormant part of the brain is activated and siddhis are manifested. while powerful, siddhis take away the motivation to reach Raja yoga, and thus best to be left ignored. Siddhis, although inevitable in the practice of Hatha yoga, they are not the objective.

(Verse 3) There are as many ways to achieve Raja yoga as there are individuals, but not every method applies to everyone. One must try many systems (karma yoga, bhakti yoga, kriya yoga, jnana yoga, Zen Buddhism) but ulimately follow just one, "it's better to dig one deep hole than many shallow holes". Hatha yoga is but one system offered by Svatrama in the attainment of Raja yoga (samadhi, sahasrara activation).

(Verse 4) Hatha yoga was taught by Matsyendranath to his disciple, Gorakhnath. Hatha was passed on along this lineage until it was learned by Svatmarama who codified the practice into this book, Hatha Yoga Pradipika.

They all belong to the Nath sect of yogis commonly known as kanphata or split-eared. The Naths began in the 7th century when yoga was associated with dark energy and black magic. Members of the Nath yogis were held in high regard for their extreme penitence, extreme abstinence and extreme austerities. They are adepts in siddhis. Nath yogis were reknowned in the old world for they traveled far and wide leaving stories about miracles in their wake.

Legend has it that the gods incarnated themselves into Matsyendranath and Gorakhnath to save society from its decline - heinous activities were being done in the name of spirituality.

It is claimed by the Naths that their lineage goes as far back as Lord Shiva himself. Shiva was said to be teaching his consort Parvati, the secrets of yoga as a big fish was eavesdropping and heard all the teachings. Matsyendranath was living inside the fish so everything was transmitted to him as well.

Gorakhnath was said to emerge as a 12-year old, from a pile of cow dung. He became a devotee of Matsyendranath and founded the Nath sect and propagated Hatha yoga.

(Verses 5-9) Mahasiddhas are great yogis who have attained superhuman powers through the perfection of their practice. They become a jivanmukta (liberated soul). There are 8 major siddhis that need to be mastered before one can be called a siddha:

1. Anima - the ability to become as small as an atom
2. Laghima - the ability to become weightless
3. Mahima - the ability to become as large as the universe
4. Garima - the ability to become heavy
5. Prapti - the ability to reach any place
6. Prakamya - the ability to stay under water and to maintain the body and youth
7. Vashitva - control over all objects, organic and inorganic
8. Ishatva -the capacity to create and destroy at will

When these siddhis are perfected, the mind and body are no longer confined to human perception. All of time and space are transcended.

(Verse 10) Hatha yoga makes the system strong to withstand the pains of life. There are 3 types of pain:

1. spiritual - for as long as we live in duality, we experience spiritual pain
2. environmental - environmental pain is unavoidable and outside our control. What happens externally affect us - market meltdowns, war, typhoons, loss of a loved one, etc.
3. physical - physical pain is part of life - sickness, trauma, sadness, etc.

Hatha yoga primes the body, mind and emotions to weather these types of pain. When they are fortified, they serve as anchors to reality as conciousness expands. In short, be functional in the real world even as you deepen your spirituality - come on time for appointments, pay your debts and meet deadlines. Don't use spirituality to be negligent on your earthly responsibilities. Consciousness can expand and contract. If it contracts and the body/mind are weak, then conciousness has nothing to fall back into. Grounding to reality must always be strong.

(Verse 11) Siddhis should be kept to oneself. Hatha Yoga Prakipika is not a comprehensibe encyclopedia for the practice of Hatha yoga. It only covers the essentials. The real practice, the one that goes deep, is one that is practiced with the guru. This is where siddhis are developed (and must be kept a private personal matter and not for public consumption). When siddhi is showcased, it eventually loses its power - that's right, siddhis are only temporary. This explains why healers who overcharge eventually lose their powers. When you display your siddhis, you become 'better' than your friends - friends only wish for your empowerment if it does not exceed theirs. This is a warning that your friends will turn against you in your moment of need.

(Verse 12) Ideally, back in the days of Svatmarama, a yogi should practice alone as a hermit and be isolated. But in this present day, that is no longer possible. The best compromise is to dwell in a place removed from the hustle and noise of the city, but not too far away. The place must be calm, peaceful and conducive to spiritual practice. It is important to choose a positive place (good view, along a river, back to nature, etc.) - it takes a lot of energy to dispel negativity if one is in a negatively charged space (city, noise, scams and scammers, etc.).

(Verse 13) Ideally, again, Svatmarama suggests that a place of practice should be a small place with a low door with no windows. This is again no longer practical. But the essence is to have a practice space (or dwelling place) that is simple, clean, natural and free from insects coming in. The dwelling place should reflect the austerity of the yogi. It should be able to be made dark for an introspective atmosphere. No pets since they will be a distraction and require attention and care. The yogi must only be preoccupied with his practice - nothing else.

(Verse 14 p. 64) In the meditation place, make effort to free the mind of any distraction. Close the door to the outside world and focus within. Stay present in the here-and-now...the past already happened and cannot be undone. The future hasn't happened and will remain in the future. So just stay present. The mind will drift. When you catch it drifting, gently bring it back to the present. Don't be too hard on the mind. Deal with it like a child...teach, discipline but don't be cruel. A guru is highly essential in deepening the practice. Devotion to guru is required.

But in today's world, where do you find that guru? Personally, I read books written by established masters and integrate the teachings into my practice. That's the closest thing I can come to a guru.

(Verse 15, p. 69) There are 6 major causes for a yoga practice to fail:

1. Over Eating - with too much food, too much energy is spent on digestion. The body becomes sluggish and the mind becomes dull. Eat less often, eat only enough to drive away the feeling of hunger. Food should fill half the stomach - nothing more. A quarter of the stomach is for water and another 4th for air.
   
   The book did not mention fasting, but I would add it. I fast 1 day/week according to the Wim Hof protocol. I feel light and lively after the fast. No sluggishness.
2. Over exertion - when there is too much physical workout, too much thinking, the energies are depleted leaving nothing for spiritual undertaking. When the mind is tired, stop thinking and let it rest. Let the body rest too before the next workout. Moderation is the Middle Way.
3. Talkativeness - too much idle chat and gossiping rob you of time and energy. You can ask yourself, "Is this conversation productive? Or is this as useless as getting sucked into Facebook?"
4. Adhering to rules - rules should be seen with a critical mind. Are they meant to control and stifle liberties? Or are they designed to promote streamlining and efficiency? Rules are not necessarily bad, so best to be vigilant about rules. Increasingly, governments are tightening controls by making rules that choke expression of freedom. Spiritual practice does not rely on legalities or religious doctrines.
   
   A yogi must have full liberties to explore his mind and expand his consciousness.
5. Being in the company of common people - talking to low-evolution people (or hanging out with them), pulls you to their level. These are people who see complacency as normal, they blame others for the choices they themselves made, they procrastinate, lie, cheat, etc. Best to avoid them. If you love them, love them from a distance.
6. Wavering mind - sure, a mind has a mind of its own, and by nature, they behave like monkeys. But when you learn to quiet the mind, it's easier to go deep into the practice. Develop a steady routine (don't sleep at 9pm one night and then sleep at 5am the following day).

With the foregoing 6 blockages to yoga, spiritual energies are spent on eliminating the toxins instead of deepening the practice. Spiritual evolution does not take place in a dirty environment.

Yoga balances the pranic energy (ida, female, right hemisphere, left body, artistic, creative, spacey, subconcious activities) and mental energy (pingala, male, left hemisphere, right body, logical, regimented, organized, concious activities). Ida and Pingala alternate in the nostril in 90-min intervals (left nostril is blocked then after 90 mins, the right nostril is blocked - same thing with the left and right hemipheres of the brain). When these 2 are balanced, the nostril is completely cleared, the body and the mind are harmonized. Usually, Ida or Pingala dominates the other. Too much pranic energy and

In my Neti Pot practice, my nostrils are completely free of blockage and I feel the clear passages of the nostrils - this means my Ida and Pingal are balanced, the body and mind are harmonized. Now, I begin to understand why the shat kriyas are essential.

(Verse 16i, p. 71) For success to happen, the following virtues are to be followed:

1. Enthusiasm - easier said than done, but practice and the practitioner should always be in a honeymoon state - where excitement to deepen the practice abounds
2. Perseverance - regardless of external factors, or rate of (or lack of) progress, the practice must always go on regularly. Feeling lazy is unacceptable
3. Discernment - be selective about the energies you allow in your circle. Ensure they compliment the practice. No alcohol, drugs, negative thinking, negative people, etc.
4. Unshakeable faith - this talks about devotion and faith to the guru. But not everyone has a guru. In my case, I will simply hold an unwavering faith that the mind is everything and that everything is perception created by the mind to give us a human experience to learn what we need to learn. If we pass the test, another test is presented. Failing the test means rebirth and have the whole thing happen all over again. When all the tests are passed, then one can be a non-returner or arahant.
5. Courage - as you deepen your practice, there will be transformation and new realizations. It takes courage to leave your comfort zone and embrace this new change. You may have to leave your friends, leave your place of dwelling, leave your job and shift your paradigm. Changes will take place across the board
6. Avoiding the company of common people - not to be condescending, but people of lower aspirations essentially hinder your spiritual growth. It is best to avoid them, or love them from a distance. Be with people you aspire to. Read their books, watch their podcasts, listen to their interviews. Emulate their qualities.

(Verse 16 ii/iii, p. 73) Yama (moral conduct to society) and Niyama (right conduct to self), although part of Raja Yoga, is given little emphasis in Hatha Yoga. Raja Yoga suggests that the mind has to be disciplined first (through yama and niyama) before the practice of yoga begins. Hatha Yoga is saying on the contrary that it's more confusing to an ordinary person to start with his mind - the body needs to be purified first through shatkarmas, before asana and pranayama, and then focus on the mind. When the mind becomes strong, that it the time yama and niyama should be practiced. This approach is in compliance to kali yuga (a time frame characterized by strife and discord, lasting 432,000 years. Kali Yuga began 5,123 years ago, when Krshna died, marking the end of Dvapara Yuga. So yes, we are in Kali Yuga and will remain so in the next 423,000 years). Yama and Niyama are simply guidelines. Success in the practice can be attained without them.

(note: In certain circles, it is deemed that acquiring powers without yama and niyama as a moral foundation is nothing more than the occult - it's not necessarily spiritual. But yes, it can be done).

YAMA

1. Ahimsa - non-violence to anyone, to anything either by thought, deed or desire. This applies to the planet - are we harming the planet by not reducing our plastic use, knowing that these plastics invariably end up in the ocean and kill fishlife? Are we harming someone because we gossip about them? Harm is manifested in many subtle ways we are not even aware of. Be vigilant.
   
   (note: In the paradigm of everything and everyone being you, any harm to done outside is harm done to yourself. Anyone you want to harm is a lesson for you to learn from. Why do you want to harm this person or thing? Contemplate and learn the lesson. I believe that when the lesson is learned, the challenge will no longer present itself, because the purpose has been met. In this human existence, once all lessons are learned, then no more defilements arise and the individual can be a non-returner...someone who doesn't need to be reborn because there is no more need.)
2. Honesty - we know if we are being dishonest to others if we speak of outright lies. But there are subtle forms of dishonesty we are not aware of - exaggeration? half-truths? biased truth? Moreover, we are also dishonest to ourselves by rationalizing wrong action with clever logic. Worse, we begin to believe our own lies. It may be difficult to be honest because it might put you in bad light, but after the honesty, you have nothing more to hide...no more baggage to carry, no more fear of being found out. You begin to live life freely.
3. Non-stealing - sounds straightforward enough. Don't take what is not yours. That's easy. But let's consider the subtle forms of stealing we are not aware of. Are we grabbing credit from someone else's work? Are we using clever language to take what is not ours? Business people are good in being cleverly dishonest. They think they're just smart. But the reality is, they're just being dishonest.
   
   (note: a good example of stealth stealing using clever arguments happened to me recently. I conducted an event to which I was supposed to be paid for. The payment was delayed - this is dishonest. The payment wasn't in full because the owner said he wasn't making money with the event and that he extened discounts to his preferred clients. Again, by passing on the burden of profitability and discounts to me, instead of him shouldering it, I consider his actions dishonest - it's stealing. I refused to do business with him again.)
4. Continence or Brahmacharya - this is not really about sexual abstinence as is popularly known. It means pure consciousness and complete awareness to God - at least according to the commentary. Once this state is achieved, sex can even be used for spiritual awakening. Abstinence alone is not necessarily being a brahmacharya especially if there are repressed sexual thoughts or ejaculation involved. Semen or bindu should be preserved.
   
   (note: Sexual abstinence has no place in modern society and thus must be modified to be relevant and doable. To put it simply, don't abuse your sexual liberties. Conserve your sperm...bindu, because it is such a powerful thing to be wasted if not used for reproduction. Bindu has enough power in it to create life.)
5. Forgiveness or Kshama - forgiveness in practical terms means letting go of the wrongs done upon you, letting go of the pain, and letting go of the desire for revenge. This is not easy especially if the wrong-doer shows no remorse or even gloats. Forgiveness means being able to stay present, moving on and not carrying the burden of pain. This is not for the benefit of the wrong-doer but for your benefit.
6. Endurance or Perseverance - life is full of suffering. Friends betray you, girlfriends cheat on you, and your toast falls down butter-side down. That's life. It's easy to give up and lose faith and hope. But enduring the trauma, keeping awarness that it happens for a purpose, helps in remaining calm, committed and mentally steadfast. The point is that bad things happen because you need to learn something from it - that is the reason for being of anything and everything bad.
7. Compassion and Kindness - to everyone, especially to those we often ignore...the small guy, the weak, the not-so important ones, etc. There is no justification for cruelty...even to ants who scatter on our kitchen table.
8. Humility and Modesty - there is humility when the ego is surrendered to divinity. Without ego, there is oneness - when consciousness, divinity and universe converge into one. In more pragmatic terms, humility is living a simple life where you only take what is needed.
   
   (note: while ego is universally villified, I maintain that ego is a tool - neither good nor bad. It's how it's used that define its virtue. Ego allows you to be the catalyst for all the positive changes you want to see on the planet, but from a position of strength. Ego enhances our survival and gives us an added push to get things done. But ego is wrong when used to establish rank - that you are better than others. I believe that there comes a point in the spiritual journey when ego needs to be abandoned for a deeper practice. I'm not there yet.)
9. Moderaton in Diet, p. 77 - eat just enough to sustain the body...not too much. Too much food means the mind is weak. A sound body means a sound mind. A strong mind must be supported by a strong body - mind and body are synced that way.
10. Cleanliness - inside the body, cleanliness is achieved by doing the 6 shat kriyas. These unblock the nadis allowing energy to flow, keeping the body's functionality optimum.

NIYAMA

1. Tapas - doing things that take you out of your comfort zone is tapas. Back in the day, this meant standing on Tree Pose on a very cold running river. In more pragmatic lines in modern times, it could mean waking up at 4am to do your practice. Or taking cold showers.
   
   (note: even though such acts of austerity are considered passé, I still practise tapas. It fortifies the mind and help sustain the body's strength and resilience...like using the stairs instead of elevator)
2. Contentment or Santosha - desires are never satisfied so it's best to simply fill contented with what you have, contented with any situation, and feel grateful for what you have instead of feeling short-changed. If you have no craving, you are free and liberated.
3. Belief in the Supreme - it doesn't have to be God as long as you acknowledge a power higher than you. To be humble and grateful to that higher power. Trust the process (pleasant or unpleasant) even with no comprehension. Maybe you find out later why things needed to happen...maybe not.
4. Charity or Daanam - it doesn't only mean money/food to the poor, but being there for someone in need. Give with no strings and no expectations. When something is already given, the story ends there. Period. Experience the joy in giving.
5. Worship of the Supreme - this is not religion or performing rituals - which could be pitfalls. This is about emulating the qualities of the Supreme - not a mindless rite.
6. Defaulting to Spiritual Scriptures or Siddhanta - why wing it blind when the wisdom of the scriptures and experience of the wise sages are already available? There are many books written by established yogis, mahasiddhas, rishis and sages. Avail of them.
   
   (note: when I couldn't find the teacher I was looking for, one who could help me level-up my practice, I had to default into sacred yoga books to deepen my practice - Yoga Makaranda by T. Krishnamacharya, Hatha Yoga Pradipika by Svatmarama, etc. By doing this, I realized I found my teachers. By following their practice, I eventually became the teacher I was looking for.)
7. Modesty or Hree - already discussed above.
8. Discerning Intellect - things that happen at the superficial level can be confusing and misleading. Having the intelligence to discern cause and effect, root causes instead of symptoms, help in going deeper into the many layers of reality - not just on the surface.
9. Japa - Japa means chanting the mantras. Mantras are not just sounds. They are powerful vibrational frequencies that penetrate into the mind and consciousness. There are mantras for the subtle body, mantras for transcendence and mantras for pranic vibrations. With regular practice, the mantra can carry on within oneself without any conscious effort.
   
   The greatest mantra of them all is OM, pronounced A-U-M. A resonates with the conscious world, U resonates with the intermediate realms, and M activates the unconscious and the unmanifest. Together, they span a broad spectrum from the gross to the divine.
10. Sacrifice or hutam - this is not just the ritualistic puja, but sacrifice of the mundane pleasures and comfort to deepen a spiritual practice.

All the branches of Yama and Niyama are designed to discipline the mind and restrain the senses for develop pranic and psychic energies. It is best to keep awareness what they are and develop them naturally. If force is used, the benefit is not gained. The practice has to make sense to the initiate. Again, in Hatha Yoga, they don't adhere too much to these. To them, the purification of the body through shat kriyas is more important.

(Verse 17, p. 84) In Raja Yoga, asana is simply a seated position (as described by Patanjali's sutras). But in Hatha Yoga, asana is the beginning of yoga where exercises are done to develop steadfastness of the mind and firmness of the body. By developing the body through asana, the mind is also controlled. Asana moves prana. When prana is moving, there is no disease - sickness cannot happen. Likewise, when prana is moving, the body becomes supple and asana feel more natural. Body and mind, mind and body = they both influence each other.

(Verse 18, p. 85) Although widely debated, yogic texts talk about 33 asanas. Svatmarama talks about the essentials as practiced in the hatha tradition. It should be noted that asanas are not just practiced by hatha yogis but also by practitioners of other types of yoga. Vashishtha, a renowned saint in the Jnana Yoga tradition, practices asanas together with meditation.

(Verse 19, p. 86)
Position: seated, back straight, feet placed on the opposite inner thigh of the other leg, hands on Gyana Mudra.

Benefits: while seen as a steady seated pose, prana is activated and primes the body for meditation. When the back is straight, nerve impulses are passed freely to the brain and pranic impulses freely pass through the sushumna.

(Verse 20, p. 88)
Position: seated, right heel to the left buttock and left leg above the right leg with heel on to the right buttock. Make the legs symmetrical.

Bring the left arm up and bend from the elbow to bring the left hand behind the back. Bring the right arm down and bend from the elbow to bring the right hand up to clasp the left hand. Find a comfortable pulling balance between the 2 arms. The back is forced to straighten up.

Breath to sink into the pose. Do the other side.

Benefits: because the hands are connected, energy loops and is not leeched. With the leg position, prana is pooled into the Muladhara Chakra.

(Verse 21, p. 91)
Position: seated, right leg bent with foot beside the left knee. Right elbow resting on the knee and right hand on the right cheek, head slight tilted to the right, supported by the hand. Left leg bent with left heel slightly tucked under the buttocks. Left hand on the left knee. Observe the breath for 2 minutes. Do the other side.



Variation: Left leg stays the same, right leg is bent with top of right foot resting on the left thigh, knees apart from each other. Hands on Gyana Mudra.



Benefits: the nadis in the legs are activated and stimulates the sexual organs and brain centers

(Verse 30-31, p. 93)
Position: facing down, elbows together by the navel, hands lightly pressing each other facing the feet, body straight as a stick, begin to lift the body up, getting the legs as high as they will go. Continue breathing while holding this pose. You need strong wrists and forearms. This should be done when the body is fully warmed up, so towards the peak of the session.



Variation: sit on Padmasana first and do the Mayurasana



Benefits: Mayurasana resembles the peacock, but also increases the digestive strength like the peacock. The peacock can eat poisonous animals - snakes, scorpions, reptiles, etc. This pose can neutralize poisons within the system, cleanse the digestive tract and enhance its metabolic function.

Mayurasana helps in blood purification, flatulence, indigestion, constipation, gastritis, diabetis. It stimulates the kidney, liver and gall bladder.

Contra Indication: hernia, high blood pressure, ulcers, heart disease, brain tumors, EENT issues.

(Verse 33-43, p. 117)
According to tradition, 8,400,000 asanas were created by Almighty Shambhu, which were all taught by Shiva. Distilling all of that came down to 84 essential asanas. Distilling the 84, Svatmarama explains the 4 most important - siddhasana (for men only, women do siddha yoni asana), padmasana (lotus pose), simhasana (lion pose) and bhadrasana (gracious pose).

Position: seated, left heel below the perinium (stabilizes Muladhara chakra), the right heel on the genitals (stabilizes Swadithana chakra), back straight (easier prana passage on Sushumna nadi), chin lowered (jalandara bandha), gaze on 3rd eye (Sambhavi mudra). Hold the pose steady.



Benefits: Although Padmasana is considered the ultimate seated pose, Siddhasana is easier to do and easier to hold for a longer time - the legs don't sleep. But it's no less powerful.

As a purely meditative posture, Siddhasana looks benign, but from the foregoing, it activates the Muladhara chakra which gives awakens a vast source of dormant prana, activates the Svadisthana chakra, which unblocks stuck energy, allowing energy to flow again. The Sushumna is straight which facilitates pranic passage. Ujjayi pranayama results from Jalandara bandha which activates Vishuddhi chakra. Lastly, Sambhavi mudra activates psychic abilities when the 3rd eye opens up. Thus, Siddhasana is the most powerful of all asanas - according to Hatha Yoga Pradipika, according to Patanjali. There are other variations to Siddhasana, as follows:

Muktasana: (liberation pose) left heel is under the anus and right foot is above the left



Vajrasana: (thunderbolt pose) kneeling, right toe over left, buttocks rest between the heels



Guptasana: (secret pose) toes are squeezed between calves and thighs, left heel under the anus



Of all the 84 asanas, Siddhasana opens up all 72,000 nadis - thus it must always be practiced. It balances nervous and pranic impulses as they course to the brain. It unblocks the nadis (caused by toxins, unhealthy lifestyle and negative thinking) to pave a smooth flow of prana for spiritual awakening.

Through devoted practice of 12 years on Siddhasana with a guru, siddhis can be achieved. Without a guru, it is not certain that even with 1000 years of practice, perfection can be achieved. A guru is essential...unless the initiate is already close to enlightenment.

A moderate diet is essential in deepening the practice. It creates conditions conducive to higher evolution. You are what you eat. Faulty diets cause sickness.

When the mind is already quiet (sattvic and no longer tamasic or rajasic) and the body is already fit for prolonged meditation (through asana), Siddhasana is already enough - there is no more need to practice other postures. With Siddhasana + pranayama, Kevala kumbhaka (spontaneous cessation of the breath) is achieved - apana + prana vayu meet in Muladhara chakra, Ida and Pingala merge at Ajna chakra. When Kevala kumbhaka is achieved, the mind must have a proper focus (mantra, guru, etc) otherwise the void results.

In Siddhasana, the 3 major bandhas (Moola, Uddhiyana, Jalandhara) spontaneously occur accumulating increased pranic energy. Other facets of yoga, mudra/pranayama, also spontaneously happen as if defaulting to its natural state.

In ranking, there is no better asana than Siddhasana, no better mudra than Khecari mudra, no better kumbhaka than Kevala and no better dissolution of the mind than Nada sound.

(Verse 44-49, p. 134)
Position: (Baddha Padmasana, aka Kamalasana) right foot on the left thigh, left foot on the right thigh, arms are crossed behind holding the big toe, back straight, chin to the chest, drishti on the nose (why not on Ajna?). Bend forward with forehead on the floor. This pose is the 'destroyer of all disease'. Because this is an advanced pose, proper warm-up (knee rotation, cross walk, butterfly, etc.) is needed or permanent injury can result especially on the knees.

The body is locked up with minimal movement, the back is held straight and one can feel the centering of the body.

On Padmasana, do Maha bandha mudra on Bahya kumbhaka. This prevents the downward flow of Apana prana and prevents the upward flow of Prana. They meet at the navel area, generate heat, activate Samana Vayu and awaken the Kundalini shakti. Padmasana is ideal to incorporate bandha, mudra and kumbhaka (Padmasana alone is not enough to awaken Kundalini). By engaging the Mula and Uddhiyana bandhas, the downward flow of Apana vayu and the upward flow of Prana vayu are reversed, allowing both to meet and join at the Muladhara chakra. When they fuse, dormant centers in the brain are activated and prana turns kinetic.



Variations: chin can reach down to chest (Jalandara bandha) or head can be upright. Drishti can be on Ajna or nose. Nabho or Khechari mudra can be done, or tongue can be pressed on the roof of the upper teeth. Hands can be in Gyana mudra, Yoni mudra or palms on the groin facing up.

Prana and Citta: Ideally in Padmasana (other seated postures can be used, or even while doing asana), when prana unites with citta (energy/mind, time/space, Shakti/Shiva, positive/negative, Ida/Pingala, left-right brain hemipheres), through the practice of Pranayama, Kumbhaka and Maha bandha mudra liberation happens. Liberation is not just a spiritual process. It is a process governed by the law of nature. When it is properly done, the outcome cannot be any other way. While Raja yogis reach self-realization through the mind (Pratyahara, Dharana, Dhyana, Samadhi), the Hatha yogis reach realization by uniting prana (apana/prana vayu) with consciousness. they can only meet at the Mulahara (according to the Hindu yogis) or Manipuraka (according to the Tibetan Buddhists) chakras. When this is achieved, the mind is awakened into higher levels of consciousness. The left and right hemispheres of the brain become fully active. Duality merges into oneness. Consciousness, God and the universe become one.

Benefits: Padmasana is the destroyer of all diseases. When done with Maha bandha mudra, energy and consciousness are balanced. The brain's dormant areas are activated. Heat is produced at Muladhara chakra and Kundalini shakti is awakened. Mastering Padmasana opens up other kriya practices.

Contra Indication: just do proper warm-up of legs and knees before Padmasana.

(Verse 50-52, p. 144)

Swatmarama considers this one of the top 4 asanas.

Position: Legs are crossed like Siddhasana but heals are more to the sides of the perinium. Palms are placed on the knees, mouth open, tongue sticking out, head tilted slightly down (semi Jalandhara Bandha).



Variation: legs on wide Vajrasana, head is slightly tilted back (mild Sambhavi Mudra), palms on the floor with fingers facing self.



Movement: Inhale through the nose and exhale on the mouth with an audible lion's roar, "aaahhhhhh". Engage the bandhas when appropriate.

Benefits: enhances throat functionality, cures stammering, cures EENT problems (eyes, ears, nose, throat), shifts from introvert to extrovert

Contra Indication: none stated

(Verse 55-56, p. 149)

The Proper Sequence of a Yoga Practice (on the mat) is as follows:

1. Asana - this primes the body and activates prana. While holding a pose, any of Mula, Uddiyhana or Jalandara bandha can be engaged. Energy boost should be felt after - if you are not energized, then there is something wrong with the practice. E.g. - Warrior II, you can engage Mula and Uddiyhana.
2. Pranayama - Nadi Shodan is best to unblock the nadis
3. Mudra - e.g. Gyana mudra, to channel energy and reboot the mind
4. Bandha - to push prana up. Thus this must mean engaging Mula and Uddiyhana bandha on a breath-hold
5. Meditation - still the mind and focus on Nada sound if it presents itself. Close the ears (with fingers or earmuff) and hum the bee sound. This gives rise to Nada. Nada is a clear indication that Kundalini is being awakened

The way I practice yoga on the mat, it's warm-up stretching, then Asana, then Pranayama with Kumbhaka and Bandha already. In closing, I do my Meditation while being on a Mudra. I find this to be a smoother progression. All the elements of Hatha Yoga are also here.

(Verse 57, p. 151)

A yogi becomes perfected (a Siddha) after only one year if the practice consists of moderate/good food (Mitahara), sexual abstinence or moderation, removal from mundane life (gossip, mindless Youtube video, wrong crowd), and regular practice.

(Verse 58-60, p. 152)

Mitahara is mindful eating, and not for sense gratification. Most illnesses come from bad food (processed food, junk, etc.) and bad food habits (overeating, unmindful eating, etc.). Food should be viewed as nourishment of the body in preparation for higher consciousness - so the intent has to be present in the meal. Make it a habit to affirm an intention before a meal. Convey gratitude to the plants and animals that nourish you, gratitude to the land, air and water that nourished these plants and animals, gratitude to the human hands that brought the food to your table from the source.

Food that should be avoided:

1. too salty or acidic
2. reheated food that has since become cold
3. stale food
4. dried with no natural oil left
5. too many mixed dishes that create a chemical reaction. Best to simplify a meal...a one dish meal is ideal because it digests fast and not too much prana is expended on digestion
6. alcohol, not for being drunk, but because it damages the body

(Verse 61, p. 156)
A yogi should avoid the following:

1. avoid people who have no awareness of their spiritual evolution, avoid those who think negatively, avoid those who gossip, avoid those who have no purpose in life
2. avoid standing or working near a fire because it exhausts prana unnecessarily
3. avoid sex if only for pleasure, not because of the effects on the body but because of its distraction on the mind
4. avoid bathing early in the morning with cold water when the weather is already cold because it strains the nervous system (I take exception since a cold bath increases the immune system and cleanses the aura, provided it is done mindfully and with deliberation)
5. avoid frequent and prolonged fasting because it weakens the body. Fasting helps in stimulating the digestive system, eliminating digestive toxins, cleansing the body/mind, and enhancing anti-bodies during illness. Fasting is a long-held tradition in many cultures but it should not be overdone. (Personally, I fast for 24 hours/week according to the Wim Hof protocol. I feel my lightness of being after and I generally feel good about it. Also, digestion uses up too much energy, so regular but moderate fasting should be beneficial).

(Verse 64_66, p. 160)
All the knowledge in yoga and looking 'the part' are meaningless if there is no practice. Knowledge alone is just intellectual adventurism and will not reach Samadhi. Practice builds muscle memory which adds incremental proficiency. Practise and all is coming.

(Verse 01-02, p. 164)
When Asana is mastered, Pranayama follows, but learn from a guru. Pranayama is breath control to activate and control prana to a higher frequency. Proper diet and pranayama go hand in hand.

When prana moves, citta (mind) moves. Thus we can control our mind by controlling the breath (according to Hatha Yoga) and vice-versa (according to Raja Yoga). Hatha: the mind is inherently volatile, so it is hard to control, so let it just be. By controlling prana through breathing, the mind and nervous system are consequently controlled - this is a much easier process that generates the same result.

In pranayama, it is the breath retention that is important - technically, breath-retention is the whole purpose and point of pranayama. Even Patanjali defined pranayama as that moment between the inhalation and the exhalation - in short, the breath-hold (kumbhaka). While the breath is held, nervous impulses are also suspended creating equanimity in the brain functions.

(Verse 03, p. 168)
There is life because there is prana. Prana vayu moves throughout the body like waves of energy in constant motion. Without prana, life ceases, and the 5 components of the body (tattva) - fire (agni), air (vayu), ether (akasha), earth (prithvi) and water (apas) are fragmented and go revert to source...water goes back to water, air goes back to air, etc. Prana and consciousness do not die (Personal: my understanding is that prana is used up during our lifetime. How then can it not die when it gets used up?)...they also go back to source. Consciousness gives rise to prana. When prana leaves the person and the person dies, consciousness leaves as well. (Personal: my understanding now is that nothing is lost. All the individual components of the being - body, mind and consciousness go back to their sources. Death is only a state of being where these components revert back to their sources, and life is only a state of being where these components are put back together again...but a different looking body with no memory of its past existence. Therefore, death is nothing more than a transition from the previous body to the next - thus, there is no reason to fear dying.)

There are 5 types of prana (or 5 expressions of one prana, according to function):

1. prana vayu - inward movement or absorbsion of prana at the thorasic area, related to Ida nadi (female energy chanel beginning on the left nostril)
2. apana vayu - outgoing movement of prana through anus, sex organ for elimination, related to Pingala nadi (male energy chanel beginning on the right nostril)
3. samana vayu - stomach area for assimilation, related to sushumna nadi, thus the most important vayu in yoga
4. udana vayu - ascension of kundalini, related to throat, face, limbs
5. vyana vayu - all over the body for circulation

When Prana vayu and Apana vayu meet at the stomach (some books say they meet at Muladhara chakra), Samana vayu is developed. Heat is generated and the heat awakens the Kundalini shakti.

5 Minor Prana Vayus

1. Koorma - stimulates blinking
2. Krikara - generates hunger, thirst, sneezing and coughing
3. Devadatta - stimulates yawning and sleeping
4. Naga - stimulates belching and hiccups
5. Dhananjaya - gets triggered immediately after death

(Verse 04, p. 173)
Prana vayu cannot pass through the Sushumna nadi because the nadis are blocked. There are ways to cleanse the nadis and bring about self-realization. Depending on who's talking, there can be between 72,000 - 350,000 nadis in the body. Nadis are energy passageways. When they are blocked, prana cannot pass through, or are restricted in their passage. If we are to see the nadis in our bodies, they would look more like the nerves in our nervous system or trunk-branches-twigs on a massive tree.

Like impurities clogging blood vessels and restricting the flow of blood, the same is true with nadis. But for nadis, impurities are xxxxx. When Kundalini shakti is awakened but the nadis are still impure and clogged, then the result can be catastrophic (so, it is possible to awaken Kundalini even when the nadis are blocked? I thought Kundalini awakening is a result when all the nadis are cleansed).

In Hatha yoga, the way to cleanse the nadis is done physically. By strengthening the parasympathetic and sympathetic systems, and by fortifying the central nervous system, then the Ida, Pingala and Sushumna nadis are cleansed and likewise strengthened.

(Verse 05, p. 175)
When the nadis and chakras, which are full of impurities are cleansed, then the yogi retains prana. Prana must also be strengthened and 'added' (perhaps they meant activated? Because my understanding is that we are born with a set quantity of prana - we cannot add more prana, but we can strengthen prana). Prana converges on the chakras (energetic hubs resembling wheels). There are many chakras in the body but the 7 major chakras along the sushumna are the most important because they give rise to human evolution.

The Seven Major Chakras:

1. Muladhara - located at the perineal floor, shaped like a 4-petaled lotus flower, responsible for excretion, sense of smell, animal instinct. Kundalini shakti remains dormant here
2. Swadhisthana - located 2 finger widths above the Muladhara, 6-petaled vermilion colored lotus petals, responsible for sacral plexus, reproductive system, sense of taste, tongue and ego personality
3. Manipuraka - behind the navel, 10-petaled yellow lotus, responsible for solar plexus, digestion, assimilation of food and prana, and eyesight. Characterized by sensualities, ambition and greed
4. Anahata - at the heart area, it has 12 blue petals, responsible for heart, respiration, touch, strong emotions like hate, love, anger, and envy
5. Vishuddhi - on the throat area, 16 purple petals, responsible for speech and hearing. Enhances balance of mind, acceptance of things as they are, and compassion. He is intellectually and physically realized
6. Ajna - at the pineal gland with 2 clear petals, this is the 3rd eye, the gateway to all psychic abilities and liberation. Prana (energy) decreases here as manas (intelligence) increases.
7. Sahasraras - the highest level of human evolution, thousand lotus petals at the pituitary gland, on top of the head. Here, duality converges into oneness.

The 3 Bindu Chakras
The Tantras mention 3 chakras between the Ajna and the Sahasrara. These 3 are related to the release of the Nectar of Immortality, or the Bindu and related to higher states of intelligence (any chakra above the Ajna relates to higher consciousness and intelligence...not so much of prana anymore).

1. Lalana - (although according to T. Krishnamacharya, the Lalana chakra resides just above the soft palate)
2. Manas - slightly above the Ajna
3. Soma - above Manas

Blocked nadis results in disease to the corresponding body part. Hatha Yoga clears all the blockages of these nadis and chakras, resulting in restoration of physical health. Purification of the nadis is the first step towards awakening of the Kundalini shakti.

(Verse 06, p. 179)
Pranayama must be done daily with a sattvic state of mind for purification to happen. There are 3 modes of nature and of mind.

Gunas

1. Tamasic - inert, no evolution, like a nail (that needs to be hammered), like a dull mind
2. Rajastic - dynamic, evolving, like man, like a mind traversing awareness and non-awareness,
3. Sattvic - steady, evolved, like divinity, like a mind that has one-pointed focus. Ideally, when doing pranayama, the mind must be this steady. In sattvic pranayama, both nostrils are fully open for breathing.

(Verse 07-09, p. 181)
Nadi shodhana is alternate nostril breathing that balances the Ida and the Pingala and cleans the nadis.

(Jan 26, 2023) Because I've already been practising Pranayama for years, I tried doing the exercises here at the 1:4:2:3 ratio with 5 secs. as one count. Thus it's 5 secs inbreath, 20 secs hold, 10 secs outbreath and 15 secs hold. Without warming up, I strain after 4 rounds. It's best to do Wim Hof first before commencing Nadi Shodhan. I will do a 10-minute set but do it several times/day. I do this with a metronome, otherwise, it's too much on the mind to count while doing the holds.

(Verse 10, p. 185)
It is not enough to breathe in and out. Timed breath retention must be there so ratios must be part of the practice. Start with a 1:1:1 ratio and increase to 1:2:2 and increase again until capacity is reached. Pranayama has to be developed slowly, gently and systematically, otherwise it can be harmful. It is best to study with a guru since Pranayama deals with energy and things can be volatile.

Traditionally, chanting a seed mantra (YAM for Heart chakra) and focusing awareness on the appropriate chakra during the breathing/holding process is done to 'count'. But with a metronome, you can still chant for the benefit of chanting and not the count (since the metronome does the counting). But chanting while breathing and holding the breath adds another layer of complexity - best to do it during the advanced stages.

Visualization can also be added while doing the breathing/retention. The Tibetan yogis visualize fire at the Manipura chakra while holding the air in while silently chanting RAM - as though the chanting fuels the fire. This is at the heart of the Inner Fire meditation in Tantra.

Boils, pimples, diarrhea, constipation or fever may occur. It's a sign that the purification process is happening - so it's a good thing. Don't be alarmed.

Nadi Shodhana purifies the nadis within 3 months if regularly practiced at the advanced stages - 1:4:2:3 ratio. But proper lifestyle and diet have to be adhered to.

(Verse 11, p. 188)
Breath retention must be done regularly 4x/day - early morning (4:00-4:30am), noon, sunset and midnight. These moments are when sushumana is susceptible to awakening. However, in these modern times, it is enough to shower when you wake up, do neti, asana and then pranayama.

Don't be too over enthusiastic with your practice, because you will lose steam in mid stream. Keep a steady progressive pace that fits nicely with your householder life and career.

Ideally, yoga should be practiced in the spring and autumn. (Then what's the point of saying it should be a daily practice?)

(Verse 12, p. 190)
In the initial phase of Pranayama, heat will be felt. This is a sign of prana awakening. The second stage is when physical sensations are felt - trembling, tingling, pulsing, vibration, etc. At some point, the body, mind and spirit become steady. Finally, the breath will even spontaneously stop - Kevala kumbhaka. Siddhis inevitably develop.

Gherand Samhita states that when steadiness happens in pranayama, levitation happens. This is when Muladhara chakra is activated. You unshackle yourself to the grounding on earth and feel your lightness of being.

When kundalini is awakened due to pranayama, and it reaches up the sahasrara chakra, the breath stops, and everything becomes still. Prana unites with consciousness.

(Verse 13, p. 192)
When perspiration generated from pranayama is rubbed on the body, firmness and steadiness of body results.When the body is unclean, perspiration carries toxins with it. However, when perspiration results from pranayama, only water, salt and hormones are excreted. To conserve these hormones, the perspiration has to be rubbed back to the body. This practice conserves the yogi's dhatu (flesh, bones, marrow, blood, semen/ova, skin, fat) - according to Shiva Samhita.

(Verse 14, p. 193)
In the beginning stages of pranayama practice, milk and ghee are essential diet. When proficiency is attained, this diet is no longer a must. When practicing pranayama, the heart and blood circulation are enhanced and the entire body goes into a transformation. Milk/ghee are needed to lubricate the system as it undergoes this transformation.

Additionally, when too much energy is activated and the body struggles to cope, milk, being an animal derivative, helps the body get more grounded.

The stomach must be completely empty during pranayama. Food can be taken 1/2 hour after pranayama. Food should be light and fast to digest (veggies) to enhance the practice.

(Verse 15, p. 194)
Prana can be controlled through practice, just like wild animals are controlled through training. Uncontrolled prana is like a wild animal - it goes about its own business unmindful of what you want. You might like to go to sleep, but if prana is running wild, you cannot. Or you might need energy but prana is lethargic. Prana must be controlled to comply with your intentions. If left uncontrolled, it wastes itself away - sickness or death can occur.

(Verse 16-17, p. 195)
With proper pranayama practice, no disease can happen. When done wrong, disease will arise - thus, a teacher is essential. Be mindful of the do's and dont's (don't practice when the stomach has food, don't do headstand after a meal, do the proper sequence, etc.). It is not enough to practice from a book.

When pranavayu is 'disturbed', diseases occur. This 'disturbance' needs to be corrected. How? This chapter didn't say how. When Apana and Prana vayu are in arrears, then there is indigestion and respiratory problems. When the Udana and Samana vayu are disturbed, then there is hiccups, migraine, asthma, EENT problems (By 'disturbed', my guess is, the book means vayu went to a different location. e.g. Udana vayu is on the throat and Samana vayu is in the stomach area. If Udana vayu goes to the stomach area, then disease happens. That's how I can understand the book passage.).

(Verse 18, p. 197)
The vayu should skillfully be inhaled, exhaled and retained so that perfection or siddhi is attained. Pranayama must be done precisely and skillfully to produce siddhi. When done right, Pranavayu activates the pineal gland, resulting in psychic abilities. When Pranayama is done wrong, there is no benefit...you're just breathing.

(Verse 19-20, p. 198)
When the Nadis are purified, Pranavayu flows and there are external symptoms - the body becomes lean w/o excess fat, body becomes radiant, nada sounds are heard, body is free from disease, digestion is enhanced (food is digested optimally, nutrition is absorbed, excretion is timely). The stronger the flow of Pranavayu, the more radiance in the yogi's glow. More Prana awakening and the need to eat is less because energy is absorbed from the cosmos. When Prana penetrates the Chakras, the mind replaces the sensory organs - you can see, smell, taste, feel and hear without eyes, nose, ears, skin and tongue. The mind alone will do all of that.

5 Indicators of Prana awakening:

1. hearing Nada sounds
2. blissful feeling
3. levitation
4. feeling tremors
5. sleep with awareness (Yoga nidra)

(Verse 21, p. 200)
When fat, mucus or body air is excessive, Shatkarma: the six cleansing techniques, should be practiced before Pranayama. Practice the Shatkarmas only as needed, just like medicine...you only take them when needed.

There are 3 Doshas in the body - Pitta (bile), Kapha (phelgm) and Vata (gas). They regulate the functioning of the body. An imbalance within the 3 (too much of one over the others), results in being fat or having too much mucus or having too much gas in your stomach/intestines. For any imbalance, Shatkarma must be done...and must be done before Pranayama.

(Verse 22, p. 201)
The Nath yogis are very particular about purification of the system to enhance a yoga practice. They even put more importance on this than Patanjali's Yama and Niyama.

6 Shatkarma

1. Dhauti - cleaning of the digestive system, from the mouth to the anus. (In the morning upon waking up, I perform Jihva danta dhauti (tongue scrapping) and I do Moola shodhana (rectal cleaning) after every elimination to massage my anal muscles).
2. Basti - sucking water or air through the anus, to the large intestine and expeling it back. (This is the only kriya I don't do because it's the most difficult. In its absence, I would like to do a hydro-colon therapy once a year...but even that doesn't happen as often as I would like it to be.)
3. Neti - passing water, ghee or milk or a thread from one nostril and out the other nostril. (I use a cheap catsup dispenser as my neti pot. This is part of my morning ritual. It's amazing how much phlegm/mucus is expeled when I didn't even know I had something in there.)
4. Trataka - fixed gazing on an object without blinking until tears flow. (I do this almost daily but sometimes I give up if I cannot generate tears after 30 minutes. I go to the jetty and look at far away ships. At night, I gaze at low-lying stars)
5. Nauli - stomach churning. (I do this every time I am eliminating in the toilet. Since I shit everyday, it means I do this everyday)
6. Kapalabhati - a type of Pranayama where air is forcefully expelled from the tummy. (I do this everyday as part of my Pranayama practice)

(Verse 23, p. 203)
Shatkarma is secret, bringing amazing results. But it needs to be taught by a guru or someone instructed by a guru to teach. It is not enough to learn from a book or to teach from self-practice. This practice is held in high esteem by realized masters. Shatkarma purifies all systems in the body bringing smooth and optimal functioning, clarity of thinking, and having energy flow freely throughout the body. You perform at a higher level of competence. With just shatkarma, you begin to feel the 'superman' effect.

(I understand all that about a guru-teacher, but where do you go to find this guru? Even in the world of Hatha Yoga gurus, a shatkarma guru is RARE. That was my dilemma. I had no choice but to self-practice from a book until I became the teacher I wanted to find. How do I know my system is sound? I experience all the signs of prana activation [not siddhi] - heat, tremors, resilience from disease, feeling forever young, insanely strong, high metabolic digestion, clarity of thinking, gift of articulation, awareness, etc.).

Added Reading: Dhauti

(Verse 224, p. 205)
A wet cloth (nothing synthetic, ideally cotton) as wide as your tongue and about a meter long is swallowed flat (not folded) inch by inch as you squat. If it gets stuck somewhere, sip a little water (as little as needed since the cloth has to fill the stomach, not the water) or keep swallowing without vomiting. When 2/3 is in, stand up and do Nauli. The cloth can stay for 5 mins, but no more than 20 mins. Squat again and slowly take the cloth out. This is Vastra dhauti (cloth cleansing). There are many permutations of Dhauti.

(Verse 25, p. 211)
The combination of all Dhauti kriya cures and prevents digestive and respiratory diseases. The body's chemical composition is balanced and all diseases caused by this imbalance is cured. Toxins and bacteria residing in the EENT are flushed out. Constipation and digestive issues are relieved. Even leprosy is cured by Dhauti.

Contra-indication: stomach/intestinal ulcers, hernia, heart disease and high blood pressure

(Verse 29-30, p. 217)
There are 2 types of Neti - Sutra neti using a thread and Jala neti, using water. I only do Jala neti so that's what I'll discuss. The water should be warm with salt...just enough salt to taste salty. Unless therapeutically required, it is best to practice this once weekly. It's interesting to note that the most powerful kind of Jala neti is one that uses urine - I find this a little too extreme. The water neti already produces good results.

Neti destroys all diseases above the throat (EENT) and develops clairvoyance (by activating the Ajna chakra). Neti irrigates the nasal passages allowing for fluid breathing. It activates the functioning of the cranial nerves which send nose input to the brain. Mouth-breathers usually suffer from poor memory and low concentration. They usually have nasal blockage - thus mouth breathing. Neti unblocks the passages and restores nose breathing. Neti also balances the right and left hemipheres of the brain creating balance in the central nervous system and other systems - respiratory, circulatory, digestive, etc.

(Verse 31-32, p. 223)
Trataka is fixing your gaze on one spot (external or internal) without blinking until the eyes tear up. A popular object is a flaming candle until the imagery can remain in the mind's eye even when you close your eyes (and continue Trataka but internally this time). While doing internal Trataka, you may at some point see a point of light between your eyebrows. Hold that vision steady and nurture it as it may fade away.

Trataka eradicates all eye diseases and prevents them from happening. But apart from eye benefits, Trataka also aids in developing Ajna chakra (clairvoyance, psychic abilities), cures depression, and insomnia.

The point of Trataka is to develop Ekagrata citta (single-minded focus of the mind). (Granted, but I can do other types of meditation for this purpose. I'll devote Trataka to simply generate tears to cleanse the eyes - Trataka is unique in this pursuit, so I'll have that as my only intention.)

(Verse 33-34, p. 230)
Position: lean forward, hands on the knees, suck the belly in, protrude the Rectus abdomini muscle forward (Madhyama nauli) and create a wavelike movement of the belly - left to the right first (Dakshina nauli), then to the left (Vama nauli).



Benefits: Nauli ignites the digestive fire and optimizes digestion. Nauli also puts balance back in the Doshas, restoring the body back to homeostasis. Nauli massages all internal organs in the belly, tones the abdominal muscles and facilitates elimination. Not cited in the books, but Nauli is also very effective in curing inguinal hernia.

Contra Indication: hernia, heart disease, hypertension, those with internal injury or recovering from abdominal surgery

(Verse 35, p. 235)
Description: Frontal brain cleansing. Kapalbhati is powerful enough to be one of the 6 purification processes (Shatkarma). It's a type of pranayama that activates the faculties of the brain through fast and forceful exhalation using abdominal contractions (not lungs) like the pumping of air in a bellows. Inhalation is passive (spontaneous and not controlled or done forcefully), unlike normal breathing where inhalation is induced while exhalation is passive.

Hyper ventilation does not occur in Kapalbhati, thus even going at 100 breaths/round is possible. If dizzyness occurs, it means you are breathing too forcefully. Stop immediately and rest until the feeling normalizes.

Kapalbhati vs Bhastrika: both utilize forceful breathing. Kapalbhati forces exhalation only through abdominal contraction. Bhastrika forces air on both inhalation and exhalation. Both have different effects on the brain. Kapalbhati's short pulsing breathing massages the brain (by way of subtle expansion with every exhalation). Normal breathing entails around 15 exhalations, thus 15 contractions of the brain. If you do 100 Kapalbhati breaths/minute, you are exponentially increasing the brain contractions, which gives a massaging effect, and expels out more carbon dioxide than normal breathing.

Benefits: Kapalbhati cures all mucous disorders. It revitalizes the entire brain and awakens dormant centers responsible for subtle perceptions. According to Gherand Samhita, Kapalbhati also smoothens facial wrinkles and keeps the face and complexion young. Vyutkrama and Sheetkrama help in activating the Ajna chakra, just like Neti pot.

3 types of Kapalbhati:

1. Vatakrama (sinus cleansing with air) - only vatakrama (air or wind) is described in Hatha Yoga Pradipika. This is the widely used method in yoga classes - air is forcefully pumped out through both nostrils.
2. Vyutkrama (sinus cleansing with water) - this uses warm saline water in a bowl, similar to Neti pot. Standing up, 'inhale' water through one nostril and let it come out the mouth and rinse out. Do the other side.
   
   (I didn't realize until after reading this, that I'm actually doing Vyutkrama already. When I do Neti pot, I allow some water to come out into my mouth. I gargle the water making sure my throat gets irrigated too before spitting the water out. Additionally, instead of just letting water flow from one nostril to the next, I accumulate water inside both my nostrils and while doing a forward bend, I inhale air slowly through my nose, so water is 'gargled' inside my nose. I do this several times before flushing the water out. Result? A lot of mucous gets flushed out and my nostrils are cleared, allowing me to breath so much better.)
3. Sheetkrama (mucous cleansing with water) - this is the reverse of Vyutkrama - saline water is taken by mouth from a bowl and expeled through the nose

(Verse 36-37, p. 239)
Through the purification of the 6 Shatkrama, excesses in the doshas are removed and the 3 dosha are kept balanced - declogging of old bile, mucous and wind. The 6 shatkrama also declogs clutter in the brain making meditation smoother and more fluid. Then this happens, Pranayama becomes very efficient because the energy activated is no longer wasted to 'clean the gunk'. Pranayama is more effective in a healthy body. Success is met in a short time. The purification activities are like cleansing and lubrication on a bicycle chain. If the body is already clean, then Pranayama alone can continue purifying the nadis without the need for Shatkarma.

(Verse 39, p. 243)
Through Pranayama, fear of death is overcomed because Pranayama stimulates brain centers that control emotions and fear. Even the Gods practice Pranayama.

Fear of death happens only if you see separation and not oneness. If you see yourself as an individual, then you fear the loss of life, possession and 'you'.

(Verse 40-41, p. 243)
On a Kumbhaka (breath-hold) with awareness on the 3rd eye (Sambhavi mudra), the mind and prana are both suspended in animation - time and space stand still, blood pressure, heart rate, metabolism are all altered. This altered state reduces the fear of death.

Prana fluctuates between Ida (in-breath) and Pingala (out-breath). However, on a Kumbhaka, prana is restrained and balanced equally. This causes prana to flow on the Sushumna. It takes practice to control prana through perfected Pranayama/Kumbhaka.

To perfect Pranayama

1. Do asana first to prime the body
2. sit in Siddhasana or Padmasana
3. Hold the breath as long as possible without straining
4. Adhere to the breath-control ratios (1:4:2:3)
5. Engage Bandhas while doing a breath-hold on the in-breath and visualize fire on the Manipuraka chakra
6. Awareness on the Ajna chakra while doing a breath-hold on the out-breath
7. practice 4x/day (4 am, 12 noon, sunset, midnight)

(Verse 42, p. 246)
When breath is held, prana moves along the Sushumna (instead of Ida and Pingala) and the mind is stilled. When the mind is held still for a period of time, it becomes Manonmani (devoid of thought) - emptiness is achieved, which is the fundamental nature of reality.

(Verse 43-44, p. 247)

8 Kumbhaka of Hatha Yoga
Kumbhaka is the most important aspect of pranayama. In pranayama it is actually the 'gap' between the breathing that counts the most - which is the kumbhaka. Kumbhaka affects the entire brain.

1. Suryabheda - inhale right, exhale left (a 'counter pose' to that is Chandra Bhedan, inhale left and exhale right. Why is it not part of the Big 8?)
2. Ujjayi - slow deep breathing with contraction on the throat area (in Ashtanga yoga, this is the default breathing while doing asanas)
3. Seetkari - slow breathing through the mouth and teeth (this produces a cooling effect on the body)
4. Sheetali - breathing in through a rolleld tongue (this also produces a cooling effect on the body. Not sure how they differ in benefits)
5. Bhastrika - rapid breathing both on inhale and exhale, like a bellows (I find this to be hardest)
6. Bhramari - exhaling with a bee sound on closed mouth (it is said that this pranayama is the best in combating Covid 19)
7. Moorchha - retains breath until you feel a fainting feeling (no instruction...not sure how this is done)
8. Plavini - swallowing air into the stomach (like 'packing' when you go freediving?)

There are other types of pranayama that are not part of the Pranayama tradition - nadi shodhana, viloma, anuloma viloma and pratiloma. Even though kapalbhati is a pranayama, it is more regarded as a shatkarma.

Pranayama can balance the system (nadi shodhana for beginners), invigorate, generate heat (for advanced yogis), or calm down. It depends on the type of pranayama.

(Verse 45-46, p. 249)
Bandha is done in this sequence:

1. INhale
2. Jalandhara bandha + Mula bandha (arms straight, hands on lap, shoulders shrugged)
3. Hold (Antara kumbhaka)
4. Exhale
5. Maha bandha (Jalandhara + Uddiyana + Mula)
6. Hold (Bahya kumbhaka)
7. (my practice from other text is to incorporate Uddiyana and Mula bandha with Jalandhara bandha AFTER the inhale and hold it there)

(Verse 47, p. 251)
When Apana vayu moves up (instead of down) and Prana vayu moves down (instead of up), then energy is retained instead of lost. This is done through bandhas. The whole body is revitalized and aging stops. The yogi becomes free from old age and regains youth at 16 years of age! (supplementing this, when Prana and Apana meet at Muladhara chakra, heat is generated that awakens the Kundalini shakti).

(Verse 48-50, p. 252)
Surya refers to sun, Pingala, male, strength, vitality, left brain hemisphere, extroversion, and activation of sympathetic nervous system. Unlike Nadi Shodhana which balances the brain, Surya premoninantly activates the left hemisphere. It is safer to do Surya than the opposite, Chandra bhedan, since the mind can introvert completely and the body can easily slide off into lethargy. This is why Chandra bhedan is not part of the Big 8.

Position: on a comfortable seated pose, inhale to the right nostril (drawing prana into the Pingala) and hold in Jalandhara + Mula bandha (retaining prana in Pingala). Feel the energy diffuse all throughout until it reaches the roots of the hair and tips of the fingernails. Keep holding while visualizing. Release the bandhas and slowly exhale to the left nostril (purifying the Ida as well). 10 rounds. This must be done regularly.

Benefits: Surya Bheda activates the dull body and mind, infusing them with vitality and energy. Depressed? Feeling down? Feeling sluggish? Do Surya Bhedan. It balances the 3 doshas. The heat generated burns off the impurities.

Contra Indication: If you are already in Surya (too much energy, hyper, etc.), don't do this pranayama. Instead, do Chandra bhedan.

(Verse 51-53, p. 255)

In Ujjayi breathing, slow inhalation and slow exhalation are done with both nostrils, restricting the air as it passes through the throat, creating a slightly audible hiss. Breathing is slow, deep and steady. Keep awareness of the flow of the breath, knowing it's not the air but prana we are observing.

Ujjayi is a blender's base. It can be used with mantra, asana, and meditation. Ujjayi can be done with the mental So-Ham mantra - SO while inhaling and HAM while exhaling. You can default to Uyyayi breathing while doing the asanas of Ashtanga yoga.

In Hatha Yoga Pradipika, Ujjayi breathing is considered psychic breathing as it fosters awareness of the subtle body and affects the mind.

Ujjayi can be done lying down, seated, standing or moving. It can be incorporated into your daily life - breathing Ujjayi instead of regular breathing. You can employ Ujjayi breathing while waiting for a bus, or while in transit where thinking is not needed.

Benefits: good for insomniacs and those with mental tension as it calms the mind down and brings it into stillness. Also enhances the psychic centers of the mind

Contra Indication: not good if you have low blood pressure

ASANA

PRANAYAMA

(Verse 54-56, p. 258)

Verse 54
Seetkari breathing produces a cooling effect and best done after Bhastrika.



Basic
Take a seated pose (Padmasana or Siddhasana), steady the body for a minute or so (Kaya sthairyam), hands in Gyana mudra, the teeth are touching each other but the lips are parted, inhale through the mouth, through the gaps in the teeth, with a 'hissing' sound. Close the mouth after inhalation. Exhale through the nose. Repeat 20X.

Advanced
Seetkari + Antara kumbhaka + Jalandhara bandha + Mula bandha:
Inhale, hold the breath (Antara kumbhaka), engage the throat lock (Jalandhara bandha), then the root lock (Mula bandha). Hold as long as possible without straining, then exhale through the nose

Verse 55

Verse 55: "The aspects and evolution of cosmic Shakti from its source are represented by the formula of creation, manifestation and dissolution of the macro and micro cosmos."

Honestly, I don't understand what Verse 55 is talking about, so I won't write about it. But in all its summary, it simply stated that, "the whole body comes under the control of the practitioner", but perfection of any pranayama brings about that benefit...so it's not unique. Moving on....

Verse 56
Nature has 3 qualities (gunas) that are also present in our body and minds - Tamas (dull and lethargic), Rajas (dynamic and ambitious) and Sattwa (balanced, harmonious and focused). They exist in the body in different proportions, but ultimately, it should be Sattwa that prevails. Sattwa represents the highest point in evolution of the human mind. Seetkari gives rise to the domination of the Sattwa over Tamas and Rajas.

Benefits

1. Cooling effect - produces a cooling effect on the body (good on a hot day)
2. Sensual desire - one becomes an attractive person - a personification of sensual desire and affection, while maintaining the vital energy
3. Less of Sleep, Food and Water - the yogi finds less need for sleep, food and water
4. Active - indolence and laziness are removed

(Verse 57-58, p. 264)
Basic:
Seated, stick your tongue out as far as it will go, then roll up the sides, forming the tongue into a tube. Inhale slowly through this 'tube' while focusing on the cooling sensation of the breath (vs Seetkari where you focus on the 'hissing' sound). Close the mouth when the lungs are full. Exhale through the nose. Initially, do 10 rounds

Advanced w/ Kumbhaka + Bandha:
Same as Basic, but hold the breath on the inhale, Jalandhara bandha, then Mula bandha, hold as long as possible without straining. Release the bandhas then exhale through the nose



Advanced w/ Ratio:
Same as the advanced but incorporate a breathing ratio - 1:1:1, then increase the ratio to 1:2:2, and later 1:4:2

(Verse 59-67, p. 267)
Bhastrika is breathing like the bellows - forceful and equal inhalation / exhalation while the body remains in place. This generates heat on the physical and subtle bodies. Unlike Siddhasana which exhales through abdominal contraction, Bhastrika is lung contraction.

Position: on a seated pose (Siddhasana or Padmasana), breathe in and out, forcefully but equally (if the exhalation is longer, hyper-ventilation can happen), with a hissing sound coming out from the nose (not the throat). The seated body does not move...only the abdominal expansion. Do 10 breaths, 1 round. Do 3 rounds and increase to 5 rounds and increase the speed of breathing as well.

Technique 1

1. Stage 1 - seated, inhale slowly through the left nostril and commence 20 breaths of Bhastrika. After the last exhale, inhale slowly until full and hold the breath (antara kumbhaka), then Jalandhara bandha (but don't raise the shoulders, no Mula bandha). Release the bandha and exhale through the right nostril (so it looks like a Nadi shodhana). Inhale right, do 20 breaths, hold and exhale left. This is one round. Do a few and increase over time
2. Stage 2 - do one round of Stage 1, then do 40 breaths with both nostrils open. Do 3 rounds of this
3. Stage 3 - do Stage 2 but add Mula bandha on the Antara kumbhaka. 3 to 5 rounds
4. Stage 4 - five rounds of Stage 3 then increase by 10 so the ratio is 50:50:100 (I don't really understand this part)

Technique 2

Breathe on both nostrils and instead of Antara kumbhaka, do Bahya kumbhaka (retention on the exhale) - after the last exhale, don't hold yet. Do one last slow and deep inhale and then a fast exhale through the mouth and then hold. Apply Jalandhara bandha + Mula bandha. Slow release.

With proficiency, add Uddiyana bandha so you now perform Maha bandha (Mula + Jalandhara + Uddiyana). Between rounds, concentrate on the natural recovery breath or do Sambhavi mudra. You can practice up to 5 rounds of 100 breaths/round.

Granthis / Psychic knots
3 blockages along the Sushumna, called Granthis, prevent the ascension of Kundalini shakti. These granthis represent physical, emotional and mental barriers.

1. Brahma granthi - resides in the Muladhara. This blockage happens when you are attached to the external world, "this is mine, I pleasure myself, the world is my oyster".
2. Vishnu granthi - resides in the Anahata and caused by attachment to emotional security, "I'm afraid of...., I fear that...I cannot live without you".
3. Rudra granthi - resides in the Ajna chakra and caused by obsession with siddhi and psychic abilities, "I want to walk on water". Developing psychic abilities when you don't have spiritual grounding or if you don't have a guru is dangerous - some end up in mental institutions. As this granthi dissolves, you become more of a witness

Bhastrika helps in removing these granthis/blockages. One becomes content with no craving for external or sensual pleasures. You're just happy and grateful with what you have.

(Verse 68, p. 275)
Bhramari is a slow exhalation with a low humming bee sound while the ears are plugged. Best if practiced early in the morning or before going to sleep. Best if practiced after asana, after nadi shodhana, but before meditation.

Benefits
Bhramari increases sensitivity on the psychic centers and increases awareness on sublte perceptions. It has a soothing quality that relieves mental anxieties and tensions.

Bhramari Basic
Sit in a comfortable position, allow the body to become at ease. Close your eyes. Insert your index fingers into the ear hole and make a snug fit. Inhale slowly, but do a slow humming exhale with a low pitch. Focus your attention on the bee sound and the reverberation. Exhale as slow as possible so that your lungs are empty and need to make an inhale by the time you finish the exhale. When the lungs are empty, release your fingers, make another slow inhale and repeat the process for 5 minutes (about 10 reps/breaths). On the last exhale, do regular breathing but keep awareness on subtle sounds you might hear - nada sounds. This is one round. Do a few rounds.



Bhramari + Bhaya kumbhaka + Jalandhara bandha
Do the Basic, but after the last exhale on the round (after 5 minutes), do a full inhale, hold for 2 seconds and do a regular exhale and empty the lungs. This should give you more time. Hold the breath (Bhaya kumbhaka), and tuck the chin to the chest (Jalandhara bandha). Take a few normal breaths as necessary between rounds.

Bhramari + Bhaya kumbhaka + Jalandhara bandha + Mula bandha
Add Mula bandha after doing Jalandhara bandha

Bhramari with Shanmukhi mudra + Antara kumbhaka
This is Basic Bhramari with different finger placing - thumbs inside the ears, index fingers gently over the eyes, middle fingers on the nose, last 2 fingers on the mouth. These finger placements are symbolic to represent Pratyahara (closing down of sensory perception to the outside world). Fully inflate the lungs on the inhale with the fingers in their places and hold as long as possible while having enough air to make a slow exhale with a humming sound.

Bhramari with Shanmukhi mudra + Bhaya kumbhaka + Jalandhara bandha
Fully inflate the lungs on the inhale with the fingers in their places (don't hold the inhale) and slow exhale with a low humming sound. Empty the lungs, hold the breath, straight back, chin to the chest and hold as long as possible without straining. Repeat several times.

Bhramari with Shanmukhi mudra + Bhaya kumbhaka + Jalandhara bandha + Mula bandha
Fully inflate the lungs on the inhale with the fingers in their places (don't hold the inhale) and slow exhale with a low humming sound. Empty the lungs, hold the breath, straight back, chin to the chest, squeeze the butt cheeks / contract the anal muscles, and hold as long as possible without straining. Repeat several times.

Because prolonged Bhramari can produce arm-fatigue, I simply wear a construction ear muff and do Gyana mudra with my fingers. This generates the same amount of reverberation as plugging your ear with your index finger.

Additionally, I read that during the Covid 19 lockdown, doing the Bhramari was effective in keeping away Covid (if it does exist)