Tr. Pacification of the mind, contentment, silence, control of sense organs, kindness, politeness, belief in God, straightforwardness, gentleness, forgiveness. purification of the thoughts, non-violence, celebacy, memory, forbearance and some such more-are known as niyamas for the mind. 2-3.
Tr. Bath, cleanliness, vow, truthfulness, recitation (of mantras), fire worship, libation of water, penance, self-control, endurance, reverential salutation, circumambulation, observance of vows, fasting etc.-are the niyamas for the body.4
Note: śrīnivāsa introduces astāngayoga, but he has given only niyamas under two heads as manasa-niyama and kāyikaniyama. He does not elaborate on yamas and niyamas separately. He has included yamas like ahimsă and brahmacarya in the manasaniyamas, while satya in kayika-niyamas. The niyamas like Sauca, tapas are included under kāyika-niyamas. This seems to be quite different type of classification under niyamas. 1-4.
Tr. asana, being the first part of hatha-yoga curriculam, is being narrated here by me. Practice of asanas alleviates diseases and contributes to stability, health and efficient body. 5.
Tr. Some of the asanas accepted by the sages like vasistha and yogis like matsyendra are being described by me. 6.
Note: This verse is a repetition from HP and suggests two traditions of asanas, namely, one of munis like vasistha etc., and the other of yogis like matsyendra etc. 6.
Tr. sambhu has culled only eighty four asanas representing one from each lac of the eighty four lacs of species. 7.
Note: It is customary in the hathatexts, while describing āsanas to talk about the number of āsanas being eighty four lacs representing different species of creatures. Gś (6) states that siva has enumerated eighty four āsanas representing one from each lac of the species. However, very few texts give the list of eighty four asanas. This is one of the texts which enumerates eighty four asanas. 7.
चतुरशीतिपीठेषु' केषाञ्चिल्लक्षणं बुवे ।
आदिनाथोदिताः पीठाः देहारोग्यसुखप्रदा: ॥ 8 ॥
caturasitipithesu kesāñcillaksanam bruve Il ādināthoditāh pithāh dehārogyasukhapradā) // 8 //
Tr. From among eighty four pithas, I give the characteristics of a few. These pithas are recommended by adinatha, and contribute to the sense of wellbeing. 8.
Note: Srinivāsa has used pitha as a synonym for asana.
Although Srinivasa enumerates eighty four asanas in further verses, he does not describe the techniques of all the asanas.
JP also describes eighty four āsanas, but most of the names vary from the list given by Srinivasa. 8.
सिद्धं भद्रं तथा वज्रं सिंह शिल्पासनं परम् ।
" बन्धं कर सम्पुटितं शुद्धं' पद्मचतुष्टयम् ॥ 9 ॥
दण्डपार्श्व' च सहज बन्धपिण्डं मयूरकम् ।
एकपादं मयूरं च षण्मयूरमिहोच्यते ॥ 10 ॥
भैरवं कामदहनं पाणिपात्रं च कार्मुकम् ।
स्वस्तिकं गोमुखं वीरं मण्डूकं" मर्कटासनम् ॥ 11 ॥
मत्स्येन्द्रं पार्श्वमत्स्येन्द्रं बद्धमत्स्येन्द्रमेव च ।
-P. 3. Prema -T.J.N,n2. 4. yi-P.T. 5. ________________
mayūram kukkutam caiva bhadram simhasanam tatha // muktasanam tu vikhyātam teşu mukhyam catusta am //22/1
Tr. Among these asanas, ten are considered important, which are: svastika, gomukha, padma, vira, siddhasana, mayūra, kukkuta. bhadra, simhāsana and muktāsana. Out of these, four are more important. 21-22.
Tr. One should press the heel firmly against the perineum and place the other foot over the genital. He should remain straight and steady, control the senses, and keep the gaze fixed between the eyebrows. This is siddhāsana, which opens the door to liberation (moksa). 25.
aglada —
मेढ़ादुपरि निक्षिप्य सव्यं गुल्फें तथोपरि ।
matāntare tu -
medhradupari nihksipya sa vyam gulpham tathopari // gulphāntaram tu nihksipya siddhāh siddhāsanam viduh //26 //
According to others
Tr. One places the left ankle over the genital and the other ankle over the first one. According to the siddhas, this is siddhasana. 26.
Tr. This same siddhäsana is variously known as vajräsana, muktasana and guptāsana by others. 27.
Note: Although in this verse, vajrāsana, muktasana and guptāsana are considered synonyms of siddhäsana, other authorities, however, make differentiation in these four variations of siddhāsana.
When left heel is placed at the perineum and the right heel is placed on the organ of generation, it is siddhäsana. When right heel is placed at the perineum and the left heel is placed on the organ of generation, it is vajrasana. When the right heel is placed on the left heel and both the heels are placed at the perineum, it is muktasana. When right heel is placed on the left heel and both the heels are placed on the organ of generation, it is guptāsana.
GhS (ii.20) gives another technique of guptasana, in which one hides the two feet between the knees and thighs in such a manner that the feet come under the anus. 27.
Tr. There is no doubt that one, who observes celibacy, consumes moderate food, is detached (to worldy objects) and devoted to yoga, attains success after one year. 28.
नासनं सिद्धसदृशं न कुम्भकं केवलोपमः।
7 tar a 7 FIGHąsit 19: ॥ 29 ॥
näsanam siddhasadrśam na kumbhakam kevalopamah Il na khecarisamă mudrā na nādasadrśo layah // 29 //
Tr. There is no āsana like siddha, no kumbhaka like kevala, no mudra like khecari and no laya (absorption) like näda. 29.
hgsi
seguitsfaret ________________
अथ भद्रासनम् -
गुल्फी च वृषणस्याध: सीवन्या पार्श्वयोः क्षिपेत् ।
पार्श्वपादौ च पाणिभ्यां दृढं बद्ध्वा सुनिश्चलम् ।
भद्रासनं भवेदेतत् सर्वव्याधिविषापहम् ॥ 30 ॥
atha bhadrāsanam -
gulphau ca vrşanasyādhah sivanyāh pārsvayoh ksipet // pärsvapādau ca pāņibhyām drdham baddhvä suniścalam // bhadrasanam bhavedetat sarvavyadhivisapaham // 30//
Tr. The two ankles are put under the scrotum on the two sides of the perineum. One catches hold of the feet with hands and remains steady. This is bhadrāsana, which removes all the diseases und toxins. 30.
Note: GhS(11.9-10) gives a different variety of bhadrāsana. In this, instead of two ankles placed on the two respective sides of the perineum, the ankles are everted with the toes turned backwards. For detailed discussion, refer to YM (vol. x, No. 1, pp.28-33). 30.
अथ सिंहासनम -
गुल्फी च वृषणस्याध: सीवन्या पार्श्वयोः क्षिपेत् ।
दक्षिणे सव्यगुल्फं च दक्षिणे तु तथेतरम् ॥ 31 ॥
हस्तौ च जान्वो' संस्थाप्य स्वाङ्गुली सम्प्रसार्य च ।
व्यात्तवको निरीक्षेत नासाग्रं सुसमाहितः ॥ 32 ॥
atha simhāsanam
gulphau ca vrşanasyādhah sivanyān pārsvayoh ksipet // daksine savyagulpham ca daksine tu tathetaram // 31 //
hastau ca jānvoh samsthāpya svārgulih samprasarya ca // vyattavaktro nirikseta näsāgram susamähitah // 32 //
Tr. The ankles are placed under the scrotum on both the sides of the perineum in such a manner that the left ankle is on the right side and the right on the left. The palms are placed on the knees, spreading the fingers and the mouth kept wide open. One fixes the gaze on the tip of the nose. 31-32.
Tr. The right foot is placed on the left thigh and the left on the right, the big toes are held with the respective hands crossed behind the back, chin pressed against the chest and the gaze is directed towards the tip of the nose. This is padmāsana, which alleviates diseases of the yogis. 34.
Note: The padmāsana described here and also in GhS (ii.8) and GS (9)is popularly known as baddhapadmāsana. TBU (mantra39-40) describes padmāsana and baddhapadmāsana separately. 34.
Tr. Place both the feet on the opposite thighs and catch hold of the big toes with the respective hands crossed. This is padmāsana respected by all. 35.
दत्तात्रेयोऽपि -
उत्तानौ चरणौ कृत्वा ऊर्वोः संस्थाप्य यत्नतः ।
ऊरुमध्ये तथोत्तानी" पाणी कृत्वा ततो दृशी ॥ 36 ॥
नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया ।
उत्तम्भ्य चिबुकं वक्षःसंस्थाप्य पवनं शनैः ॥ 37 ॥
dattātreyo'pi -
uttanau caranau krtvā ūrvoh samsthapya yatnatah // urumadhye tathottanau pani krtvā tato drsau // 36// nāsāgre vinyasedrājadantamūlam ca jihvayā // uttambhya cibukam vaksahsamsthāpya pavanam Sanaih //37/1
According to dattatreya
Tr. Firmly place the upturned feet on the opposite thighs. Place the upturned palms between the thighs. Fix the gaze on the tip of the nose. Press the tongue against the root of the front teeth. press the chin against the chest and gently raise the pavana (präna) up. 36-37.
Tr. This is padmāsana, which cures all the diseases. This is difficult to be attained even by the wise. 38.
Note: In the earlier verse, there is a specific mention of placing the right foot on the left thigh and the left foot on the right thigh. Here there is no such mention. It only suggests that the feet should be on the opposite thighs and hands are placed one over the other. In this technique jālandhara bandha is to be accompanied with jihvabandha. There is no mention of uddiyana bandha. brahmananda, commenting on this verse in HP(1.47), suggests that jälandhara bandha accompanied with jihvā bandha alone serves the purpose of mulabandha and uddiyāna bandha. 36-38.
Tr. Firmly adopt padmāsana, fold the hands, firmly press the chin against the chest and repeatedly raise the apāna upwards forcefully so that it unites with prāna. Thus, one attains unparallel wisdom of the highest order through the arousal of sakti (kundali) and by intense concentration on the Supreme Reality.39.
Note: This verse is included under the description of mudrás in HP (10 ch, v. 145) published by Lonavla Yoga Institute (India). 39.
Tr. Adopting padmāsana, a yogi should inhale through the two nostrils and hold the breath. Thus one undoubtedly becomes liberated, 40.
करौ सम्पुटितौ कुर्यात् तत्सम्पुटितपंकजम् ॥ 41 ॥
karau samputitau kuryāt tat samputitaparikajam // 41 //
Tr. When palms are folded forming a cavity, it is samputitapurikaja, 41.
Note: Srinivasa, while commenting on the āsanas, gives four types of padmāsanas, namely, baddhapadmāsana, karapadma, sam putitapadma, and Suddhapadma, but he does not describe all of them. 41.
Tr. The two palms are placed on the ground. Elbows are placed on the respective sides of the navel and the body is lifted in the air like a horizontal stick. This is known as mayura-pitha. 42.
Tr. mayūrāsana enables quick relief from all the diseases of the spleen and the stomach and cures the imbalances caused by the humours. It further digests excess food and bad food, stimulates gastric fire and even digests the deadly poison. 43.
Tr. The big toes are held with the hands and are pulled upto the ears (alternately). Thus, one assumes the shape of a stretched bow. This is dhanurāsana. 51.
Note: This variety is called akarsana-dhanurāsana to differentiate it from the variety of dhanurāsana described in GhS (ii.18). The technique of dhanurāsana described in Ghs is different and is done in prone lying position. For detailed discussion, see YM (vol.ix, No. 4, pp. 42-54). 51,
Tr. Arrange both the soles (feet) properly between the thighs and the shanks and sit erect. This is called svastikäsana. 52.
Note: brahmananda in his commentary jyotsnā suggests the reading janghorvor' instead of jānūrvor', meaning 'between the thigh and the shank', rather than thigh and the knee. 52.
Tr. Place the right ankle by the side of the left hip and the left ankle by the right hip, thus imitating the shape of a cow's head. This is gomukhāsana. 53.
Note: Another popular variety of gomukhasana requires the hands to be braced on the back, left hand coming from below and the right hand coming from above over the right shoulder. This arrangement of the hands is described in BYS-19,20 and generally it is practised. This may be called baddhahasta-gomukhasana. HY, however, suggests to hold the big toes by crossing the hands behind For detailed discussion on varieties of gomukhāsana, refer to YM (vol.xviii, No. 1, pp.41-44). 53.
Tr. Place one foot on the opposite thigh and the other foot under the opposite thigh and remain steady. This is called viräsarna. 54.
Note: This is also known as ardhāsana in YV (II: 46). Besides HP(1.21), this variety is described in other yogic texts such as SUp (i: 2-4), TBU (37),
AhS (xxxi: 39) and TVd (ii: 46). The technique of vīrāsana differs in GhS(ii.17) from the one given here. In GhS variety, one foot is placed on the opposite thigh while turning the other foot backwards. Traditions differ in the use of the upper foot being placed on the opposite thigh. JUp (iii: 6) prescribes left foot to be kept on the right thigh, while brahmananda in his commentary jyotsnā, recommends right foot to be placed on the left thigh. But HP permits both these variations. Although, there is no mention about the arrangement of hands in virüsana, its being a meditative pose, the hands are comfortably placed on the knees. 54.
Tr. The ankles are placed under the buttocks. The knees are kept wide apart. Hands are placed under the feet. This is mandakāsana, which removes diseases of the legs.55.
Tr. Pressing the legs with the hands, firmly hold the big toes (from behind) and drop the head between the legs, imitating the form of a bow. This is markatāsana. 56.
Tr. Place the right foot at the root of the left thigh and place the left leg by the side of the right knee. Hold the left leg by the right hand and twist the body and remain steady. This asana is Propagated by matsyendranatha. 57.
Tr. matsyendra-pitha enhances the gastric fire and works like a weapon to destroy hosts of severe diseases. Moreover, it helps arousal of kundalini and offers stability to the spine. 58.
Note: The technique of matsyendrāsana given here differs from the one available in Ghs. In GhS (11.22-23), the hand is bent in the elbow crossing the raised knee and the chin rests on the palm of the hand.
In the technique of matsyendrāsana, though only the left twist is described, it is to be repeated on the other side also giving the right twist, as suggested by brahmananda. 58.
Tr. The neck is encircled with two legs and supporting (the body) with the hands, the face is turned upwards. This phanindra removes all the ills and bestows upon one wellness for ever. 65.
Tr. pašcimatāna causes the currents of prāna to flow through susumna, stimulates gastric fire, reduces the belly and brings good health to a person. 67.
Note: This is an important traditional āsana, which tones up nerves supplying the pelvic organs and arising from lumbo-sacral region. GhS(ii.26) calls it pascimottanāsana. Ss (iii. 113-114) says that ugräsana is a synonym for paścimottanasana, although, there is a slight difference in the technique. 66-67.
शयितपश्चिमतानकम' -
तानं शयित्वा तु कुर्वीत शयितपश्चिमतानकम् । 68 ॥
śayitapaścimatănakam -
tānam sayitva tu kurvita śayitapaścimatūnakam // 68 //
Tr. Lie supine and practise paścimatāna to form śayitapaścimatāna. 68.
Note: For discussion on the varieties of paścimatäna, see YM (vol. 20, No.4, pp. 56-66). 68.
Tr. Resting on the heels, stretch one leg and touch its toes with the respective hand. The other heel is held with the other hand. This is dhūna-pitha, which should be practised on both the sides. 71.
Tr. Adopt padmāsana, insert the arms between the knees and the thighs and firmly place the palms on the ground and remain aloft. This is known as kukkutāsana. 73.
Note: sriniväsa mentions five varieties of kukkutāsana, namely, pañcaculi-kukkuta, ekapada-kukkuta, äkärita-kukkuta, bandhaculi-kukkuta and pārsva-kukkuta, but does not describe them. In this verse, he describes only one variety, but which is this variety, is not clear. KKHP describes pangu-kukkurāsana, where the footlock is raised by balancing on one hand, the other hand grasping the wrist of the balancing hand. 73.
Tr. Fix the hands on the ground, place the feet on the forehead, keeping the heels upturned. This is called vrscikāsana. 75.
ग्रन्थविस्तारभीत्या तु सर्वेषां च न लक्षितम् ।
granthavistarabhityā tu sarveșām ca na lakṣitam //
Tr. All the asanas are not described due to the apprehension that it may inflate the size of the book.
अथान्तिमं शवासनम -
प्रसार्य हस्तपादौ च विश्रान्त्या शयनं तथा ।
सर्वासन श्रमहरं शयितं तु शवासनम् ॥ 76 ॥
इत्यासननिरूपणम् ।
athāntimam savāsanam -
prasārya hastapādau ca viśrāntyā śayanam tatha // sarvasanaśramaharam sayitam tu savāsanam // 76 //
ityāsananirupanam //
Lastly Savāsana
Tr. Spread out the hands and legs, while lying relaxed. savāsana, which is practised in lying position, relieves fatigue caused due to practice of (all the) āsanas.76.
Tr. Having attained perfection in āsana, a yogi, who is selfrestrained and who consumes wholesome and moderate food, should undertake the practice of pranayama, as instructed by the guru.78.
cale vate calam cittam niscale niścalam tathā // yogi sthānutvamāpnoti tato vāyum nirundhayet // 79 //
Tr. Mind becomes unstable as the breathing increases. When breathing is controlled, mind becomes stable and a yogi attains Steadiness. Therefore the vayu should be restrained.79.
Tr. The măruta ( prāna) cannot freely pass through the middle nädi (susumna, due to morbidities in it. How can then one attain unmani state and supernormal bodily powers. 81.
Tr. Sit in padmāsana, draw prāna in through candra (left nostril) {See note). Gently draw the prāna through surya (right nostril) and fill up the cavity. Retain the air in the prescribed manner and exhale through candra (left nostril). Inhale through the same nostril, through which exhalation is done and comfortably hold the breath. 84-85.
Note: After the first line, the next line seems to be missing. HP-iv.11 (10 chapters) properly gives this missing line as “धारयित्वा यथाशक्ति पुनः सूर्येण रेचयेत्”, which means, "one should exhale through the suryanadi(right nostril) after holding the breath to the capacity". 84-85. प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यया रेचयेत्
Tr. Regularly inhale prāna through idā and exhale through the other. Thereafter, draw the air in through pingala, retain and exhale through the left (nostril). This practice is done through sürya and candra, while visualizing the two discs (of the Sun and Moon). The yogis attain purification of the group of the nädis after three months. 86.
Note: The term 'bimbadvaya' refers to two disks of the sun and moon. 86.
Tr. Lower type of prāņāyāma generates perspiration, medium one causes tremors, while one levitates during the practice of superior type of prānāyāma when adopting padmāsana. 88.
Tr. Proper practice of prānāyāma alleviates all the diseases, whereas improper practice of prānāyāma invites all the disorders. An incorrect practice of prānāyāma causes several disorders, likehiccup, cough, asthma and pain in the head, ears and eyes. 91-92.
Tr. As a result of purification of the nādis, one is able to retain the breath longer, (one enjoys) increase in (bodily) fire, manifestation of the internally aroused sound and feeling of wellbeing. 95.
योगी' याज्ञवल्क्येनोक्तम् -
सव्याहृति सप्रणवां गायत्रीं शिरसा सह ।
E: 148 TT 41474148 oud ॥ 96 ॥
yogi yājñavalkyenoktam -
savyährtim sapranavām gayatrim sirasă saha // trih pathedāyatah prānah prānāyāmah sa ucyate // 96 // According to yogi yājñavalkya
Tr. During the retention of breath, recite gāyatri for three times along with vyährtis, pranava and siras. This is called prānāyāma. 96.
Note: The technique of pranayama described in this verse refers to the smārta prānāyāma, in which the prānāyāma is accompanied with the recitation of om (pranava), vyährti, gayatri and siras. 96.
