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The Hatha Yoga Pradipika

Lord Siva, the first and original hatha yoga teacher

CONTENTS

1. Hatha yoga pradipika

2. nadis

3. granthis

4. CHAKRAS

5. kundalini

6. kriya

7. teachning kriya

8. REFERENCES & BIBLIOGRAPHY

1.Hatha yoga pradipika

There are a number of reliable texts on Hatha Yoga within yogic literature written between the 6th and 15th century AD:-

The Goraksha Samhita by Yogi Gorakhnath

Gherand Samhita by Gherand (a great sage)

Hatharatnavali by Srinivasabhatta Mahayogindra.

However, the Hatha Yoga Pradipika (HYP) is one of the most authentic text books on Hatha Yoga, written in the 15th century by Swami Swatmarama, a great Yoga Guru who formulated the principles of hatha yoga and systematically explained various techniques, its effects on body, mind and states of consciousness. It is a comprehensive text on Asanas, Pranayama, Cleansing techniques, Mudras (Mental attitude or gestures), Bandhas (Energy locks), Nada (Sound) Meditation and many more guidelines for following the path of Yoga.

Minor references are made to hatha yoga in the ancient Upanishads and Puranas. The Upanishads date back earlier than the Buddhist period around the 6th century BC, hatha yoga was around for a long time before this period "in a limited form". Theres not really much evidence of any significant hatha yoga practices before about 6th century - before that is was more forest dwelling yogis doing meditation and practicing austerities. The systematic form of hatha yoga began to emerge in India some time in the 6th century AD and many sects were formed in India, Nepal and Tibet on the basis of hatha yoga.

In ancient times hatha yoga was practised for many years as a preparation for higher states of consciousness.

In the HYP Swami Swatmarama worried less about self-control and self- discipline in the form of yama and niyama (as described by Patanjali in the Yoga Sutras). The emphasis is very much on cleaning the whole body before you do anything else, and sees that the whole purpose of Hatha Yoga is to prepare the body and mind for Raja Yoga (Patanjalis system of working directly on the mind through meditation).

The book discusses the need for asana and pranayama to be practiced after Shatkarma (cleaning practices) as he reconises that this alone does not constitute the whole of hatha yoga.

He said that the subtle elements, the energy channels (nadis) within the body should be purified and that the prana (energy force) within the body should be maintained and harmonised.

The HYP talks about clearing the body of impurities which in turn releases the energy blocks. It states that the six kriyas of hatha yoga (neti, dhauti, basti, kapalbhati and trataka) are necessary for spiritual aspirants.

2.nadis

Nadi is a tubular channel in the body through which energy flows. Prana or subtle energy (also known as Ki or Chi) flows around the body through the network of nadis.

There are fourteen major nadis which sub-divide into approximately 72,000 nadis throughout the body.

Nadi is described in the HYP as follows:-

Nadi flow; subtle channel in the pranic body, conducting the flow of

Shakti; comparable to the meridians of acupuncture.

HYP says that Perfection of hatha yoga is achieved when there is leanness of the body, tranquil countenance, magnification of the inner sound, clear eyes, diseaselessness, control of bindu (semen/ova), active digestive fire and purification of the nadis.

Therefore what can be said is yoga supports the removal of blockages by free

flow of prana. This in turn would avoid energy stagnation and chances of

disease.

There are three most noted nadis during the process of spiritual development, the Pingala, Ida and Sushumna.

Pingala nadi relates to the right nostril in the physical body and the left hemisphere of the brain and is more associated with the sun, activity and masculinity (see Subtle System diagram below).

Ida nadi relates to left nostril, right brain and is more associated with the symbolic feminine associations, the moon, paleness and passivity.

These two are very important nadis as they criss cross the most important nadi, Sushumna, which corresponds in the physical body to the spine.

Sushumna nadi lies dormant in most people and becomes active with yogic practices, especially pranayama which focuses on working with the energy body.

The HYP (page 493) describes the importance of sushumna nadi, it says that it is the greater than any of the other nadis because it is the royal road for the highest force Kundalini, calling it the main freeway from the depths of the earth to the heights of heaven.

When the breath flows equally in both nostrils, sushumna is said to be flowing equally eg danda.

3.GRANTHIS

These are described as psychic knots or safety valves. Granthis lie along the path of the central Sushumna nadi. It is said that as Kundalini rises, these knots are pieced, so changing the perception of reality and consciousness.

Kundalini Tantra by Swami Satyananda Saraswati (page 117) it is said that they represent levels of awareness where the power of maya, ignorance and attachment to material things is especially strong. Each aspirant must transcend these barriers to make a clear passageway for the ascending kundalini.

Because it would be dangerous to raise energy up sushumna nadi too quickly, there are three psychic knots which stop energy passing through certain points. They are at the navel/perineum, the heart and the centre of the head.

Brahma granthi This is the first granthi and is located in the perineum at the region of mooladhara chakra. This knot must be released for kundalini to enter and ascend through sushumna nadi. It is concerned with our physical body and world, our sensual pleasures and experiences of pleasure and pain.

Vishnu granthi This is the second granthi and is located at the heart knot at the heart at anahata chakra. This links to the understanding of ourselves through the concept of ego. Apparently the urge to preach our version of spirituality is caused by this knot.

Rudra granthi - (Shiva) this is the Third granthi and is located between the eyebrows at ajna chaka. It is concerned with our mortal insecurities and material existence. It is said that when Kundalini pierces this granthi, cosmic energy can progress to the crown chakra enabling the practitioner to gain transcendental consciousness.

It is said that as the kundalini rises, and yogic practices progress, the knots untie themselves when the practitioner is ready. The spiritual awakening of most religious figures follows a trajectory resembling this rise of kundalini. When this last knot is undone, one hits the bliss state, sublimating the petty self with the universal one. In yoga untying these knots is as important as rousing kundalini the two must go hand in hand. The path has to be cleared or you will be lost, unable to reach the destination.

4.CHAKRAS

In an article in the autumn 2010 addition of Spectrum magazine titled Sound Healing Through the chakras, it talks about chakras being energy centres in our bodies. The sages of India apparently used to call these energy centres chakras. The word Chakra means wheel. These wheels were thought of as spinning vortexes of energy.

There are seven chakras within the subtle body that are arranged vertically from the base of the spine to the top of the head.

It is said that through external situations and internal habits, like long held physical tension and limiting self-concepts, a chakra can become either deficient or excessive and therefore imbalanced. Therefore by practicing poses that relate to each chakra can release any blockages / imbalances and clear the path to higher consciousness.

Each of the seven chakras is described below:-

THE ROOT CHAKRA - the first and lowest of the seven chakra centres and is located at the base of the spinal column. Its endocrine correspondents are the adrenal glands. It governs the spinal column and kidneys. This centre is described as the point of transition of spirit entering the physical body.

It deals with the area of survival. Often there are seen issues involving faith, trust, and abundant living within this chakra.

THE SACRAL OR EMOTIONAL CENTER - the second chakra, is situated at the root of the genitals. Its endocrine correspondents are the gonads. It governs the reproductive system. Spirit is drawn into form within this centre, as in pregnancy. It is the centre which deals with creativity, sexuality and sharing, early infant/childhood issues, parents and parenting.

THE SOLAR PLEXUS - the third chakra, is below the sternum. The endocrine gland is the pancreas. It governs the stomach, liver, gall bladder and nervous system. This is the place of ego consciousness. How you relate to others without giving away your own power. A mature ego becomes the base of the heart, which trusts and allows the heart to open.

THE HEART CHAKRA - the fourth chakra is in your chest. The endocrine gland is the pancreas. It governs the stomach, liver, gall bladder and nervous system. This centre governs the heart, blood, and circulatory system. Unconditional love is the energy which needs to be felt and communicated through this centre. The form that love takes in our lives is reflective of the flow in this centre. This chakra is also the bridge between the lower three and upper three chakras. It is within the heart that our sense of beyond self exists where heaven and earth can meet in each of us.

THROAT CHAKRA - the fifth chakra, is at the base of the throat. The endocrine gland related to it is the thyroid gland. It governs the lungs, bronchial and vocal apparatus and the alimentary canal. It is involved with areas of communication, both sending and receiving. Sometimes this chakra holds anger from not expressing ones truth. How and what we communicate is an important part of our individuality and purpose.

THIRD EYE - the sixth chakra, is slightly above the area between your eyebrows. The endocrine gland is the pituitary. This centre has been called the seat of the mind and governs the lower brain, left eye, ears, nose, and nervous system. This chakra has to do with vision; it provides the ability to look beyond circumstances, to blend reason and intuition, left brain/right brain, mind and sprit. This is the centre of self mastery, expanded consciousness, visions ideas and ideals, inspiration and higher thinking.

CROWN CHAKRA - the seventh chakra, is at the top of the head, the pineal gland is the physical endocrine gland. This centre governs the upper brain, right eye. This is the point where transcending of the physical is possible, the point of conscious consciousness, the unity of all things (pure God Consciousness). This centre has been described as the corridor through which the body moves beyond, and through which the energies of true healing and inner guidance is drawn. Openness to this energy will strip away from life that which is not necessary.

Each Chakra is linked to a different gland in the body, different organs and

physiological functions. Each chakra has a number of petals:-

Chakra

Gland

Petals

CROWN

PINEAL

1,000

THIRD EYE

PITUITARY

96

THROAT

THYROID

16

HEART

THYMUS

12

SOLAR PLEXUS

PANCREAS

10

SACRAL

GONADS / OVARIES

6

BASE

ADRENALS

4

5.kundalini

Kundalini yoga is often referred to as the yoga of awareness and was kept very secret until 1969, prior to this date it was verbally passed down selectively from a master to the chosen individual.

Yogi Bhajan, PhD made it more accessible after 1969 as he recognised this form of yoga would benefit recovering addicts, he believed it to be the fastest way to heal their bodies and minds and give them the spiritual awakening they were seeking.

In 1970 he completed his first teachers training and in 1971 the Kundalini Research Institute was formed which went on to train teachers internationally.

Kundalini literally means the curl of the lock of hair of the beloved. It is a metaphor used to describe the flow of energy and consciousness that already exists within us.

The Kundalini is untapped energy (prana) at the base of the spine that can be drawn up through the body awakening each of the seven chakras. It is said that full enlightenment occurs when this energy reached the crown chakra. Kundalini is often represented as a snake coiled at the base of the spine.

The practice is invigorating and can stimulate the nervous and immune systems; it also improves flexibility and strength. Its focus is on self-awareness and delivering an experience of your highest consciousness.

Ive read that a typical class would include six major components and would look as follows:-

1. tuning in with the Adi Mantra

2. pranayam or warm up

3. kriya

4. relaxation

5. meditation

6. close with the blessing song May the Long Time Sun Shine Upon You

Typically a class would last 60 90 minutes: 5-10 minute warm up, 30-45 minute kriya, 5-15 minute layout, 11-31 minutes of meditation. I havent yet got along to a class but Im keen to try it out one day to experiment and learn from a different practice.

6.KRIYA - The Shatkarmas (Yogic Cleansing Techniques)

When fat or mucus is excessive, the shatkarmas or six cleansing techniques

should be practised before (pranayama). Others, in whom the doshas (ie.

phlegm, wind and bile) are balanced, need not do them.

HYP (2:21)

Shatkarma can be broken down as follows, Shat means six and Karma means action.

The six shatkarmas are:-

Neti

Dhauti

Nauli

Basti

Kapalbhati

Trataka

The aim of Shatkarma is to create harmony between the two major pranic flows, ida and pingala and therefore attain physical and mental purification and balance.

They are also used to balance the three doshas or humours in the body:-

Kapha, mucus

Pitta, bile

Vata, wind

Ayurveda and Hatha Yoga believe that if there is an imbalance in the doshas will result in illness. Therefore, if the doshas are in balance there is no need to practise shatkarma.

Swami Satyananda Saraswati states that these techniques should never be learned from books or taught by inexperienced people. Tradition says that only those instructed by a guru may teach others. This is so any practice can be tailored to the needs of the individual, their limitations and needs.

Each of the six cleansing techniques is described below.

Neti

This is a process of cleansing and purifying the nasal passages.

Jala Neti is nasal cleaning with water and Sutra Neti is nasal cleansing with

thread.

It is said that Neti has the following benefits:-

removes all the dirt and bacteria filled mucus from within the nose

helps to drain the sinus cavities

beneficial for illnesses such as asthma and bronchitis as it reduces the tendency for mouth breathing by freeing the nostrils of mucus

has a cooling and soothing effect on the brain by drawing out excessive heat, and is therefore beneficial for headaches, migraine, epilepsy, temper tantrums, hysteria, depression and general mental tension

helps flush the tear ducts, encouraging clearer vision and gives a sparkle to the eyes

beneficial for certain types of ear disorders such as middle ear infections, glue ear, tinnitus.

improves sensitivity of the olfactory nerves, helping to restore lost sense of smell, and thereby benefits the relationship with taste and the digestive processes

subtle effects on the pineal and pituitary glands which control the hormonal system. This has a harmonising effect on emotional behaviour

affects the psychic centre known as Ajna Chakra which helps in awakening higher states of meditation

helps to stimulate better powers of visualisation and concentration and gives a feeling of lightness and clarity to the mind

excellent for those trying to give up smoking. Since it reduces the tendency for mouth breathing, Neti re-sensitises the nose to the actual pollution of ingesting smoke, thereby de-programming the brain of the physical and psychological addiction

Sutra Neti

Sutra Neti is a practice where a length of cotton thread is passed through the nose. According to Swami Satyananda Saraswati, a specially prepared cotton tread, sutra, was traditionally used. Several strands were tightly wraps and dipped in melted beeswax. Rubber catheter lubricated with melted ghee, butter or edible oil is the more modern version to ease it through the nasal passage. It is said that this is a very effective method of keeping the nasal passages open to their fullest capacity.

Again this technique should be learnt under the guidance of an experienced teacher.

I cant ever see myself doing or teaching this practice, it makes me feel quite sick just looking at the research for my assignment.

Dhauti

There are four practices that clean the entire alimentary canal from the mouth

to the anus. They are:-

Shankhaprakshalana (varisara dhuti) and Laghoo shankhaprakshalana cleansing of the intestines

Agnisar kriya (vahnisara dhauti) activating the digestive fire

Kungal (vaman dhauti) cleansing the stomach with water

Vatsara dhauti cleansing the intestines with air

Again this is another practice that I wouldnt feel comfortable to teach or practice as I struggle to see the benefits as I believe this process would remove the good bacteria in our stomach that we need to digest food.

Nauli

Often described as abdomen and digestive organs cleansing the Hatha Yoga

Pradipika says that to do this you need to lean forward, protrude the abdomen

and rotate the muscles from left to right with speed.

This is done by contracting and isolating the rectus abdominal muscles. Mastery of the three locks, Mula, Uddiyana and Jalandhara Bandha, is essential to practice Nauli.

When the muscles are rotated from left to right it is called dakshina nauli. When they are rotated from right to left it is called vama nauli and when the muscles are pulled together and the middle group of muscles protrude it is called madhyama nauli (see picture below).

Nauli is said to be best for stimulating digestion. It quickly tones the abdominal muscles, nerves, intestines, reproductive, excretory and urinary organs. I can see how this could tone the abdominal muscles but dont agree with the claims on toning internal organs.

Basti

There are two forms of Basti; Jala Basti and Sthala Basti.

Jala Basti is a yogic enema with water. This involves sucking up water into the large intestines to wash out the bowel and was traditionally done in a river with a piece of bamboo inserted into the anus. This Kriya should be done in the morning when the stomach is empty. Obviously as time has gone on this tends to be practiced by using a catheter and a bucket of water.

The HYP (page 199) says that it should not be done during a cloudy, rainy, windy or stormy weather! Ive had a few colonic irrigations over the past few years and I guess this is similar in what its trying to achieve by old stool being removed and gas expelled.

It also states that by practicing Jala Basti the appetite increases, the body glows, excess doshas are destroyed and the dhatu, senses and mind are purified (chapter 2 verse 28).

The other form of basti is Sthala Basti which is a dry yogic enema. This is carried out by sitting Paschimottanasana on the ground and churning the abdominal and intestinal portions slowly with a downward motion, then contracting the sphincter muscles. It is said that this removes constipation and all the abdominal disorders but it also says that this is not as effective as Jala Basti.

In The HYP it says that Enlargement of the glands and spleen, and all diseases arising from excess wind, bile and mucus are eliminated from the body through the practice of basti (chapter 2 verse 27).

Kapalabhati

Kapala means "skull," and bhati means "that which brings lightness.

In English this is called the frontal brain cleansing technique.

There are three techniques:-

1. Vatakrama Kapalbhati (air cleansing)

2. Vyutkrama Kapalbhati (sinus cleansing)

3. Sheetkrama Kapalbhati (mucous cleansing)

Im just going to discuss Vatakrama Kapalbhati or air cleansing as this is what I have more knowledge on and have practiced most. Interesting it is also the only technique described in the HYP.

The Sanskrit name for this exercise means Skull Shining and this is really what I feel from doing this practice.

Kapalabhati is taught in rounds like most other breathing practices.

Kapalabhati is a practice I have been taught by several of my teachers over the years and its something Ive really enjoyed working with and practising and would look to teach in my classes with intermediate and more experienced students. I would be very careful if I had beginners in my class due to precautions / areas for concern so would avoid using this practice in a class of beginners but would look to introduce this as they felt more confident and ensure that they do it at their own pace and rest when necessary.

It is said that the best time to complete this practice is early in the morning but Ive completed it in the morning, evening and during the day. The area I would need to be mindful of is that this shouldnt be carried out after a meal as it could make you feel quite sick.

Before teaching this technique I would think about my class and consider precautions as Kapalbhati should not be practice by those:-

suffering from heart disease

high blood pressure

hernia

should never be practiced when an asthmatic attack is in progress

if pain or dizziness is experienced ,it is preferable to stop the practice till the sensation has passed. Practiced can be restarted with less force

quick exhalation should be comfortable to oneself. i.e. quick exhalation should not be too forceful

Being mindful of the above precautions I would ask those students who wish to try the practice to have a go and for those who dont want to either relax in semi-supine or in an easy cross legged pose just enjoying their breath and relaxing with their eyes closed.

To complete one round of Kapalabhati (Cleaning Breath) I would teach the

following technique:-

Ask the class to sit in comfortable crossed leg position with their back straight

Hands should be resting on their knees in either chin or gyana mudra

Relax the face

Start by taking two normal breaths

Inhale through your nose

Contract your abdominal muscles sharply to exhale forcefully through your nose (you are looking for the action similar to blowing out a candle but using your nose rather than your mouth)

As your diaphragm releases you will automatically inhale gently.

Repeat the pumping action of the exhalation together with the passive in breaths in four short, rhythmic bursts

Take a deep in breath and exhale normally

This is one complete round

Try to repeat it four times gradually building up to four rounds of twenty breaths

It is said that Kapalabhati has the following benefits:-

cleanses the lungs and entire respiratory system.

the blood is purified and body gets an increased supply of oxygen to all cells.

digestion is improved.

abdominal muscles are strengthened.

prepare the mind for meditation.

energize the mind for mental work.

Im not sure I agree with all of the above but I certainly feel energised after this practice and can definitely feel the benefits to my abdominal muscles the next day so this is what I would focus on when explaining the practice to my class.

Some teaching points I would need to be aware of and if necessary make adjustments when using this practice in class would be:-

make sure I emphasise the need for the abdomen to be contracted while inhaling

rapid breathing used in this technique should be from the abdomen and not from the chest.

ensure the shoulders are contracted to push the air out when exhaling

chest, back and shoulders shouldnt move much during the exercise

if anyone is feeling uncomfortable at any time during the exercise they should stop and sit or lay down comfortably

Trataka

In an article I read by Sri Swami Sivananda in The Science of Pranayama it said that by gazing steadily without winking with a concentrated mind at any small object, until tears begin to flow all diseases of the eye are removed. Unsteadiness of the mind vanishes, Sambhavi Siddhi is obtained, will-power is developed and clairvoyance is induced.

Trataka or concentrated gazing was traditionally done with a candle but this is contraindicated now because of possible damage to the retina. The exercise is meant to be done by fixing the eyes on an object 2 3 feet away at eye level and without blinking observe. This is said to reveal the subtle form of the object.

I have carried out this practice in a less traditional way by using a pebble, driftwood or even a crystal instead of a candle but still enjoyed the practice by really focussing and concentrated on each part of the object but without getting too hung up about whether I blinked or not.

7.References & Bibliography

Swami Muktibodhananda, (2008) HYP, Yoga Publications

Trust

Swami Satyananda Saraswati, (2008) Asana Pranayama Mudra Bandha, Yoga Publications Trust

T K V Desikachar, (1999) The Heart of Yoga, Inner Traditions International

Sri Swami Sivananda, (1997) The Science of Pranayama, Sixteenth Edition. The Divine Life Society

B K S Iyengar, (1991) Light on Yoga, Thorsons

Christy Turlington, (2002) Living Yoga, Penguin

Swami Satyananda Saraswati, (2008) Kundalini Tantra

Spectrum article Sound Healing Through the Chakras, Autumn 2010

www.yogajournal.com

www.yogapoint.com

www.holistic-online.com.

http://www.yoga-age.com/asanas/neti.html

W2.2 The Hatha Yoga Pradipika Sarah Chilcott September 2010