Hatha yoga Pradipika 1
Chapter 1 Hatha Yoga Pradipika
1. I greet primeval Lord (SIVA), which (PARVATI) taught HATHAYOGA- VIDYA, which as a stage for those who wish to achieve the lofty RAJA-YOGA.
Explanation: Almost every work on Yoga and the Tantras is in the form of an explanation of SIVA, the great yogini, to his wife Parvati.
The word HATHA is composed of the syllables "ha" and "tha" which means sun and moon, or Prana and Apana. Yoga or their association, ie PRANAYAMA, Hatha Yoga is called. In this sutra and made throughout the book that Hatha Yoga is just part of RAJA Yoga. "There is no RAJA-Yoga without Hathayoga and vice versa" (see Chapter 2 sutra 76).
2. Svatmarama Yogi, having saluted his Lord and Guru, the HATHA-VIDYA teaches solely to obtain RAJA -Yoga.
By using the word "only" is made clear that the purpose of Hatha Yoga practice is to prepare for the RAJA-Yoga, to get the s-Siddhi (spiritual power). These forces are only trivial. The course Hatha Yoga aims to gain full control of the bodily organs and the mind, so the yogin should have good health and not bothered during the course RAJA-Yoga, which will lead him to Kaivalya or ultimate liberation.
3. To those who wander in the darkness of opposing doctrines unaware of RAJA-Yoga, offers very compassionate Svatmarama yogin light of HATHA-VIDYA.
Here, the author says that it is impossible to obtain RAJA-VIDYA other than through the HATHA VIDYA that by MANTRA yoga, LAYA yoga, contemplation on the images of various gods, etc. The name of the author, Svatmarama yogin, gives much food for thought. It means "He find pleasure in connection with his higher self."
This is the last of the seven stages of knowledge (jnana).
The Brahmavaristha takes delight in his higher self.
The seven stages are thus described in the YOGA-VISISTHA, one of the most authoritative work on Yoga:
A person who has made the correct distinction between existing and not existing, has developed a sense of revulsion against the earthly pleasures, after he mastery over his organs, physically and mentally, has acquired, has a deep desire to be delivered from the circle of existence, has reached the first stage: SUBHECCHA, or the desire for truth.
He has thought about what he read and heard, it has accomplished in his life has reached the second stage: VICARANA or the right question (Right inquiry). When the sense has banned the many residues, and remains securely fixed on the one, he has reached the third stage: TANUMANASA or reduction of mental activities. So far he is a Sadhaka or beoefener. When his mind is reduced by the previous three stages to a state of pure Sattva, when at in itself immediately knows the truth, "I am Brahman", he has reached the fourth stage: SATTVAPATTI or obtain the state of Sattva . Here, the Yogi is known as a connoisseur of BRAHMAN (BRAHMAVID).
Until now he was Samprajnata SAMADHI to practice or contemplation which is still the consciousness of duality. The three remaining stages are the ASAMPRAJNATA SAMADHI, ie without consciousness (triad): knower, knowledge and the known. When the Yogi is not hindered by the Siddhis that manifest themselves at this stage, he reached bets stage called ASAMSAKTI (be touched by nothing). The Yogi is now BRAHMAVIDVARA.
So much remains to busy bet perform all necessary duties of his own will. When to see everywhere nothing but BRAHMAN, hot PARARTHABHAVINI that stage, ie where the external things do not seem to exist. Here the Yogi performs its functions spurred by another. It is called when BRAHMAVAR1STHA trembles bet achieved in the seventh and final stage. Where he fulfills neither himself nor encouraged other daily duties, but which remains in a state of perpetual Samadhi. It is said that the author of this book has reached this stage, as evidenced by its name Svatmarama.
4. Matsyendra, GORAKSA and others HATHA-VIDYA knew well. The Yogi Svatmarama learned through their encouragement.
5-9.SIVA, Matsyendra, Sabara, ANANDABHAIRAVA, CAURANGI, MINA, GORAKSA VIRUPAKSA, BILESAYA, Manthana, BHA! RAVA, SIODHI, BUDDHA, KANTHADI, KORAN TAKA, SURANANDA, SIODHAPADA, CARPATI, KANERI, PUJYAPADA, NITYANATHA, Niranjana, KAPALIN , BINDUNATHA, KAKA CANDI Vara, Allama, PRABHUDEVA, GHODACOLIN, Tintin !, BHANUKIN, NaraDeva, khanda, Kapalika and many other large siddhi-S, have overcome the time because of the great strength of Hatha Yoga and now move in the universe.
10. The HATHA-Yoga is a protective convent for those who are scorched by all (three) types of pain (TAPA). To have engaged in the practice of every kind of Yoga, Hatha Yoga is like a turtle carrying (the world).
The three types of pain are adhyâtmika, ADHIDAR / IKA and adhibhautika. Adhyâtmika comes in two types: physical and mental; adhidaivika that the suffering caused by planetary influences; and the adhibhautika, caused by beings as tigers, hoses, etc.
11. The Yogins which siddhi wishing to be need to keep the HATHA-Yoga secret. Because it is powerful when it is kept secret and useless when it (onverstandigerwijs) is announced.
In this book, the author describes these processes in detail, but says at the Yogi must keep secret. Therefore it is clear that is not revealed everything and the key processes to be learned directly from the GURU. From this it follows that in which the practice of HATHA-Yoga begins after a theoretical consideration of it, and without GURU this can not be done without adverse effects. The ADHIKARIN or candidate must meet the following qualifications: he must fulfill his duty, and he should be free from personal motives and relationships.
He must have perfected in Yama and Niyama is described later, and must have cultivated intelligence. He must have overcome anger. He must be fully committed to his GURU and Brahmavidya. No wonder the Masters refuse to accept all applicants without discrimination and say that an initiate a rare appearance of an epoch.
Siddhi refers to whether the eight Siddhi S or psychic powers, or Kaivalya or NIRVANA, to obtain spiritual perfection. The eight Siddhi S: animan, the power to be very small; MAHIMAN, the power to be very great; GARI MAN, the power to be heavy; LAGHIMAN, the power to be light; Prâpti the strength to come near even distant objects; Prâkâmya, the power to get what is desired;
ISITA, the power to create every thing as desired; VASITVA and the power to have control over everything.
12. He who practices Hatha Yoga should live alone in a small MATHA (monastery) located in a place free of stones, water and fire as much as the distance of an arrow from the bow and a strong, well-managed kingdom, which is prosperous and free from disturbances. "Free of stone, water and fire" - These are considerations that do not easily be read over, everyone wants to follow the difficult yoga. With "water" is meant humidity or wetness.
13. The MATHA must have a small door, without windows; it must be flat and sins openings; it should be neither too high, too low or too long. It must be very clean, well smeared with cow dung and free from insects. Outside, it must be attractive to a small hall (mandapa), a raised seat and a pit surrounded by a wall. These are the karaktenistieken of a yoga MATHA such as written down have practiced by the SIDDHA-S which HATHA-Yoga.
If it is very high, it is very difficult to come up; and if it is very long will stray from the eye. Nandikesvara adds, "the monastery must be surrounded by flower gardens and bushes so that the eye of the Yogi can rest on them and be calm. On the walls of chamber must be a drawing of the cycle of the existence and the accompanying afflictions are made. There must be a burning ground and Naraka-s, ie, the slope or place of purification after death, are displayed so that the spirit of the Yogi gets a distaste and dislike of earthly life.
14. Living in such a monastery (the Yogi), in the spirit (mind) free from worry, would only (all the time) should practice Yoga, the way taught by his GURU.
It is clearly stood still to do necessity of having a GURU on its side during the practice of Yoga.
He would only have to start PRANAYAMA accompanied by his GURU. " The work called RAJA-YOGA also states "Kaivalya is not obtained by any amount of study of the Veda-s, s-sastra and Tantra, without the guidance of a GURU." In SKANDA-Purana it is said: "The eight stages of Yoga should only be taught by a competent Guru. ' And SURESVARACARYA states that can only be learned the eightfold Yoga path through the GURU.
The sruti says: "MAHATMAN-s reveals things to him alone who has surrendered his profound GURU as also God. Only by having a ācārya or GURU know. " The various standard books on Yoga, I think, not meant for beginners and students, but for the GURU-s to use as a guide to arrange the training of the pupils. In Hatha Yoga, where a mistake can lead to death or insanity, it is absolutely necessary to have a GURU, which has successfully completed the course, which clearly can see through the system, and the effects of different processes observes and change them accordingly.
15. Yoga is missing its goal by six (causes) - over-eating, over-exertion, excessive talking, observing (inappropriately income) disciplines, mixed company and imbalance.
The disciplines refer to bathe in cold water early in the morning, only evening meals and regular fasting.
16. Yoga achieves its goal by six (qualifications) - zeal, courageous steadfastness, courage, true knowledge, determination (in faith in the words of his GURU) and rejected the company of (inappropriately income) people.
To do no evil, speak the truth, to refrain from taking what to belong to another, to have control over desire , to practice abstinence, fortitude (fortitude also called fortitude, determination) have to be grateful, sincere have to be modest with food and pure - these ten constitute YAMA.
All these aspects of Yama refer to acts, words and thoughts.
Austerity (TAPAS), contentment, faith in God, charity, worship of God, listen to the explanation of (VEDA TIC) doctrines are modest, an astute mind, Japa (repeating prayers) and sacrifice (HUTA) these ten constitute Niyama , experts say in YOGA.
These are clearly explained in the Sandilya Upaniṣad said: TAPAS is the austerity of the body by observing fasting, etc.
satisfaction means SAMTOSA with what is obtained without being asked.
ASTIKYA means a belief in the teachings of the Veda.
DANA means giving with abandon what has been lawfully acquired. On this point, says the Bhagavad Gita (17.20) SATTVIKADANA or charity consists in giving gifts to a worthy person who does nothing, a good time and place, simply a matter of duty.
ISVARAPUJA means worshiping with a calm and pure spirit, Visnu or RUDRA.
SIDDHANTASRAVANA means studying the VEDANTA. Modesty means a reluctance to do something forbidden by the VEDA-s-s and sastra. An astute spirit (MATI) means surrender to the routes described in the VEDA-s.
JAPA is practicing the MANTRA-s which are not prohibited by the VEDA-s, as taught by the GURU. This can be done two ways: audible and internally. Internal JAPA is the mental repetition of the MANTRA-s. The path of development that is described here would all seem the most natural and immediately the most effective way. Obtaining YAMA and Niyamas includes all the active and passive virtues.
The four SADHANA-s, or the necessary fields for a SISYA or a disciple, namely, a distinction between permanent and impermanent; perfect indifference to the objects of desire of the lowest forms of life on earth until the Demiurgos; obtaining the sixfold qualities; and the intense desire for and constantly strive for liberation - these are all included in the first two stages of Yoga. In this way the mind naturally released from any attachment to earthly objects, and therefore on the way to succeed in concentration.
The ASANA-s and PRANAYAMA arrive at the right time, and to remove any disturbing element emerging from the body and are tendencies. The road to the higher path is smooth and easy. But the ground is difficult to commit and few have the courage to continue or patience to volbarden failure under repeated; that nearly nine out of a hundred practitioners are deterred by the prospect and start with the easiest and most practical point, ie ASANA and PRANAYAMA .
They imagine that the major and surprising results can be achieved by means of the easiest tangible processes in a short period of time unimaginable. But if they can not even find a shadow of this prophesied power, they give all the attempts. This escape easily. But many committed serious errors in the process and end their equally as maniacs or commit suicide. These do not realize the important fact that the enormous powers promised as a result of a course of PRANAYAMA, only when it is practiced by someone who themselves do the moral and spiritual qualities, embedded onden Yama and Niyama , perfected.
This point is beautifully expressed in the Yoga-Vasistha in the following story: achieving a SAMNYASIN separated himself in the jungle and PRANAYAMA practiced for many years, but without any of the predicted forces. Then he went to a sage and venerable asked him to teach Yoga. The sage told him to stay with him, and for the first two years came to all ardent solicitations to instructions from his student meet with "Wait". Eventually, the SAMNYASIN had become accustomed to the situation and forgetting his master bothering for more instructions. After twelve years, the RSI on a day called his pupil with him and asked the syllable OM test speak.
When do SAMNYASIN when the first letter arrived, recaka put the process in which the air in the lungs exhaled, naturally wise in. When the second letter had ended, puraka put the inhalation process. After the third letter began, kumbhaka, or retention process. As a fire spark grabs a field of dry grass and the whole field on fire in a few minutes, so does the ruling of the sacred syllable activity in the spiritual faculties are sleeping until now in the pupil, and had in a short time he is the initial stages of Pratyahara, dharana, dhyana passed, and settled in the pure and exalted state of SAMADHI.
The importance of the report lies before us in the fact that the philosopher waited patiently for the natural development of the pupil's spiritual inclinations and purification of his nature because of their connection area. He chose the right moment and looking at his pupil as through a glass, he brought in a simple way, psychic and spiritual results triggered where people unfamiliar with the basics of Yoga without the guidance of a Master, years of work to obtain. If this was understood and the interest was fully realized, there would be fewer casualties and failures.
17. ASANA-s be practiced on the first place, since they are the first stage of HATHA-Yoga. ASANA-s make a person steadfast, free of diseases and easy moving.
Of ASANA is said that someone is steadfast, because the RAJOGUNA that volatility causing the mind is dead. By removing diseases is facilitated concentration; Patanjali says: illnesses, dullness, doubt, carelessness, inertia, earthy - orientation, false ideas, missing the essence and instability causes distraction of the spirit and they are obstacles. " Important factor of the body comes from the excess of TAMAS and ASANA remove it.
Although it is impossible to important truths underlying the various Asana-s clearly explain or realize, until the human system is understood in all its intricacies and details. However, it can be said to bring about the different positions many important results (physically and otherwise). For example, activated for several of them, are of different nerve centers; these help effectiefom irregularities to control the body and what is even better, but no less true, is the purification of our spiritual nature, ie, the suppression of some of our animal passions.
Room offers various diseases caused by an excess or an irregularity in the humors of the body - wind, bile, and mucus -be removed by the ASANA-s. Physiologisten will find a vast field of research here.
18. I will continue describe some ASANA-s accepted by sages like Vasistha and Yogi-s as Matsyendra.
Vasistha and Matsyendra were both DHYANIN and YOGI-s-s. But the former tended more to dhyana and the second to YOGA.
19. Both feet correctly positioned between the thighs and knees, one must be in balance and with a straight body. This is called svastikasana.
20. Place the right ankle in addition to the left-buttock and the left (only) in addition to the right-hand (buttock). This is Gomukhasana, and resembles the face of a cow.
21. Place one (the right) foot firmly to the other (left) and the thigh (right) on the other thigh (left) foot. This is called Virasana.
22. Press the anus firmly with the ankles in opposite directions and is well balanced. This is in accordance with the Yogins-s Kurmasana.
23. Sitting in the PADMASANA, put his hands between the thighs and knees; place it firmly on the ground, and come up (supported on the hands). This is KUKKUTASANA.
24. From the position KUKUTASAN ( bandha ), winding arms around the neck and lie on the back and a turtle. This is called UTTANA Kurmasana.
25 The tenacious toes with hands (keep one arm forward and uitgestrokt) pull (the other) on to the ear as if you spans an arc. This is called Dhanurasana.
26. Place the right foot on the base of the left thigh, and the left foot on the outside of the right knee. Hou (right foot) (with the left hand and the left foot with the right hand) firmly and keep the body upside down (to the left). This has been described by ASANA Matsyendra.
27. This MARSYENDRASANA (which hunger exacerbated by) fueling the digestive fire, is a weapon that destroyed all the terrible diseases of the body; with (daily) practice it awakens the Kundalini and makes the Moon in the man quietly.
It is said that the Moon is above the root of the palate, showing steady, cool, divine nectar drips lost due to mixing with the digestive fire. But this asana prevents this.
A strange story is told about Matsyendra, who is said to be the disciple of Adinatha or SIVA. Once went Siva to a deserted island, and when he found it uninhabited, taught at his wife PARVATI the mysteries of Yoga. A fish that accidentally approached the shore heard everything and remained motionless, with his mind goconcentrerend. Adinatha noticed when the fish sprinkled him with water extremely grateful that the fish had learned yoga. Right away. is called when a Siddha in possession of a divine body and turn Matsyendra.
This is highly symbolic and is food for thought. Compare the story of Matsya Avatar, and the fish whose horn ARK Hindu Vaivasvata was tied during the flood. For some valuable hints for the explanation thereof. See the article on Madame BLAVATSKY "Lamas and Druses" in The Theosophist, June 1881, page 196 footnote.
28. Extend both legs on the ground, without bending them, and grab the hands of the toes of the foot, place the forehead on the knees and rest so. This is PASCIMATANASANA.
29. This was excellent all asanas, PASCIMATANA, the breath flow through the Susumna, stimulates the gastric fire, makes the loins lean and removes all diseases of the people.
30. Place your hands firmly on the ground and support on the elbows to the sides of the navel, the body set up in an elevated position in the air like a stick (ie straight and stiff, feet above the ground at the same height as the head ). This position they call Mayura.
This attitude is similar to the balancing exercise in the modern gym on the bridge.
31.De Mayurasana cures all diseases as gulma (swelling of the glands), Udara edema and other stomach diseases), etc. fast, and will be out of balance the humours beyond (ie vata, pitta and kapha). It makes all the food to ashes (ie cast indiscriminately, making it suitable for digestion), kindles the digestive fire and causes it to be included (even) the Kalakuta (a terrible poison).
During the rotation of the ocean by the gods and the asuras, the poison Kalakuta or Hâlahala was the first that came out. It started to burn the three worlds, and there was no god to be taken to stop it. Eventually Siva has swallowed, but before it went down his throat PARVATI held his throat tight. So it remained in the throat of Siva and was dark. From then on his name or KALAKANTHA NILAKHANTA ie blauwkelig. This is one of the great cosmic mysteries.
32. On the back lying on the ground (in the full length), such as a corpse is Savasana. Savasana removes fatigue (caused by other asanas) and induces peace of mind.
33. The Asana propagated by Siva are 84 in number. I will describe these four being the best.
GORAKSA said: "There are so many asanas as there are possibilities. Siva bath and 84 listed and he alone knows. " Of these, had been selected at 84, and; these, and four are the most important and useful.
34. These four, Siddha PADMA, Simha and Bhadra (asanas) are the best. Of these four can siddhasana the most comfortable ever done.
35. The Siddhasana (will now be described) press the perineum in with the base of the left heel and place the (other) foot firmly above the penis (or vagina). Keep the knees firmly on the chest. Remain motionless with the senses under control and look with a steady gaze to the place between the eyebrows. This is called siddhasana; it throws the door open to liberation.
36. According to a different view Siddhasana is the placement of the left ankle above the penis and the other single hold above it.
The Siddhasana as described in the previous verse practiced by the followers of Matsyondra. The following description is preferred Yogins by other programs.
37. Some say that this is Siddhasana, others know it as Vajrasana; some call it MUKTASANA and other speaking GUPTASANA.
The attitude described first called siddhasana. The same, with the right-hand heel against the perineum and the left foot above the penis, is Vajrasana. The MUKTASANA is placing a heel under the perineum and the other heel on top. GUPTASANA described in verse 36 above.
38. The siddha-s know the Yama-s modest diet is most important, and Niyama-s non-violence and of all the ASANA-s Siddhasana.
39. Of the 84 positions one would always have Siddhasana practice. It purifies the 72000 NADI-s.
40. The yogin who, at the Self contemplates and follows a moderate diet, Siddhasana constantly practicing for 12 years, obtains satisfaction.
41. If one is Siddhasana has mastered, what value have the other ASANA-s then? If the breath of life is well controlled by the practice of Kumbhaka Kevala, comes Unmani AVASTHA that gives delight, naturally without any effort.
42. If the Siddhasana alone is completely controlled, to follow the three-BHANDHA s without effort by itself.
The BHANDHA-s are MULA-BHANDHA, Uddiyana-BHANDHA and JALAMDHARA-BHANDHA. Because these and the Unmani-AVASTHA be described later, they are not further explained here.
43. There is no ASANA as the Siddha, no Kumbhaka as Kevala no MUDRA as KHECARI, and no LAYA (absorption of the mind) as that of the inner sound (NADA).
44. Then, (is), the PADMASANA (described): instead of the right foot on the left thigh and the left foot on the right thigh, cross the arms behind the back and keep the toes firmly (to the right toe with the right hand, and the left toe with the left). Place chin on chest and look at the tip of the nose. This is called PADMASANA; it destroys the diseases of the self-controlled (yogin-s).
The secret lesson is and always should be a gap of four ANGULA s or three inches between the chest and chin.
45.46. Another way: place the feet (the necessary) effort, feet up on the (opposite) thigh and place your hands, palms facing up, between the thighs; focusing the eyes on the tip of the nose and place (the tip) of the tongue at the root of the tooth, and the chin to the chest and slowly the PRANA come up (with the contraction of the anus in the MULABHANDHA).
47. This is called PADMASANA; it destroys all diseases. It can not be accomplished by ordinary people. Only the intellectuals accomplish it.
48. Well seated in PADMASANA with the palms together (in the womb) chin firmly on the chest and contemplate (Brahman) in the mind (Citta), repeatedly Apana up spending [by pulling the anus] and bring the inhaled Prana downwards. This obtains a man unequaled knowledge through the power of Kundalini (which is generated by this process).
Due to the connection of the PRANA and the Âpana, gastrointestinal fire is fanned and the hose KUNDALINI, which is three and rolled up is a half times, the opening of the Susumna closure with the mouth, will sense this and, stretches, begins to move upwards. The Prana and Apana would be forced through the opening in the Susumna. This process is the JALAMDHARABHANDHA.
49. The Yogi, seated in the PADMASANA attitude is freed, by stabilizing the breath coming in through the NADI-s; No doubt about it.
50. Then, (is) simhasana (defined) place the ankles below the scrotum , on both sides of the perineum, the right ankle to the left-hand side, and the left ankle on the right.
51. Place the palms on the knees, fingers spread, and look with open mouth to the tip of the nose with a geconsenteerde spirit.
52. This is SIMBHASANA, of great value is considered by the highest Yogins-s. This most excellent ASANA facilitates three-BHANDHA s.
53. Next, (is), the bhadrasana (described): place the ankles below the scrotum adjacent to the perineum, the left ankle on the left and the right ankle on the right (sole against sole).
54. Keep your feet firmly in the hands, which are on their side and stay motionless. This is bhadrasana which destroys all diseases. The Yogi-s Siddha-s have become call this GORAKSASANA.
55. Therefore, the best practice Yogi-s, free of fatigue in practicing ASANA-s-s and BHANDHA, purification of the NADI-s, MUDRA-s, etc. and control of breathing.
56. ASANA-s, the variations of Kumbhaka, the postures called MUDRA (ie MAHAMUDRA, etc.), and moreover concentration at NADA (inner sound) comprise the sequence of the practice of Hatha Yoga.
57. BRAHMA CARIN (someone who is committed to BRAHMAN leading a chaste life) which, following a modest diet, purposefully is engaged in yoga, renounces the fruits of his actions), a Siddha after a year. There is no doubt about it.
58. "modest diet 'means pleasant and sweet food, one fourth of the stomach empties into (as a sacrifice) to please SIVA.
The yogin would be two parts of his stomach with food and must fill a part with water, and to keep free a portion for the passage of air. "SIVA please 'means that would have to think that the person eats SIVA and not himself; such as the sruti-s say "the eater MAHASVARA, the great Lord."
59. From these things it is claimed that they are not beneficial for yogis: things that are bitter, sour, spicy, salty, hot, his green vegetables [other than those required], sour porridge, [sesame or mustard] oil, sesame, mustard, alcohol, fish, goat meat too, curdled milk, buttermilk, horse-gram, vegetables do jujube, oil cakes, asafoetida and garlic. With bits, are substances such as bitter gourd intended. Taman acid substitution; as spicy chillies; warming as jaggery that increase the temperature of the body.
60. Foods of the kind should be avoided because it is unhealthy food (after it has been cooked and is cold) is reheated; which is dry (ie, devoid of fat), or has an excess of a salt or acid; the poor , or too much fruit in it is mixed.
61. The test start, fire, women (ie sex) and travel are avoided. As GORAKSA said: "Associating with bad company, (basking in the) fire, women and long trips, early morning bathing, fasting, etc. and strenuous activities should be avoided.
Bask in the fire, sexual contact and long foot journeys should be avoided to holy places during the first period of practice. When the novice fully mastered the exercises may take on either resorted to fire during the winter. sexual contact with his wife for the right time (as explained in the smrti-s), and foot travel to holy sites provided he is a GRHASTHA (householder). This is the vision of the author is evident from the cited verse GORKSANATHA. Early morning brings cold bathing, fasting and other such practices harmful to the body; Therefore, these should be avoided. Fasting promotes secretion of bile.
62. The following items are suitable to be taken by the Yogin: wheat, rice, barley, corn called SASTIKA and refined foods, milk, ghee, brown sugar, baton, candy, honey, dried ginger. vegetable called PATOLAKA, and five vegetables (in Sanskrit JIVANTI, VASTUMULY. AKSI. Meghanada and Punarnava), green gram and pure water.
63. The yogin should mix nutritious and delicious food with ghee and milk, etc .; it should feed the dhatu-s, and are pleasant and convenient.
The Yogi-s can use buffalo milk can get if for no pure cow milk. He can take various types of cakes that are nutritious and enjoyable.
There are seven dhatu-s. They are plasma , flesh, blood, bones, mix, fat and sperm.
64. Members person who is not slow in seeking different forms of yoga, obtained Siddhi-s through exercise, or he young, old or even very old, sick or weak.
65. Whoever exercises purposefully will obtain Siddhi-s, but not one who is vain. Yoga-Siddhi is not obtained simply by reading the śāstra-s.
66. Siddhi is not behaafd by wearing the clothes (of a Yogi), or talking about it; All exercise is the cause of success. This is true, no doubt.
67. The ASANA-s, the various Kumbhaka-s, and s-uitstoomde KARANA (positions such as the MAHAMUDRA), all on the path of the Hatha-Yoga, are practiced so that the fruits of the Raja-Yoga is obtained.