Hatha Yoga Pradipika

by Swatmarama

Possibly the oldest extant text about Hatha Yoga, The Hatha Yoga Pradipika was written about the 15th century.

Written in the 16th century by Swama Svatamarama, this book is concerned with the physical postures and breathing exercises of hatha yoga. It also provides detailed information about the Kundalini, the divine force or energy which is awakened through the practice of yoga.

Genres: Spirituality, Nonfiction, Health, Philosophy, Hinduism, Reference, Self Help

Paperback

First published October 10, 1070

About the author

Yogi Swami Swatmarama (or Svātmārāma ) was a 15th and 16th century yogic sage in India. He is best known for compiling the Hatha Yoga Pradipika, which introduced the system of Hatha Yoga.

Reviews

[Roy Lotz · Rating 3 out of 5]

The knower of Yoga should preserve his semen and thereby conquer death. Emission of semen is death; preservation of semen is life.

This is a fascinating little book. Hardly anything is known about its author, Swami Swatmarama, other than that he created this book, which is largely a compilation of earlier teachings, in the 15th or 16th century. Even so, this has been enough to send his name down the ages; for this book is one of the most important sources of Hatha Yoga.

After reading a book on Buddhist meditation and Christian spiritual practices, I figured that I'd read something about Hindu Yoga. This book, being a classic, seemed perfect. Alas, it wasn't so. The Hatha Yoga Pradipika is short, and is written in the style of a cookbook or a telegram. The brief paragraphs of instruction, littered with technical terms, skipping from subject to subject, need interpretation, clarification, and expansion in order to be put into practice; and this volume lacks a scholarly apparatus.

Even so, I gave it my best shot. After some introductory remarks, Swatmarama begins by describing several asanas, or postures. These were accompanied by helpful photographs of a young, smiling woman demonstrating the positions. Gamely, I tried to recreate these photographs in the privacy of my room, but quickly found that my body is far too stiff and ungainly to contort itself into even an approximation. Obviously, these things take time.

You may be curious to learn that "yoga," as it is understood in the trendy Western world, consists almost entirely of these asanas, or yoga postures. But asanas comprise only a small portion of Hatha Yoga. Swatmarama also recommends several rules of diet and conduct, for example: “Avoid bad people, fires, women, travel, early morning baths, fasting, etc., and actions that hurt the body.” You are also advised to “live in a secluded hut free of stones, fire, and dampness to a distance of four cubits in a country that is properly governed, virtuous, prosperous, and peaceful.” (Unfortunately for me, my hut is a bit stoney.)

Much of Swatmarama’s advice is alarming and questionable: “Assume Utkatasana [squatting posture] in water as deep as the navel. Insert a tube into the anus. Contract the anus. This cleansing is Vastikarman.” Men are advised to retain their semen by tensing their abdomen, and women their menstrual blood. He also gives instructions for cutting your own frenulum (the membrane that connects the tongue to the floor of the mouth) so that the tongue can be extended properly in his exercises.

For me, one of the most striking aspects of Swatmarama’s system is that its benefits are often pictured in purely physical terms: “The yogi who holds the tongue upwards for even half a second is saved from poison, disease, death, old age, and so on.” The promise to conquer disease, old age, and death is repeated over and over in the book; comparatively little is said about spiritual or even psychological benefits.

I am, of course, intentionally focusing on all the oddities. Much of it, such as the yoga postures, the advice on breathing, and the section on Nada yoga (focusing on sounds), is impressive and even moving. Nevertheless I cannot recommend the book to those seeking to learn yoga. It is far more valuable as a historical document than as a manual.

[Dennis Littrell · Rating 5 out of 5]

Svatmarama, Brian Dana Akers, trans. Hatha Yoga Pradipika (2002) *****
Closest thing to a "source code" that we have

The two best known English translations of Svatmarama's classical text on yoga from the Fifteenth Century are by Pancham Singh and Elsy Becherer. The former is 87 years old and the latter is a translation (with commentary by Hans-Ulrich Rieker) from the German, and is therefore twice removed from the original Sanskrit. Both books are out of print. Surprisingly there is virtually nothing else in English despite the fact that the hatha yoga teachings found in popular works, including B.K.S. Iyengar's celebrated Light on Yoga, are in no small part based on Svatmarama's text.

Brian Dana Akers brings us a new translation set with the English following the Sanskrit verse by verse. His style is straightforward, clear and elegant. He does not make the mistake of trying to translate yogic terms that are really not translatable, e.g., "nadi," "prana," "bandha," "mudra," etc. Instead he invites us to use a dictionary of yoga. He also makes the sly suggestion in his brief but graceful Introduction that "the scientifically minded do some empirical research. In a peaceful country, in a quiet place, free of all anxieties..." (p. xii)

Well, I have done some small research and I can tell you that Svatmarama knows whereof he speaks. I can also say along with Akers that I do not recommend some of Svatmarama's practices, (some of the "cleansing" mudras are unnecessary today; indeed they are dangerous) and clearly the old master exaggerates. However, his intention was not hyperbole. He spoke instead in what is called an "intentional language" that would guide teachers and advanced practitioners without confusing or revealing too much to beginners. This way of speaking is also called samdhya-bhasha ("twilight language") according to Georg Feuerstein. Thus a practice that allows one to become "young, even if old" may be distinguished from another practice that "destroys death," which in turn may be distinguished from one which leads to the place where "time is not."

Even though I first encountered the text almost 25 years ago and have read it several times, I did indeed find a dictionary helpful. I used Georg Feuerstein's definitive The Shambhala Encyclopedia of Yoga (1997), but could have also used an English-Sanskrit dictionary to explore the more secular meanings of some words, which might have given me a better feel for some of the nuances of expression used by Svatmarama. To really appreciate Svatmarama's text perhaps this from Feuerstein might be helpful: "Language has the curious capacity to both disclose and veil the truth, and since ancient times the masters of India's spirituality have been especially sensitive to the possibilities and the limitations of linguistic communication." (Opus cited, p. 167) Rather than throw himself into the briar patch of Svatmarama's expression, Akers has wisely stepped to the side and let the text speak for (and against) itself.

But what is the Hatha Yoga Pradipika? It is simply a course in how to obtain samadhi, or liberation or freedom from the pairs of opposites that dominate our lives. It begins with asana and pranayama and ends with transcendence. All of the postures so familiar to us, and all of the breathing exercises have but one purpose: meditation leading to pushing aside the veil of ignorance that characterizes ordinary existence. It takes a long time to get there. The "empirical research" that Akers recommends will be a project of years (unless of course one is particularly gifted).

What is not mentioned in Svatmarama's delineation are the ethical and spiritual considerations called the yamas and niyamas that we find in Patanjali. I recommend that the Hatha Yoga Pradipika be studied in conjunction with Patanjali's celebrated sutras as aids to your practice. They have much in common, but there are some significant differences. Svatmarama makes no concessions to political correctness nor to social or religious considerations. His text is indeed striking in its terse and single-minded, even profane, ambition. Quite simply there is a problem: bondage to samsara. And there is a solution: hatha yoga leading to raja yoga leading to liberation.
Brian Dana Akers and the people at YogaVidya are to be complimented for bringing this text to the general public and for doing so in a most attractive manner. This is the book you want after you have finished with the popular texts.

--Dennis Littrell, author of "Yoga: Sacred and Profane (Beyond Hatha Yoga)"

[Sian Lile-Pastore · Rating 3 out of 5]

A really good yoga book with lots of information - almost like a Hatha bible. It got a little tedious in places but there's just enough about sperm to keep you interested.

[Amanda · Rating 5 out of 5]

Although it may be hard to apply this book in the "modern age" it will give yogis a connection an ancient and original texts on the practice. It also explains traditional guidelines for other "arms" of yoga including pranayama (breath work/meditation).

[Carl · Rating 5 out of 5]

"The antahkarana (mind), like a deer, becomes absorbed and motion-less on hearing the sound of bells, etc.; and then it is very easy for an expert archer to kill it." (p. 61)

"As long as the Prâna does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâna; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long is all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man." (p. 63)

[Harsh Dutta · Rating 5 out of 5]

Well, Hatha Yoga Pradipika is the complete, complex and comprehensive take on Hatha yoga - encompassing the entire spectrum of yoga philosophy and practice. With elaboration on each shloka, it throws enough light on the nuances such as shatkarma, pranyama, asana, band has, mudras and samadhi. Having read Pradipika, a yoga aspirant has very little to read more, but a whole lot to practice and inculcate. True that Hatha Yoga Pradipika was written in the 15th century, and targeted at full-time yogis, expected to dwell in caves and dedicate their lives to attainment of samadhi or awakening the kundalini shakti, but it does store enough for a part-time practitioner whose basic yearnings for yogic practices can be fulfilled.

Besides, Hatha Yoga Pradipika dispels many myths, and details the ancient practices of yoga.

[Nilanjana Haldar · Rating 5 out of 5]

I am simply amazed by how powerful this book on Hatha yoga is. Probably one of the most authentic books on Hatha Yoga.


One who is seriously seeking the spiritual path and is 100% devoted to his guru must read this book.

I recommend this book for every earnest seeker of truth, who is trying to understand Hatha Yoga.

[Samantha Newman · Rating 4 out of 5]

Four stars because I enjoyed it. It's neat to know you're reading such an old text, right back at least close to the origins of yoga. I mean I learned a lot about how it has changed. Super quick read. Many interesting concepts and ideas about yoga, things to try. It must be said, there's a lot if "throw aways" here though. A lot of mystical ideas that I don't believe in to the extent suggested here, and a lot of sexism, obviously. Stuff I can kind of just write off. They were entertaining though, ha. But other things I will choose to look at as ancient traditions, ways you can bring at least some of what it claims into your life through yoga, breathing, meditation.

[Martin · Rating 4 out of 5]

This is real classical yoga contained in these pages. If you want to know how old school yoga goes then this is the book to read. This is a very straight forward, pragmatic approach to yoga for the yogi who is looking for the way that yoga things used to be done. There are a few pages that might make the contemporary yogi a little squeamish but the overall message is about how to purify oneself to prepare for the yogic path.

[Abhishek Tripathi · Rating 4 out of 5]

I found the book quite enlightening. There is a lot of information on what is the fundamental connection between so many different kinds of Yogic practices that are available to modern man. How are the Hatha Yoga and Raja Yoga are related made for an interesting read. What is the purpose of the components of Yoga, asanas, pranayamas, kriyas, sadhanas and how they fit with each other is also explained quite well and can be of practical importance for the practitioners of Yoga.

[Elisa · Rating 5 out of 5]

Um livro belíssimamente editado; os comentários auxiliam muito na compreensão desse texto clássico do yoga. Conforme orientado na contracapa, é indicado para quem já tem alguma aproximação com a prática e sua filosofia. Para quem se interessa pela parte histórica e mesmo por conhecer práticas mais ortodoxas/clássicas, vale muito a pena lê-lo.

[Dennis Littrell · Rating 5 out of 5]

Closest thing to a "source code" that we have

The two best known English translations of Svatmarama's classical text on yoga from the Fifteenth Century are by Pancham Singh and Elsy Becherer. The former is 87 years old and the latter is a translation (with commentary by Hans-Ulrich Rieker) from the German, and is therefore twice removed from the original Sanskrit. Both books are out of print. Surprisingly there is virtually nothing else in English despite the fact that the hatha yoga teachings found in popular works, including B.K.S. Iyengar's celebrated Light on Yoga, are in no small part based on Svatmarama's text.

Brian Dana Akers brings us a new translation set with the English following the Sanskrit verse by verse. His style is straightforward, clear and elegant. He does not make the mistake of trying to translate yogic terms that are really not translatable, e.g., "nadi," "prana," "bandha," "mudra," etc. Instead he invites us to use a dictionary of yoga. He also makes the sly suggestion in his brief but graceful Introduction that "the scientifically minded do some empirical research. In a peaceful country, in a quiet place, free of all anxieties..." (p. xii)

Well, I have done some small research and I can tell you that Svatmarama knows whereof he speaks. I can also say along with Akers that I do not recommend some of Svatmarama's practices, (some of the "cleansing" mudras are unnecessary today; indeed they are dangerous) and clearly the old master exaggerates. However, his intention was not hyperbole. He spoke instead in what is called an "intentional language" that would guide teachers and advanced practitioners without confusing or revealing too much to beginners. This way of speaking is also called samdhya-bhasha ("twilight language") according to Georg Feuerstein. Thus a practice that allows one to become "young, even if old" may be distinguished from another practice that "destroys death," which in turn may be distinguished from one which leads to the place where "time is not."

Even though I first encountered the text almost 25 years ago and have read it several times, I did indeed find a dictionary helpful. I used Georg Feuerstein's definitive The Shambhala Encyclopedia of Yoga (1997), but could have also used an English-Sanskrit dictionary to explore the more secular meanings of some words, which might have given me a better feel for some of the nuances of expression used by Svatmarama. To really appreciate Svatmarama's text perhaps this from Feuerstein might be helpful: "Language has the curious capacity to both disclose and veil the truth, and since ancient times the masters of India's spirituality have been especially sensitive to the possibilities and the limitations of linguistic communication." (Opus cited, p. 167) Rather than throw himself into the briar patch of Svatmarama's expression, Akers has wisely stepped to the side and let the text speak for (and against) itself.

But what is the Hatha Yoga Pradipika? It is simply a course in how to obtain samadhi, or liberation or freedom from the pairs of opposites that dominate our lives. It begins with asana and pranayama and ends with transcendence. All of the postures so familiar to us, and all of the breathing exercises have but one purpose: meditation leading to pushing aside the veil of ignorance that characterizes ordinary existence. It takes a long time to get there. The "empirical research" that Akers recommends will be a project of years (unless of course one is particularly gifted).

What is not mentioned in Svatmarama's delineation are the ethical and spiritual considerations called the yamas and niyamas that we find in Patanjali. I recommend that the Hatha Yoga Pradipika be studied in conjunction with Patanjali's celebrated sutras as aids to your practice. They have much in common, but there are some significant differences. Svatmarama makes no concessions to political correctness nor to social or religious considerations. His text is indeed striking in its terse and single-minded, even profane, ambition. Quite simply there is a problem: bondage to samsara. And there is a solution: hatha yoga leading to raja yoga leading to liberation.
Brian Dana Akers and the people at YogaVidya are to be complimented for bringing this text to the general public and for doing so in a most attractive manner. This is the book you want after you have finished with the popular texts.

--Dennis Littrell, author of “Yoga: Sacred and Profane (Beyond Hatha Yoga)”

[Ancillar Bradingus · Rating 1 out of 5]

Don't waste your time. Half this book is padding: vague language making equally vague promises. One quarter describes obscenely stupid and dangerous "purification" rituals showing absolutely no regard for basic medicine (including - no joke - bulimia, tongue mutilation and at-home catheterization); one quarter _might_ describe useful techniques if more detail were given, which - quite typically of mystic authors' "people who actually try this can't attack me for its uselessness if i can claim later that they weren't doing it right because i didn't give enough detail in the first place" abject CYA cowardice - it almost always isn't.

For detail, we are asked to refer to the commentary, a hodgepodge of confused, dogmatic, sex-negative, pseudo-moralistic, superstitious, self-contradictory junk magical thinking by a fundamentalist religious zealot bent on justifying absolutely every last morsel of nonsense in the text, not by a scholar exhibiting even the slightest whiff of critical thinking.

On top of all of that, please note that this text is largely composed of only slightly dressed-up cuts-and-pastes from other, far more coherent samkhya, tantric and vedic commentaries and sources. Start with Patanjali's yoga sutras if you're looking for the good stuff, then hit up the Upanishads. Those two will give you a much better introduction to most of the good stuff which is only halfassedly referenced in the Hatha Yoga Pradipika.

I encourage you to pause and go read Elizabeth de Michelis' excellent "history of modern yoga" as preparatory mental immunization if you insist on trying to get through this edition of this text.

[xDEAD ENDx · Rating 5 out of 5]

I'm not really able to enunciate this thought in an elaborate manner, but there is something profound in this and other ancient yoga texts that speaks to the idea of desubjectification. The idea is that one is able to cultivate the body/mind in a manner where they are no longer split and one is just existing. It's difficult to see something like this as "practical" or "realistic" because of its metaphysical nature, but there must be a way to conceive of a bridge between "spiritual" and material forms of resistance.

[Sarasvatī · Rating 5 out of 5]

Svatmarama, an accomplished Yogi, shares his path and methods with the reader. I'm amazed-and so grateful-by the clarity of the book; the lucid explanations; the attainability of the teachings. This book is a jewel of wisdom. A step-by-step guide (a How-To) for the devotee. However, "as long as the meditating mind is unlike the natural state, talk of true knowledge is arrogant, deceitful chatter."

यावन्नैव प्रविशनि चरन्मारुतो मध्यमार्गे
यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबन्धात् ।
यावद्धयाने सहजसदृशं जायते नैव तत्त्वं
तावज्ज्ञानं वदति तदिदं दम्भमिथ्याप्रलापः ॥

ॐ

[Deana Morris · Rating 5 out of 5]

This is a hatha yoga manual, written sometime between the sixth and fifteenth centuries. Just a bit before Kino and Nora, never mind Iyengar. This is ancient; gloriously rich in information even without our commentator's interpretation for the 21st century yogi.

Asana is just part of hatha yoga and this book explores many advanced and esoteric practises. From pranayama to shatkarmas, from nudes to bandha, it is all here.

A valuable source text for the serious practitioner.

[Dominick Koss · Rating 5 out of 5]

Great manual on conservative and ancient yoga practices. Must read for all serious yoga practitioners.

[Terry Lancaser · Rating 4 out of 5]

A wonderful way to read the Yoga classic straight through w/o commentary. The last chapter revealing the practice of Nada Yoga is especially useful.

[Jess Mackay · Rating 5 out of 5]

Easy to read and I learnt so much and this bool has enabled me to dive deeper into my practice

[Johnny Whitestone · Rating 5 out of 5]

yasssssss. slay girl...this yoga book is totally awesome!

[Pearl · Rating 3 out of 5]

I saved for a very odd Hatha Yoga Teacher Training this summer, and this was at the top of the required reading list. It’s so boring and dense that I’ve only managed to finish it now, one and half months since becoming a certified teacher. I’m still trying to work out how I felt about it all.

I’m not sure about the ‘ancient science’ of yoga. A lot of it makes sense (asanas, breathing, the limbs of yoga, meditation) but the vast bulk (conveniently and appropriately hidden in most modern studios) is self mutilation and the gateway to a guru abusing his disciples.

I can’t distinguish what’s actual wisdom in this text, and what is sexism and plain old folklore. I think as westerners we’re too easily impressed. My German yoga teacher certainly had his awaking in India of the 90s. He talked a lot about us ‘surrendering’to the teachings. I’m not sure I’m capable.

All I know is that the training hurt me because of how unevolved it was. I could cry writing about it now. I could really sit down and cry about the casual superiority complex and racism of white hippies. And this book gives me flashbacks to that. Maybe in a few years I’ll be able to read it and take more wisdom and comfort. All it did now was make me depressed.

[Emre · Rating 3 out of 5]

It's about 500 years old and it shows. Overview of all the components of Hatha Yoga, from postures to breathing techniques, 'yogic duties' and the like. The version I had kept all the original Sanskrit words so on some pages I didnt understand a single word because the author just stated things like "and [...] needs to be done with [...] to [...].
Definintely not recommended for beginners of Yoga, that's also why I didnt read it from back to back. Took some things to practice and maybe take a look at this book again later on to expand.

Another thing that confused me: After almost every technique the author says "[...] should be kept secret" - bro why are you writing it down then

[Doug · Rating 3 out of 5]

To preface this, I am not a regular yoga practitioner. I found reading this to be fascinating, as it's so far removed from the western idea of yoga, and is more concerned with a way of life than a wellness practice. That said, a lot of the concepts here are very dated and ignore modern scientific fact, and even go so far as to actively dispute both science and history. The Pradipika is ultimately most interesting as a glimpse into an ancient practice and culture, and as a foil to the modern idea of yoga as a whole.

[Corina · Rating 4 out of 5]

A good book to have read to understand what Hatha actually was back in the day. Again, best to read this with historical context- that makes the content even more interesting and thought provoking when you contrast hatha yoga with what came before (saiva tantra) and what came after (MOdern postural yoga).

Very readable and quick. A little sassy which is fun. Definitely not what we see in “hatha” classes today in the studio setting!

[Clara Ced]

Svårt att sätta betyg på en yogamanual från 1400-talet. Kan konstatera att många av praktikerna, som att svälja bomullstyg och dra upp det ur magen igen, inte är något jag kommer försöka mig på.

[Kristina · Rating 3 out of 5]

Quite difficult to read XIV century's text in XXI century, especially due to how the women are depicted there. 3* just out of satisfied curiosity, not that I agree or like the text. :)

[Aleksandar · Rating 5 out of 5]

Book to be studied, full of advanced Yogic practices. One of the most important works on Yoga which has to be explored by any serious practitioner. It reminds even the experienced Yogi how much work there is to do and how great and difficult to achieve our goal is.

Too bad that the commentator of this edition, Swami Vishnudevananda failed his mission and didn't achieve salvation, since he sexually abused multiple women he taught.

[Arjuna]

Excellent book on Hatha Yoga (the first 5 steps of all/8 steps of Yoga (all 8 steps together are called Raja Yoga). The following Yoga aspects are described in the following order:
a - 1st step of Hatha Yoga: all Yama (10 in amount, whereas Patanjali describes 5 ),
b - 2nd step of Hatha Yoga: all Niyama (10 in amount, whereas Patanjali describes 5 ),
c - 3rd step of Hatha Yoga: Asana (more completely described by BKS Iyengar),
d - all Kriyas,
e - 4th step of Hatha Yoga: all Pranayamas,
f - all Mudras,
g. practical description of the exercises of the Detachment (Pratyahara), the fifth and last step (anga) of Hatha Yoga.

Last 3 steps of (Raja) Yoga steps are:
h - 6. Concentration (Dharana) -all exercises and experiences are described ;
i - 7. Meditation (Dhyana) - description of the experiences of meditation exercises, but no description of the meditation exercises themselves;
j - 8. Contemplation (Samadhi) - - description of the experiences of Contemplation exercises, but no description of the Contemplation exercises themselves.

[Adam Paul · Rating 4 out of 5]

On the one hand this is a foundational text of modern yoga. On the other, the language used is very stilted, sexist, sometimes repetitive, and often confusing.

I’d recommend only an edition with the Brahmananda commentary, as it provides helpful clarification and insight into some of the esoteric practices, and makes clear that some of the more ridiculous-sounding practices are written intentionally opaquely so that only a guru could instruct a student in them, and that many things are metaphors, and not literal.

All that said, for understanding the origins of modern yoga, it’s essential reading.

[Tom]

Trying to "go back to the source" on Yoga, as there seems to be a lot of misinformation or outright jive floating around. This appears to be a good translation: cheap and there are explanatory text and illustrations, but I would have preferred more explanation in a few places. Can't give a star rating, as I'd have to compare it with other translations/analyses.