Swatmarama’s Yoga System as expounded in the HYP

Introduction

The Hatha Yoga Pradipika is a practical handbook on the practice of yoga written by Swatmarama. Although he is thought to have lived between the 12th and 15th centuries CE it is probable that the information contained in the text dates from much earlier as he lists a lineage of 33 gurus in verses 5 to 8. The title of the Hatha Yoga Pradipika can be broken down into it’s component parts to give an insight into it’s meaning. The introduction by B.K.S. Iyengar to the Hans Ulrich Reiker commentary of the Hatha Yoga Pradipika states that

“Hatha means willpower, resoluteness and perseverance”

Ha corresponds to the seer, the Self, the soul, the sun and the in-breath whilst Tha corresponds to nature, consciousness, the moon and the out-breath. Yoga means union,

“therefore hatha yoga means the union of purusa with prakriti, consciousness with the soul, the sun with the moon, and prana with apana”

Swami Muktibodhananda explains that Pradipika means that which illumines, and that the Hatha Yoga Pradipika is a text which,

“illumines physical, mental and spiritual problems for aspirants” (HYP, p 4).

To summarise it can be said that the title “Hatha Yoga Pradipika” indicates that the text is going to cast light on the subject of the union of consciousness with the soul. The purpose of the Hatha Yoga Pradipika is to outline a series of practices which, if followed correctly with the guidance of a guru, will take the student stage by stage from a state of ignorance and confusion to Samadhi. The text is divided into four main chapters which deal with:-

Chapter One – Asana and lifestyle guidelines including Yama and Niyama
Chapter Two – Shatkarma and Pranayama
Chapter Three – Mudra and Bandha
Chapter Four – Raja Yoga, Nada Yoga and Samadhi

Hatha Yoga is often understood at the moment in the west as simply a series of physical exercises which help the student to keep the body supple and to relax. However Hatha Yoga as expounded by Swatmarama is far more than just a series of physical exercises. Doriel Hall’s view is that hatha yoga is “a preliminary discipline whose purpose is to purify and prepare the physical and pranic bodies for other forms of yoga”, (Doriel Hall handout, Sept 93). B.K.S. Iyengar writes in the introduction to the Hatha Yoga Pradipika that hatha yoga is not just a physical exercise, but an established system for spiritual evolution.

The path of spiritual evolution towards Samadhi is fraught with dangers, the advantage of following this method is that it has been tried and tested and that, “through these practices the consciousness can be raised without having to come into a direct confrontation with the mind” (Doriel Hall handout, Sept 93)

Chapter One

“Hatha yoga is the greatest secret of the yogis who wish to attain perfection (siddhi). Indeed, to be fruitful, it must be kept secret: revealed it becomes powerless”, Ch 1, V 11.

Traditionally yoga was taught to students individually by a guru. The practice students were given was tailor made to their needs and students would practice alone. Embarking on a journey of spiritual discovery was considered to be a very personal experience which would not benefit from being shared with others. It is essentially a subjective experience which loses it’s validity when examined objectively by others.

Swatmarama continues to give practical advice on the qualities of the place a student should choose to practice in.

“ The hatha yogi should live alone in a hermitage and practice in a place the length of a bow, where there is no hazard from rocks, fire, water, and which is in a well administered and virtuous kingdom where good alms can easily be attained…….the room of the sadhana should have a small door, without aperture, holes or cracks……outside there should be an open platform with a thatched roof, a well and a surrounding wall.”
Ch1, V12,13

The search for a place to practice is important, basically the student needs somewhere quiet, simple and safe. The hazards in the west are no longer rocks and fire but are television, traffic noise, and the many demands of modern life.

“….dwelling in the hermitage, being devoid of all thought, yoga should be practiced in the way instructed by the guru”
Ch1, V14

The two requirements outlined by Swatmarama here are that students should try and practice with a clear mind and follow their teachers’ instructions. One of the main attractions of yoga is that it creates a space in our lives where our minds can be silent and sheltered from the pressures and demands of modern life. It is more difficult to find a guru in the west who has your best interests at heart especially as so many have been discredited in the media. Until the student is lucky enough to find a sincere guru, in my opinion it is helpful to visualise the higher self and to proceed to develop a practice with awareness and care using the higher self as a source of inspiration. In this way if a guru does appear then at least the student might be better prepared to understand the teachings.

“Overeating, exertion, talkativeness, adhering to rules, being in the company of common people and unsteadyness, (wavering mind) are the six causes which destroy yoga” , CH1, V15

Eating junk food on the move, lack of sleep, mobile phones, being a slave to fashion, hanging out in the pub and dithering over which video to rent are modern examples of the six causes which destroy yoga. The aim of the modern urban yogi should be to try to create an environment and a lifestyle which will encourage the practice of yoga by taking into account a healthy balanced diet, how much sleep and exercise you need and how you are going to find a time when it’s quiet enough to practice.

“Swatmarama has completely eliminated the yama (moral codes) and niyama (self-restraints) which are the starting points in the Buddhist and Jain systems, as well as in Patanjali’s raja yoga” . As Swami Muktibodhananda explains on page 4 of her introduction to the commentary on the Hatha Yoga Pradipika it initially appears that Swatmarama has not placed as much emphasis on the importance of yama and niyama as Patanjali does in his Yogasutra. However a look at the three part of verse 16 in chapter one of the Pradipika show that these moral codes are still present. Perhaps the intention of Swatmarama was to introduce the yama and niyama early in the text before asana in order to make students aware of where they were heading and to be able to give thought to the implications of these moral guidelines.

Prior to everything, asana is spoken of as the first part of hatha yoga. Having done asana one gets steadiness (firmness) of body and mind; diseaselessness and lightness (flexibility) of the limbs. Ch1 , V17.
"the body is full of inertia (tamasic), the mind vibrant (rajastc) and the Self serene and luminous (sattvic). By perfection in asanas, the lazy body is transformed to the level of the vibrant mind and they together are cultured to reach the level of the serenity of the Self."
The Hatha yoga pradipika of Svatmaratma (with the commentary Jyotsna of Brahma-nanda) Adyar library and Research Centre, The Theosophical Society, Madras, India, 1972.
The Hatha Yoga Pradipika recommends fifteen important asanas, whereas the Gheranda Samhita recommends thirty two. These are known as the classical postures. In the Hatha Yoga Pradipika the postures are definitely aimed at preparing students to be able to sit comfortably ready to practice meditation. In a talk I went to by Kausthub Desikachar he theorised that in ancient times life involved much more manual labour and it was not so necessary to practice the many different kinds of asana which exist today. This was why the asanas listed in the ancient texts assumed a high level of flexibility and strength in the students and moved so quickly to the sitting postures.

When the yogi has become proficient in asana and the physical body is prepared, the yogi is then introduced to pranayama in chapter two. The aim now is not just to still the body but also to still the mind through control of the breath.

When the prana moves, chitta (the mental force) moves. When prana is without movement, chitta is without movement. By this (steadiness of prana) the yogi attains steadiness and should thus restrain the vayu (air). Ch 2, V 2.

In chapter three the yogi is introduced to mudras. Mudras channel prana through the body to achieve specific purposes and it is important to have prepared the body through pranayama before starting these practices.
Chapter four then goes on to introduce the concepts of nada yoga where the yogis are taught to listen to their internal sounds. The concepts of pratyahara, dharana, dhyana and Samadhi are also introduced and explained.

Conclusion

The Hatha Yoga Pradipika is a practical manual outlining a step by step guide to prepare the body and mind for the practice of Rajah yoga, but as Swatmarama says,

“There can be no perfection if hatha yoga is without raja yoga or raja yoga is without hatha yoga. Therefore through the practice of both, perfection is attained.” Ch 2, V 76.

One of the interesting points in the Hatha Yoga Pradipika is that it’s purpose according to Swatmarama is to prepare the student through a series of physical, respiratory, moral, dietary and mental practices to be able to experience the state known as Samadhi. It does sometimes seem that yoga in the west has become distracted by asana but perhaps we are not fully aware of just how much preparation is needed to be able to move on to the later practices mentioned in the text.

B – Write a paragraph on each of the following:
i, Nadis

“The yogi who, seated in padmasana, inhales through the entrances of the nadis and fills them with maruta or vital air gains liberation; there is no doubt about it.” V 49, Ch 1.

It is said that there are 72,000 nadis in our bodies. The nadis are channels of energy which exist in the Pranamaya kosha, they do not exist on the physical plane and their function is to distribute prana throughout the body. The concept of nadis is similar to the concept of meridians in Chinese theories on acupuncture and the word nadi means current or flow. There are ten major nadis in the body the most important of these are the ida, pingala and sushumna nadis. The caduceus held by Mercury is said to represent the two nadis, ida and pingala.
Sushumna nadi has it’s source in the mooladhara chakra located in the perineum, it flows directly up the spine to sahasrara chakra in the crown of the head. Ida’s source is from the left side of mooladhara chakra, spiralling up around the spinal chord, whereas pingala moves from the right side of mooladhara chakra spiralling up on the opposite spiral to ida. Ida and pingala meet in ajna chakra, the points at which the two currents cross on their ascent are where the chakras are located. Ida and pingala have various qualities attributed to them. Ida is said to be passive, feminine and lunar (tha), whilst pingala is active, masculine and solar (ha). The left nostril is associated with ida, when air and prana enter through the left nostril mental activities are encouraged whereas when prana enters through the right nostril more physical activities are emphasised. When the flow of prana through both nostrils is equal then sushumna nadi is dominant. The aim of yoga is to purify and balance the nadis to enable prana to flow through sushumna nadi and to prepare it for the ascent of kundalini energy.

“When all the nadis and chakras which are full of impurities are purified, then the yogi is able to retain prana. Therefore pranayama should be done daily with a sattwic state of mind so that impurities are driven out of sushumna nadi and purification occurs.” V 5, 6, CH 2.

Prana affects the mind and it’s thought patterns, in order to experience a sattwic state of mind it is necessary to purify the nadis through the practice of asana and Shatkarma in preparation for pranayama.
I was told by my yoga teacher in India never to have acupuncture as the long term consequences to the flow of prana through my body were so difficult to predict. The warning might seem a bit excessive but it does illustrate how physical actions can impact on the flow of prana through the nadis. In my own experience I have found that the practice of hridaya mudra, which redirects the flow of prana through nadis flowing through the fingers back towards the heart region, very interesting as it has helped to counterbalance my cerebral approach to life and give a new balanced texture to my emotions. Jala neti helps to balance the nadis by gently cleaning the nasal passages with salt water, although I do not practice regularly I feel by doing it occasionally, when it seems right, helps to keep my nostrils clear and healthy which in turn helps ida and pingala to function.
The practice I was taught in the Sivananda tradition which would specifically balance and purify the nadis was anuloma viloma. The rationale behind this was that as it was going to take so long to purify the nadis it made sense to start this pranayama at the same time as we began learning asana. On the whole it does seem to make some sense, as over the years I regularly practiced anuloma viloma with no noticeable effects, except that I became very practiced at breath counting. However it has eventually seemed to have had some effect and increased my awareness of chakras.
The Pawanmuktasana series of exercises outlined in APMB are described as wind releasing exercises and are designed to remove blockages and enable the free flow of prana through the body. In my experience these are a very interesting series of movements, which, if practiced strictly according to the instructions, does give the body a feeling of lightness, flexibility and openness to movement. I associate this feeling with the clearing of blockages from the nadis.

ii, Granthis

Granthis form part of the pranic anatomy of the Pranamaya kosha. There are three granthis which are located on the sushumna nadi, they are called Brahma Granthi, Vishnu Granthi, and Shiva Granthi. Shiva Granthi is sometimes referred to as Rudra Granthi.
The Brahma Granthi is located just above mooladhara chakra and connects our awareness to the physical world and the senses needed to exist in it, such as hunger, thirst, pleasure and pain. Vishnu Granthi is located between Manipura chakra and Anahata Chakra and is associated with the heart, with feelings and the attractions of the emotional world. Shiva Granthi is located between Vishuddhi Chakra and Ajna Chakra and is associated with cerebral experience of the world and attachment to experiencing psychic phenomena.
Granthis are pranic or psychic knots which act as safety valves to prevent prana or kundalini energy from flowing up sushumna nadi and drastically altering our sense of equilibrium. They are knots which need to be delicately untied through the practice of asana, pranayama, kriya and meditation. When we are ready the knot is loosened allowing the energy to flow. The Hatha Yoga Pradipika comments on granthis in Verses 70-76 in Chapter 4. The text associates the release of the knots with the hearing of psychic sounds such as tinkling, drumming or flute playing.
My only contact at all with teachings on granthis was at an IST day with Doriel Hall, her teachings were that granthis were not a Gordian knot to be hacked through but more similar to a bow which would gently be undone as our yoga practice leads us to deal with issues of life, love and light as we overcome physical, emotional and mental barriers.

iii, Chakras

Chakra means wheel or vortex and the main chakras are located at the points in the body where the ida, pingala and sushumna nadis intersect. These points are centres where the energies from the five koshas are co-ordinated. It is generally accepted that there are seven chakras although some yogic texts mention up to fifteen. These seven chakras are working all the time balancing our physical, emotional and spiritual states. Through the practice of yoga we can ensure that the chakras function efficiently.

“When all the nadis and chakras which are full of impurities are purified, then the yogi is able to retain prana” V5, Ch 2.

When the chakras begin to work more efficiently through the practice of yoga they can be used to store prana. The gradual increase in prana in the body helps our consciousness evolve and prepares the chakras for the experience of kundalini energy.
My own experience of chakras has been very limited as most of the yoga classes I’ve attended have concentrated mostly on asana. I understand that chakras benefit from the practice of asana as the Annamaya kosha is strengthened. The few classes I’ve attended where work on chakras was carried out either by choosing asanas to stimulate chakras or by visualising the chakras have made an important impression on me. I can see that working with chakras can be a transforming experience but I do think it needs to be done with care as it is possible to access areas of the unconscious mind which might otherwise remain dormant. I would feel most comfortable introducing the concept of chakras through asana as it is more directly connected with the physical plane. I would then consider using chakras in a guided visualisation using the colours associated with each one as a guide. Before introducing detailed visualisations on the chakras, such as those taught in the Satyananda tradition, I feel I need considerably more experience to be able to teach this subject responsibly.

iv, Kundalini

“Ida is the holy Ganga, pingala the river Yamuna. Between ida and pingala in the middle is this young widow, kundalini” V110, Ch 3.

Kundalini is one of the subjects in yoga about which much is written but very few seem to have experienced. The classical texts refer to kundalini as a serpent coiled at the base of the spine which like a snake beaten with a stick becomes straight. Highly symbolic language is used to pass on information about kundalini, in my opinion this is because the texts will not make any sense until the student has enough experience with yoga and prana to understand what is being referred to.

“As the serpent (Sheshnaga) upholds the earth and it’s mountains and woods, so kundalini is the support of all yoga practices. Indeed, by guru’s grace this sleeping kundalini is awakened, then all the lotuses (chakras) and knots (granthis) are opened” V 1, 2, Ch 3.

The introduction to chapter 3 of the Hatha Yoga Pradipika gives clear information about how important kundalini is to the practice of yoga and about how important it is to have the guidance of a guru to help awaken kundalini. It is vitally important that the rising kundalini flows through the sushumna nadi and is not diverted along ida or pingala. If kundalini rises along ida the yogi will stimulate his/her passive, lunar side and become introverted and withdrawn, conversely if kundalini rises along pingala the solar, active side of the yogi will be stimulated and the he/she will become obsessed with pranic phenomena and the external world. If kundalini rises through either pingala or ida the effects on the yogi will make it difficult for them to function in the material world and cause problems which are well worth avoiding. There is also a danger of summoning kundalini energy without the guidance of a guru and becoming overwhelmed by “intense and meaningless” phenomena.

The Hatha Yoga Pradipika outlines the method by which a yogi can prepare the body and mind, unblocking nadis and reaching a state where kundalini can be awakened. In the sequence of the Hatha Yoga Pradipika the subject of awakening kundalini is dealt with in chapter three once pranayama has been mastered. The practice of mudra is used to awaken kundalini.

“This middle nadi, sushumna, easily becomes established, (straight) by the yogi’s persistent practice of asana, pranayama, mudra and concentration” V 124, Ch 3.

“One who enjoys brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days” V121, Ch 3.

Although the Hatha Yoga Pradipika does indicate that there are ways to awaken kundalini through short periods of intense practice whilst on retreat in a hermitage or ashram, the commentary by Swami Muktibodhananda does question whether this approach is possible in this age. Swami Muktibodhananda suggests twelve years should be put aside by dedicated aspirants. For most students of yoga living in the west I think a gradual approach to asana, pranayama and meditation will provide more than enough material to be practicing. The subject of awakening kundalini can be left to develop slowly by itself with an awareness of where the practices may be taking us.

“Just as a door is opened with a key, similarly the yogi opens the door to liberation with kundalini.” V 105, Ch 3.

What is the purpose of Kriya

Dhauti, basti, neti, trataka, nauli and kapalbhati; these are known as Shatkarma or the six cleansing processes. Ch 2, V 22.

Kriya means action, and within the tradition of hatha yoga kriyas refer to the cleansing actions which can be followed to ensure the body is ready for pranayama. In ayurvedic thought there are three doshas or humours in the body: kapha, pitta, and vata. They correspond to mucus, bile and wind. If these three doshas are not properly balanced before beginning the practice of pranayama then the energies accumulated will not be used to their full potential. Swatmarama does state in verse 21 of chapter 2 that it is not necessary to practice these kriyas if the doshas are already balanced.
My own experience of kriyas came into focus when I started the pranayama diary for the BWY course. One of the practices that I felt would help was tongue cleaning which I began to practice daily during the first month. It has since stopped being a necessary practice but at the time it definitely felt very useful and raised my awareness of how important it was for the physical body, the Annamaya kosha, to be prepared for the energies used in pranayama.
The kriyas cleanse the respiratory, digestive, eliminatory and nervous systems, they were devised many centuries ago before western theories of hygiene became widespread. A good example is tooth brushing, which in the west is a relatively recent cleaning technique but was recommended by the Gheranda Samhita. Before the widespread use of antibiotics and other advances of western medicine, life expectancy was much shorter. Following a system of personal hygiene as detailed as that expounded in the Hatha Yoga Pradipika and the Gheranda Samhita might quite well increase your chances of living a long and healthy life. Many of the other practices in yoga also help to cleanse and purify the body. Toxins are eliminated through exercise, the organs are massaged during some asana practices such as Matsyendrasana, ample quantities of oxygen nourish the organs with the yogic breath and meditation also helps to clear the mind.

The first lesson in the Gheranda Samhita contains instructions on the kriyas or cleansing practices and this does indicate that these practices form the preparatory part of hatha yoga, taught even before asana.

Dhauti, the technique detailed in the Hatha Yoga Pradipika is known as vastra dhauti and involves swallowing a strip of cloth 1.5 metres long down in to the stomach. The cloth is left there for up to 20 minutes and it is then pulled back up. The benefit from this practice is that the cloth soaks up bile and phlegm from the stomach. There are other varieties of dhauti listed in the Gheranda Samhita where the alimentary canal is cleansed with air, vatasara or plavini, water, vatasara, fire, vahnisara. Dhauti means cleansing and the list of techniques covers cleaning the intestines, teeth, tongue and gums, ears, sinuses, throat and rectum.

Basti, is a form of enema or colonic irrigation which was practiced by yogis to clean the colon. The instructions are straightforward and involve sitting in water, practicing Uddiyana bandha to draw water up into the colon and then practicing nauli before expelling the water. There are different schools of thought on the benefits of colonic irrigation, some practitioners absolutely swear by it but there are doctors who hold the opinion that the bacteria in the colon are quite capable of looking after themselves and that there is no need to flush them out. In fact the balance of bacterial flora in the intestines is now thought to play an important role in our health.

Neti, as recommended in the Hatha Yoga Pradipika involves passing a thin cord covered in melted beeswax through the nose and out of the mouth. This practice gives a gentle massage to the nostrils and helps clear the nostrils and sinuses. This is quite a vigorous practice and some schools of thought hold that air is all that needs to be put up the nostrils. A more complete outline of jala neti follows later in the essay.

Trataka, the instructions again are deceptively simple and involve staring at a fixed point with the eyes open until tears com to the eyes. There are two forms of trataka, external, bhairanga trataka, and internal, antaranga trataka. External trataka normally involves staring at a candle flame, although other images such as a lotus or an om symbol are also popular. Internal trataka involves keeping the eyes closed and visualising the chosen symbol. The benefits of trataka are that the eyes water. Only humans cry and it is now thought that there must be some evolutionary advantage gained from crying. One theory is that chemicals which are a by product of stress are expelled from the body in tears. The other benefits of trataka are that is aids concentration.

Kapalbhati, is also a pranayama practice which involves the fast, repeated exhalation of breath. As a kriya it helps cure mucous disorders and Andre Van Lysebeth noted that the cerebrospinal fluid around the brain decompresses during exhalation. Perhaps this massaging effect on the brain is what gives the impression of lightness in the brain and gives rise to the term shining skull.

Nauli, is recommended by the Hatha Yoga Pradipika and although the Gheranda Samhita recommends lauliki instead, both practices are similar as they involve contracting the rectus abdominal muscles and “rolling” the stomach. The benefits are that the internal organs are massaged toning the nerves, intestines, reproductive, excretory and urinary systems. Nauli is an important technique for creating energy and although I was taught it in India, it was only in ashtanga classes in England that I began to practice it regularly. As with all these practices it is worth being aware of what the effects are of the practice. These are yogic cleansing techniques and it is likely that they have effects which will influence more than the Annamaya kosha.

One Kriya that I teach... prohibitions, precautions and preparations.

Jala Neti

Hatha Yoga Pradipika, Ch 2, V 39

Insert a soft thread through the nose to the length of one handspan so that it comes out of the mouth. This is called neti by the siddhas.

Gheranda Samhita, Lesson 1, V 50,51.

Take a fine thread about nine inches long (span length) and pass it up the nose, and let it come out of the mouth. This is called the neti method of cleansing. It cures colds, improves eyesight and helps in gaining Khechari (i.e. the power of levitation).

Neti is a technique of nasal cleansing that forms part of the science of Shatkarma. There are six actions (shat=six, karma=action), or techniques for purifying the body and harmonising the flow of prana in the ida and pingala nadis. The classical texts refer to sutra neti which is the practice of inserting a thread, or catheter, into the nostril and drawing it out through the back of the mouth.

Jala Neti is a gentler practice where lightly salted water at body temperature is poured into one nostril and allowed to flow out of the other nostril by tilting the head. The flow of water through the nasal cavity cleans mucus from this area leaving the head feeling light and fresh. It is traditionally practiced in the morning before asana and pranayama.

Jala neti is not as difficult as most people think. People can become squeamish at the thought of pouring water up their noses deliberately but a calm, relaxed attitude to the practice should ensure success.

Prohibitions and Precautions

Prohibitions

1 People susceptible to nose bleeds should not practice Neti.
2 If you suffer from migraines or high blood pressure you should seek medical advice before practicing.
3 Not recommended for children.
4 Don’t teach yourself at home, learn from an experienced practitioner.
5 Beginners should only use warm, salty water, don’t experiment with other liquids. (e.g. ghee, urine or milk)
6 Deviated septum, people with a physical blockage may not be able to practice jala neti effectively.

Precautions

The practice of jala neti is quite different from most other yoga practices taught in class because it involves student’s pouring water into their nostrils. It is important to have the right equipment and some points to keep in mind are listed below. It is also important to have a group of students who are specifically interested in practicing jala neti. There are two possible approaches, one would be to teach a jala neti workshop on a different day to the normal class, this way students with an interest would be free to attend. Otherwise it would be possible to let students know in advance which class jala neti will be taught in and students who specifically don’t want to attend would be free to do something else. The problem with jala neti is that it does take a considerable amount of time to demonstrate and teach, and students who are not interested will become bored or disrupt the class with comments on the ghastly nature of the practice.

Equipment

1 Neti pot

There are several models of neti pot on the market, a good selection is available from through adverts in yoga magazines and websites. It is possible to create your own neti pot out of a teapot or a small watering can. There are three things to bear in mind when choosing a neti pot.
1 it must be made from plastic, metal or glazed ceramics. You don’t want the material the pot is made from tainting the water in any way.
2 The nozzle should be the correct size for your nostril. Ensure you have a snug fit that does not allow any leaks.
3 Ensure the capacity of the pot is enough for each nostril.

If you are sharing neti pots with other people it is probably a good idea to sterilise them in boiling water in between uses. Otherwise cleaning the pot with washing up liquid, rinsing and drying well should be adequate to maintain hygiene.

2 Types of Sea Salt

Sea salt – choose a sea salt with a fine texture to ensure it dissolves quickly. Check the packet to ensure it is pure sea salt.

Table salt – often has iodine and anti-caking agents in it. Occasional use probably won’t cause much damage but your nostrils probably don’t really need the extra chemicals on a regular basis.

Rock salt – rock salts, depending on their source, can be combinations of minerals and are not recommended for Neti. Also the crystals tend to be large and hard to dissolve.

Low sodium and salt substitutes – not recommended for Neti at all, only use them on food as part of a low salt diet.

3 Water

Mineral water and Tap water are both adequate as long as the water is boiled to ensure it is sterile. I have no information on distilled or ionised water, but it does not seem necessary to go to those lengths to ensure only pure water enters your nostrils.
The temperature of the water should be body temperature, pour drops of water onto the back of your hand to ensure the water is neither too hot or too cold. 150ml of boiled water to 350ml of cold should give you roughly the right temperature.

4 Saline solution

In a measuring jug, thoroughly mix 0.5 litres of water with 1 teaspoon of salt. Pour a drop of water into the palm of your hand and taste. It should be less salty than sea water. Experience will soon let you know whether the amount of salt in the mixture is correct. This solution is an isotonic solution (0.9%), and is the same as human blood. Plan on pouring 0.25 litres of water into each nostril.

When practicing jala neti it is important to follow the instructions step by step otherwise the practice will not be completed correctly. Therefore the steps listed below can be considered precautions as they will ensure success in jala neti. I have included the instructions for basic kapalbhati as this practice forms an integral part of correctly performing jala neti, it could be considered as the equivalent of a couterpose as the forceful breath expels the liquid from the nostrils leaving them dry and clean.

Neti

1 To ensure the waste water doesn’t make a mess, practice neti over a sink, bath, shower, bowl or in the garden.
2 Pour the correct (see above) saline solution into the clean neti pot.
3 Stand with the legs apart, lean forward keeping the spine straight and rotate the head to the right.
4 Insert the nozzle firmly into the right nostril, make sure it is pointing up the nasal passage so that the tip of the nozzle doesn’t get blocked on the inside of the nose.
5 Open the mouth and breathe gently through the mouth. Don’t sniff, swallow, laugh, talk or move air through the nose whilst the water is flowing through.
6 After a few seconds the water should start flowing out of the left nostril.
7 When the pot is empty, (or the correct amount of salt water has flowed through), then remove the nozzle, rotate the head back to the centre and blow the nose gently .
8 Repeat the practice through the other nostril.
9 Lean forwards allowing any remaining water to drain from the nose

Kapalbhati

1 Standing upright, exhale fully using the abdomen, relax the abdomen allowing the lungs to fill without effort.
2 Close the right nostril with your thumb, and breath out 5 – 10 fast short breaths through the left nostril. Repeat on the other side.
3 To confirm that the water has been blown out of the nostrils. Again block each nostril in turn with the thumb and blow onto the back of your hand and see if there are any water droplets. If there are, repeat the practice of Kapalbhati, and check again.
4 Water left in the nostrils may cause infections in the sinuses and Eustachian tubes or just cause cold like symptom for several hours, so do ensure your nostrils are dried properly.
5 This practice can also be carried out bending at the hips and leaning forwards lowering the head and rotating the head to each side so that the lower nostril is the one you are exhaling out of.

Practicing jala neti can be a messy practice and it is a good idea to practice it outside, (weather permitting), in a large bathroom or using large plastic containers to collect the waste water.

Quotations

All quotations with page references are taken from Hatha Yoga Pradipika, commentary by Swami Muktibodhananda, Yoga Publications Trust, 2001 unless otherwise stated in the text.

Bibliography

APMB, Swami Satyananda Saraswati, Bihar School of Yoga, 199, page 475-480, 521-524
Hatha Yoga Pradipika, commentary by Swami Muktibodhananda, Yoga Publications Trust, 2001.
Hatha Yoga Pradipika, commentary by Hans Ulrich Reiker, translated by Elsy Becherer – digital version on www.yoga-age.com/pradipika/part1.html
The Complete Yoga Book, James Hewitt, Rider, 1983, pages 37-48.
The Original Yoga, Shyam Ghosh, Munshiram Manoharlal Publishers, 2004, New Delhi. Pages 101-122.
www.yoga-age.com/asanas/jala.pdf 21Jun04.

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