Alchemy of Asana
with Dr. M. Jayaraman
Alchemy of Āsana — Lesson 1
A textual immersion in āsana theory through the Haṭhayogapradīpikā
This course begins as a textual immersion in āsana theory as it is stated in the Haṭhayogapradīpikā. The Haṭhayogapradīpikā is traditionally attributed to Svātmārāma and is commonly dated to around 1500 CE. From the very first lesson, the aim is not merely to collect information about postures, but to understand what āsana is for within the broader architecture of yoga practice.
In this traditional view, āsana is never an end in itself. It is part of a coherent system whose deeper purpose is the refinement of the mind and the preparation of the practitioner for subtler inner disciplines. The text presents haṭhayoga as a practical science—one that works directly with body, breath, and inner energy in order to lead the aspirant toward higher states of consciousness and, ultimately, toward samādhi.
The invocation: salutations to Ādinātha
The Haṭhayogapradīpikā begins with an invocation that offers salutations to Ādinātha. Ādinātha is understood as a form of Śiva—an ancient form—and across yoga texts there is typically a presiding deity, a revered source through whom the knowledge is said to descend. Here, Śiva as Ādinātha is honored as the one who gave the knowledge of haṭhayoga.
In this framing, the invocation is not merely ceremonial. It establishes a sense of lineage, orientation, and humility: the teachings are not presented as a human invention, but as something received, preserved, and transmitted.
A traditional origin-story: Śiva, Pārvatī, and Matsyendranātha
A well-known story is included in this lesson to illustrate the mythical and symbolic origins of the haṭhayoga tradition. Once, Śiva was teaching his wife Pārvatī on the banks of a lake about haṭhayoga. Nearby, a fish was listening from the water. Through the power of that listening—through proximity to the teaching and receptivity—the fish later became human and became a sage known as Matsyendranātha.
This story does several things at once. It emphasizes that yoga knowledge is transmitted, that it can be received by one who listens deeply, and that haṭhayoga is rooted in a tradition that sees the natural world as responsive to spiritual power and insight. It also places Matsyendranātha—one of the foundational figures in Nātha lineages—within the stream of transmission that begins with Śiva as Ādinātha.
From the Himalayas to the South: the spread of the tradition
The origins of haṭhayoga traditions are described as coming from the Himalayas and gradually moving down into the south of India. In this view, haṭhayoga is not an isolated local practice but a current that traveled, adapted, and took root across regions while preserving a central aim: the transformation of consciousness through disciplined practice.
Within this same framework, Svātmārāma offers salutations to Śiva, by whom the knowledge of haṭhayoga has come. The gesture of salutation is therefore both devotional and structural: it places the work within a sacred and authoritative tradition.
Haṭhayoga as a ladder: from method to the higher aim
A central metaphor in these notes is that haṭhayoga is a ladder. It is a means to reach something higher. The practices of haṭhayoga take the aspirant to higher planes of consciousness. In particular, haṭhayoga is presented as leading toward rājayoga. It is described explicitly as a ladder to rājayoga.
This is crucial for understanding āsana theory in this context. If haṭhayoga is a ladder, then āsana is not merely a physical accomplishment, nor is it a fitness regimen. It is one rung in a sequence of practices that are meant to reorganize the practitioner from the gross to the subtle, from distraction to steadiness, and from unrefined mental movement toward inner clarity.
What is haṭhayoga? “Force,” and the deeper technical meaning
There are many interpretations of what haṭhayoga is. The word can be directly translated as “force,” and the notes even add the sense of “stubbornness.” Yet, this is not considered the deepest translation. A technical understanding of haṭhayoga requires a more detailed understanding.
A key traditional explanation given here is the symbolic parsing of the term:
ha refers to the sun
ṭha indicates the moon
From this standpoint, haṭhayoga is not simply “forceful yoga.” It is the yoga of combining or harmonizing the solar and lunar principles within the practitioner—principles that are expressed through breath, vitality, and the movement of inner energies.
Sun and moon as prāṇa and apāna
In these notes, the sun is associated with prāṇa in the chest region—the breath energy. The teaching emphasizes that there are five prāṇa-vāyus, and that each of the five prāṇa-vāyus has a distinct function.
The moon is associated with apāna, described as the downward force connected with the excretory organs. The symbolism continues:
the moon symbolizes coolness and relaxation
the sun is associated with heat, light, and related qualities
In other words, “sun and moon” are not merely celestial images. They are ways of describing lived experience inside the body: energizing and cooling forces, ascending and descending movements, activating and relaxing tendencies. The “technical” meaning of haṭhayoga, in this approach, is inseparable from the practitioner’s direct experience of breath and energetic directionality.
Nāḍīs: the channels through which prāṇa flows
The notes explain that nāḍīs are the channels through which prāṇa flows. There are various channels through which prāṇa moves, and among them the central channel is singled out: the suṣumṇā nāḍī.
The suṣumṇā nāḍī is described as running through the center of the spine. This central channel is pivotal to the entire haṭhayoga project as described here, because the movement of energy into suṣumṇā is tied to the deeper meditative and absorptive states associated with yogic realization.
The meeting of forces: prāṇa and apāna directed toward samādhi
A central mechanism described in these notes is the combining of the prāṇa-vāyus and their direction into the suṣumṇā nāḍī. In that context, the notes describe a dynamic in which prāṇa-vāyu is pressed down and apāna-vāyu is pulled up in order to create the samādhi experience.
The important point, as presented here, is the convergence: forces that ordinarily move in different directions are deliberately guided so that the practitioner’s energy is reorganized and refined. This is part of what makes haṭhayoga, in this telling, a distinct and methodical approach: it works with the breath and vital currents as the most direct handle on the mind.
Mind, vṛttis, and the shared aim of yoga
These notes emphasize that the mind is always clouded by vṛttis in its unrefined state. In other words, the default mind is moving, patterning, reacting, and fluctuating.
Within this framework, Aṣṭāṅga Yoga is presented as a structured approach to calming the mind. It offers a systematic method—step by step—to reduce mental turbulence.
Haṭhayoga, however, is described as offering a slightly dissident approach. The word “dissident” here points toward difference in emphasis and method: rather than approaching the mind primarily through philosophical discrimination or direct meditative discipline, haṭhayoga insists on working through breath, energetic channels, and embodied technique. It takes the stance that if you can truly work with breath and the vital forces, the mind will necessarily follow.
This is expressed plainly in the notes: when we get a grip on the breath, we get a grip on the mind.
Haṭhayoga and rājayoga: breath as the bridge
The repeated refrain in these notes is that haṭhayoga is a ladder to rājayoga. The bridge is breath, and more precisely, the deliberate combining and directing of the prāṇa-vāyus into the suṣumṇā nāḍī.
From the standpoint of practice, the logic is straightforward:
breath is intimately linked with mind
therefore, mastery of breath supports mastery of mind
mastery of mind is essential for yogic realization
In this view, haṭhayoga is not “less spiritual” because it begins with the body. It is a science aimed at inner stillness, using the body and breath as the most immediate and workable instruments.
The Yoga Sūtras and the theme of exertion
The notes briefly state that the sūtras talk about exertion. In the broader context of yoga literature, this points to the role of disciplined effort—deliberate application, sustained practice, and the willingness to engage the necessary work of refinement.
Here, the mention of exertion is placed alongside another governing principle repeated in these notes: all yoga should calm our minds. Effort is not praised for its own sake, and practice is not measured merely by intensity. The true criterion is inner result—whether the practice reduces mental disturbance and supports steadiness.
Yoga cannot rest at the physical level: the purpose of āsana
A major conclusion of this first lesson is that yoga cannot rest at the physical level. Even when the entry point is the body, the aim must be deeper.
If it calms down the mind, it is yoga; and if it does not, then something essential is missing. This is the measure repeatedly implied throughout the notes: the real success of practice is internal.
Within that perspective, āsana is presented as preparation for deeper mental practices. It is not an endpoint. It prepares the body, breath, and nervous system so that the practitioner can move into subtler disciplines—toward stillness, inquiry, and inner clarity.
The notes also describe haṭhayoga as the science of calming the mind. They state that all success is toward āsana, emphasizing the foundational role of āsana within the ladder of practice. In the logic of this lesson, āsana supports the breath; breath supports the mind; and the calm mind becomes capable of the deeper inner work that yoga ultimately demands.
Why calmness matters: deep inquiry and looking within
The final movement of these notes points toward the reason all of this matters. We cannot move into deep inquiry when the mind is agitated, scattered, or clouded by vṛttis. The practitioner must turn inward, and that inward turn becomes possible only when the mind is calmed and stabilized.
The notes affirm that sages and holy people agreed that one must turn to calm the mind and look within. This is presented not as a modern wellness slogan, but as a shared conclusion across traditions of serious practice: without inner quiet, the deeper truths remain inaccessible.
Finally, the notes suggest that with deep haṭhayoga one gets “unlimited.” In the spirit of this lesson, that points toward the profound potential of the path: when haṭhayoga is practiced as a ladder to rājayoga—when it truly reorganizes breath, mind, and inner energy—the possibilities of inner expansion are not small or merely incremental. The horizon of practice opens toward higher planes of consciousness and toward samādhi, which is named here as the experiential culmination toward which the convergence of prāṇa and apāna is directed.
Closing orientation for the course
Lesson 1 therefore establishes a clear foundation for “Alchemy of Āsana.” We are studying āsana theory through the Haṭhayogapradīpikā, rooted in invocation and lineage, oriented toward the harmonization of ha and ṭha as sun and moon, working with prāṇa, apāna, nāḍīs, and the suṣumṇā nāḍī, and always judging the success of practice by a simple standard: does it calm the mind?
In this approach, the body is honored, but not idolized; effort is required, but not glorified; and the entire system is aimed beyond posture—toward inner stillness, deeper inquiry, and the living possibility of samādhi.
Lesson 2: Beginning the Haṭhayogapradīpikā
The chant that belongs to the Haṭhayogapradīpikā begins with an invocation to Ādinātha. From the start, the text sets a tone of reverence and lineage: this is not merely a technical manual, but a transmission anchored in a yogic source.
Our first class served as an introduction and clarified many foundational terms and concepts that will support everything that follows. We discussed the meaning of haṭha-yoga and its context, with a clear orientation: haṭha-yoga should lead to rāja-yoga. This framing is essential for how we will read the text—both literally and contextually—because the Haṭhayogapradīpikā is not presenting isolated techniques. It is presenting a path.
A Textual Immersion, Word by Word
This course is a textual immersion. We look at each word and try to understand exactly what is meant by each verse and statement—not only in a literal way, but also contextually. That means we are not rushing for conclusions or modern interpretations. We are training ourselves to read carefully, to hear what the text is actually saying, and to build understanding on firm ground.
To support this, we will be studying in Sanskrit. Sanskrit is an academic language that is very structured and precise. In class we will explore pronunciation, how words are split, and their exact meaning. We will also look at commentaries, because without proper explanation most texts are not really understandable.
Sanskrit, Meaning, and Memorisation
A key aim is to put these concepts into our minds. Sanskrit lends itself very well to memorisation, and that memorisation is not meant to be dry or mechanical. Over time it becomes a living familiarity with the language of the text and the ideas it carries.
The names of āsana, in particular, should be memorised. This is a joyful process, and it becomes easier as we progress. Without memorising these names, we are often stuck with regional expressions for postures that are not known internationally.
One simple example is Vīrabhadrāsana. The pose is known across the world in countless styles of yoga. In English it is generally called “warrior pose.” In the same way, what we often call “tree pose” is also called Bhagirathāsana. These examples point to why Sanskrit names matter in a global yoga culture: they function as a shared vocabulary.
As we begin, we also note other familiar examples: “monkey pose” is Hanūmānāsana.
Using the Monier–Williams Dictionary
This course will explore Sanskrit words using the Monier–Williams Sanskrit–English dictionary. This matters because it gives us a consistent reference point for meaning, spelling, and clarity as we work with the text in its original language.
Texts, Lineages, and Commentarial Support
In our notes we also placed the Haṭhayogapradīpikā within a broader world of haṭha-yoga literature. There were many texts written on haṭha-yoga, and the Haṭhayogapradīpikā is one of the most respected and studied texts because of its relevance to modern āsana traditions.
We also noted that the first texts about āsana were Āgamas.
Alongside the root text, we will draw on a key commentary: the Jyotsnā commentary. This commentary is subtle and useful for understanding the Haṭhayogapradīpikā. The term jyotsnā means moonlight—suggesting a kind of gentle illumination that helps reveal what is otherwise difficult to see.
Svātmārāma and the Need for Instruction
The author of the Haṭhayogapradīpikā is Svātmārāma. In our notes, we touched on his name and what it implies: Svātmārāma suggests a self-content character—one who is happy within himself. And yet, we also acknowledged something important and human: we all need instruction. This is part of why texts like this exist, and why commentarial explanation is so valuable.
The Structure of the Haṭhayogapradīpikā
The Haṭhayogapradīpikā has four chapters, and the organisation itself gives insight into the full scope of practice described in the text.
Chapter 1 is a section on āsana with 67 verses.
Chapter 2 is prāṇāyāma with 78 verses.
Chapter 3 is mudrā with 130 verses.
Chapter 4 concerns samādhi, nādānusandhāna, and rāja-yoga, with 114 verses.
In total, this comes to 398 verses.
This overview matters because it shows that āsana is only one portion of a larger system. In the logic of this text, āsana is a kind of step on the path. The Haṭhayogapradīpikā presents all aspects of successful practice, arranged in a progression.
Where We Begin in This Course
For the first course, we will be studying verses 17–54. Within the text’s own presentation of āsana, Siddhāsana is explained first, and Siddhāsana is said to be the most important pose. This placement is not accidental. It signals how the Haṭhayogapradīpikā wants us to understand āsana—not merely as external form, but as something foundational to what comes next.
And so, now we begin our exploration.