Pañcakarma of Āyurveda vis-a-vis satkarma of Hathayoga

Saketh Ram T1*, Tirumal G2, Manohar G3, Deep V.C4, Subhose V5, Jaya N6, Narayana Ala7

Abstract
Āyurveda and yoga are like two sides of the coin. They are very much distinct from each other in terms
of philosophy, methodology, yet complement each other and have a common goal to achieve. Both of
them aim at achieving moksa- the fourth purusārtha. Āyurveda is concerned more about mortal, day to
day things and is a discipline totally committed to physical and mental well being of an individual and
the community in which he/he thrives. Its goal is to prevent disease and manage morbidity. Āyurveda is
directly concerned with the health care needs of a society and it functions as a multidisciplinary unit,
with skilled people working as a team (pādacatustaya). In its entire spectrum of literature, it has
carefully avoided discussion of Yogic methods, which it duly regarded as a specialization to be learned
and practiced separately. pañcakarma- the five fold śodhana (refining) treatments of Āyurveda are
meant for either preparing a person for specific regimen like rasāyana (Rejuvenation), vājīkaranacikitsa
(improve virility) or to root out a specific disease condition (covering a very large spectrum of
diseases). The methods are multistage, elaborate ones and are to be carried out in a hospital setup under
the supervision of an expert vaidya. It is a drug based approach and needs specialized equipments and
personnel to carry out them. Generally from the patient only basic code and conduct are expected, and
rest is managed by assisted methods, where patient is totally under the care of health care team. The
idea, practice and philosophy of Yogic disciplines has evolved to address the need of an Individual for
self exploration and achieve the highest level of self discipline which is a prerequisite to attain higher
spiritual and philosophical goals. It follows a secluded, direct one to one training and practice
methodology. It must be noted that the primary objective of yogic methods, especially that of
Hathayoga is not general health care and well being. The primary objective of these practices are to
prepare a person to begin his/her actual Yogic path. This same is applicable to the satkarma described
in hathayoga. Though there is mention of collateral health benefits of such practices, the true purpose
of satkarma are to reduce the excess meda(fat) and ślesma (excess burdensom body fluid, secretions),
essential to perform āsana, prānāyāma, bandha etc., and prepare a person for the Yogic path. These are
completely drug less methods, need minimum equipment, and are to be learned by the sādhaka under
the guidance of an able Guru. These are meant for practice by themselves as per their personal,
situational requirements which arise during the Yōgasādhana with out much external assistance. Today
we see practice of satkarma during illness as a therapy in Yoga and Naturopathy hospitals, which
should be considered as an extended benefit from such therapies. To sum up it can be understood that
āyurvedic pañcakarma and other treatments are meant for general and specific health care maintenance,
where as the yogic practices to full fill higher intellectual, philosophical needs of Individuals. It is safe
to recommend a careful transition from relatively earthly pañcakarma treatments to ethereal satkarmas
as an option if the individual is willing to get into yogic practice. It is the need of the hour to harness
the benefits of the both distinct yet complementing methods for the betterment of mankind.
----------------------------------------------------------------------------------------------------------------------------
1. Research Officer (Ayu.), National Research Institute for Pancakarma (NRIP), Cheruthuruthy, Thrissur Dist. Kerala.
(dr.saketram@gmail.com)* corresponding author, 2. Senior Research Fellow, National Institute of Indian Medical
Heritage (NIIMH), 3. Research Officer (Ayu.), Ayurveda Tribal Health care Research Project, Port Blair, 4. Asst. Director,
NRIP, 5. Asst. Director, National Ayurveda Research Institute for Vector born diseases, Vijayawada, 6. Deputy Director In-
Charge, NRIP, 7. Director, NIIMH

1
 Health is a top priority issue for any civilization. With respect to Indian Subcontinent the issue
is addressed in various forms and in different contexts from time to time. An example for this is the
rqgvēda hymn aksībhyāmte sūktam - R.V 10.Hymn CLXIII lists out all the body parts viz.,the cognitive
organs, head, brain, neck tendons spine, all the bones, upper and lower arms, from the internal organs,
from top to toe which indicates structural and functional understanding of Human body by our Ancient
Seers. and prays the almighty to keep them disease free. The prayer is meant for driving away diseases
from all these parts and keep the body healthy 1. Āyurveda is considered as upavēda to atharvaṇavēda 2
and Yōga is a separate philosophy in itself finding its roots from veda and sāñkhya. Rājayōga the ideal
yogic discipline in its aśṭāṅgayōga form is the widely accepted form of Yōga throughout. As mentioned
by the author of Haṭhayōgapradīpika (15th century CE), Svāmi Svātmārāma, a disciple of Svāmi
Gōrakhnāth the purpose of putting forth practice of Haṭhayōga was to protect the practice of Rājayōga 3
and not to create a separate discipline.

Āyurveda and Yōga are like two sides of the coin. They are very much distinct from each other
in terms of philosophy, methodology, yet complement each other and have a common goal to achieve.
Both of them aim at achieving moksa- the fourth purusārtha4 .

Beginnings and Objective of Āyurveda- Community centered approach

Āyurveda is concerned more about mortal, day to day things and is a discipline totally
committed to physical and mental well being of an individual and the community in which he/he
thrives. When the diseases rampantly affecting the population the seers of ancient India have discussed
about the consequences of it in terms of losing the quality of life as well as a serious impediment to
lead a meaningful life with discipline, education, wisdom 5. Envisaging the requirement they have sent
sage Bharadvaja as their representative to Indra, to provide a lasting solution. The interaction between
them has resulted in current form of Ayurveda, which since then serving mankind from managing
morbidity and providing health and well being6. The objective of Āyurveda is to prevent disease and
manage morbidity. Āyurveda is directly concerned with the health care needs of a society and it
functions as a multidisciplinary unit, with skilled people working as a team (pādacatustaya) 7.
Āyurveda as medicine dells up on thorough understanding and interrelationship between the hētu-
cause, liṅga-symptoms and the auṣadha-medicine/ treatment for it. This triad is known as triskanda
which forms the core structure of Āyurveda 8.

Life is a panorama of events for Āyurveda

Āyurveda identifies the different states of life in tearms of hita-good, ahita-bad, sukha-
confortable and duḥkha-uncomfortable, and tries to potray the varity of this in its entire course of
discussions and descriptions 9. The human organism is a composite of sattva, ātma and śarīra. It
represents what all is is surrounding it, in which it dwells. This composite of three know as human is
the subject for Āyurveda 10.

Practice of Āyurveda - set up- collective pursuit

Three causative factors for morbidity are 1. asātmēndriyārthasaṁyōga- improper conjugation
of indriya-sense organ and its artha-object, 2. prajñāparādha- indulging in inappropriate activities in
2
spite of having knowledge, 3. pariṇāma- time in itself acting as a factor of evloving an entity in to
disease 11; the solution to combat this health and morbid cycle are classified into three, 1.
yuktivyapāśraya- treatment using the human yukti (The natural wisdom endowed with and acquired by
humans by various means is known as YUKTI), daivavyapāśraya- managing situation with the help of
maṇi, maṅgala, hōma etc., and sattvāvajaya- winning over the mind, counseling12. The medicine in
Āyurvedais defined as the one which can provide or restore ārogya-health, and physician is the one
who is capable of alleviating morbidity 13 .

Team – Community are the primary focus of Āyurveda

The management of health and disease is a team excerice for Āyurveda. The four parts of a
health care team is composed of bhiṣak-the pysician, dravya-medicine and equipment, upasthāta-the
paramedic and rōgi-the recipient of the treatment- patient14.

Eight disciplines of Āyurveda.

Kāyacikitsa – general medicine, bālacikitsa – pediatrics and maternal health, graha-psychogenic
disorders, , ūrdhvāṅga- diseases of eye, ear, nose, throat, oral cavity, teeth, and head, śalya-removal of
foreign body- surgery, daṁśtra- toxicology, jarā- rasāyana preventing untimely aging and vrqsa cikitsa –
virility for the best progeny are the eight disciples of Āyurveda which deal with specific areas of health
care 15.

Āyurveda Considers Yoga as a distinct discipline.

Subjects like vyākaraṇa, sāñkya, vaiśēṣika, jyōtiṣa are distinctly labeled as anyaśāstra (allied
yet different subjects from that of Āyurveda) 16 The same is applicable to haṭhayōga where Āyurveda in
its entire spectrum of literature, has carefully avoided discussion about it and duly regarded it as a
specialization to be learned and practiced separately.

Beginnings and Objective of haṭhayoga

The idea, practice and philosophy of Yogic disciplines has evolved to address the need of an
Individual for self exploration and achieve the highest level of self discipline which is a prerequisite to
attain higher spiritual and philosophical goals 17

Practice of Hathayoga - set up- an individual pursuit

Hathayoga encourages and follows a secluded 18, direct one to one training and practice
methodology. It must be noted that the primary objective of yogic methods, especially that of
Hathayoga is not general health care and well being. The primary objective of these practices are to
prepare a person to begin his/her actual yōgic path. A yogi is suggested to practice Haṭha Yoga in a
small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water,
disturbances of all kinds, and in a country where justice is properly administered, where good people
live, and food can be obtained easily and plentifully 19. The room should have a small door, be free
from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth
and insects. On its outside there should be bowers, raised platform (chabootrā), a well, and a
compound. These characteristics of a room for Haṭha Yogis have been described by adepts in the
3
practice of Haṭha 20. Having seated in such a room and free from all anxieties, he should practise Yoga,
as instructed by his guru 21.
Code and conduct suggested to Yogi
Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering
to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and
unsteadiness 22. The following six bring speedy success:—Courage, daring, perseverance,
discriminative knowledge, faith, aloofness. from company 23. The ten rules of conduct are: ahiṃsā
(non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing
diet and cleanliness 24. The ten niyamas mentioned by those proficient in the knowledge of Yōga are:
Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of
religion, shame, intellect, Tapa and Yajña 25.

Food and conduct which is harmful to a yogi

Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed,
intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hinga), garlic, onion,
etc., should not be eaten 26. Food heated again, dry, having too much salt, sour, minor grains, and
vegetables that cause burning sensation, should not be eaten, Fire, women, traveling, etc., should be
avoided 27. As said by Gorakṣa, one should keep aloof from the society of the evil-minded, fire,
women, traveling, early morning bath, fasting, and all kinds of bodily exertion 28.

Food Suggested for Eating

Wheat, rice, barley, shāstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugar candy,
honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very
beneficial to those who practise Yoga 29. A Yogi should eat tonics (things giving strength), well
sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body,
according to his desire 30.

Importance of Practice to reach the goal

Whether young, old or too old, sick or lean, one who discards laziness, gets success if he
practises Yoga 31. Success comes to him who is engaged in the practice. How can one get success
without practice; for by merely reading books on Yoga, one can never get success 32. Success cannot be
attained by adopting a particular dress (Veṣa). It cannot be gained by telling tales. Practice alone is the
means to success. This is true, there is no doubt 33. āsanas (postures), various Kumbhakas, and other
divine means, all should be practiced in the practice of Haṭha Yoga, till the fruit—Rāja Yoga—is
obtained 34.

Importance of Breath regulation – instrumental technique for yogic path

Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogi
gets steadiness of mind 35. So long as the (breathing) air stays in the body, it is called life. Death consists
in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath36. The breath
does not pass through the middle channel (suṣumnā), owing to the impurities of the nādis. How can
then success be attained, and how can there be the unmani avasthā37. When the whole system of nādis
4
which is full of impurities, is cleaned, then the Yogi becomes able to control the Prāṇa.38 Therefore,
Prāṇāyāma should be performed daily with sātwika buddhi (intellect free from raja and tama or activity
and sloth), in order to drive out the impurities of the suṣumnā 39.

Care during practice of breath control exercises – adverse effects

Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow
degrees, otherwise (i.e., by being hasty or using too much force) it kills the practicer himself 40.
Benefits of prāṇāyāma
When Prāṇayama, etc., are performed properly, they eradicate all diseases; but an improper
practice generates diseases 41.
Improper practice and consequences
Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds
of diseases are generated by the disturbance of the breath42.

Concept and purpose of Pañcaśodhana according to Ayurveda

Treatments of Āyurveda are meant removing the morbid factors well before they are manifested
in to a disease. The practice is recommended on a seasonal basis to ensure preventing deadly diseases
43.
The second and very important utility of pañcakarma are to preparing a person 44 for specific
regimen like rasāyana 45 (Rejuvenation) , vājīkaranacikitsa (improve virility) or to root out a specific
disease condition (covering a very large spectrum of diseases). The methods are multistage, elaborate
ones and are to be carried out in a hospital setup under the supervision of an expert vaidya 46 It is a drug
based approach 47 and needs specialized equipments and personnel to carry out them. Generally from
the patient only basic code and conduct are expected, and rest is managed by assisted methods, where
patient is totally under the care of health care team.

Śodhana treatments are elaborate and have a preparatory stage where person is oleated and
sudeted to ensure that the accumulated wastes are brought into nearest root (stomach, large intestine
etc) and eliminated accordingly they are know as pūrvakarma (snehana and svedana) which are
mandatory 48. By doing so the physician ensures that the malas(wastes) acre completely eliminated and
no trace of it remains afterwards 49. It is akin to dying a cloth which is very clean and ready to get the
color with which is going to be dyed. The main treatments are followed by saṁsarjana krama -
rehabilitation and gradual introduction of food which if not done systematically will create
complications for the person who has undergone purification treatments 50, 51.

Five types of śōḍhana (pañcaśōḍhana)

1. vamana-emesis, 2. kāyavirēcana-purgation, 3. nirūha-vasti-elemination of dōṣa by means of giving
medicated enema with mixtures of concoctions, oils etc., 4. śirōvirēcana- errhines- nasal administration
of drugs and 5. asravisruti-raktamōkṣaṇa – removing stipulated quantity of blood by puncturing veins
or making small pricks to the skin 52
3. vamana, virecana – controlled and induced emesis with the help of drugs and liquids to eliminate
malas collected in āmāśaya. The procedure is very effective to treat ślēṣma(kapha) pradhāna disorders.
5
Similarly virecana- purgation is meant for removing malas collected in lower part of the gastro-
intestinal tract and useful to treat conditions of pitta dōṣa pradhāns. 53.
4. Vasti- Vasti is recommended for diseases having more vātōlbaṇa and is given as medicated enema54.
5. Nasya- Nasya ( nasal medicatio) is especially desired for diseases of the parts above the base of the
clavicle; nasal passage being the gateway of head, permeating through this aperture, the medication
cures such diseases 55
6. Raktamōkṣaṇa- The curable disease which are not cured even after appropriate treatments
employing (medicines, regimens having) cold or hot, unctuous or dry properties, should be
apprehended to be caused by vitiated rakta- blood. In these diseases, for the drainage of aggravated
blood, sirā (vein) should be punctured56.

Concept and purpose of śodhana according to Yōga

Nāḍī-śuddhiḥ is the primary requirement to continue with yogic practice. To attain this a person
has to train him selves to have control over breath, and haṭhayōga recommends various types of
prāṇāyāma and other āsanās (postures) etc for this. A person whose nādis become free from
impurities, and there appear the outward signs of success, such as lean body and glowing colour, then
one should feel certain of success 57. By removing the impurities, the air can be restrained, according to
one's wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy58.
Suitable candidate for undergoing ṣhaṭ-karma
If there be excess of fat or phlegm in the body, the six kinds of kriyās (duties) should be performed
first. But others, not suffering from the excess of these, should not perform them59.
Types ṣhaṭ-karma
The six kinds of duties are: Dhauti, Basti, Neti, Trātaka, Nauti and Kapāla Bhāti. These are called the
six actions 60
1. Dhauti: A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when
moist with warm water, through the passage shown by the guru, and is taken out again. This is called
Dhauti Karma 61. There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20
kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma 62.
2. Vasti: Squatting in navel-deep water, and introducing a six inches long, smooth piece of ½ an inch
diameter pipe, open at both ends, half inside the anus; it (anus) should he drawn up (contracted) and
then expelled. This washing is called the Basti Karma 63. By practising this Basti Karma, colic, enlarged
spleen, and dropsy, arising from the disorders of Vāta (air), pitta (bile) and kapha (phlegm), are all
cured 64. By practicing Basti with water, the Dhātus, the Indriyas and the mind become calm. It gives
glow and tone to the body and increases the appetite. All the disorders disappear 65.
3. Neti: A cord made of threads and about six inches long, should be passed through the passage of the
nose and the end taken out in the mouth. This is called by adepts the Neti Karma 66. The Neti is the
cleaner of the brain and giver of divine sight. It soon destroys all the diseases of the cervical and
scapular regions 67.
4. Trāṭaka: Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is
called Trataka by āchāryas 68. Trātaka destroys the eye diseases and removes sloth, etc. It should be
kept secret very carefully, like a box of jewellery69.
5. Nauli: Sitting on the toes with heels raised above the ground, and the palms resting on the ground,
6
and in this bent posture the belly is moved forcibly from left to right just, as in vomiting. This is called
by adepts the Nauli Karma70. It removes dyspepsia, increases appetite and digestion, and is like the
goddess of creation, and causes happiness. It dries up all the disorders. This Nauli is an excellent
exercise in Haṭha Yoga71.
6. Kapālabhāti: When inhalation and exhalation are performed very quickly, like a pair of bellows of a
blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapāla Bhāti 72
Gaja-karaṇī- Other variant of ṣhaṭ-karma : By carrying the Apāna Vāyu up to the throat, the food,
etc., in the stomach are vomited. By degrees, the system of Nādis (Śankhini) becomes known. This is
called in Haṭha as Gaja Karaṇi 73 .

The final benefit of practicing ṣhaṭ-karma

When Prāṇāyāma is performed after getting rid of obesity born of the defects phlegm, by the
performance of the six duties, it easily brings success 74. Some āchāryās (teachers) do not advocate any
other practice, being of opinion that all the impurities are dried up by the practice of Prāṇāyāma 75.

Comparative understanding
Āyurveda-Pañcakarma / Pañcaśodhana Hathayoga - ṣhaṭ-karma
Types 5 types - nirūha-vasti, vamana, 6 types- Dhauti, Basti, Neti,
kāyavirēcana, śirōvirēcana, asravisruti- Trātaka, Nauti and Kapāla
raktamōkṣaṇa Bhāti ; others Gaja-karaṇī etc.,

Preparatory treatments pūrvakarma (snehana and svedana)-Must None specified;

before any śodhana regimen.

Post treatment saṁsarjana krama is a Must followed by None specified- only to follow
regimen any śodhana regimen. regular code and conduct as
describe for a yogi

Comparable Vamana- induced vomiting ; therapeutic in a. Dhauti – drug less, uses a

treatments nature, assisted and drug induced. moist cloth and self operated ( by
the yogi or subject)
b. Gaja-karaṇī comes nearest;
but it is a self exploratory
technique to understand the
autonomic function of the body..
and not a therapeutic
intervention

Vasti- medicated enema, very often Vasti- an expertized technique

practiced therapeutic intervention; assisted, where the sādhakas themselves
with least amount of complications. draws in and out the water by
creating negative pressure. May

7
 not be possible for laymen.

Nasya- Different forms of material, liquids, Neti- cloth/ thread is used. Needs
powders etc, are introduced through nose as training and practice to master
medication. Assisted, therapeutic technique; self administered.
intervention.

General Notes Pañcaśodhana are Assisted, therapeutic Though there is mention of

interventions which are at the discretion of
the physician who is treating the patient.
Though recommended to be carried out
seasonally to prevent morbidity, they are
not meant for conducting by self.
The treatments needs strict adherence to
hospital practices and need lot of
paraphernalia to carryout them;
As they are done with the help of a team
and assisted by other aids ; these are more
suitable for conducting on people who are
otherwise not strong enough or mentally
not courageous enough to take up such
rigorous cleansing. Hence can be
considered for community practice.
collateral health benefits of such
practices, the true purpose of
satkarma are to reduce the excess
meda(fat) and ślesma (excess
burdensome body fluid,
secretions), essential to perform
āsana, prānāyāma, bandha etc.,
and prepare a person for the
Yogic path. These are completely
drug less methods, need
minimum equipment, and are to
be learned by the sādhaka under
the guidance of an able Guru.
These are meant for practice by
themselves as per their personal,
situational requirements which
arise during the Yōgasādhana
with out much external
assistance.

Interventions unique to Āyurveda are - Virecana and Raktamōkṣaṇa and interventions unique to
Yōga- Trāṭaka, nauli and Kapālabhāti

Relevance of Both disciplines in the current context

Āyurveda and Pañcakarma have become synonymous today. The term Pañcakarma is so popular that it
is included in oxford English dictionary now. The treatments and their therapeutic potential are well
recognized now and are being practiced to their strength. There is a renewal of interest through out the
world to employ these treatments either to prevent diseases, improve fitness or to cure diseases. So is
the case with Yōga, infact Yōga has seen more success in terms of wide acceptance much before
Āyurveda and Pañcakarma. Today we see practice of satkarma during illness as a therapy in Yoga and
Naturopathy hospitals, which should be considered as an extended benefit from such therapies. To sum
up it can be understood that Āyurvedic pañcakarma and other treatments are meant for general and
specific health care maintenance, where as the Yōgic practices to full fill higher intellectual,
philosophical needs of Individuals. It is safe to recommend a careful transition from relatively earthly
pañcakarma treatments to ethereal satkarmas as an option if the individual is willing to get into yōgic
practice. It is the need of the hour to harness the benefits of the both distinct yet complementing
methods for the betterment of mankind.

8
References
1. [Rig Veda, tr. by 2. Ca.Su. 30/21 3. H.P/1/3 4. Ca.Su. 1/25
Ralph T.H.
Griffith, [1896], at
sacred-texts.com ]
ऋग द, 10/ 163
5. Ca.Su. 1/6 6. Ca.Su. 1/5 7. Ca.Su. 11/4 8. Ca.Su. 1/25
9. Ca.Su. 1/41 10. Ca.Su. 1/47 11. Ca.Su. 1/43 12. Ca.Su. 1/48
13. Ca.Su. 1/ 134 14. A. Hr.Su 15. A. Hr.Su 1/5 16. Su.Su 4/6 and
1/27 commentary.

17. H.P/1/10 18. H.P/1/11 19. H.P/1/12 20. H.P/1/13

21. H.P/1/14 22. H.P/1/15 23. H.P/1/16 24. H.P/1/17
25. H.P/1/18 26. H.P/1/61 27. H.P/1/62 28. H.P/1/63
29. H.P/1/64 30. H.P/1/65 31. H.P/1/66 32. H.P/1/67
33. H.P/1/68 34. H.P/1/69, 35. H.P/2/2 36. H.P/2/3
H.P/1/70
37. H.P/2/4 38. H.P/2/5 39. H.P/2/6 40. H.P/2/15
41. H.P/2/16 42. H.P/2/17 43. Ca.Su. 16/ 20, 21 44. Ca.Ci. 1/24
45. Ca.Ci 1/1/8. 46. Ca.Su. 9/3 47. श र धरसह त 48. Ca.Si. 6/7
49. Ca.Si. 6/13 50. Ca.Si. 6/24 51. Ca.Si. 6/57 52. A. Hr.Su. 14/ 5
53. A. Sam.Su. 1/ 27 54. A. Hr.Su19/ 55. A. Hr.Su 20/ 1 56. A. Hr.Su 27/ 4-5
1
57. H.P/2/19 58. H.P/2/20 59. H.P/2/21 60. H.P/2/22
61. H.P/2/24 62. H.P/2/25 63. H.P/2/26 64. H.P/2/27
65. H.P/2/28 66. H.P/2/29 67. H.P/2/30 68. H.P/2/31
69. H.P/2/32 70. H.P/2/33 71. H.P/2/34 72. H.P/2/35
73. H.P/2/38 74. H.P/2/36 75. H.P/2/37
Ca. Su- carakasaṁhita sūtrasthāna, Ca.Ci- carakasaṁhita cikitsāsthāna, Ca.Si – carakasaṁhita siddhisthāna , Su.Su-
suśrutasaṁhita sūtrasthāna, A. Hr.Su- astāṅgahrqdayasūtrasthāna, A. Sam.Su.- astāṅgasaṁgraha sūtrasthāna, H.P-
haṭhayōgapradīpkia

Bibliography
1. Caraka-e-Samhita Designed and Developed by National Institute of Indian Medical Heritage, Hyderabad
2. suśruta-e-Samhita Designed and Developed by National Institute of Indian Medical Heritage, Hyderabad
3. T.Sreekumar, astāṅgahrqdayasūtrasthāna, vol II, Harisree Hospital, Mannuthy, Thrussur, Kerala
4. Pancham Sinh, Hatha Yoga Pradipika, 1914, e version on www.sacred-texts.com