“For me, still to this day, one of the simplest, direct and most succinct definitions on the purpose of Āsana within the processes and practices of Haṭha Yoga, is the definition offered in the Haṭha Pradīpikā Chapter One verse 17.
It is a definition valid for any situation, discussion or presentation, or as a response to questions from any background, or level of interest around why we practice Āsana.
It can also be a springboard to linking physiological qualities, such as the relationship of Agni, to the energetic qualities of health and lightness of limb. Or investigation of the commentary by Brahmānada, as that explores psychological qualities such as the relationship of the Guṇa, Rajas, to mental qualities such as steadiness.”
– Paul Harvey on Haṭha Pradīpikā Chapter One verse 17

“Haṭha Yoga is Prāṇāyāma.”
– T Krishnamacharya

“People often ask me if I teach Āsana.
When I say “Yes, I do.” they say,
“Oh you are a Haṭha Yogi.”
If I talk about the Yoga Sūtra
they say, “You are a Rāja Yogi.”
If I say I am chanting the Veda,
they say, “You are a Mantra Yogi.”
If I say I just practice Yoga,
they can’t understand.
They want to put a label on me.”
– TKV Desikachar Religiousness in Yoga ‘Various Approaches to Yoga’ Chapter Seventeen Page 247-248

“Another Siddhi is Haṭha Yoga.
Instead of energy going here and there,
it is right where it should be in the top of the head.
Haṭha Yoga – Equipoise of energy.”
– TKV Desikachar France 1983

“In Practicing the Tri Bandha we engage with Haṭha teachings:
In that, the inhale takes the Agni towards the Mūlādhāra.
This effect on Agni increases with the Antar Kumbhaka,
as the Antar Kumbhaka helps to intensify the fire.
Following this process in bringing the Agni down,
the exhale takes the Mūlādhāra towards the Agni.
Thus the exhale draws the Apāna towards the Agni,
plus adding Uḍḍīyana Bandha holds the Apāna up.
This is the link with the effect on the Kuṇḍalinī,
though in terms of practice, very hard to get.
Here also, the coming down period is important.
For example, do not eat just after, though you feel hungry.
Uḍḍīyana Bandha is a heating process and Madhura Rasa,
such as sweet rice cooked with milk is initially recommended.”
– 108 Mudrā Practice Pointers

“Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
whether working with the Prāṇa Śodhana of Haṭha Yoga,
where you were taught to practice it at each
of four transitional points through the day,
or with the Citta Śodhana of Patañjali,
where it is the pivotal Bahya Aṅga,
Prāṇāyāma is seen as the primary means to engage
the Élan Vital, the vital force or creative principle.”
– 108 Prāṇāyāma Practice Pointers

“Haṭha Yoga is about Nāḍī Śodhana.
Rāja Yoga is about Citta Śodhana.”
– 108 Yoga Practice Pointers

“Within the energetic processes in Haṭha Yoga
the concept of Candra is that which can direct
Prāṇa and Apāna in order to influence the activities of Sūrya.”
– 108 Yoga Practice Pointers

Links to Related Posts:

• Āsana and Mudrā Glossary – Grouped into Standing, Kneeling, Lying, Inverted, Backbend, Seated & Sitting
• Glossary of Prāṇāyāma & Bandha Practice Techniques – Grouped into Primary, Secondary & Ancillary Techniques
• Haṭha Yoga has another role other than mere freedom of movement……
• Laṅghana Kriyā can be used for pacification or for purification
• Prāṇāyāma within Rāja Yoga and Haṭha Yoga
• Religiousness in Yoga Study Guide: Chapter Seventeen Theory: Various Approaches to Yoga Pages 237-249
• The breadth, depth and potential of Desikachar’s teachings on practice……
• The seeds from Krishnamacharya’s and Desikachar’s teachings on Haṭha Yoga……
• The Viniyoga of Inversion as an Āsana or as a Mudrā……
• The Westernisation of Yoga Āsana with its emphasis on structural focus……
• The Yoga Tārāvalī a Medieval Haṭha Yoga Text……
• Though there are many different aspects to formal ‘home’ practice……
• We can learn how we can fine tune our practice according to our basic nature…
• Yoga as a View, Practice and Tool – Part Two