Nyāsa (न्यास) literally means "placing" or "assignment." In Hindu worship and mantra practice, Nyasa Puja is a ritual to sanctify and energize the body before deeper spiritual practice or mantra chanting.
It is especially used in Tantric, Vedic, and mantra-based pujas, such as Gayatri Japa, Durga Saptashati, or Sandhyavandanam.

Nyasa involves touching different parts of your body While chanting specific mantras to install divinity in those parts. It prepares the body to become a fit vessel for spiritual energy and divine presence.

Why is Nyasa Performed?

1. Purification - Removes negative energy or impurities from the body
2. Divine Invocation - Invokes deities and their energies into different body parts
3. Spiritual Preparation - Prepares the mind and body for mantra chanting, meditation, or japa
4. Protection - Acts as a shield from distractions or negativity

Think of Nyasa as aligning your body with the divine frequencies of the mantra you are about to recite.
 
Purpose of Nyasa

1. Hridaya (Heart) - Seat of devotion and consciousness
2. Shira (Head) - Control of thoughts and mind
3. Shikha (Crown) - Spiritual wisdom or higher connection
4. Kavacha (Armor) - Divine protection from negativity
5. Netra (Eyes) - Clear vision, inner and outer
6. Astra (Missile) - Energy projection, removal of obstacles

 
When is Nyasa Performed?

1. Before chanting Vedic or Tantric mantras
2. During daily Sandhya rituals
3. As part of Devi Upasana, Vishnu, Rudra, or Ganesha worship
4. Before reciting Durga Saptashati, Sahasranama, or other scripture-based pujas

Types of Nyasa
There are many kinds, depending on the puja or mantra system:

1. Kara Nyasa - Energizing the fingers and hands
2. Anga Nyasa - Sanctifying the main limbs (head, heart, etc.)
3. Hridayadi Nyasa - Placing mantras on heart, head, crown, eyes, etc.
4. Rishi Nyasa - Acknowledging the sage (ṛṣi) who revealed the mantra
5. Shakti & Bija Nyasa - Installing the energy (Shakti) and seed syllables (Bija)

 
Basic Nyasa Mantras & Procedure (Example: Gayatri Mantra)
Kara Nyasa (for hands) - While touching:

1. Thumb: ॐ अंगुष्ठाय नमः – Om, salutation to the thumb
2. Index finger: ॐ तर्जन्यै नमः
3. Middle finger: ॐ मध्यमाय नमः
4. Ring finger: ॐ अनामिकायै नमः
5. Little finger: ॐ कनिष्ठायै नमः
6. Both palms: ॐ करतलकरपृष्ठाभ्यां नमः

Anga Nyasa (for body parts) - While touching:

1. Heart – ॐ हृदयाय नमः
2. Head – ॐ शिरसे स्वाहा
3. Top of head – ॐ शिखायै वषट्
4. Eyes – ॐ नेत्रत्रयाय वौषट्
5. Arms – ॐ अस्त्राय फट्

This is often followed by "Digbandhanam" – sealing the directions with finger mudras for protection.
Hridayadi Nyasa - Mantra chanting while touching the body parts, chant

1. ॐ हृदयाय नमः – Om Hridayaya Namah - (Touch the heart)
2. ॐ शिरसे स्वाहा – Om Shirase Swaha - (Touch the top of the head)
3. ॐ शिखायै वषट् – Om Shikhayai Vashat - (Touch the crown or topknot area)
4. ॐ कवचाय हुम् – Om Kavachaya Hum - (Touch shoulders/cross arms across chest as a shield)
5. ॐ नेत्रत्रयाय वौषट् – Om Netra-Trayaya Vaushat - (Touch both eyes)
6. ॐ अस्त्राय फट् – Om Astraya Phat - (Snap fingers or gesture as throwing a missile)

 
How to Perform Hridayadi Nyasa

1. Sit in a calm, clean space.
2. Perform achamana and pranayama (optional but helpful).
3. Mentally invoke the deity (e.g., Sri Vishnu, Durga, Shiva).
4. Chant the Nyasa mantra, touching each part as mentioned.
5. Now the body is energized and protected, ready for mantra japa, puja, or meditation.

 
Rishi Nyasa (ऋषि न्यास) –
Rishi Nyasa is a sacred preparatory step in Hindu rituals where the sage (ऋषि – ṛishi who received the mantra), meter (छन्दः – chhandaḥ, the metrical structure of the mantra), and deity (देवता – devata, the deity the mantra addresses) of the mantra are invoked before its recitation. This establishes the source, structure, and focus of the mantra, ensuring it is recited with spiritual awareness and precision. Rishi Nyasa is performed to honors the sage who revealed the mantra, to define the metrical rhythm for chanting, to focus      on the centers the mind on the deity or goal of the mantra and for Spiritual Alignment of the seeker with the source of divine wisdom.
ऋष्यादि न्यासः
[Sage’s Name] ṛṣiḥ – नमः
[Meter Name] छन्दः – नमः
[Deity Name] देवता – नमः
अस्य मंत्रस्य ऋषिः ... छन्दः ... देवता ... इति नियोजनम्
Example: Rishi Nyasa for Gayatri Mantra - ॐ विष्वामित्र ऋषिः। नमः। (Ṛṣi – Vishwamitra); गायत्री छन्दः। नमः। (Meter – Gayatri); सावित्री देवता। नमः। (Deity – Savitri/Sun God); अस्य गायत्री मंत्रस्य विष्वामित्र ऋषिः, गायत्री छन्दः, सावित्री देवता इति नियोजनम्।
This is followed by Anga Nyasa and Karanyasa before mantra Japa.
 
Shakti & Bija Nyasa (शक्ति एवं बीज न्यास) –
Shakti Nyasa and Bija Nyasa are advanced forms of Nyasa in Hindu worship, especially in Tantric and mantra sadhana. They are performed to energize the practitioner’s body with the primal forces (Shakti) and seed syllables (Bija) of the mantra. These Nyasa are typically used before Japa of powerful mantras like Navarna, Gayatri, Shri Vidya, Kali, and Shiva mantras.

1. Shakti Nyasa - Installation of the divine energies or powers (shaktis) of each part of the mantra
2. Bīja Nyasa - Installation of bija (seed) syllables – single-letter mantras with potent spiritual force

Why Perform Shakti & Bija Nyasa?

1. Energizing the Body - Invokes divine forces into the limbs, senses, and chakras
2. Tuning to Divine Energy - Aligns the practitioner with cosmic vibrations of the mantra
3. Protection & Purity - Creates an internal shield from negative energies
4. Awakens Chakras - Some Nyasas place bija syllables at chakra points for activation

​Bija Nyasa Example (Generic)
Here’s a simplified example using commonly used seed mantras:
ॐ (Om) - Primordial sound – touching on the crown (top of head)
ह्रीं (Hrīm) - Shakti bija – energy of the Divine Mother – touching on the heart
क्लीं (Klīm) – Mahakali bija - Attraction, love, devotion – touching on the navel
ऐं (Aiṁ) - Saraswati bija – knowledge and speech     - touching on the throat
श्रौं (Shrauṁ) - Shiva bija – touching on the third eye

Hindu Dharma is most comprehensive and highly researched science, spirituality and religion. To suit each and all individual, varied ways of worship are explored. Worship of Nirankar can be done by mantra and yajna. Worship of Sakar form of almighty can be done by idol, yantra and mantra. The difference among the three is that idols are in different human forms for realisation of different desires; yantras are two- or three-dimensional geometrical designs of respective deities; likewise, mantras are the sounds created by reciting the particular syllables of each deity which activates energy centres in human body.
Yantra refers to the “sacred instrument or geometrical form of a deity”. Lines, circles, squares and shapes formed by them are all well-defined with Bindu [centre dot] is yantra. This divine design has immense power as it brings the power of each deity in the yantra. This design is designed to drive evil powers and attract positive and more divine powers. Sound produces waves. Waves condenses into lines, circles, triangles or squares. In human body, yantras are present in chakras in the spinal cord. By focussing the awareness on these centres, one can attain supernatural powers. 
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Yantra & Mandala receive & hold energy developed by chanting mantras. These energies are stored in them. In Sat Chandi Mahayajna, the cosmic energy invoked in the yantra. Yantra assists the sadhaka in awakening an uncontrollable energy. Yantra & mandalas acts as a vehicle to awaken the inner visions and allows the deeper layers of the mind to rise to the surface and manifest. Mandalas acts in two ways – first to draw the latent desires, Sanskars & residual impressions of past karma (actions) in the form of dream, visions & thoughts thereby purifying them; secondly, to give the mind a base to rest upon as long as this is needed. 
The deity is pleased when propitiated in the form of Yantra, is like the soul to the body. All deities can be invoked in Yantra and worshipped after receiving instruction or initiation from a preceptor. Sri refers to Parashakti. Parashakti is the primordial cosmic energy that fills the universe. It is divine feminine creative power.

Importance of Sri Yantra -
Sri Chakra is the cosmic form of para shakti. Sri Chakra is primarily worshiped for liberation from transmigration.  Sri Chakra represents creation (inner triangle and the Bindu within), it can be explained that the universe originated from the nine underlying principles of Sri Chakra. Ultimate object of any worship is only liberation.
It symbolizes the evolution of consciousness into matter and the involution of matter back to consciousness. therefore, this yantra bestows both material wealth and pleasure as well as liberation from the bondage of matter.
For attaining liberation, the whole process starts with external worship. After attaining external worship, one has to perform japa mantra. During this period both external worship and japa mantra are done one after another. When he attains perfection in japa mantras, he has to move on to meditate on Her. To begin with, one has to meditate on the mantra which will stop on its own when meditation becomes perfect. After attaining perfection, the aspirant installs Her (Para-Shakti) in his or her mind and establishes perpetual connection with Her. When this connection is firmed up, the aspirant transforms himself or herself into Para-Shakti and experiences Bliss which turns perpetual over a period of time. At the end of high intensity of Blissful state, he or she confidently says “I am That” or “aham brahmasmi” (I am Brahman). This can be achieved only through internal worship such as meditation, contemplation, visualization, etc.

Scientific Basis of Sri Yantra –
Research conducted at the Moscow University in 1984 showed that for the people who saw Shree Yantra for some time, their brain waves came down to Alpha Level which is the state of mind associated with intuition, creativity, relaxation and deep meditation. They also observed that new neural pathways began forming in their brains.
A renowned American Scientist Dr Patrick Flanagan tried for 20 long years to draw the perfect Shree Yantra. He calls the Sri Yantra the “King of Power Diagrams”. His research proved that the energy level of Sri Yantra with accurate geometry is 70 times more than equivalent Pyramidal Structure.

Sri Chakra Diagram –
Sri chakra is a linear diagram that perfectly establishes the connection between microcosmos and macro cosmos. It symbolizes the evolution of consciousness into matter and the involution of matter back to consciousness. Therefore, this yantra bestows both material wealth and pleasure as well as liberation from the bondage of the matter.

1. In the centre of the instrument, there is an energy point or dot.
2. Outside the dot, there are nine interlocking isosceles triangles. Apexes of four triangles point upwards and of five triangles points downwards. Triangles convey that creation has triple principle.
3. The triangles are encircled by two circles of lotus petals of 8 and 16. Circle means no beginning & no end.
4. Beyond the lotus petals, there is outer frame with four openings indicating 10 directions.
5. Sri Chakra is made of forty-three triangles. In the the Sri Chakra palace, Vishnu resides between 17th & 18th walls, Brahma between the 16th and17th walls and Indra and other guarding regents between 14th and 15th walls. They all resides in different palaces to worship Devi. She is in the centre.

Sri Chakra Symbolism –
Bhavnopnishad has explained the following -

1. The energy point or dot is the seat of divine power of para shakti.
2. Five downwards facing triangles are Shakti triangles (female aspect) and four upward facing triangles are Shiva triangles (male aspect) of creation. Tips of Shiva triangles are marked black and tips of Shakti triangles are marked red.
3. Interlocking of triangles symbolises inseparable nature of Shiva and Shakti.
4. Nine number has got a lot of significance - nine triangles, nine yoginis, nine siddhis, nine planets, nine gems, navaratri, etc.
5. Nine triangles of chakras represent nine energy centres of subtle body of human being. These nine subtle centres are from Ajna chakra to Sahasrara and known as bindu (ajna), ardhacandra, rodhini, nada, nadanta, shakti, vypapika, samana and unmana (sahasrara). Above Ajna chakra, there is mind and moon (Soma) centres. Moon determines spirituality. When mind is totally calm, moon (soma) is activated. Soma centre has sixteen kalas, corresponding to the fifteen tithis (lunar days) and corresponding to the sixteen Sanskrit vowels.

Purification Process to attain Liberation –
As per Lalita Sahasranama, Sri Chakra has nine coverings – outer squares & bindu, 16 petals lotus, 8 petal lotus, 14 triangles and balance 5 coverings which represent consciousness, nada, desire energy, knowledge energy and action energy respectively.
 

1. First Covering (Trailokya Mohan or Bhupar, a square of three lines with four portals) – First covering dealt with schematic attainments, emotions, ritualistic mudras.
2. Second Covering (Sarva Aasa Paripurak, a sixteen-petal lotus) - 16 petals of lotus represent 5 mahabhutas (earth, water, fire, air & akash), 5 organs of senses (eyes, ears, nose, tongue & skin), 5 organs of action (mouth, hands, feet, anus & organ of reproduction) and mind.
3. Third Covering (Sarva Sankshobahan, an eight-petal lotus) - 8 petals of lotus represent eight constituents of body - five karmendriyas; five jnanaendriyas; four antaḥkaraṇa (manas, buddhi, chit and ahaṃkara or ego); five praṇa Vayus (praṇa, apaṇa, Vyana, Samana & Udana); five elements (earth, water, fire, air & akash); desire; ignorance and karma.  When all the above twenty-seven components are destroyed, the attributes of Shiva (Saguna Brahman) lead to pure Nirguna Brahman and is often realized in the form of Bliss.
4. Fourth Covering (Sarva Saubhagyadayak, composed of fourteen small triangles) - 14 triangles represent 5 cognitive processes (attention, language, memory, perception, and thought), 5 types of actions, mind, Chit, intellect and ego. Here, purification of psychic centres is done which not only cleanses the subtle body, but also cleanses various internal and external organs to which these psychic centres are connected. When complete purification happens, kuṇḍalini pierces brahmarandra to establish connection between individual consciousness and Supreme Consciousness. At this stage, connection is established between brahmaṇḍa (macrocosm) and piṇḍaṇḍa (microcosm).
5. Fifth Covering (Sara Arthasadhak, composed of ten small triangles) – All the ten types of pranas - praṇa, apana, vyana, udhana, samana, naga, kurma, hṛkara, devatatta and dhananjaya are purified and unified.  In the process purification of this covering, person is detached from material world.
6. Sixth Covering (Sarva Rakshakar, composed of ten small triangles) - In this, the entire digestive system is cleansed. With the cleansing of digestive system, one does not have appetite.
7. Seventh Covering (Sarva Rogahar, composed of eight small triangles) - In this stage, purification of three attributes (Sattva, Rajas & Tamas) are purified and lie in equipoise. The person dwells in non-dualism as dualism is destroyed.
8. Eight Covering (Sarva Siddhiprada, composed of 1 small triangle) – Here, his individual soul is now totally purified and is ready for realisation.
9. Ninth Covering (Sarva Anandamay, composed of a point or Bindu) - This is the innermost triangle. At the time of creation, the inner most triangle is known Divine Procreative point (yoni). A person born out this point comes back to Her at the time of liberation. Thus, she becomes the cause both for creation and liberation.

 
Sri Chakra Worship –
Each triangle and petal of lotus has deity ma. Worship of devi of each triangle / petal is done. Sri Chakra worship begins with mantra initiation by enlightened guru, daily worship, Navavaraṇa puja, Sri Chakra homa, mantra Japa with mental puja, only mantra Japa, kamakala meditation, kundalini meditation, experiencing samadhi and finally liberation. Sri Chakra worship needs to be done very meticulously only under able guidance of enlightened Guru. The entire exercise is the purification and cleaning process from one covering to another.

By the worship of Devi, one can obtain wealth, learning, success, victory over enemy, cure of chronic ailments, and so on. 

In 32 mantra of Sri Saundarya Lahari, Adi Shankaracharya gives the panchadasakshari mantra of Sri Vidya, which is made up of three sets of syllables – Ka, Ee, Ai, La, Hreem; HA, Sa, Ka, La Hreem; and Sa, Ka, La, Hreem. Each of these matrikas, or sound syllables represent a particular deity such as Shiva – KA, Shakti – Ee, Kama – Ai, and Vishnu – La. The three sets of devatas each have to fix the mantra Hreem at the end. The first four syllables are related to fire, which corresponds to the Kriya Shakti of Tripura Sundari. This mantra confers immense power in learning, speech and wisdom. The second five letters are related to Surya, the sun and correspond to the iccha shakti of Tripura Sundari, which confers the willpower to fulfil all that one desires. The third three letters are related to Soma, the moon, which corresponds to the Janna Shakti of Tripura Sundari, which confers the power to know all. This panchadaskshari mantra, become efficacious and most potent when the sixteenth syllable, which is heard from the guru, is added, making it shdashakshari, the sixteen syllabled mantra that invokes the Mahashakti Tripura Sundari beyond sahasrara, the energy residing in the Sri Chakra.  
 

Yama – Non-violence, truth, abstinence from stealing, celibacy, compassion, rectitude, forbearance, fortitude, temperance in food, and cleanliness are the ten Yamas.

1. Non-violence (Ahimsa) – Abstinence from causing pain always, in all beings, by thought, word of mouth and deed, is termed as non-violence.

1. Truthfulness (Satya) – Firmly believe that all that exists is the supreme Brahman and not anything else. The uttering of what is truth, conducive to the welfare of beings, by thought, word and deed, is termed as truthfulness.
2. Abstinence from stealing (Asteya) – the total abstinence of the mind equally from straw, gem, gold even the pearl belonging to others to be abstinence from stealth. The absence of covetousness towards others’ wealth, by thought, word of mouth and deed is non-stealth.
3. Celibacy (Brahamcharya) – the complete abstinence from the contact with women by means of the body, word of mouth and the mind.
4. Compassion (Daya) – That behaviour towards all beings, as towards one’s self, by body, mind and word of mouth is known as compassion.
5. Rectitude (Arjava, righteousness) – Uniformity in behaviour towards one’s sone, friend, wife, enemy as well as one’s own self, under all circumstances. Abhorrence of things prohibited, in thought, word and deed, is termed as rectitude.
6. Forbearance (Ksama) – Abstinence from losing temper, when provoked by enemies, by body, mind and speech is forbearance.
7. Firmness (Dhrti) – Firmness is the unswerving belief to the effect – “I am the Atman and am nothing else.” Steadiness of mind, under all circumstances, whether at the loss of wealth and the bereavement of one’s relations and friends or at their acquisition afresh, is termed as fortitude.
8. Temperance in Food (Mitahara) – Leaving off a fourth from the food served, which is moderate and pure, eating, so as to conduce to the attainment of Yoga, is Temprance in food.
9. Cleanliness (Sauchas) – Cleanliness of the exterior; while contemplation on the Supreme Being is mental Cleanliness.  Cleanliness with the aid of earth and water is external. Purity of mind is internal. That should be attained through study of wisdom pertaining to the Atman.

Four-fold Yamas -
The four-fold Yamas are as follows –

1. The conquest of cold and heat, as well as the craving for food and sleep resulting from the giving up of the misconception, that what relates to the body relates to the Atman;
2. Tranquillity, under all circumstances, with the dawning of the knowledge, that there is nothing unattainable by the Atman;
3. Non-swaying of the mind, from the high ideal set before it;
4. Control of the senses and their functioning on the objects of desire.

Yoga has eight divisions - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana of Hari in the middle of the eyebrows, and Samadhi (the equipoised condition).

​Hatha yoga constitutes the twelve subdivisions - Mahamudra, Mahabandha (Jalandhara, Uddiyana and Mulbandha), Mahavedha, Khechari, Dirghapranava-samadhana, Siddhantashravana, three aspects (Vajiroli, Amaroli and Sahajoli).
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1. Of Yama, light food is most important;
2. of Niyama, non-violence is most important;
3. of Asana, four are most important – Siddha, Padma, Simha and Bhadra.
4. While practising Pranayama, Rechaka, Kumbhaka & Puraka are done in the ratio of 16:64:32 respectively. Gradually, yogi should practice eight Kumbhaka it four times every day – dawn, noon, dusk & mid-night. By practising this for three months, the purification of the Nadis will result. Lightness of the body, lustre, the rousing of the Jatharagni (increase of digestive power and slimness of the body, these will result then.
5. The withdrawal of the organs of perception and action from the objects of pleasure is Pratyahara of the plain variety; but for the yogi, the withdrawal through the performance of Kumbhaka is Pratyahara.
6. Dhyana – Yogi should practice meditation for 24 hours, restraining the vital air in Ether, on the deity which would grant his desires. This is known as Saguna Dhyana or meditation of the qualified kind which has the power of bestowing Yogic Powers, such as Anima or attenuation and the like.
7. Samadhi – thereafter Samadhi will be attained by the yogi who resorts to meditation of the unqualified kind. In the course of 12 days will he surely attain Samadhi.

Yogi should sit in secluded place and utter Pranava as Japa. The Pranava-mantra removes all obstacles and destroys all defects.

Then, the stage of Ghata comes, wherein the Yogi brings about the union of Prana, Apana, Manas and Buddhi and of the Jivatman and Parmataman, without detriment to the mutual relationships.   

Clairaudience, clairvoyance, transportation across vast distances in a short time, yogic vocal powers, yogic power of transforming one’s self into any form desired, yogic method of making oneself invisible and the power of transmuting iron and other baser metals into gold by smearing with the Yogi’s urine and excreta these will be acquired by the yogi. By intermittent practice for a sufficient time, in him will be generated the power of moving through Akasa or ethereal space. The yogi should not demonstrate his sagacity to anyone. Out of the incessant practice of Yoga, will the Ghata stage be attained.
The vital air, intimately associated with the Agni of the Svadhisthana by means of the Yogi’s effort, assuming the power of the Kundalini, will than enter, along with the fire, the Susumna Nadi without any obstruction. Along with the vital air, the Chitta (mind) will also enter the Great Path through the Susumna door. When the Chitta of the yogi enters the Susumna along with the vital air, at this stage is attained what is known as the Paricayavastha.

Six Angas –
Wherein one can transport his mind to the supreme Atman comfortably for long time without discomfort –

1. Right posture
2. Puraka (Inspiration), Kumbhaka (Stabilization of breath) and Rechaka (Expiration), of 16:64:32 matras lengths in duration respectively, is Pranayama.
3. Withholding of the mind from the objects wherein the senses indulge in functioning, is Pratyahara.
4. Firmly implementing the Chitta (mind) by inhibiting it from the objects of desire encompassing it, finally in the supreme Consciousness is Dharana.
5. Contemplating on the Supreme Consciousness abiding in all, (even as the Akasa concentrated in the pots and pans, which becomes one with the expense of Ether, when the pots and pans are broken) is Dhyana.
6. The state of absorption brought on by one’s being lost in Dhyana is Nirvikalpa Samadhi.

Different Yoga -

1. Mantra – Yoga – “Hamsa Hamsa” is uttered by all the Jivas involuntarily. In the case of Yogis, on account of the precept of the Guru and during Susumna Yoga the Japa will become reversed. That which becomes viz. So Ham, So Ham, is known as the Mantra-yoga.
2. Laya – Yoga - The mind gets dissolved and the vital air attains firmness, when Laya yoga takes its rise.
3. Raja Yoga - Rajas (female vital fluid) resembling the Japa and Bandhuka flowers in colour, well protected and representing the Devi principle. By conjunction of the Rajas with Retas (male vital fluid i.e., Shiva and Shakti) there is what is known as Raja Yoga.

Benefits to Yogi

1. Diseases perish even at the commencement of the practice, the dullness born of the body perishes next, then becoming equipoised (by conjunction with Prana, Agni, Surya, Shakti and Shiva) the moon showers nectar incessantly.
2. When individuality is destroyed by the fire of Yoga where will be scope for inflexibility in the body? The body will become either soft or ethereal in consequence.

Obstacles to the practice of Yoga and remedies –

1. During the practice of yoga, the most important obstacles are – laziness, bragging, bad company, practising necromancy, dabbling with minerals, and longing for women & others, which are of character of a mirage.
2. The practitioner should abstain from food which would prove harmful to Yoga such as salt, mustard, acid, hot, astringent and pungent dishes, all vegetables, asafoetida and the like, proximity to fire, sexual intercourse and travel. He should desist from early morning baths, fasting and all kinds of bodily exertion. At first, during practice, a diet rich in milk and ghee is appropriate.
3. Sleeping during day-time;
4. constant obstruction to the passing of urine and faeces;
5. irregular postures spring out of the practitioner’s anxious thought;
6. when the practitioner with due restraint holds his breath & disease is generated soon etc., these are the first obstacle.
7. Doubt as to its efficacy.
8. Another obstacle is the state of confusion.
9. Sloth.
10. The form of sleep.
11. Cessation.
12. Delusion.
13. Concern with worldly affairs.
14. Non aptitude for the understanding of the truth of Yoga.